ANNOTATIONS ON THE FIRST BOOK OF SAMUEL

OTHERWISE CALLED THE FIRST BOOK OF THE KINGS.

THE ARGUMENT

This book, and that which follows, bear the name of Samuel, because, as the Hebrews suppose, they were written by one of his disciples, a son of the prophets, who in honor of his master called them by his name; or rather, because Samuel was the subject, and (it is most likely) the penman too, of a good part, and that all the rest (though not written by him, yet) treats of the reign and acts of those two kings only whom he by God’s appointment had anointed to rule the people of Israel. These two books also both by Greek and Latin interpreters being joined to the next are all commonly called the books of the Kings; because in them is set down the story of the kings of Israel from the first establishment of that government amongst them unto its last period. In this book we have the history of the two last judges, Eli and Samuel, and of Saul the first king of Israel, with the state of the church and commonwealth under their government. Concerning Eli we find, that, though himself were a godly man, yet (grace not going by inheritance) his two sons were wicked, even in their office, and about the holy things, in which God chiefly will be honored; wherefore being highly displeased, he punished them with untimely death, and their father with them, as accessory to their sin, because, being both a father and a judge, he rested in a mild reproof, and did not severely punish them according to their demerits. After his death Samuel judged Israel, who before he was born, was devoted by his mother to God’s special service, being the son of her desires, prayers and praises. He being a holy prophet, purges the church from idolatry, restores religion to its purity, prospers in all his undertakings, and in some victories does in part deliver God’s people out of the hands of their enemies: but his sons, not walking in his ways, cause discontent, and occasion the people to reject his government, and to desire a king: wherewith the Lord being displeased, because in Samuel his deputy they rejected himself their supreme Lord and King, and would not stay the time when according to his promise he would set a king over them, he gave them (as the prophet speaks) a king in his wrath, even Saul, who at first, and at the best, was a notable hypocrite; yet for the first times of his reign used by God for the good of his church, as an instrument of deliverance unto it, by obtaining some famous victories over his enemies. But when for his disobedience he was by God rejected, and David designed to his place, then he showed himself a wicked rebel and bloody tyrant, obstinately resisting God’s revealed will, holding still the scepter by violence and strong hand, raging against David with all subtlety and fury, and oftentimes attempting his death, notwithstanding that he was in his own conscience convinced of his innocence: and seeing his malice could not reach to God himself, he extended it as far as he could, laying bloody hands upon his priests. For because the high priest in his simplicity had relieved David, he caused him and all the rest of the priests, even eighty and five persons, to be cruelly murdered, and not only them, but also their wives, children, sucklings, and even their oxen, asses and sheep, with more than barbarous and beastly cruelty. Moreover, in this book are related David’s grievous persecutions, by Saul and his courtly sycophants and flatterers; by slanderers, false friends, and professed enemies; God first humbling him hereby, before he would advance him to the royal dignity, and laying as it were a deep foundation where he intended to raise a stately building. In all which sufferings David, assisted with God’s Spirit, showed such faith, patience, piety, affiance in God, humility, constancy, loyalty to his prince and many other graces, that he is made exemplary herein to all succeeding ages and persons. Lastly, in this story is recorded how God executed his righteous judgments upon Saul and his wicked courtiers and servants, with many other of that sinful nation, by the sword of the Philistines, and thereby made way for the accomplishing of his promise to David concerning his reigning over Israel.

CHAPTER 1

Verse 1. {Now there was a certain man of Ramathaim} I.e., of that Ramah which was divided into two cities, or two parts, as the Hebrew name of the dual number implies, the which two parts were situate upon two high hills, which being opposite, the inhabitants might behold the one from the other; and on which having watchtowers they might from them have a view and prospect over all the country adjoining as the name Zophim seems to imply. See on Luke 19:30.

{Zophim} I.e., of the Zophites inhabiting the land of Zuph, ch. 9:5. Which country perhaps had its name from Zuph, which was Elkanah’s progenitor, and is also called Zophai; 1 Chr. 6:26. Some conceive that they were called Zophim, because here was a school of the prophets, which are often called seers, watchmen, etc. Jer. 6:17. Ezek. 3:17. Hos. 9:8.

{of mount Ephraim} This is added to distinguish it from two other cities of this name, one in Benjamin, Josh. 18:25, and another in Naphtali, Josh. 19:36. See on Hos. 5:8.

{an Ephrathite} Not in respect of his lineage and kindred: for he was a Levite, descended from Kohath, unto whose family certain cities in the tribe of Ephraim were allotted, Josh. 21:20, and of the posterity of Korah that arch-rebel, 1 Chr. 6:22, to show the free working of God’s grace, which caused Elkanah a godly parent, and the father of a most pious prophet, to descend from Korah a wicked progenitor. But he is here called an Ephrathite, because he had his birth, education and habitation in mount Ephraim; the Levites being by God’s good providence scattered throughout all the other tribes, that they might instruct God’s people in the true knowledge of him and his law. Of Ephrathite. See on Ruth 1:2, 1 Sam. 17:12.

Verse 2. {And he had two wives} Not that polygamy was allowed by God: for God made but one woman for one man, that he might seek a godly seed, Mal. 2:15, and therefore our Savior says that from the beginning it was not so, Matt. 19:8. But God was pleased in the time of the law, when the church was confined to that one nation of Israel, if not to tolerate this plurality of wives, yet at least, for causes best known to himself, but now revealed to us, to wink at it as a human frailty; of which God’s saints and dearest servants took no notice of as a sin, being blinded and overborne by the long-continued custom of those times and countries. But at the coming of Christ, when the church was to be enlarged, and the partition-wall to be broken down between Jews and Gentiles, this mist and dark fog of ignorance was dispelled by the clear sunshine of the gospel, and marriage restored to its first institution.

{Hannah} She was the first and chief wife, and mother of the family; and Peninnah, but a secondary wife or concubine, whom it seems Elkanah took to Hannah, because being barren she had borne him no children, which in those days was esteemed a great affliction. See on Judg. 19:1, 2.

Verse 3. {And this man} (to wit, Elkanah) {went up out of his city} I.e., Ramah.

{yearly to worship} Heb. from year to year. This according to the law all the males were bound to do thrice in the year, at the three great feasts of Passover, Pentecost and Tabernacles, Exod. 23:17 & 34:23. Deut. 16:16. But Elkanah, being a Levite, went up oftener to do the service of the sanctuary. The yearly feast here meant was that of the Passover, when not only the men, but the women also, accompanying their husbands, went up; though not as absolutely bound so to do, (for then Hannah should have sinned in staying at home to wean her son, v. 22) but out of their piety and devotion to join with their husbands in that solemn service.

{in Shiloh} I.e., at the tabernacle, which was seated in the city Shiloh the seventh year of Joshua, Josh. 18:1, and had there remained ever since.

{and the two sons of Eli} He was at this time the judge of Israel, and next succeeded Samson, and judged Israel forty years, ch. 4:18. He was high priest also. For though the priesthood should have continued in Eleazar’s posterity, he being Aaron’s eldest son, now the succession was interrupted, and it was settled upon Eli, of the line of Ithamar Aaron’s second son, and, as it seems, by God’s own appointment, ch. 2:30. Now whether this were because Eli was judge, or for some great sin committed by some of Eleazar’s posterity, or for some other cause, we know not, nor need curiously inquire, seeing God has concealed it. But this appears, that both Eleazar and Ithamar were joined in the priest’s office, to minister before the Lord, in the time of Aaron, Num. 3:4. 1 Chr. 24:2, and likewise their sons after them in the time of David, 1 Chr. 24:3, till Abiathar, or Ahimelech, (for he is called by both names; see on 2 Sam. 8:17) of the sons of Ithamar was, according to the prediction ch. 2:35, for the sin of Eli and his sons, and his own siding with Adonijah, cast out of the high priest’s office, and Zadok put in his place by Solomon, 1 Kings 2:27, 35. 1 Chr. 6:8. And then the priesthood was restored unto and settled in the family of Eleazar, according to the promise, Num. 25:13.

{Hophni and Phinehas, the priests of the LORD, were there} Namely, as secondary priests, to do the service of the sanctuary under Eli their father, who was then high priest. And this is here added, to show, that though these were graceless men, even in the very execution of their priestly office, yet this did not hinder Elkanah from coming to God’s sanctuary to offer sacrifice, because he looked not to the wickedness of the men, but to their office, and to the ordinance of God administered by them, though many of the weaker sort did stumble at it, and were wrought thereby to abhor the offerings of the Lord, ch. 2:17.

Verse 4. {And when the time was that Elkanah offered} To wit, thank-offerings and peace-offerings. For in the two other sorts of sacrifices nothing was reserved for those that offered them to feast upon, seeing the whole burnt-offering was wholly consumed, and the sin-offering was also to be burnt without the camp, Lev. 1:9 and 4:12. But in the peace-offerings the fat only of the inwards, and the rump, was to be burnt with fire, and so offered unto the Lord, Lev. 3:3, and the shoulder, breast and two cheeks were to be given to the priests, Lev. 7:31, 32, and all the rest of the beast belonged to him that offered the sacrifice, to feast himself, with his family and friends, the widow, fatherless and poor, and whom else he pleased; to rejoice before the Lord with cheerfulness, and to render unto him thanks and praise for all his benefits. For seeing this sacrifice was to be all eaten the same day it was offered, Lev. 7:15, and could not be so eaten by a small family, especially if it were a great beast, as a goat or a bullock, therefore it was lawful for him that brought the oblation to invite whom he pleased to be his guests, 1 Sam. 9:22.

{he gave to Peninnah his wife, and to all her sons and her daughters portions} To wit, of the offerings. Which is not spoken to signify that Peninnah and her children were by Elkanah preferred before Hannah, because it is said that he first gave them their portions, but rather, to express his greater love to Hannah, in that having provided for them, being many, everyone their share, in an ordinary manner and proportion, he reserved for her a worthy, or double, portion; as Abraham dealt with his beloved Isaac and his other children, Gen. 25:4, and Joseph with Benjamin and the rest of his brethren, Gen. 43:34.

Verse 5. {But unto Hannah he gave a worthy portion} Not a portion given with a sorrowful countenance, as some read it, grieving because she was barren, and he had no children of hers to bestow portions upon, as well as the rest; but a worthy, or honorable, portion, or, as the Hebrew has it, a gift of the face, seeing men use to look upon great and worthy gifts with a cheerful countenance: whereby is meant such a choice and principal portion as is fit to be set before noble and honorable personages: (see ch. 9:23, 24) that he might by this expression of his love comfort her in her grief for her barrenness and Peninnah’s provocations. See Exod. 21:10.

{for he loved Hannah} I.e., in a singular manner, and above Peninnah. So Gen. 29:30.

{but the LORD had shut up her womb} I.e., made her barren, and restrained her from conceiving and bearing children: (see Gen. 16:2 and 20:18) even as contrariwise it is he alone that makes fruitful, Ps. 113:9 and 127:3.

Verse 6. {And her adversary} To wit, Peninnah, who maligned her as her co-rival. So Gen. 29:30 and 30:8. Lev. 18:18.

{also provoked her sore} Heb. angered her. That is, added to her affliction by vexing her with bitter, spiteful and clamorous words; upbraiding her with barrenness, as if it were a curse and an evidence of God’s anger for her sins. See Job 24:21.

{for to make her fret} That is, to vex and grieve her. This shows God’s dislike of polygamy, seeing he punished it, as many other ways, so especially with this great inconvenience and mischief, that there were still many jars and brawlings between the women, out of their emulation one against another; which the husband was often forced to compose with much trouble and vexation; as we see in the example of Sarah and Hagar, Rachel and Leah, and Hannah and Peninnah in this place.

Verse 7. {And as he did so} I.e., as Elkanah did thus express his love to Hannah when he went yearly to the house of God with his family, so Peninnah persisted from time to time to vex her by her provocations; which made Elkanah the more ready and willing to cheer and comfort her by giving her a worthy portion, both because he loved her, and also much pitied her in respect of those vexations which she suffered by Peninnah’s spiteful upbraidings.

Verse 8. {Hannah, why weepest thou?} Elkanah knew the cause of her weeping; but speaks this to comfort her, because it much troubled him to see her mourn in a time when she ought to have rejoiced, namely, at this feast, unto which they came to rejoice before the Lord, and to praise him with cheerfulness for all his benefits, as God in his law had required. And therefore he does not inquire after the cause, but rather what reason she had so to do, and by this inquiry makes way unto that comfort which he intended to give her.

{why eatest thou not?} I.e., what reason have you not to eat, seeing it is a time appointed by God for holy feasting?

{am not I better to thee than ten sons?} I.e., have you not more and better cause of comfort and contentment in me alone, who love you so dearly, than you could have in the enjoyment of many children?

Verse 9. {So Hannah rose up after they had eaten in Shiloh} I.e., after Elkanah and the rest of the family had feasted together: for, as it may seem, Hannah herself had not eaten with them, partly because her grief was so great that it took away all her appetite to meats, and partly because her conscience witnessed unto her, that it was unlawful to participate of this holy feast in a condition of grief and mourning, seeing the law required that all that did eat of it should do it with cheerfulness and rejoicing, Deut. 12:7. Lev. 10:19. And this caused her also to forbear drinking (as afterwards she told Eli) either wine or strong drink. Yet others think, that by the earnest persuasion of her husband she had eaten a little to supply the necessity of nature, although she had not communicated in the plenty of the feast.

{Now Eli the priest sat upon a seat by a post} Hence some gather, not improbably, that the tabernacle at Shiloh was encompassed by some frame of building to preserve it from being hurt by the weather: for otherwise the tabernacle made by Moses had neither gates nor posts, but only a hanging or curtain in the entry of it, Exod. 26:36. And so ch. 3:15, it is said that Samuel opened the doors of the house of the LORD; whereas the tabernacle itself had no doors, but only veils and curtains. Which makes their opinion yet more probable, who think the tabernacle now had a frame of wood about it to preserve it from any hurt or annoyance.

{of the temple of the LORD} I.e., of the tabernacle, which is sometimes called the temple, ch. 3:3. 2 Sam. 22:7, as the temple is sometime called the tabernacle, Jer. 10:20. Lam. 2:4, 6, because they were both alike consecrated to God’s public service. And in this temple, or tabernacle, where the ark was, or rather in the court of the tabernacle, Eli sat to order things belonging to God’s public worship, to observe them who presented themselves to perform holy duties, and that the people might have free access unto him upon all occasions, to be instructed and satisfied in their questions and doubts, about matters ceremonial, judicial, and moral, by him who was the high priest, and was to ask counsel of God for them, if their case required it.

Verse 10. {And she was in bitterness of soul} Heb. bitter in soul. I.e., in great sorrow and grief, which is called the soul’s bitterness or anguish. So Job 7:11 and 10:1. Isa. 38:15. Lam. 3:15.

{and prayed unto the LORD} In her affliction she addresses herself by prayer unto the Lord, the God of all consolation, and does not seek to ease her grief with sports and merriments, much less by contending with Peninnah, rendering reproach for reproach.

Verse 11. {And she vowed a vow} Either upon condition of her husband’s approbation, or else having already obtained it, v. 23. For otherwise it was in his power to disannul and make it void, Num. 30:8.

{if thou wilt indeed look on the affliction of thine handmaid} Namely, in respect of my barrenness, and reproach arising from it. Now God sees all things with one perfect view; but he is said to look upon us in our afflictions, in a peculiar manner, when he graciously hears our prayers, and sends us deliverance, Ps. 50:15.

{and remember me, and not forget thine handmaid} God cannot be said properly to remember or forget, because all things at all times are present before him, in his sight, Prov. 15:3. But speaking after the manner of men, God is said to forget us when he does not relieve us in our afflictions, and to remember us when he sends help and deliverance. And here the repetition of the same things, remember, and not forget, is not vain and superfluous, but argues the earnestness and vehemency of her prayer; like that, John 1:20. And he confessed and denied not.

{but wilt give unto thine handmaid a man child} I.e., who in respect of sex may be in a capacity of being consecrated unto you for your public service.

{then I will give him unto the LORD all the days of his life} Seeing vows properly are not of such things as we are bound to observe even without a vow, therefore Hannah does not here devote her son unto the Lord for the ordinary service of the sanctuary, for he could not but be born a Levite, and therefore without a vow devoted to be one of God’s servants in ordinary: but hereby she intended to consecrate him unto God in an extraordinary manner, and with more strictness than the law required; as, I. That he should begin his service of the tabernacle in his childhood, to the end he might be the better instructed in the knowledge of God’s law, and acquainted with all the parts, passages, and means of divine worship, from his tender youth, that so in his age he might keep the closer to it, Prov. 22:6, whereas the ordinary Levites were not to begin their public service before the age of thirty, or five and twenty, Num. 4:3 and 8:24. II. He should continue his service all his days, whereas they were taken off and released when they came to the age of fifty, Num. 4:3 and 8:25. Yet this vow was not to bind Samuel to continual residence in the tabernacle, in case it should please God to take him off from it by some special dispensation; as it seems he did, when he called him to be judge over Israel, which office obliged him to go his circuits from one city to another, to administer justice unto the people, ch. 7:16. III. She vowed he should be a Nazirite, and so abstain from wine and strong drink, with all other things that came of the grape (see Judg. 13:4, 5), which strict profession the ordinary Levites did not take upon them. In all which, her vow was to be understood, not absolutely, but with conditions, cautions and qualifications; as, if the child, being born, should prove fit to be vowed, as having no legal defects, but being of perfect shape in all his limbs and lineaments; if being come to age he would give his consent to his mother’s vow, and bind himself to this extraordinary strictness; if her husband pleased to ratify her vow: and that he did, and so made it become his own, v. 28. So all that Hannah vowed, was, that she would do her best to perform lawfully all that she promised.

Verse 12. {as she continued praying} Heb. multiplied to pray. I.e., being instant and importunate in her suit, did express herself in many words; this was not that vain repetition of words which Christ condemns, Matt. 6:7, in which there is no efficacy, but only a multiplying of words out of a vain opinion to be the rather heard; but that effectual prayer, which proceeds from faith and fervency, never gives over till the suit be granted, James 5:16.

{Eli marked her mouth} I.e., observed that she stood mumbling with her lips, making, it may be, strange faces, and using some gestures not well suiting with gravity and sobriety, as is usual with those that are of a troubled and afflicted spirit.

Verse 13. {she spake in her heart} See Exod. 14:15. Rom. 8:26.

{Eli thought she had been drunken} I.e., seeing such uncomposedness in her countenance and carriage, he uncharitably passed his censure, that she was drunk; and the rather because she was newly risen from a feast. See Matt. 11:19. Acts 2:13, 15.

Verse 14. {How long wilt thou be drunken? put away thy wine from thee} I.e., how long will you demean yourself as a drunken woman, muttering and mumbling to yourself, and speaking nothing, for fear of discovering by your nonsense that you are drunken? Do not any longer thus carry yourself as a drunken woman; or at least, if you have no power in this case you are in to behave yourself better, then get yourself for the present out of this holy place, till having slept you come out of your drunkenness, and recovering the use of your wits become sober.

Verse 15. {No, my lord: I am a woman of a sorrowful spirit} Thus she does with much meekness and humbleness put off his sharp and unjust reproof, telling him there was no likelihood she should be guilty of that foul fault whereof he suspected her: for she was one that was afflicted in mind, and therefore not likely to be given to intemperance in drinking; yea, she was so far from excess, that she had not drunk either wine or strong drink all that day.

{but have poured out my soul before the LORD} I.e., the earnest desires of my sorrowful heart. Now this is expressed by this phrase of pouring out the soul, because she had emptied the deep secrets of her heart unto the Lord, as most faithful and able to hear and help her; and that not slightly, but in a full and earnest manner, as it were unboweling herself, and not leaving the least cranny of her heart undiscovered. So Ps. 62:8 and 142:2.

Verse 16. {Count not thine handmaid for a daughter of Belial} I.e., one desperately wicked, who has shaken off the yoke of the law, and given over herself to all lewdness and licentiousness; or one that is unprofitable and good for nothing, destitute of God’s fear, and a very slave of Satan. Such a one this gracious woman esteemed a drunken person: and indeed they are no better. See on Judg. 19:22 & Deut. 13:13.

Verse 17. {Go in peace} I.e., compose your soul with patience, to wait quietly and contentedly upon God, who will undoubtedly grant your suit. So 2 Kings 5:19.

{and the God of Israel grant thee thy petition} Or, will grant you; either as a prophet, promising that her suit should be granted, or as the high priest, praying that she might enjoy her desire.

Verse 18. {Let thine handmaid find grace in thy sight} I.e., as you have already comforted and cheered my heart with your prediction or prayer, so continue your favor towards me by continuing your prayers for me.

{was no more sad} I.e., by a lively faith being assured that God had heard both her own prayers and also the high priest’s in her behalf, she cast all her care upon the Lord, and wholly relying upon his promises and providence, departed with inward joy, and gave no further way to sorrow and sadness, Eccles. 9:7.

Verse 19. {And they rose up in the morning early and worshipped before the LORD} Before they set forth on their journey homewards, they presented themselves before God in the tabernacle, to do him religious service, and to pray for prosperous success in their journey, and in all other their affairs, herein leaving to posterity a good precedent for imitation.

{to Ramah} Called Ramathaim-Zophim, v. 1.

{the LORD remembered her} I.e., her prayer, by granting it, and making her fruitful that before was barren. See Gen. 21:1.

Verse 20. {when the time was come about, after Hannah had conceived} In which words there is a transposition of the order, for they are thus to be understood, After Hannah had conceived, when the time was come about, in which women usually go with child from the conception to the birth, she bare a son. The like forms of speaking we have in other places, Exod. 14:21. He made the sea dry land, and the waters were divided, i.e., he divided the waters and so made the sea dry land; Isa. 64:5. Others understand the words according to that order in which they are in the text: after some time was passed from that day that she had the comfort of God’s hearing her prayer, and had companied with her husband, she conceived; and not presently after she had lain with him: which God did for the trial and exercise of her faith, when as for a time he deferred the performance of his promise and the granting of her suit.

{and called his name Samuel} That is, asked of God; of which name herself gives the reason, Because I have asked him of the LORD. Now this name served, I. For her own singular and continual comfort: for thereby she was daily put in mind not only of God’s great blessing in giving her a son after she had been so long barren, but also by what means she came by him, namely, that he was as well the fruit of her prayers as of her womb. And II. It served to remember both the parents and the child of their duty; them, of bringing him up in the fear and nurture of the Lord, that according to their vow he might be dedicated to God’s service in his sanctuary; and him, of demeaning himself according to that pious and strict course of a Nazirite unto which his parents had devoted him, having begged him of God to that very end.

Verse 21. {the yearly sacrifice, and his vow} That is, besides the yearly and ordinary sacrifice, some other oblation which he had vowed, namely a sacrifice of thanksgiving for the birth of his son.

Verse 22. {But Hannah went not up} She sinned not in that she stayed at home to perform a moral duty in nursing her child, and neglected a ceremonial duty which the law did not require of her, for whereas there might be two causes of women’s going to the tabernacle, neither of them obliged Hannah: one was, that after the days of their purification they might present their firstborn sons before the Lord, and pay the five shekels appointed by God as the price of redemption, Num. 18:15, 16. This was required of all the other tribes of Israel, and was therefore observed by the Virgin Mary, Luke 2:22, 23, who was of the tribe of Judah; but this did not concern Hannah, who with her husband were of the tribe of Levi, which was consecrated to God in lieu of all the firstborn; and not like the other tribes to be redeemed. Another cause was the command Exod. 23:17, that all should appear before God at the three solemn feasts. But in this neither was Hannah concerned, seeing that law obliged only the men of Israel. Howsoever their wives, when they had no necessary cause to keep them at home, out of their pious devotion accompanied their husbands. See on v. 3.

{and there abide for ever} See on v. 11.

Verse 23. {Tarry until thou have weaned him} Or, educated him; so long till he be fit to minister before the Lord in the sanctuary, as some think; or at least, till he be fit to live there without a nurse; seeing before that time he would have been but burdensome, unless there were a nursery belonging to the tabernacle, which we nowhere read of.

{only the LORD establish his word} To wit, that which he has promised concerning our son, and has in part performed. Which must be understood either of Eli’s words to Hannah, whether prayer or prophecy, v. 17, or of that real answer which God had given as the return of her prayers, in giving her a son. Hannah had craved a son, whom she might consecrate unto God in the strict way of a Nazirite; and Elkanah here desires that he might by God’s grace and Holy Spirit be fitted and enabled for such a service. Or else we must understand it of some special promise made by God before or after the conception or birth of the child, either to him or his wife, which we do not find revealed in Scripture.

{and gave her son suck until she weaned him} Which was (as is probable in respect of the custom of those times) after he was three years old, 2 Macc. 7:27, if at least it were not longer. For it was the scope of her vow, not simply, or so much, to devote a son unto God, as with respect to this end, that he might do him service in the tabernacle, which he could not do in his tender infancy: and something Samuel did soon after his coming; for he is said to have ministered before the Lord, ch. 2:11. Again, he being her only son, the son of her vows and of her desires, it is very likely she would not wean him, and so put him from her, till he was of some age to shift for himself among strangers, being also before that time unable to do service in the sanctuary. A like example we have in Sarah, who weaned not her beloved Isaac till he was of some more than ordinary years for a weanling; seeing it is said, that at the time when they made a feast for his weaning, Ishmael was observed to mock at him, Gen. 21:8, 9, which the apostle calls a persecution, Gal. 4:29, and this was not likely to be done before the child was of some pretty age.

Verse 24. {she took him up with her} Namely to Shiloh, there to present him unto the Lord according to her vow.

{with three bullocks} There is mention v. 5, but of one that was slain and offered. It may be the other two were given to Eli, or to be at his disposing, as a testimony of their love and thankfulness for his favor by them already received, and for that which they further desired in the behalf of their young son: or it may be that only one was sacrificed when the child was first presented and admitted, and the other two afterwards at other times by way of peace-offerings, to feast the priests, Levites and other friends.

{and one ephah of flour} About ten pottles, or, as some think, fifteen pottles, near the measure of our bushel. See on Exod. 16:36. This was brought, that according to the law it might be offered with the bullocks, Num. 15:9, and a bottle of wine which they likewise used, for meat and drink and peace-offerings, Lev. 23:13. Num. 15:5, 7, 10 & 18:12 & 28:7.

Verse 26. {Oh my lord, as thy soul liveth} I.e., as sure as you are alive, I am the woman, etc. Or, so certainly as I desire that you may long live. See Gen. 42:15.

Verse 28. {Therefore I have lent him to the LORD} Or, returned him whom I have obtained by petition, to the Lord; i.e., I have dedicated him to his service.

{he shall be lent} Or, he whom I have obtained by petition shall be returned; i.e., as he was freely given, so he shall be freely devoted to God’s service all his days.

{And he worshipped the LORD there} I.e., either (as some think) Eli praised God who had graciously heard his prayers in the behalf of Hannah, in granting unto her a son, or working her heart, in lieu of thankfulness, to devote him unto God’s service. Or else (which is more probable) Elkanah hearing Hannah’s speech unto Eli, and assenting unto it, did worship the Lord, and praise him for giving them not only a son, but hearts also willingly to devote him to God’s service, from whom they had received him; and also prayed unto him for his gracious acceptance of their gift, and for a blessing upon him both for the present and the time to come; that he would sanctify him by his Spirit, and enable him in a holy manner to perform that religious service unto which they had devoted him, that so God might have the glory, and both they and their son the comfort of this their action.

CHAPTER 2

Verse 1. {And Hannah prayed, and said} I.e., rendered unto God praises and thanksgiving, as for all his blessings, so especially for his gracious deliverance of her out of that affliction of barrenness, and making her a joyful mother of a son. These praises are here called prayers, because thanksgiving is a part of prayer, and whilst we praise God for benefits received, we move God to continue his favor, and to multiply his blessings still upon us. Although we may probably think, that she that praised God for giving her a son, did also pray unto him for the continuance of his life and well-being, and the fitting him for that service unto which he was designed and devoted, though it be not here expressed. Or though these petitions were not at this time added to her praises, seeing she now only intended to compose a hymn of thanksgiving, yet no doubt she was frequent and fervent in them at other times. Now in this her song of praises she raises up her spirit ab hypothesi ad thesin, and from showing what God had been to her particularly in his mercy, power and goodness, proceeds to declare what he was in himself, and towards all his creatures, especially his church and peculiar people, and what also he was to his proud enemies; and yet so, as that in all these generals she still for the most part reflects upon her own particulars, secretly intending to apply all she says to herself and her own condition.

{My heart rejoiceth in the LORD} Or, exults, leaps and skips for joy; that is, not only inwardly and secretly rejoices, but shows its joy by external expressions, in words and actions, as boasting and glorying, leaping and dancing, Ps. 34:2 & 44:8. Q.d., my heart, which was depressed and dejected in the time of my barrenness, does now triumph and is exalted above measure in the apprehension of God’s favor and goodness in giving me a son. There is in many passages a harmony between this song and that of the blessed Virgin, Luke 1:46. And no wonder, since the occasion and argument of both are so like: there a virgin conceived, and here a barren woman is made fruitful.

{mine horn is exalted in the LORD} That is, my glory, beauty and strength. A metaphor taken from horned beasts, whose comeliness, strength and frolic jollity appears chiefly in their horns: q.d., I that formerly drooped and hung down my head in my affliction, when my enemies triumphed over me, am now vigorous in my spirit, and have gotten strength to defend myself against all their insolences and indignities; yet not from any power that is in me, but from the Lord, who is my strength and the horn of my salvation, Ps. 89:17 & 18:2 & 112:9 & 92:10.

{my mouth is enlarged over mine enemies} Whereas in the time of my barrenness I dared not speak or open my mouth, when I heard the reproaches of my insulting adversary Peninnah, but was fain to be silent, and bear all with patience, having nothing to answer, now by God’s giving me a son, as my heart is dilated with joy: so my mouth is opened to express my inward rejoicing, having not only matter sufficient of praising God for his goodness towards me, but also to stop the mouth of my adversary, seeing she has now no more cause to insult over me: or if out of her insolence and impudence she open her mouth wide against me, (like those, Ps. 35:21) I shall in as ample manner enlarge myself in God’s praises, and have matter enough to stop her mouth whilst I declare how good and gracious the Lord has been unto me, and how much I rejoice in his salvation, i.e., in this benefit whereby the Lord has saved me from the reproach of my adversary, that is, Peninnah, or any other like unto her.

Verse 2. {There is none holy as the LORD} For he is essentially holy in his nature and being, whereas the creatures have holiness in them only as a quality. He is originally and independently holy, and the only fountain from which springs all holiness in the creatures; but their holiness is by participation, and only so much as they derive from him.

{for there is none beside thee} That is, no God, holy as you are; nor holiest men, like you: for your holiness is infinite in all perfection, but their holiness, imperfect, and full of blots and blemishes.

{neither is there any rock like our God} I.e., he is our only strength, to support us in all our troubles, and to deliver us out of them; our sure resting place, upon which if by faith and confidence we repose, we shall be secured from all storms of trouble, and from all billows of temptations; and our only fortress and stronghold, to protect and defend us from the malice and rage of all our enemies. And thus the Lord was Hannah’s rock, that is, her strength that upheld her when she was ready to sink in the time of her trouble, the rock on which she rested and relied, when her insulting adversaries threatened to sink and drown her, and her only place of refuge, unto which she did flee to be secured from all their malice and insolence: see Deut. 32:4, 31. Ps. 18:2, 31 & 86:8 & 89:6, 8.

Verse 3. {Talk no more so exceeding proudly} I.e., let not Peninnah or any other adversary insult over me with their proud speeches, upbraiding me with my barrenness, seeing now God has been pleased to make me fruitful.

{let not arrogancy come out of your mouth} Heb. hard words. I.e., proud and arrogant speeches, attributing much to yourselves, in your own praise, and detracting from others to their diminution and disgrace. See Mal. 3:13. Jude 15.

{For the LORD is a God of knowledge} Heb. of knowledges. That is, infinite in knowledge, knowing all things, and from whom nothing is hid. And therefore he has taken notice of my adversaries’ pride and petulancy, and of my simplicity and innocence; and seeing the vanity of their proud brags and insolent carriages, and my humble demeanor, and patient bearing of all their insolences, he has confounded them, and stopped their mouths, and exalted me in his favor, when they never so much as dreamed of it.

{by him actions are weighed} Or, are not weighed without him. I.e., he duly ponders all the actions of men, of which they think he takes no notice; and accordingly, as a righteous judge, he retributes to all according to their works, whether good or evil. Or, by him enterprises are established. I.e., by his all-ruling providence he orders and disposes of all men’s actions and proceedings according to his own will, so that though they intend out of their malice never so much mischief against his children, (as my adversaries have done against me) yet they shall never be able to bring it to pass.

Verse 4. {the bows of the mighty men are broken} I.e., God defeats all the machinations and warlike preparations of wicked men, wherein they put all their trust. In which metaphor she alludes unto Peninnah’s vain confidence in her numerous posterity, in which she trusting did wound her with her reproaches.

{and they that stumbled are girt with strength} I.e., they that through feebleness and weakness were not able to walk, but were ready to stumble at anything that lay in their way, are so strengthened with God’s might that they are able to leap over and overcome all difficulties, even above the power of nature, as it fares with me.

Verse 5. {They that were full have hired out themselves for bread} I.e., they that were rich, and fared sumptuously and delicately, are now brought to that poverty, penury and want of necessaries, that to relieve their extreme want of food and clothing they are constrained to work like hired servants for a poor living; Luke 1:53. Lam. 5:6. And this was that judgment which God threatened against Eli’s posterity, for his sin, and the sins of his sons, v. 36.

{and they that were hungry ceased} To wit, to be still hungry, being satisfied, and abounding with God’s blessings. This by analogy and similitude Hannah seems to apply to Peninnah and herself, namely, that she, who abounded with a numerous posterity, had lost all, or the most of them; and herself, that was barren, had now the blessing of children. And hence some have collected, that God had taken away Peninnah’s children, for her pride, arrogance and unthankfulness, and contrariwise had bestowed that blessing upon Hannah, who was humble and grateful.

{So that the barren hath born seven} I.e., many children. For so the septenary number is often taken, as being a number of fullness and perfection: so Isa. 4:1. Deut. 28:7.

{and she that hath many children is waxed feeble} I.e., either through weakness has left off bearing, or lost those children she had, and so is become feeble, being deprived of her children, which she esteemed her chief strength. And this also Hannah applies to herself, who having the spirit of prophecy, by some revelation (it is probable) from God, was assured that she should be the mother of many more children, as appeared in the event; God giving her, besides Samuel, three sons, and two daughters, v. 21.

Verse 6. {The LORD killeth, and maketh alive} I.e., God disposes of men by his all-ruling providence according to his own good pleasure, and brings them into several and contrary estates and conditions, as in his wisdom he thinks best: and that, whether we understand it of diverse men, of which he exalts some, and casts down others into miseries and afflictions; or else of the same man, whose condition he often changes, sometimes advancing him to great prosperity, and sometimes depressing him into the depth of misery. And this is the sum and substance of this and the two following verses, which is diversified by diverse instances. First; the LORD killeth and maketh alive: so Deut. 32:39. Wisd. 16:13. I.e., he has in his hand the issues of life and death, killing and preserving alive whom he pleases, and restoring them to life who were dead. Of which last we have examples in the Shunammite’s son, 2 Kings 4:35, Jairus’s daughter, Mark 5:42, the poor widow’s son, Luke 7:12, Lazarus, John 11:44, and Dorcas, Acts 9:40. Or else we may better understand it of desperate, and extreme miseries and afflictions, whereby men are brought to the very brink of death, in the meantime their life being unto them a living death, without all joy and comfort, Ps. 44:22, out of which when God delivers any, they are said to be revived and raised from death to life. So Isa. 26:19. Hos. 6:2. And in this state and condition Hannah thought herself to be, while she was barren, like a dead woman, giving no life to posterity, and so, in her conceit in the depth of misery; but now, revived, when God had made her fruitful, and the mother of a son.

{he bringeth down to the grave and bringeth up} Which words have the same sense with the former. For the grave signifies properly the state of the dead corrupting and rotting in the grave. But metaphorically it is put for a state of deep and desperate misery and affliction, out of which there is no more hope of recovery than of raising a dead man out of his grave. In which condition Hannah thought herself to be, when she was daily subject to the reproaches of her adversary for her barrenness. So David, Ps. 16:10 & 18:5 and 116:3 and 130:1. Or else it is taken for the state of those that are in spiritual desertions, and in their own apprehension forsaken of God: so David, Ps. 22:1, and our blessed Savior himself for a time, when he bore our sins upon the cross, Matt. 27:46. Or finally the state of the damned in hell-torments, Ps. 9:17.

Verse 8. {He raiseth up the poor out of the dust} That is, out of the greatest misery and affliction, Ps. 113:7. Job 36:7. Luke 1:52.

{and lifteth up the beggar from the dunghill} I.e., he raises men from the most abject and base condition to a state of glory and eminence, from beggary to sovereignty, and from the dunghill to the throne. See Ps. 105:20. Jer. 52:31.

{for the pillars of the earth are the LORD’s} I.e., God is the Lord of the whole earth from one pole to the other; and though it hang in the air, yet by his sole command he has firmly founded it upon the center, as if it were upon pillars, so as it cannot be moved; and has made it the center of the whole world, the whole frame of heaven being carried round about it; Job 38:4, 5. Ps. 102:25 & 104:2, 5.

Verse 9. {He will keep the feet of his saints} Or, those who are benign. I.e., gracious and merciful, like their heavenly Father, Matt. 5:44, 55. God will keep their feet, i.e., their affections, counsels, endeavors, and actions, Ps. 119:105. Eccles. 5:1, and will both direct and protect them in all their ways, Prov. 16:9. Jer. 10:23. Ps. 91:11.

{the wicked shall be silent in darkness} I.e., affrighted and astonished in their miseries and calamities, Eccles. 5:17. Zeph. 1:15, and so confounded with shame that they should not mutter or have a word to say, though now in their pride and arrogance they are full of bragging, and boasting. So Job 5:16. Jer. 8:14. Matt. 22:12. Others understand it of the silence of the wicked in the grave, when as they should be cut off from the land of the living, Ps. 94:17.

{For by strength shall no man prevail} I.e., by his own strength, but only by the power of God. Therefore when man prevails in any of his enterprises, he is not to arrogate the praise to himself, but to ascribe it wholly unto the Lord.

Verse 10. {The adversaries of the LORD shall be broken in pieces} I.e., those that oppose his holy and faithful ones. For those that are their enemies, are God’s also, by special covenant. Zech. 2:8. Gen. 12:3. Acts 9:4. Now whereas it is said they shall be broken in pieces, i.e., utterly defeated and overthrown, like an earthen vessel, which being broken can never be pieced together, this may be prophetically understood of those overthrows which they had from God’s people in future times; and particularly, of that which was given them soon after, in Samuel’s time, ch. 7:10, unto which the words following seem to relate.

{out of heaven he shall thunder upon them} I.e., God’s sudden and unexpected vengeance shall destroy and take them away; as the Egyptians, which were drowned in the Red Sea; and the hundred fourscore and five thousand of Sennacherib’s host, slain by the angel in one night.

{The LORD shall judge the ends of the earth} I.e., he shall bring the whole world unto judgment, so as none shall escape. Which may be meant as of all the world in its several parts: so especially of that universal judgment at Christ’s second coming, of whom Hannah here prophesies, as by the words following more plainly appears.

{and he shall give strength unto his king} I.e., typically to David, Solomon, and the rest of the good kings, whom he made victorious over their enemies; but principally to his Son Christ, who had all power in heaven and earth committed unto him, Matt. 28:18, and obtained victory over all his enemies, Luke 1:69. Ps. 148.

{and exalt the horn of his anointed} I.e., the Messiah, Jesus Christ, of whom she here prophesies; and of whom David and Solomon were types, and in that sense may also be here understood. Ps. 89:25.

Verse 11. {And the child did minister unto the LORD before Eli the priest} I.e., according to Eli’s direction he performed such services in the tabernacle as in respect of his tender years he was able to execute. For though as a Levite he might not enter upon these services before he was twenty-five years of age, yet as a Nazirite he had some special dispensation, being devoted and consecrated unto God from his mother’s womb.

Verse 12. {Now the sons of Eli were sons of Belial} See on ch. 1:16. Deut. 13:13. Judg. 19:22. 1 Kings 21:10.

{they knew not the LORD} I.e., though by their education under a godly father they had a speculative knowledge of God and his law, yet they had no practical, spiritual, efficacious and saving knowledge of faith causing them to believe what they knew; nor in respect of their calling and office were able either powerfully and profitably to teach others so as to work their hearts to the love and fear of God, or to bring forth the fruits of obedience in their own lives and conversations. And in this respect they are said not to have known him at all. See Rom. 1:28. Titus 1:16. 1 John 2:4. Jer. 9:3. 1 Cor. 15:34.

Verse 13. {And the priests’ custom with the people was} I.e., a wicked innovation introduced, contrary to God’s law, by these cursed priests, and sons of Belial, which comprised in it many heinous and enormous sins, as shall appear in the particulars.

{when any man offered sacrifice} I.e., brought a sacrifice to be offered by the priests.

{while the flesh was in seething} They were so given to their appetite, that they would not stay till the flesh was sodden, according to the law, and then take that part which belonged unto them, but before God was served they served their own belly. This was their first sin.

{with a fleshhook} See Exod. 27:3.

Verse 14. {all that the fleshhook brought up the priest took for himself} Here was their second miscarriage, namely the sin of injustice, in taking away the people’s right, and converting it to their own use. For God had allowed them, as their portion, the right shoulder, the breast, and cheeks, with the tongue: which parts some think were allowed to put them in mind of their duty; the cheeks and tongue, to intimate that those parts were to be employed by them in praising God and teaching his people; the breast, because that is the seat of the heart, which is that which God above all other parts requires in his worship; the right shoulder, which is as it were the arm and hand of the sacrifice, to signify that they must serve God with the hand as well as with the tongue, and join with their doctrine a holy life and conversation, to gain the more authority unto it, and adorn their profession by performing all duties and actions of a godly life. But they were not contented with that portion which God had allowed, but out of covetousness, greediness, and intemperance encroached upon that which was due to others, and caught all that came to hand. See on ch. 1:4.

{So they did in Shiloh unto all the Israelites that came thither} Here is a double aggravation of their sins; first, they committed this rapine in Shiloh, where the tabernacle was seated, and so in God’s presence, in a special manner. Secondly, they did not thus offend against some few, but even against the whole people of God which came to worship there.

Verse 15. {Also before they burnt the fat} Their third sin was sacrilege. For whereas they ought not to have taken their portion, before the Lord had his, that is, before the fat of the inwards, the liver, caul, and kidneys were burned, they exacted their fee first, not caring to give God his due. Neither did they wave the breast and shoulder before the Lord, as acknowledging they had their portion from him as his free gift, but profanely seized upon it as their own due, Lev. 7:34, 31, 34 & 9:21.

{Give flesh to roast for the priest} Here is their fourth sin, daintiness and wantonness taxed. They only cared to please their palate and appetite, and neglected God’s commandment. For they would not be contented to eat sod flesh according to the law, but they must have it raw, that they might cook it so, as to please their licorous taste.

Verse 16. {to burn the fat presently} I.e., in the first place to offer it unto the Lord, as being his due, according to the law, Lev. 3:3, 4.

{and then take as much as thy soul desireth} Not regarding their own profit, but only desiring that God might be served aright, according to his law.

{and if not, I will take it by force} This was their fifth sin about God’s sacrifice, that they had no regard to law or justice, but acted what they pleased with rapine and violence, not staying to receive their due from him that offered, but taking what, and when, and how they list.

Verse 17. {Wherefore the sin of the young men was very great before the LORD} Though they slighted all they did, as tricks of youth, and acted all as demonstrations of their power and privilege, yet they were heinous sins in God’s sight: I. Because they were presumptuous, and committed with a high hand against him; II. Because they tended much to his dishonor, in the profaning of his worship and abuse of his ordinances; III. Because these priests were evil examples to God’s people, and by their practice either led them into all profaneness and atheism, whom they ought to have instructed in the knowledge of God’s law and the ways of godliness, in respect of their place and calling, or else caused them to abhor God’s sacrifices, and utterly to neglect his worship and service, when as they saw it profaned by such abominable impieties.

{the offering of the LORD} Or, the gift of the Lord. I.e., the gift which was to be offered unto the Lord according to the law, together with the peace or thank-offering, or the flesh of the sacrificed beast.

Verse 18. {girded with a linen ephod} The ephod was a habit appropriated to God’s service: and it was of two kinds in respect of the materials; the one, of rich and costly stuff, proper only to the high priest; of which see Exod. 28:4, 6; the other, of linen, for inferior priests and Levites, ch. 22:18, which others also might use in God’s service, 2 Sam. 6:14. See on Judg. 8:27.

Verse 19. {Moreover his mother made him a little coat} As a token of her love and care over him, though he were absent from her, and consecrated to God’s service; having also therein, it may be, another end, namely to give something towards his maintenance, he being unable in respect of his tender age to merit it by his service in the tabernacle.

Verse 20. {And Eli blessed Elkanah and his wife} To wit, in the name and place of the Lord, as being his high priest; and therefore they applying this blessing by faith did receive the fruit and benefit of it, as appears v. 21.

{for the loan which is lent} Or, petition which he asked. That is, instead of the son dedicated to God, who was obtained by prayer.

Verse 21. {And the LORD visited Hannah} I.e., according to Eli’s blessing, made her a fruitful mother of many children. This is added to show how efficacious the prayers of God’s faithful ministers are: for no sooner had Eli prayed, and blessed them, but presently is mentioned the return of his prayers, in their fruitfulness whom he had prayed for.

{And the child Samuel grew before the LORD} To wit, in stature, wisdom, and all grace and goodness. So Luke 1:80 & 2:52. See on v. 26.

Verse 22. {Now Eli was very old} This is added, either to aggravate his fault in not reproving and correcting the sin of his sons more sharply and severely, as became his old age; or rather to extenuate it, seeing he was so very old that he could not by conversing with his sons himself take notice of their sins in their ill administration, but as it was brought unto him by the reports and complaints of others; or if he did, yet in respect of his very old age they did not much regard his reproofs, being themselves men grown, married, and fathers of children.

{and how they lay with the women that assembled at the door of the tabernacle} Heb. assembled by troops. This is here brought in as another part of their abominable wickedness: whereby they highly dishonored God, in that being his priests they gave themselves over to such outrageous folly and filthiness; defiled and disgraced themselves, in doing such abominations as were so unsuitable to their high and holy calling; and grievously offended the people of God, either encouraging them by their lewd example to commit the like villainies, (seeing like priests, like people) or causing them to abhor their profession and the very worship of God itself for their sakes, because they being so notoriously wicked were in respect of their place chief actors in it. Now what women these were whom they thus abused, it is hard to say. Some think they were such as out of their devotion resorted to the sanctuary for the performance of religious duties, as fasting, prayer, and the like: such a one was Anna, Luke 2:37. And if so, then their impiety was the more abominable, in abusing and enticing them to filthiness who had consecrated themselves to God’s service. Others suppose they were women which frequented the door of the tabernacle to perform some necessary services belonging unto it, as washing, scouring, spinning, and the like, and there to receive instruction and directions from the priests and Levites for the doing of that which should be required of them, Exod. 38:8. Others imagine they were women who after their childbearing came to be purified, and to offer their gifts, according to the law, Lev. 12:6. But we need not be very curious in inquiring which of these they were, or whether not all these one with another, seeing it is not likely Eli’s sons were very curious in making their choice, but ready to take any opportunity to satisfy their lust, when it was, at any time, or by any persons, presented unto them. The which their sin was much aggravated, in that they had wives of their own, to preserve them from these strange lusts, ch. 4:19.

Verse 23. {And he said unto them, Why do ye such things?} Eli, being not only a father, but also a chief magistrate and judge, should have done no less than have sharply reproved them, yea, punished them with all severity, by casting them out of the priest’s office, which they had so shamelessly profaned, yea, putting them to death for their adultery, according to the law, Lev. 20:10. Deut. 22:22, etc., but, like a fond and cockering parent, he contents himself with this mild admonition and gentle reproof for their abominable wickedness, Why do ye such things?

{For I hear of your evil dealings} He does not so much as name unto them their horrid sins in their kinds, the very naming whereof might have afflicted them with terror and shame; but only carries it on in general terms, of evil dealings, as loath any further to displease them, by ripping up their festered sores to the bottom, that they might be cured.

{by all this people} I.e., who dwell at Shiloh, or that come hither to offer sacrifice; all which take notice of your miscarriages, and have reported them to me.

Verse 24. {Nay, my sons: for it is no good report that I hear} He should have said, wicked wretches that you are, and utterly unworthy to be called the sons of a religious parent, rather a graceless and degenerous offspring, and sons of Belial, I hear of your horrid villainies and abominable wickedness, for which you deserve the hatred of God and men. But he minces the matter, and does not so much as give it the title of an evil fame, but only that it was not a good report that he heard of them.

{ye make the LORD’s people to transgress} Namely, by encouraging them to do the like wickedness by your example, who should be their leaders in the ways of holiness; or by causing them to neglect, yea, to abhor, God’s sacrifices, when they see them so horribly profaned by your ill administration.

Verse 25. {If one man sin against another, the judge shall judge him} Heb. the gods shall judge him. I.e., the magistrates, who are called gods, Exod. 21:6 & 22:28. Ps. 82:1, 6. The meaning is, if one man has trespassed against another, the magistrate may take up the controversy between them, by executing justice, and causing the delinquent to make satisfaction unto the party whom he has offended.

{But if a man sin against the LORD, etc.} I.e., immediately, presumptuously, and with a high hand, against knowledge, conscience, Num. 15:30. Who can mediate for such, to work a reconciliation between sinful man and this supreme majesty? Seeing the sin is committed against the judge himself, unto whom no satisfaction can be made by mere mortal man, to compose the difference, and procure peace between them, unless the sinner turn from his sin by unfeigned repentance, and laying hold upon Christ by a lively faith, has him, by his mediation, to work his peace. But especially what means of reconciliation could these men hope for, whilst they did impenitently continue in their sins, who being the Lord’s priests, and so types of Christ, to mediate, by offering sacrifices, for the sins of the people, were themselves the chief offenders, despised and profaned those sacrifices which were the only means of reconciliation, and caused them also to be abhorred by others? See ch. 3:14 & on Ps. 51:4.

{Notwithstanding they hearkened not unto the voice of their father because the LORD would slay them} I.e., because their sin was so abominable and heinous in itself, and so fearfully aggravated by diverse circumstances, as being committed by persons of so high and holy a calling, against so many and great means and mercies as they enjoyed, and against their knowledge and the testimony of their own consciences, willingly and willfully, rebelliously and presumptuously, the Lord was resolved not to pass by and pardon it, nor that it should be purged by sacrifice nor offering forever, ch. 3:14, therefore as a righteous judge he willingly suffered them to go on in their sin, and gave them over to the hardness of their hearts, to add iniquity unto iniquity, Ps. 69:27, justly punishing one sin with another, and withdrawing his grace, whereby they might have been restrained or brought to repentance, because he was purposed to destroy them for their abominable wickedness. And hence it came to pass, that being thus left to themselves they became deaf to their father’s admonitions and reproofs. See 1 Kings 12:15. 2 Chr. 25:16. Jer. 11:14 & 14:11. Heb. 10:26. 1 John 5:16.

Verse 26. {And the child Samuel grew on, and was in favour, etc.} I.e., as he daily grew in years, so in grace and godliness, whereby he became acceptable both to God and men, Prov. 3:4. Luke 1:80 & 2:52. Acts 2:47. Rom. 14:18. This is here inserted, to magnify God’s free grace and goodness, in that he was not corrupted by the wicked and base example of his elders and superiors, with whom he lived and conversed; and to aggravate the sin of Eli’s sons, who being under the tuition and government of the same man, and enjoying the same means of good education, were yet never the better for it. This should move all parents and governors to use their best endeavors to bring up those under them in the nurture and fear of God, yet not to rest herein as sufficient, but continually to implore God’s blessing and the assistance of his Holy Spirit, without which all their labors will be spent in vain, Ps. 127:1.

Verse 27. {And there came a man of God unto Eli} I.e., a prophet raised by God extraordinarily for this service, who in a special manner is entitled a man of God, because he was his ambassador, sent immediately from him to do this message. For whereas there were two sorts of men thus employed, one ordinary, in the common work of the ministry, the other extraordinary, endued with a prophetical spirit, this man of God was of this latter kind, 2 Pet. 1:21. 1 Tim. 6:11. 2 Tim. 3:17. Josephus says it was Samuel; and diverse learned expositors are of his mind, because ch. 3:1, it is said that in those days there was no open vision. And they say this minatory message is here set down by anticipation; and the story of Samuel’s call, by a hysterosis, ch. 3. But seeing who this man of God was, is not expressed in the Scripture, we need not curiously inquire after it.

{Did I plainly appear} For, Did I not. See Job 20:4.

{unto the house of thy father} I.e., to Aaron, the first founder of your house and priesthood: from whose son Ithamar Eli descended.

Verse 28. {And did I choose him out of all the tribes} God deals with Eli by way of expostulation, the more powerfully to convince him of his sin and unthankfulness; q.d., are all my special favors to your father’s family above others come to this, that you and your sons should thus ungratefully abuse them?

{all the offerings made by fire} I.e., all that remained of those offerings, when the fat of the inwards was burnt with fire, Lev. 6:17. Deut. 18:1. Num. 18:8.

Verse 29. {Wherefore kick ye at my sacrifice} Why do you, like brute beasts, contemn and as it were trample my sacrifices under your feet by your profane administration, and thereby also make them contemptible to the people? Here the sin of Eli’s sons is charged upon him, because having power in his hand he did not restrain and punish them. Deut. 32:15.

{and honourest thy sons above me} I.e., by choosing to please them rather than me, not punishing them for their sins, nor turning them out of the priest’s office, which they have so shamefully profaned and abused, you having sufficient power in your hand to do it.

{to make yourselves fat with the chiefest of all the offerings} I.e., not contenting yourselves with your own portion, you have sacrilegiously encroached upon the fat of the offerings that belonged to me, and upon other parts also that were due unto the people; and all this to please and pamper your own bellies.

Verse 30. {I said indeed, that thy house and the house of thy father should walk before me for ever} I.e., should be perpetually established in the priesthood. But this promise was only conditional, not absolute, i.e., so long as you carried yourselves well, according to your high place and calling. And therefore seeing you have broken covenant with me by your profane and wicked courses, I am no longer tied to make good my promise. Now we do not read of any such promise which God made either to Eli, or Ithamar his father, and therefore it is most likely that here is meant that general promise made to Aaron and his family, Exod. 28:43 & 29:9, that his whole seed should enjoy the privilege of the priesthood; which promise is now in part reversed, as much as concerned Eli’s posterity, who, for the horrible impieties committed by his sons, were in part cut off, ch. 22:18, and the rest reduced to a low and mean condition, as is threatened v. 36.

{but now the LORD saith: Be it far from me} To wit, that according to that promise you should walk before me forever in the execution of the priest’s office, seeing you have shamefully broken the condition of obedience, and basely abused both your office and yourselves.

{them that honour me, I will honour, etc.} I.e., they that give glory to my holy name, by worshiping me aright, and advancing the means of my pure service before my people, I will make them also to be held in honorable esteem in their sight; but they that dishonor me, by causing my service and sacrifices to be despised, as you have done, I will bring them, by such punishments as I shall inflict upon them, into contempt and reproach. See Mal. 2:9.

Verse 31. {I will cut off thine arm} I.e., your chief strength; namely by taking away your two sons. For children are the strength of their parents, especially in their old age. See Job 22:9. Ps. 37:17.

{and the arm of thy father’s house} I.e., by cutting off part of your posterity, and by putting out the rest from executing the priestly function, in which not only their honor and dignity, but also all their power and authority among the people consisted. The first was done by Saul, ch. 22:18, 19, and the latter by Solomon many years after, 1 Kings 2:27, 35. And it is not said that it should be presently executed, but expressed in the future, Behold, the days come, etc.

{there shall not be an old man in thine house} I.e., your posterity shall not live to reverend old age, but be cut off in their youth. This was fulfilled in his two sons, who were slain in the field, ch. 4:11 & ch. 22:18, 19, in a whole city of priests, who by Saul’s bloody command were all put to the sword, except Abiathar, who lived to suffer much affliction with David, and to see himself degraded from the priesthood and confined by Solomon, 1 Kings 2:26, 27. Some understand it, that there should not be an elder in his posterity, that is, one endued with wisdom and counsel fit to sit in their Sanhedrin, or to execute any public office of his magistracy.

Verse 32. {And thou shalt see an enemy in my habitation} Or, the affliction of the tabernacle, for all the wealth which God would have given Israel. By enemy some understand the Philistines, who giving a great defeat to the Israelites, took the ark captive, and deprived the tabernacle of it for the space of seven months. This happened soon after, in Eli’s days. But others more probably (as appears by the coherence of this with that which follows) understand it of future times; namely, that Eli should not see it with his own eyes, but that his posterity to their great grief should behold these fearful predictions verified, and should see an enemy in God’s habitation, i.e., another high priest and priesthood substituted in the temple, in their room, whom they should envy and hate as enemies, because as rivals they should enjoy their honor and power. This was accomplished by Solomon, who thrust out Abiathar from the high priest’s office, and put Zadok in his room, 1 Kings 2:26, 27. Now because posterity are in the loins of their parents, it is usual in Scripture to speak that of the father which is not fulfilled in him, but in his issue; as we see in Jacob’s blessing, Gen. 27:27, 29, and the promise made to David, which was accomplished in Christ, 2 Sam. 7:16.

{in all the wealth which God shall give Israel} To wit, in the days of Solomon, when the kingdom was in its greatest glory, prosperity and riches; and so answerably the priesthood, in the chiefest plenty and dignity.

Verse 33. {And the man of thine} I.e., of your posterity.

{whom I shall not cut off from mine altar} I.e., who shall outlive the slaughter of the Philistines, and massacre by Saul, and shall not be quite ejected from the priesthood by Solomon.

{shall be to consume thine eyes, and grieve thine heart} Or, should be. Namely, if you should live to see the misery of your posterity, it would be unto you such a woeful object of grief and sorrow, that it would make you weep out your eyes to behold it, and oppress and even break your heart to consider it. But though you yourself shall not live unto it, yet in your posterity you shall both see and feel it, even to the consuming of their souls with grief and vexation.

Verse 34. {And this shall be a sign unto thee} I.e., an evidence that I am a true prophet sent of God, and that all these threatenings shall in their due time be accomplished.

{that shall come upon thy two sons} You yourself shall see these calamities begun in the death of your two sons, whereby you may be assured that all the rest likewise according to my prediction shall come to pass.

Verse 35. {And I will raise me up a faithful priest} To wit, Zadok, descended from Eleazar, 2 Chr. 29:22, who was faithful to God, and also to his kings, David, and Solomon, unto whom he cleaved, according to God’s will revealed; and anointed Solomon king, when as Abiathar was in Adonijah’s conspiracy, for which he was deposed from the priesthood, and Zadok put in his place, 1 Kings 2:35.

{that shall do according to that which is in my heart} I.e., both in anointing him king whom I have chosen, and in his faithful execution of his priestly office.

{and I will build him a sure house} I.e., by multiplying his issue, and continuing both him and his posterity in the office of the high priest, and by causing them to live in a happy and prosperous condition in all respects, according to the promise made to Phinehas Zadok’s progenitor, Num. 25:13. See 1 Kings 2:24. So this phrase is used, Exod. 1:21. 1 Sam. 25:28. 2 Sam. 7:11. 1 Kings 11:38. Isa. 22:23.

{and he shall walk before mine anointed for ever} I.e., shall perform such services as belong to the high priest, that is, asking counsel of God, offering sacrifices, praying for him, and instructing him out of God’s law, as occasion shall be offered. These duties Zadok and his sons did perform to Solomon and his successors unto the Babylonian captivity, Ezek. 44:15, and from thence (it is very probable) near unto the coming of Christ; of whose everlasting priesthood this being but a type, was to give place, and to be abolished as a shadow, when the antitype and substance was exhibited, who should continue in the true priesthood forever. In the meantime Zadok might be said to walk before, not only Solomon, but also Christ, the only true high priest, in the faithful execution of his office, forever, i.e., as long as he lived. The word anointed here intimates that the present form of government should be altered, and monarchy established in its room.

Verse 36. {every one that is left in thine house, shall come and crouch to him for a piece of silver} I.e., to Zadok and his posterity, as it was fulfilled, 1 Kings 2:26. Ezek. 44:10, 16. Neither could Abiathar’s small means maintain himself and his family, after he was deposed, without having some help and relief from the provisions of the tabernacle and temple.

CHAPTER 3

Verse 1. {And the child Samuel ministered unto the LORD before Eli} See on ch. 2:11.

{and the word of the LORD was precious} I.e., there were very few prophets to whom it was revealed in this extraordinary manner; by reason whereof the word of the Lord was very precious, because it was very rare, Ps. 74:9. Isa. 13:12.

{there was no open vision} I.e., howsoever there were (though very few) some visions to particular men in secret, which were not commonly known, as concerning their peculiar instruction and direction; as to Manoah and his wife, Judg. 13, yet the public ministry of prophets was very rare and scarce, and hardly any one known openly to the people; or if there were any such visions, they were not clear and open, but so obscure and dark that they were of little use, because not understood. And this heavy judgment was inflicted upon them in these times for their neglect and contempt of God’s pure worship and service, Amos 8:12, and is here inserted in honor of Samuel, seeing in him God was pleased to renew this gift of prophecy, which was intermitted and decayed. Whereof it is that Samuel is spoken of as the first of the prophets; 2 Chr. 36:18. Acts 3:24. Heb. 11:32, not because God had given unto him this gift of prophecy before any other; for Adam, Enoch, Noah, Abraham, Isaac, Jacob, and Moses were prophets as well as he; but because there having been an intermission of it between him and them, it was in him renewed and restored.

Verse 2. {And it came to pass at that time} To wit, when the word of the Lord was so rare and precious.

{when Eli was laid down in his place} I.e., to take his rest, in that lodging which belonged unto him as high priest, near unto the court of the tabernacle.

{and his eyes began to wax dim, that he could not see} I.e., not so clearly as in former times, ch. 4:15. Which was also the case of Isaac, Gen. 27:1, and of Jacob, Gen. 48:8, 10.

Verse 3. {And ere the lamp of God went out in the temple} I.e., the light of the seven lamps in the golden candlestick, Exod. 25:31, which was appointed for the use of the tabernacle, and was placed in the holy place without the veil of the testimony, and was to burn from evening to morning, and therefore was watched all night, that it might be supplied with oil, Exod. 27:20, 21 & 30:7, 8. Lev. 24:3. 2 Chr. 13:11. Hereby is implied that this vision was in the night, and not much before morning, when the light of the lamps went out.

{and Samuel was laid down to sleep} To wit, in the cells of the Levites, and in that amongst them which was nearest to the high priest’s lodging, because his office being in a special manner to minister unto him, he was to be within hearing of his call, that he might come to do him service early and late: which Samuel accordingly performed with all diligence, as appears by the text.

Verse 7. {Now Samuel did yet not know the LORD, etc.} Or, Thus did Samuel before he knew the Lord, and before the word of the Lord was revealed unto him. I.e., though Samuel knew the Lord in an ordinary manner, as other pious men did, yet he knew him not in that extraordinary manner peculiar to the prophets, whereby his will concerning things to come was revealed by vision, or voice; as the words following plainly show, neither was the word of the LORD yet revealed unto him.

Verse 8. {And Eli perceived that the LORD had called the child} By his often coming to him upon mistakes he plainly perceived that it was the Lord who had called him, and consequently, that the heavy message which he afterwards related was undoubtedly sent unto him from God; of which otherwise he might have been doubtful and suspicious, it being hardly to be believed against himself, that the Lord would reveal his secret counsels to the high priest by a child, and use the pupil to instruct and admonish his tutor.

Verse 10. {And the LORD came and stood, and called as at other times} Before he only called, and Samuel heard the voice, but saw nothing; for if anything had visibly appeared, he would surely have addressed himself to him that spoke, and not have run unto Eli; but now it is said, that he not only called, as before, but also came and stood: which makes it very probable, that God, or an angel at least sent from him, appeared unto Samuel in some visible shape; as the angel of the Lord is said to have stood in the way of Balaam’s ass, and she to have seen him, Num. 22:22–27.

{Speak; for thy servant heareth} I.e., attends, and is ready to obey. He does not say, Speak, LORD, as Eli had taught him, but only, Speak. And the cause of this omission is probably thought to be, his being so deeply affected and amazed with God’s glorious voice and presence, that he forgot in part what was taught him; as it is not unusual with men to do, when they intend to deliver a set speech unto their sovereign, being unaccustomed to such a presence, and overawed with his majesty and authority.

Verse 11. {I will do a thing in Israel, at which both the ears of every one that heareth shall tingle} Hereby are meant the defeat of the Israelites, the taking of the ark, the death of Eli’s sons, the massacre at Nob, and the abdication and deposing of Eli’s posterity from executing the priest’s office; judgments so hideous and horrible, that the ears that heard of them should tingle. This is a phrase used in Scripture to signify such a great horror and astonishment upon the hearing of some terrible accident as does weaken the very sense and the organs of hearing, like a sudden clap of thunder, or the report of a cannon going off near the ear. So 2 Kings 25:12. Jer. 19:3. This came to pass soon after to Eli himself, and the wife of Phinehas; and, no doubt, in after-times also, when the judgments denounced were inflicted on Eli’s posterity.

Verse 12. {which I have spoken} By the man of God, ch. 2:27.

{when I begin, I will also make an end} I.e., I will not dally or delay, nor desist from perfecting the work of my just vengeance threatened, when I have once begun it; and therefore by seeing the beginning they may assuredly conclude and expect the ending.

Verse 13. {I will judge his house for ever} I.e., punish it until it be utterly ruined. So Gen. 15:14. that nation whom they shall serve, will I judge. Ps. 119:120. Prov. 19:29.

{for the iniquity which he knoweth} Not only by the reports and complaints of all the people, ch. 2:23, but also by the prophet which I sent unto him, ch. 2:29. And hereby his sin is much aggravated, in that, having had all their wickedness made known unto him, he had not taken any course to restrain them from it by inflicting upon them deserved punishments.

{because his sons have made themselves vile} Or, accursed. I.e., base and contemptible, by their wicked practices; and not only themselves, but also God’s service and sacrifices, which the people abhorred because of their wickedness, ch. 2:17.

{and he restrained them not} Heb. frowned not upon them. I.e., he was so far from restraining them, by exercising that authority which he had over them, as a father, as high priest, and as judge, and using that severity which the heinousness of their wickedness deserved, that he did not so much as discourage them in it by frowning upon them. See 1 Kings 1:6.

Verse 14. {I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged} Or, if it shall be purged. A form of an oath, in which something is concealed: q.d., let me not live, or, let me never be counted true, if it shall ever be purged. So Ps. 95:11 & 89:3, 35. See on Ruth 1:17.

{with sacrifice nor offering for ever} I.e., neither with bloody sacrifices, nor any other oblations. Whereby is meant, that for this horrid wickedness of Eli’s sons God would withdraw his grace from them, and leave them to themselves to go on in their sins without repentance, to their utter and endless perdition; and also, that the temporal punishment denounced against their posterity should not be prevented or averted by any sacrifices or oblations, though upon unfeigned repentance they might be freed from death eternal. See ch. 2:25.

Verse 15. {And Samuel—opened the doors of the house} In the wilderness the tabernacle had no doors, but only curtains, that it might be more easily be removed from place to place; but now it was fixed in Shiloh, it seems it was enclosed and fenced about with a solid and firm building, which had doors belonging to it, and within which were the lodgings of the priests and Levites adjoining to the tabernacle. See on ch. 1:9. These doors were opened and shut by the Levites in their course, and now by Samuel. And this shows Samuel’s great modesty and humility, in that his spirit was not raised by the former vision, wherein God had appeared and spoken to him, conferring upon him that singular gift of prophecy, but he was still diligent in executing of his office, though but mean, of opening and shutting the doors of the sanctuary; if at least anything may be counted mean which appertained to God’s service. See 1 Chr. 23:5. Ps. 84:10.

{And Samuel feared to shew Eli the vision} Or, the things revealed by this vision. I.e., though he knew he ought not to conceal it, seeing it was a matter of great importance, and which God had purposely revealed unto him that he might make it known unto him who was chiefly concerned in it, yet he was fearful and loath to do it, either because he was unwilling to be the messenger of such sad tidings, which would excessively grieve the heart of his governor, whom he so dearly loved; or lest he should be taxed of pride and sauciness, for making so bold with him who was so much above him, as to denounce from God such heavy judgments against him and all his posterity; or finally, because he thought that Eli would be offended with him for relating such an unpleasing truth unto him, who was so many ways his superior, his aged tutor, the high priest, and supreme judge of all the people. And yet for all this, his so long concealing of it, till it was pressed out of him by Eli’s earnest adjuration, must be acknowledged as Samuel’s frailty and weakness, seeing he was bound to deliver God’s word and message without any disputes or carnal reasonings.

Verse 16. {Then Eli called Samuel} Knowing that by vision God had appeared unto him, he could not rest till he had told him the sum and substance of it.

Verse 17. {What is the thing that he hath said unto thee? I pray thee hide it not from me} Being so lately and thoroughly convinced of his own and his sons’ heinous sins, and terrified with God’s heavy judgments denounced against them by the man of God sent unto him, and now knowing that God had appeared unto Samuel, out of guilt of conscience he suspects and fears the things revealed in that vision did chiefly concern him and his sons, and his heart misgave him, that it would prove some sad prediction of their ruin and destruction; and this made him so eager and earnest in pressing Samuel to discover presently the whole truth of the matter, conjuring him not to conceal anything from him under the penalty of a fearful curse.

{God do so to thee, and more also} See on Ruth 1:17 and 1 Kings 22:16. Matt. 26:63.

Verse 18. {And he said, It is the LORD} I.e., it is Jehovah, the creator and governor of all things, who justly threatens these heavy judgments against me and my family for our sins, who is only wise, and knows what is best and fittest to be done for his own glory and our good; and though he has absolute power over the creatures to do with them what he pleases, yet he is so infinitely good in himself, and gracious to all that depend upon him and submit to his holy will, that nothing shall befall them but what he will turn to their present and everlasting good; and therefore, howsoever these judgments be very heavy which he has denounced against me and my house, yet I have no just cause to murmur against him, but must patiently bear what he shall be pleased to inflict.

{let him do what seemeth him good} I.e., not what I think best, who know not what is good for me, but what he pleases, who being infinitely wise knows better than I, how to dispose of me for his own glory and my everlasting good. So David, 2 Sam. 15:26. Ps. 39:9, and Hezekiah, Isa. 39:8, and our blessed Savior himself, Matt. 26:39. Hereby it appears, that though Eli had his great failings, and deservedly suffered for his grievous sins, yet he was dear unto God, as being his faithful child and servant, who repented of his sins, judged himself, with all meekness and humility denied his own will, and patiently submitted himself and all his to the good pleasure of Almighty God.

Verse 19. {And Samuel grew} Not only in stature and strength, from childhood and youth unto ripe age, but also in grace and goodness, being in favor both with God and man, ch. 2:21, 26.

{and the LORD was with him} In a special and extraordinary manner, favoring and multiplying his graces in him, and blessing and prospering him in all that he took in hand. See Gen. 39:2, 21.

{and did let none of his words fall to the ground} A metaphor borrowed from things which by falling perish, as glass, or water spilled on the ground. For words cannot properly be said to fall. Hereby is meant, that what he spoke or prophesied came to pass and proved true in the event, and nothing vain and of no effect.

Verse 20. {And all Israel from Dan even to Beer-sheba} I.e., all the people inhabiting the whole land from one end to the other, northward from Dan, and southward to Beer-sheba. See on Judg. 20:1.

{knew that Samuel was established to be a prophet of the LORD} Or, faithful. I.e., knew that the Lord had effectually called and sent him to execute this prophetical office, and had firmly settled him in it, by making good his own word in his mouth, and bringing all things to pass according to his prediction, Deut. 18:22.

Verse 21. {And the LORD appeared again in Shiloh} I.e., after the long intermission and cessation of prophetical visions, whereby the word of the Lord was become rare and precious, v. 1, the Lord renewed this gift of prophecy by appearing in Shiloh unto Samuel. Some read, And the Lord continued to appear in Shiloh, after the Lord had begun to reveal himself to Samuel.

{by the word of the LORD} To wit, which was revealed to Samuel by dreams and visions, that he might reveal it unto the people. So ch. 4:1. Others understand, and very probably, the eternal and essential Word and Wisdom of the Father, the Lord Jesus Christ, John 1:1, by whom the Lord revealed his word and will unto Samuel in prophetical visions, and not by visible and bodily apparitions, as he had done to Joshua, Gideon and Manoah.

CHAPTER 4

Verse 1. {And the word of Samuel came to all Israel} Or, came to pass. So Gen. 24:15 and 41:13. I.e., the word which God had revealed unto him, concerning the heavy judgments to be inflicted upon Eli and his family, and all the rest of the people for their heinous sins, came, i.e., was not only preached unto them by Samuel, to bring them to repentance, but also, when they repented not, was verified in the event related in this chapter.

{Now Israel went out against the Philistines to battle} The cause of the war between these two nations was this: the Philistines’ country was a part of the land of Canaan, which God had given to the Israelites, and fell unto the lot of Judah. But they foreslowing the time of casting them out, appointed by God at their first entrance into the land, were not able by reason of their sins of apostasy and idolatry, to do it afterward, though they attempted it. Hereupon there was a continual war between them, in which sometime the one and sometime the other party prevailed. And now it seems the Philistines had the upper hand, as formerly in the days of Samson, and holding the Israelites in subjection put them to pay tribute, which they (being grown to some more strength by reason of the great slaughters which Samson had made of their people in his life, but especially of their princes and commanders at his death, and also increasing in it by reason of the peace which ever since that time they enjoyed) now refusing to pay, and the Philistines invading their country, they raise an army in their own defense, and come out against them to battle; God by his wise providence inclining their hearts thereunto, that thereby he might execute his judgments upon the people, especially upon Eli and his sons, according to the prediction by the man of God and Samuel.

{and pitched beside Eben-ezer} That is, the stone of help. It was set up by Samuel between Mizpeh and Shen, upon occasion of that victory the Israelites got over the Philistines, ch. 7:12. And is so called here by anticipation, because it was the name of it, not when the Israelites encamped there, but afterwards, when this story was written; for otherwise at this time it might rather be called the stone of slaughter than the stone of help.

{and the Philistines pitched in Aphek} Or, besides Aphek. I.e., not in the city itself, but in the territory adjoining, v. 2. This city belonged to Judah, Josh. 15:53, being called there Aphekah, and bordered upon the Philistines. There was another city of this name, in the tribe of Asher, Josh. 19:30.

Verse 2. {when they joined battle} Heb. when the battle was spread.

Verse 3. {Wherefore hath the LORD smitten us to day before the Philistines?} They thought there was some great and extraordinary cause why the Lord, who orders the success of all battles at his pleasure, should give over his own people to be slaughtered by the uncircumcised Philistines, but they could not guess what it might be, not thinking on or laying to heart, the great wickedness, and heinous sins that reigned amongst both priests and people; as the profanation of God’s sacrifice and service by abominable innovations, rapine and sacrilege, and hereupon the contempt and neglect of God’s worship and holy ordinances; the whoredom of their chief priests, imitated doubtless by the people corrupted by their lewd example; together with the shameful idolatry of those times, which afterwards Samuel in a good part reformed, ch. 7:3, and at which also the psalmist points, speaking of these times, Ps. 78:58–64. In these sins they continued without repentance, notwithstanding that God had sent his prophet, and Samuel after him, to forewarn them of judgments nearly approaching. Yet for all this, they knew no cause why God should deliver them into the hands of their enemies, as thinking they should be borne out in all their wickedness, only because they were the seed of Abraham and Israel, and had the tabernacle and ark, the legal ceremonies and sacrifices, the outside and external parts of worship, and made a bare profession of religion, though in their lives they denied the power thereof.

{let us fetch the ark of the covenant of the LORD} After long debate, at last they conclude, not consulting with God, nor advising with Samuel, to send for the ark of the covenant, (so called, because the two tables of the law, containing the covenant between God and his people, were reserved in it) as thinking that the absence of it in the time of battle was the cause of their defeat. And hereby they showed that they put more confidence in the ark, which was but a visible sign of God’s presence, than in his promises apprehended by faith.

{that when it cometh among us it may save us out of the hand of our enemies} They had a strong opinion, that the being of the ark in the camp would be very efficacious for their good success, and obtaining victory over their enemies, because it was a sign of God’s presence, who is said to dwell between the cherubim; and he having power enough in his hands, it was not likely he would suffer his uncircumcised enemies to prevail against them, and so deliver the ark, which was so precious unto him, to be taken and carried captive, and to be profaned and abused by their unhallowed hands, when as he would not suffer his own people, no, not a holy Levite, so much as to touch it, without severe punishing his presumption, Num. 4:15. 2 Sam. 6:6, 7. Again, they had found by experience of former times that they had most prevailed over their enemies when they had the ark of God amongst them, as at the siege of Jericho, Josh. 6:11, and the expedition against the Midianites, Num. 31:6, and that they did not prosper in their wars when it was absent, as Num. 14:44, 45. And this was the cause why in after-times they used to carry the ark with them into the field, when they went out to fight against their enemies, ch. 14:18 & 2 Sam. 11:11. And this made them now to trust in the visible presence of the ark more than in the gracious presence and assistance of God, of which they could not justly conceive any hope so long as they continued in their sins without repentance, and had not reconciled themselves unto him. See the quite different behavior of holy and humble David, 2 Sam. 15:24, etc.

{of the LORD of hosts} I.e., supreme general and commander of all armies, both of angels in heaven and men upon earth, and who has an almighty power in his hand to order and dispose of all martial affairs, and to give victory to whom he pleases: Job 25:3.

Verse 4. {which dwelleth between the cherubims} These were images representing angels, having faces of men, and wings, and were by God’s own appointment made and placed over the ark, and covered with their wings the mercy-seat, that men might not pry into God’s secrets. From hence God gave his answers and oracles to Moses and Aaron, and afterwards, when he was by the way of Urim and Thummim consulted by the high priest in weighty and difficult cases, Exod. 25:22. Num. 7:89. See 1 Kings 19:15. 2 Sam. 6:2. Ps. 18:1 & 99:1.

{and the two sons of Eli, Hophni and Phinehas, were there} I.e., first at the tabernacle to fetch the ark out of the Holy of Holies, and then in the camp, whither they brought it, and did there accompany it, Num. 4:15. This was so ordered by God’s special providence, that when the day was lost, and people routed and put to flight, or killed on the place, they also attending the ark, and it may be defending it against the Philistines, might be slain, according to that prediction of the man of God, ch. 2:24, 34.

Verse 5. {so that the earth rang again} With rebound or echo of their shout.

Verse 6. {And they understood} By their scouts and spies.

Verse 7. {And the Philistines were afraid: for they said, God is come into the camp} I.e., the God of Israel, who is so strong in battles, is come to assist them, and fight against us, so as now we have not men to resist, but even God himself, Exod. 14:25.

{Woe unto us: for there hath not been such a thing heretofore} Heb. yesterday or third day. I.e., they have never used hitherto to bring the ark into the field. But this being their chief strength, they repose in it all their confidence, as appears by their great shouts, as though already they had got the victory.

Verse 8. {out of the hand of these mighty Gods} They speak impiously of the only true God, after their own idolatrous manner, who worshiped many gods or idols.

{These are the gods that smote the Egyptians with all the plagues in the wilderness} Or, near the wilderness. Or, and in the wilderness. The ten plagues were inflicted on them in the land of Egypt, and not in the wilderness; but yet because the greatest plague was the drowning of all their host in the Red Sea, which bordered on the wilderness of Etham, and upon which their dead carcasses were cast up, therefore they name this, as being the close of all, Exod. 13:20 & 14:27 & 15:21.

Verse 9. {that ye be not servants unto the Hebrews, as they have been to you} Judg. 13:1. This they add, to animate and encourage one another to fight it out courageously to the last man, servitude being a base condition, and to liberal and ingenuous natures worse than death itself. But that is the worst servitude, when men are constrained as slaves not only to serve their enemies, but such enemies as having been slaves to them have suffered many indignities and much hard usage from them, seeing they will be sure to revenge themselves on them, when they are once fallen into their hands.

Verse 10. {fled every man to his tent} I.e., to his own dwelling. So ch. 13:2. 2 Kings 12:16.

{there fell of Israel thirty thousand footmen} For the armies of the Israelites consisted of only footmen, they not using in their battles horses or chariots, because the Lord would not have them to ascribe the glory of their victories to their own strength, but to himself alone, from whom they obtained them. See Josh. 11:6, 9. Ps. 20:7. Some say the word footmen is not opposed to horsemen, but signifies men of perfect age and able bodies, such as by reason of strength were well able to walk and march on foot, and needed not as young children, and aged or feeble persons, horses or wagons to carry them. See Exod. 12:37. Num. 1:45, 46.

Verse 11. {And the ark was taken} So Ps. 78:61.

{Hophni and Phinehas were slain} Heb. died. So Ps. 78:64, according to the prediction, ch. 2:34.

Verse 12. {with his clothes rent} A ceremony used in those days in time of mourning, to express their sorrow for sin, whereby they acknowledged that grief did even rend their hearts, and that they thought themselves unworthy to have any clothes to cover their nakedness, or keep them from the injuries of the weather. See on Josh. 7:6.

{and with earth upon his head} Hereby they acknowledged they were worthy of death, and deserved by their sin to be as far under the earth as they were above it. So Jacob, Gen. 37:34. See on 2 Sam. 1:2.

Verse 13. {Eli sat upon a seat by the wayside, watching} I.e., expecting news from the camp, and the issue of the fight. See on v. 18.

{For his heart trembled for the ark of God} I.e., partly out of guilt and fear, in respect of those sad messages sent unto him by the man of God and Samuel, and partly out of zeal for God’s glory and the good of the people. He feared lest the ark, the holy sign of God’s presence, should fall into the hands of the uncircumcised Philistines, to be profaned and abused by them, and in the meantime God’s own people be deprived of the comfort of it.

{all the city cried out} I.e., lamented for that great defeat, and the taking of the ark.

Verse 14. {And the man came in hastily, and told Eli} In a rash and passionate manner he reported all his sad news at once, and not by degrees, one thing after another, that by the slowness of the relation, the former grief and loss being somewhat digested, Eli might be the better prepared to hear of another; which was the cause that it made such a violent impression into his heart that he quite sunk under the weight of it.

Verse 15. {and his eyes were dim} Heb. stood. Were so set in his head, that, wanting natural moisture and vivacity of spirits, he could not easily move and turn them about. See ch. 3:2. And this was the cause why sitting on a seat by the wayside he saw not the man as he passed by, and so was unacquainted with his sad tidings, till in some general manner he took notice of it by the cries and clamors of the people in the city.

Verse 17. {Hophni and Phinehas are dead} I.e., slain, v. 11.

Verse 18. {when he made mention of the ark of God} He endured with some patience to hear of the slaughter of so many thousands of the army, and the death of both his sons, being things which the messages he had received from God made him expect: but when he reported that the ark of God was taken, he fell into such an ecstasy of grief as quite broke his heart, and caused him to sink down into a deadly swoon, because that loss was more than he looked for, and evils that are not foreseen are most grievous, the mind not being prepared to bear them. Yet some conceive this sad accident was also foretold. See on ch. 2:32.

{he fell from off the seat backward by the side of the gate} I.e., either the gate of the city, where he caused a seat to be set up, on purpose for him to sit on, whilst he waited to hear the news: or the gate of the tabernacle, where he was accustomed to sit, ch. 1:9, if at least it were so near the wayside from the camp that it was fit for this use. But the former seems for me the more likely. See on Gen. 7:22.

{and his neck brake, and he died} This was a heavy judgment, but most just from God, and in a way of retaliation and requital, that Eli, who being admonished of his sin, would not amend it, by bowing the stiff neck of his rebellious sons with severe punishments should thus have his own neck broken; both because, being an indulgent father, he had not by severe discipline restrained them from their loose and lewd courses in due time, whilst, they being young, there was hope, Prov. 19:18, and also because, being supreme magistrate, he had not cut them off when they were become desperately wicked: but his state in respect of eternity, notwithstanding this temporal judgment, of a sudden and unnatural death, may be happy and blessed, seeing excepting these failings in respect of his sons, there are many evidences, in the story, of his piety and integrity.

{for he was an old man and heavy} Here the inferior and the instrumental causes of his fall and death are related, namely, that being blind, corpulent and unwieldy, he was not able to shift for himself: yet though he had been young and active, it would not have prevented it, his heart being broken by the former sad and sudden relation, and he fallen into a deadly swoon.

Verse 19. {near to be delivered} Or, to cry out.

{she bowed herself and travailed} As it is usual with women when their pains and throes of childbearing come upon them, as they did now upon her, by hearing upon a sudden this woeful news.

Verse 20. {Fear not, for thou hast born a son} This was a singular comfort in itself for a woman in her case, to make her forget her former sorrows, John 16:21. But as it gave no comfort to Rachel at the birth of Benjamin, Gen. 35:17, 18, so much less to this woman, who was in a sadder condition, in respect of the great overthrow of God’s people, the death of her husband and father, but especially the taking of the ark. These made such a deep impression of grief in her heart, that she slighted this ordinary comfort, as not worth the regarding.

Verse 21. {And she named the child Ichabod} I.e., where is the glory? Or, there is no glory, seeing the ark, which was the glory of Israel, as being a sign of God’s presence and protection, was carried away captive by the uncircumcised Philistines. It is called the glory of the Lord, Ps. 26:8 & 78:61. Herein this pious woman showed her love to God, and her zeal to his pure religion, seeing in comparison of them she regarded not either father or husband, or the fruit of her womb, her only son.

Verse 22. {And she said, The glory is departed from Israel} By repeating the same words she more fully expressed the greatness of her grief. But as herein she showed her zeal for God’s glory, so not without some failing and staggering in her faith, seeing God’s presence was not so inseparably tied to the ark, the visible sign thereof, that it must needs fail when it was taken away. Yea, it followed not, that the church and kingdom of Israel must thereby needs come to ruin, seeing they were not grounded upon the presence of the ark, but upon God’s promises, that they should continue to the coming of the Messiah, when as, the partition-wall being broken down, both Jews and Gentiles should become one kingdom and mystical body under Christ their king and head: upon which promises, as upon a firm foundation, she ought to have built her faith, and not upon the presence of the ark.

CHAPTER 5

Verse 1. {From Eben-ezer} See ch. 4:1.

{unto Ashdod} Eusebius says, Ashdod lies in the lot of the tribe of Judah, and is now called Azotus; and in it were left giants called Anaks; and it is at this day a famous town of Palestine: Acts 8:40. See on Amos 3:9.

Verse 2. {into the house of Dagon} That is, into the temple of their idol Dagon. Of which see on Judg. 16:23.

{and set it by Dagon} Either as a trophy of their victory, to be seen of all the people that came to worship that idol, that they might ascribe the glory thereunto, by whose power and assistance they had subdued their enemies, and taken the ark captive, which was their chief strength wherein they trusted. Or, as others think, (but not so probably) having a high esteem of it, and the efficacy and virtue of its presence, as appears ch. 4:7, 8, they set it upon the most honorable place, even near unto their idol.

Verse 3. {And when they of Ashdod} I.e., the priests of Dagon’s temple.

{rose early} To see how it fared with the ark and their idol.

{Dagon was fallen upon his face to the earth} When the Israelites gloried in the ark as their chief strength, yet still continued in their sins, the Lord caused it to be carried away captive: and now when there was no hope, their enemies triumphing over them and the ark also, the Lord magnifies his power and glory, by vanquishing their idol even in his own temple; and causing him to fall down flat on his face before his ark. For as nature admits not two suns in the firmament, nor monarchical policy two kings in the commonwealth at the same time; so the only true God, who is jealous of his glory, admits no co-rivals, nor will suffer idols to stand in competition with him, 2 Cor. 6:14, 15. If he be present in his ark, Dagon must fall. Thus when the true religion is set up, after it has been long suppressed and as it were captivated by its enemies, superstition and idolatry will fall down flat before it. So when Jesus Christ, the eternal Word and Wisdom of his Father, of whom the ark was a type, was incarnate, and as the only true light shined in the world, all heathenish oracles and diabolical delusions, at Delphos and elsewhere, ceased; and the devils were fain to acknowledge him to be the Son of God, Matt. 8:29.

Verse 4. {behold, Dagon was fallen upon his face to the ground} After his first fall they set him up again, and in all likelihood, concealing it from the people, used their best endeavors to fasten him sure in his place, to prevent the like danger. And if their endeavors had taken effect, they would not have ascribed his fall to the ark standing by. But now falling the second time, they were convinced of the true cause, and could not attribute it to any accident, as otherwise they would, and therefore they plainly acknowledge it, v. 7. One would think this should have made them to have seen the omnipotence of the only true God of Israel, and the vanity and impotence of their idol, who could neither keep himself from falling, nor rise again till they set him up; and so to have cleaved to the one, and forsaken the other: but there is not any virtue in miracles to persuade of themselves, when as the Spirit of God works not with them.

{and the head of Dagon and both the palms of his hands were cut off} The head being the seat of wisdom, and the hands the instruments of working, the Lord, by causing these parts of Dagon to be cut off, would signify to those that did worship him, that there was in him, neither wisdom to rule and direct, nor power to act and execute; no ability either to foretell things to come, or to do either good or evil, Isa. 41:22, 23.

{upon the threshold} God by his providence caused the head and hands of Dagon to be cut off upon the threshold, by which, all, even the very meanest of the people, did enter into the idol-temple, treading and trampling upon it with their feet, to show unto all that came in, the baseness of that they came to worship, and to deter them from prostituting and prostrating themselves before such an impotent idol, as could not keep himself from being ruined upon so contemptible a place.

{only the stump of Dagon was left to him} Heb. only Dagon was left. That is, the fishy part was chiefly left, from the middle downward. For though some other parts remained, as the arms, shoulders, and breast, yet they were dismembered from the head and hands, and battered and broken with the fall.

Verse 5. {Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold} This they forbore to do either out of superstitious devotion, as thinking the threshold holy, because Dagon’s head and hands had touched it; and so instead of giving glory to God, by whose almighty power their idol was destroyed, they did the more dishonor him, by adding to their idolatry a further degree of blind superstition. Or else they did it out of abhorrence, the threshold having been the cause or means whereby their beloved idol was ruined and defaced; even as a man will abhor to touch that sword wherewith his dearest friend has been killed and slaughtered. But whatsoever they intended, God in his providence used their superstition as a means to perpetuate the memory of this famous miracle, in causing Dagon to fall before the ark, to his own glory, and the shame of idols and idolatry, which otherwise in all likelihood would have been quickly forgotten. See on Zeph. 1:9.

{of Dagon} That is, of Dagon’s temple.

{unto this day} By which is meant either the time when this story was written, or some long and indefinite time not precisely expressed; or, that they continued this superstition by a perpetual and immutable ordinance. See Josh. 4:9.

Verse 6. {But the hand of the LORD was heavy upon them of Ashdod} I.e., he visited them with a grievous punishment; and because they would not lay to heart the judgment executed upon their idol, but continued still in their idolatry and blind superstition, and would not return the ark to its own place, and so robbed him of his glory, he took vengeance upon them in their own persons, and inflicted that sore plague of emerods in their hinder and secret parts, a disease not only painful, but also ignominious in the cure, and so put them to a perpetual reproach, Ps. 78:66.

{and he destroyed them} This I conceive is to be understood in the general, that he consumed them with diverse mortal punishments, which are afterwards particularly expressed; as the emerods, which were deadly unto them, accompanied with some other grievous disease no less dangerous and desperate, which seems to be implied by that deadly destruction mentioned v. 11, which if any escaped, and died not, they were smitten with the emerods, v. 12. And besides these personal punishments, their country also was destroyed with mice, whereby they were in danger to be destroyed by famine, ch. 6:5. Now of this disease of the emerods there are two sorts; one, causing outward knobs and swellings, which may more easily be come at and cured; the other, secret and inward in the gut, called with us blind piles, because they cannot be seen, which as they are most painful, so also more hardly cured, it being not easy to apply any medicine unto them. And of this sort were those here spoken of, as is most properly implied by the phrase of smiting them in the secret parts, v. 9. Which was no doubt very grievous, when as God purposely set it on.

Verse 7. {The ark of the God of Israel shall not abide with us} They suspected it was the cause of all their misery; because these evils had not befallen other cities, whither the ark came not; nor their city, before it was placed among them.

{for his hand is sore upon us, and upon Dagon our god} Upon us, by inflicting on us these painful and mortal diseases; on the idol, by breaking it in pieces. By which punishments, wherein God dealt with them by way of retaliation, they might have come, had they not been stark blind, to a sight of their sins. For as they had dishonored God by carrying away captive his ark, and slaughtering his people in an unlawful war, so the Lord gained glory to himself by inflicting heavy punishments upon their idol and themselves, bringing upon them both shame and confusion. Where observe by the way, how short and momentary are both the joys of the wicked, and the calamities of God’s people. The Philistines lately triumphed and insulted with much pride both over Israel and God himself; but now they are called to account, and the revenging hand of God lies heavy both upon them and their idol: whereby way is made to return the ark back to God’s people, and with it the comfortable assurance of his presence and protection.

Verse 8. {What shall we do with the ark of the God of Israel?} They were very loath to part with the ark, not out of any love they bore unto it, but because they thought the Israelites reposed in it their confidence, and would be more valiant and courageous when they enjoyed it, and more timorous and heartless in the absence of it.

{Let the ark of the God of Israel be carried about unto Gath} This was another of their five principal cities, near unto the sea. See on Amos 6:2. It was also called Metheg-ammah, because situate on a little hill called Ammah. Compare 2 Sam. 8:1 with 1 Chr. 18:1. Unto this city by common consent the ark is carried, either out of hope that change of place would alter the effect, or at least to make trial whether those heavy punishments befell the Ashdodites by having the ark present with them, or by some other accident. For had they certainly known that the ark had been the cause, the lords of Gath would never have yielded that it should have been brought to their city. So ready are men to vanish in their idol-conceits, when in their calamities they leave God, our only stay and trust, and have not his Spirit to guide and direct them.

Verse 9. {the hand of the LORD was against the city with a very great destruction} This the ark in its own nature caused not, (for it brought afterwards a blessing with it to the house of Obed-edom, and all he had, 2 Sam. 6:11) but because they did not return it to its own place, but carried it about from city to city, as it were in a pageant and pompous show, and gave it not that honor that was due unto it.

{and they had emerods in their secret parts} I.e., inwardly in their guts, which were so extreme that they could have no ease nor cure.

Verse 10. {Therefore they sent the ark of God to Ekron} This also was one of the five principal cities of the Philistines, and in the division of the land fell to Judah’s lot, Josh. 15:45. See Judg. 1:18 and 3:3.

{the Ekronites cried out} As fearing lest by the coming of the ark they should have the like plagues inflicted on them to those wherein their neighbor-cities were destroyed.

{to us, to slay us and our people} Heb. to me, to slay me and my people. And so v. 11. This was spoken in a passionate manner by their prince or magistrate, not because he thought that they had purposely brought the ark unto them with such an intention, but that it would prove so in the event.

Verse 11. {Send away the ark of the God of Israel} This was the counsel of the Ekronites to all the lords of the Philistines, to put off from themselves the present danger: but it seems they were so loath to part with the ark that they did not embrace and follow it, but would needs put the matter to be cleared by making further experiments; and therefore they sent it from Ekron to Gaza, and Ashkelon, two other of their chief cities, as plainly appears ch. 6:4, 17, and Josephus also affirms the same, Antiq. lib. 6. Wherein as they had their ends and aims, so God had his; namely, by this means to bring a universal judgment upon the whole country, and to make them all alike drink deeply of the cup of his wrath.

{that it slay us not, and our people} I.e., both the lords, who it seems thus complained, and the people also who were under their government. See on v. 10.

Verse 12. {And the men that died not were smitten with the emerods} It seems they were punished with some other mortal disease besides the emerods, of which many died; and they who escaped the one were plagued with the other: and both joining together caused that deadly destruction, v. 11.

{and the cry of the city went up to heaven} A hyperbolical expression of that great and grievous lamentation which was made by the inhabitants of the city.

CHAPTER 6

Verse 1. {And the ark of the LORD was in the country of the Philistines seven months} They hoped in time their plagues would have ceased; and then they were resolved to have kept the ark in captivity still. See on v. 5.

Verse 2. {And the Philistines called for the priests and the diviners} Though they were idolaters, yet they had even by the light of nature such a high esteem of their priests and diviners that they would do nothing of any importance without their counsel and direction.

{What shall we do to the ark of the LORD?} Though in their former consultations they had much debate, whether they should send back the ark, or no; and some were against it, as not thinking their detaining of the ark among them was the cause of their plagues, because if the God of Israel had so highly esteemed it, he would never have suffered it to be carried away captive; yet after by much experience being convinced that the continuance of it among them was the true cause of all their calamities, they generally conclude and resolve to send it back; and therefore they do not here deliberate what to do with it, but what was to be done to it when they did return it, as most conducing to their ends, that is, the appeasing of the God of Israel’s wrath, that he might heal their land, and remove their plagues.

Verse 3. {send it not empty} I.e., without some gift or present, to appease his wrath incensed against us. Exod. 23:15 and 34:20. Deut. 16:16.

{but in any wise return him a trespass offering} Because you have trespassed against him, both by your carrying away his ark captive, and your ill usage of it, whilst it has been in your custody, not giving it that honor and respect that is due unto it, therefore you must labor to appease him, in way of satisfaction, by a trespass-offering, for your sins. And thus, though God seemed to be much dishonored by their captivating of his ark, yet he so disposes of it by his wise providence, that he gains thereby much glory to his name, in that he causes these idolatrous priests, who were enemies unto him and his true service, to give such counsel as tended to his honor, and the shame of their idols and false worship.

{then ye shall be healed, and it shall be known} (Or thus, or it shall be known) {to you, why his hand is not removed from you} I.e., upon the sending of this offering it shall be known, if you be healed, (as it is very likely you will) that it was his hand upon you for your sin; or, if you be not, then, that it came not from the God of Israel, but by chance, or some hidden natural cause. So v. 9.

Verse 4. {They answered, Five golden emerods, and five golden mice} By which offering they acknowledged the plagues of emerods and mice were justly inflicted upon them by the God of Israel for their captivating and dishonoring his holy ark. Now though (as some conceive) this trespass-offering of emerods and mice, being so absurd and ridiculous a present, came into the mind of the priests by the suggestion of the devil, that God thereby might rather be dishonored than glorified, yet God in his wisdom so disposed of it that it much tended to his glory: for by this means the sin and shame of the Philistines, who were God’s enemies, were had in perpetual memory amongst his people, to whose hands these came to the glory of God, who had punished them with mice and emerods for slaughtering his people, and leading captive and profaning his ark.

{for one plague was on you all} Heb. them. I.e., both lords and common people.

Verse 5. {Wherefore ye shall make images of your emerods} I.e., the figure of figs, like the knobs and swellings of that disease, that could hardly be represented without the portraying of those secret and unseemly parts to which they were affixed, and so not without the discovery of their shame, and that to their mortal enemies, who would take occasion thereby to scorn and deride them.

{and images of your mice that mar the land} I.e., the fruits of your land, by eating up and spoiling your corn.

{and ye shall give glory unto the God of Israel} Namely, by restoring his ark, as you have dishonored him by captivating and profaning it; and whilst also by this offering you shall confess the truth, and acknowledge that he has justly punished you for your presumptuous sins in meddling with his holy ark. So Josh. 7:19. John 9:24.

{and from off your gods} The word is of the plural number, either because the disgrace executed upon Dagon did also befall their other idols in the adjoining cities. And so God executed judgment upon all the gods of Egypt, Exod. 12:12. Num. 33:4. Or else because Dagon’s dishonor tended to the disgrace of all their other idols, seeing they were no more able than he to preserve either themselves or those who served them, from the just hand of the almighty God.

Verse 6. {Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh} I.e., why do you willfully retain the ark, after you have suffered such great and grievous punishments, herein resembling Pharaoh and the Egyptians, who held the people in cruel bondage, notwithstanding that God’s hand was so heavy upon them, till at last going on in their sin their whole army was drowned in the Red Sea? If you would avoid the like heavy judgments, do not imitate them in their sin. See Exod. 7:13 and 8:15 and 14:17.

Verse 7. {Now therefore make a new cart} Which has never yet been put to any common use; that hereby you may show how much you now reverence the ark, though formerly you have abused and profaned it. So 2 Sam. 6:3. See Mark 11:2.

{and take two milch kine, on which there hath come no yoke} This they were to do not only upon the same ground with the former, but also to make the experiment more clear, and to convince them that what was done proceeded from God, as being above the ordinary course. For if they had made use of old kine accustomed to bear the yoke and to travel in the common road, it had not been so strange, if without a guide they had gone forward in their usual way: but that young heifers, untamed and untrained, should quietly bear the yoke, and never offer to go out of that way which they before had not used to travel, it must needs be thought a great wonder; especially if that were true that Josephus reports Antiq. lib. 9, that being set in a place where three ways met, they chose that which led to Beth-shemesh, and left the other.

{and bring their calves home from them} This was also done to make the experiment more evident; and falling out accordingly did increase the wonder. For if they had suffered their calves to accompany them, it had been less strange that they quietly and cheerfully went forward in the way; but when their calves were left at home behind them, after which they naturally longed, that yet they should take another way, and not offer to return back unto them, could not be thought much less than a miracle, seeing their natural instinct of love toward their young ones was overcome by a supernatural power.

Verse 8. {put the jewels of gold} I.e., the golden emerods and mice, which they sent for a trespass-offering, v. 4.

{in a coffer by the side thereof} They dared not presume to open the ark, and put them into it.

Verse 9. {And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil} Q.d., by this experiment we shall plainly discern whether the God of Israel has inflicted these plagues upon us, or no. Beth-shemesh was a city belonging to the priests, Josh. 21:16, situate upon the confines of Judah, in whose lot it was, Josh. 15:10, and bordering upon the country of the Philistines towards Ekron, in the way to Shiloh: therefore if the kine did carry the ark thitherwards, towards its proper place where it had stood so long, it was a plain evidence that they were guided by a supernatural providence. See on Josh. 15:10.

Verse 12. {And the kine took the straight way to the way of Beth-shemesh} They went straight to this city of the priests, as though they had purposely been sent thither by God to deliver the ark into their hands unto whose care it belonged.

{lowing as they went} By a natural instinct they lowed after their calves which they had left behind them, yet went still forward in their way to Beth-shemesh, being moved to go on with the cart in which the ark was, by the divine providence.

{and turned not aside to the right hand or to the left} I.e., into any cross or byways that lay by their passage.

{And the lords of the Philistines went after them} Namely, to observe the issue of this experiment. Afterwards they returned home, but never the better; for though doubtless they wondered, v. 16, at this strange sight, yet they repented not of their sins, but still continued in their idolatry, and hatred of God’s people.

Verse 13. {were reaping their wheat harvest} Which in that country began in the latter end of April, and continued to the feast of Pentecost. For their wheat-harvest there was after their barley-harvest, which began in the end of our March, after the feast of the Passover, which began the fourteenth day of their month Abib, and continued seven days. Before this feast they could not begin their harvest: for the day after, they were to bring a sheaf or handful of the firstfruits unto the priest, that he might wave it before the Lord, who accepting thereof did sanctify unto them the rest of the harvest, Lev. 23:8–11. Deut. 16:9. Now this barley-harvest continued till toward the end of April, and then the wheat-harvest began, and lasted to the feast of Pentecost, fifty days after the Passover, Lev. 23:15, 16. For the barley and wheat in that country being sown in the same season, the barley continued in the earth, before it was ripe, but six months, and the wheat seven: so that the whole harvest, from the beginning to the end, lasted the space of two months, or somewhat more. By this computation it appears that the ark was taken in the beginning of November, or the latter end of October, seeing it was seven months in the land of the Philistines, v. 1.

{and saw the ark} To wit, either as it was sent uncovered by the Philistines, or, uncovered by themselves; which was contrary to the law, Num. 4:5, 20.

Verse 14. {And they clave the wood of the cart} To wit, the Levitical priests, who dwelling at Beth-shemesh were ready at hand to execute their office. See on v. 9. But how could it be lawful for the priests to offer sacrifices here, seeing they were only to be offered at the tabernacle upon that one altar there? R. They were restrained to that place, for ordinary sacrifices, but not in extraordinary cases. For the high places were not altogether prohibited whilst the tabernacle was in a flitting condition, and the Lord had not yet chosen a certain and settled place for his service. Besides, at this time they had the ark with them, the visible sign of God’s presence, and therefore might lawfully offer sacrifice before it. See on Judg. 21:4.

{and offered the kine a burnt offering to the LORD} This offered oblation was contrary to the law, which commanded that only males should be offered for burnt-offerings, Lev. 1:3, 10 and 22:19. Mal. 1:14. But this is to be imputed either to the ignorance of those times, in which the law of God was not well understood, nor exactly observed, or to the sudden passion of joy which so transported them that they did not for the present think or consider of it. Or rather it may be that in this extraordinary case they left the ordinary way, God dispensing with it, and directing them to this course by a secret instinct of his Spirit. And there was good reason that these kine, which had been employed in this service of carrying the ark, and by a secret instinct had performed it in a wonderful manner, should never after be put to common and profane uses, but consecrated wholly unto God.

Verse 15. {And the Levites took down the ark} I.e., the priests, which were of the tribe of Levi: for none but the priests might touch the ark, Num. 4:15. 2 Sam. 6:6, 7.

{and the men of Beth-shemesh offered burnt-offerings} That is, brought their oblations to the priests, to be sacrificed by them.

Verse 18. {both of fenced cities and of country villages} The whole country of the Philistines was divided into five parts or dukedoms, which were respectively under the government of five lords, who every one in their several divisions had, besides a principal city, diverse inferior towns and villages, with their territories, belonging unto them. And because these plagues of emerods and mice were inflicted generally upon every of these five cities, with their villages and countries, therefore there was a several trespass-offering appointed for every of them, the charge whereof was borne (it is likely) both by the cities and the country-villages.

{even to the great stone of Abel} Mentioned, v. 14, 15. It is here named Abel, that is, mourning, not because so called in former times, but now, upon occasion of the great mourning of the people for that lamentable slaughter which God made among them, v. 19. Gen. 50:11.

Verse 19. {And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD} It was unlawful for the people, yea, for the very Levites themselves, so much as to look upon the ark of the Lord, till the priests had covered it, Num. 4:5, 20. Nor was it lawful for the priests to open the ark and look into it. Here then was the great sin of the Beth-shemites generally committed by them all, that they either uncovered the ark themselves to look upon it, or, if it were sent uncovered by the Philistines, stood staring and gazing upon it without due fear and reverence. Besides which sin committed in common by the whole multitude, there were many so presumptuous (neither can we with any probability imagine that so many thousands as died could do it in one day) that they opened the ark, and out of their curiosity pried into it, to see whether the Philistines had put anything into it, or taken anything out of it.

{even he smote of the people fifty thousand and threescore and ten men} These could not all be inhabitants of Beth-shemesh, that was no great city; but probably the greatest part came out of the country near unto it, which lies upon the frontiers of the Philistines and Judea, had strong garrisons to defend them from the invasions of their enemies. And not only they, but many others, it is likely, hearing of the return of the ark, did flock to see it. Therefore it is said in the text, not only that God smote the men of Beth-shemesh, but that he smote even of the people, fifty thousand and threescore and ten men. Thus God is wont to punish his own people, when they sin, as well as others: Prov. 11:31. 1 Pet. 4:17.

Verse 20. {Who is able to stand before this holy LORD God?} Instead of humbling themselves before God by unfeigned repentance for their sins they make bitter complaints of God’s severity and rigor, and bewail their loss, advising amongst themselves how they may be rid of the ark, as thinking it to be the cause of all their misery. So David, 2 Sam. 6:8, 9, and the Gadarenes, Matt. 8:34.

Verse 21. {Come ye down, and fetch it up to you} Pretending it may be that it was no safe place for the ark, seeing it did lie too near the Philistines; but chiefly in all likelihood intending their own safety, that they might not by the presence of the ark run again into the like danger.

CHAPTER 7

Verse 1. {And the men of Kirjath-jearim came} This was a city in the tribe of Judah, formerly called Kirjath-baal, Josh. 15:9, 60 and 18:14. The inhabitants thereof being sent unto by the Beth-shemites to fetch the ark, ch. 6:21, now come for it with all readiness and cheerfulness. For though they had heard of the great slaughter of the Beth-shemites, this did not discourage them, because they did not impute it to the ark’s coming thither, but to their irreverent usage of it; which sin they were resolved carefully to avoid. But when the ark was returned out of the Philistines’ country, why was it not carried back to Shiloh whence it came, especially seeing the tabernacle still remained there? R. Because the Lord in his just displeasure abhorred Shiloh, for the abominable profanation of his service and the horrible wickedness that was acted there, So that he forsook the tabernacle of Shiloh, the tent which he placed amongst men, Ps. 78:60. See Jer. 7:12, 14, and would not suffer his holy ark to return unto such an unholy place, but did separate it from his tabernacle there. And so they continued divided, the one from the other forever after; and David prepared a new tent for it, 1 Chr. 15:1 and 16:1.

{and fetch up the ark of the LORD} I.e., not, they themselves; for they were not a city of priests, neither did priests live among them; and none but those of their tribe and order might touch the ark: but the priests of Beth-shemesh being appointed for this service, the men of Kirjath-jearim, to show their willingness, did come to accompany them.

{and brought it into the house of Abinadab} Who was a Levite, and as Josephus reports, a man eminent for integrity.

{in the hill} I.e., a very high place in the city, and therefore the more fit for such a sacred use. Whereof it is, that when David went to fetch the ark from thence to his own house, he is said to have gone up unto it, 1 Chr. 13:6.

{and sanctified Eleazar his son} I.e., consecrated him unto this holy service by such legal ceremonies as were required.

{to keep the ark of the LORD} I.e., not to cover or uncover it (for he being no priest, but only a Levite, might not touch it himself): therefore his office and charge was only to attend it, to keep close the place where it stood, and to preserve it from being profaned and abused by any other.

Verse 2. {the time was long; for it was twenty years} The full time of the ark’s continuance at Kirjath-jearim was above forty years. For there it was placed seven or eight months after the death of Eli, and remained there till David in the seventh year of his reign fetched it thence; and after the death of Eli, Samuel and Saul ruled over Israel forty years, Acts 13:21. Therefore by these twenty years here spoken of must needs be meant a part only of those forty and odd years in which it remained at Kirjath-jearim, namely those first twenty years in which Samuel, after the death of Eli, judged the people, and by his preaching, prophesying and government had made some reformation, and turned away from their idolatry to God’s true worship. But still there were many who repented not of their sins, but joined with God, in their superstitious service, Baal and Ashtaroth, yet now these twenty years being expired, having thoroughly smarted for their idolatry by the grievous oppressions of the Philistines, and Samuel also laying both their sin and punishment to their hearts, the whole people generally resolve upon a thorough reformation, and with unanimous consent renounce their idols, and embrace the pure worship of God.

{and all the house of Israel lamented after the LORD} I.e., sorrowing and grieving under the oppressions of the Philistines, (who from the time of their victory had laid heavy burdens and taxations upon them, yea had turned them out of their cities, and dwelled in them, as is implied v. 14) and now repenting of their sins, and unfeignedly bewailing them, as the fountain of all their calamities, they return unto the Lord, and cry and call unto him for help and deliverance.

Verse 3. {And Samuel spake unto all the house of Israel} I.e., unto all their elders and chief rulers that resorted unto him. Or, to all the people, when he went about in his circuits to execute the office of a judge and prophet.

{If ye do return unto the LORD with all your hearts} Not dividing them between him and idols, 1 Kings 18:21. 2 Kings 17:33.

{put away the strange gods} Heb. the gods of the strangers. That is, the idols of the heathen nations round about you. These idols are strangers unto you, and you have nothing to do with them, being entered into covenant with Jehovah the only true God, that he shall be your God, and you his people, Josh. 24:14, 23.

{and Ashtaroth} See Judg. 2:13.

{prepare your hearts unto the LORD} I.e., devote yourselves wholly to his service, and utterly abandon all idolatrous worship.

{and he will deliver you out of the hand of the Philistines} Though upon Samuel’s exhortation they generally resolved to forsake all their idols, yet they did it not with a perfect heart, but many relics of idolatry and superstition remained still among them; and therefore answerably the Lord did but in part perform this promise, and only gave them some beginnings of deliverances by Samuel and Saul: but when in David’s reign there was a full reformation, idolatry being wholly abolished and the pure worship of the only true God set up and established, then the Lord completed this promise, and gave the Israelites full deliverance, not only by freeing them from oppressions and servitude, but by giving them many glorious victories, and making them lords over their enemies.

Verse 4. {Then the children of Israel did put away Baalim and Ashtaroth} See Judg. 2:11. The one of these words being of the masculine, and the other of the feminine gender, and both of the plural number, hereby is meant, that they put away all their heathen idols, of both sexes and of all conditions.

{and served the LORD only} As his law required, Deut. 6:13 and 10:20. Matt. 4:10. Luke 4:8.

Verse 5. {And Samuel said, Gather all Israel to Mizpeh} Concerning Mizpeh see on Judg. 20:1. Hither Samuel summons the whole body of the people, that meeting together they might universally renew their covenant with God, which they had so shamefully broken; and joining together in a sound and solemn humiliation, by fasting and prayer, might implore mercy and forgiveness for all their sins past, with the return of God’s former favor, and help and deliverance for the present, and time to come; and to the end also that after by these religious exercises they had reconciled themselves unto God, they might consult one with another about the best course and means which were to be used to deliver themselves from the Philistines’ service.

Verse 6. {and drew water} This some interpret to have been a ceremony belonging to legal purification, and signifying the washing away of their sins. Others, to have been an expression of their deep humiliation in the sense of their misery, intimating that they thought themselves in a lost and desperate condition, like water spilt upon the ground, which cannot be taken up again, 2 Sam. 14:14, unless the Lord in mercy by his almighty power did raise and recover them out of their doleful and sad estate. But seeing we read not of any such ceremony in the law, nor that it was used in former or following times, I rather take it to be a hyperbolical expression, signifying the great plenty of tears which in this day of their humiliation they shed for their sins, streaming out abundantly from the fountain of a broken heart and contrite spirit; whereby they testified both their unfeigned repentance, and their full resolution that they would never again return to their former superstitions and idolatry, but thenceforward devote themselves wholly to God’s service. And such like expressions we meet with, Ps. 6:6 and 42:3 and 119:136. Job 16:20. Jer. 9:1. Lam. 2:11, 18.

{and poured it out before the LORD} Hereby is not meant that they did it before the ark, the sign of God’s presence, seeing that was now at Kirjath-jearim, but that they humbled themselves by mourning, fasting and prayer in the sight of God, who is always present with his people when they are thus assembled and met together, Matt. 18:20.

{And Samuel judged the children of Israel in Mizpeh} I.e., he did not only exercise the duty of a Levite or prophet to teach and direct them; but from this time forward he took upon him the office of a judge, to which God now called him: and by his wise government, good example, and holy admonitions and exhortations he convinced them of their sins, and brought them to repentance. See Ezek. 20:4 and 22:2 and 23:36.

Verse 7. {And when the Philistines heard that the children of Israel were gathered together} Tyrants are always jealous and suspicious of the people’s meetings, lest they should plot and contrive some means to free themselves from their yoke. Thus the Philistines here, lording it over the Israelites at this time, quickly take notice of this their assembly, and taking it to be a sign of some commotion and rebellion, raise their forces, and come to suppress them.

{and when the children of Israel heard it, they were afraid} Namely, in respect of the Philistines’ warlike preparations, and their own unpreparedness, seeing they were by Samuel assembled to pray, not to fight.

Verse 8. {Cease not to cry unto the LORD our God for us} Heb. be not silent from us from crying, etc. Seeing we are weak, and unable to make resistance against so many and mighty enemies, and have no confidence but in God alone the Lord of hosts, and giver of victory, and seeing his help is no otherwise to be obtained but by fervent prayer, therefore be instant with the Lord in our behalf, and with our fighting join your effectual prayers.

Verse 9. {Samuel took a sucking lamb, and offered it for a burnt offering} I.e., he either caused it to be offered by a priest, himself not being of that order, or did it as a prophet immediately inspired by God, and warranted to do it by special dispensation; as Elijah also did, 1 Kings 18:30, 31. And upon the same warrant he offered a burnt-offering in that place on an altar of his own erecting, and not on the altar in the tabernacle. But others think it might be lawfully done in other places upon extraordinary occasions, before the temple was built, and the altar there erected and settled. See on ch. 6:14 & Judg. 21:4.

{and the LORD heard him} Heb. answered. I.e., gave him a gracious return of his prayers, by granting his suit. The like example we have Exod. 17:11. See Ps. 99:6.

Verse 10. {But the LORD thundered with a great thunder, etc.} According to Hannah’s prophecy, ch. 2:10. See Josh. 10:10. Judg. 4:14 & 5:20.

{and they were smitten before Israel} Who did not idly sit still and neglect their own endeavors, though they saw that the Lord from heaven fought for them. See on Josh. 10:10.

Verse 11. {until they came under Beth-car} This is the name of a rock, where perhaps the Philistines had a garrison; unto which they making their retreat, the Israelites were hindered from prosecuting their victory any further. It is called Shen, v. 12. See ch. 14:4.

Verse 12. {Samuel took a stone, and set it} As a monument of their victory, and thankfulness unto God for his assistance, by which alone they had obtained it.

{between Mizpeh and Shen} This was a great rock or promontory over against Mizpeh. God in his providence so disposed of it, that in the very same place where before the Israelites were slaughtered, and the ark taken captive, ch. 4:1, they should now erect a trophy of victory.

{and called the name of it Eben-ezer} That is, the stone of help.

Verse 13. {and they came no more into the coast of Israel} They came diverse times after this in a hostile manner with great armies, in the times of Samuel, Saul, and David, ch. 13:15 & 17:1. 2 Sam. 5:17, 22, and therefore here must be meant either that they came no more whilst Samuel judged Israel alone; or rather, that though after this defeat there remained still a great number of scattered troops, which if they had gathered and rallied into ranks in due order, and recruited their army by calling in some fresh forces from parts of their country near at hand, they might so have returned upon the Israelites to renew the fight, yet they were so much disheartened by their late overthrow (which was principally caused by the immediate hand of God fighting against them) that they dared no more at this time adventure to do it.

Verse 14. {And the cities which the Philistines had taken from Israel were restored} I.e., were taken by force, or yielded by composition. Howbeit it plainly appears ch. 10:5 & 13:3, that in the beginning of Saul’s reign the Philistines had diverse forts and strong garrisons in their keeping; which either they held still in their hands after the cities were surrendered, to keep the Israelites from invading their country; or surprised them again after this defeat.

{And there was peace between Israel and the Amorites} I.e., a cessation from open war between the Israelites and the Philistines and the rest of the Canaanites, both which are here comprehended under the name of Amorites. This peace is here mentioned as a fruit of their victory.

Verse 15. {And Samuel judged Israel all the days of his life} Though Saul after he was made king had the supreme power in his hand, yet Samuel, as long as he lived, exercised the jurisdiction of a judge, which God had called him unto, as appears by the killing of Agag, whom Saul had spared, ch. 15:32, 33. And also, as a prophet, he directed him in his government, admonished him of his duty, reproved him when he transgressed and did amiss, ch. 15:1, 2 & 13:13, yea, threatened him, when he rebelled against God’s express commandment, with the loss of his kingdom, ch. 15:28, and anointed David king in his stead, ch. 16:13. And finally, sometimes they joined together (as it were in the same commission) in the government, as in making war against Nahash the Ammonite, and relieving Jabesh-gilead when it was besieged, ch. 11:7. And in this regard the years of both these governments are joined in the same account of forty years, Acts 13:20, 21.

Verse 16. {And he went from year to year in circuit} Namely, as a judge, to hear and determine the causes of the people; and as a prophet, to teach and direct them. Neither was Samuel bound by his mother’s vow, ch. 1:11, 22, whereby he was devoted to the service of the sanctuary, to continue his residence there; both because, for the sins of the priests and people the Lord had forsaken the tabernacle, and withdrawn from it the ark, which was the visible sign of his presence, (see on v. 1) and also because the Lord himself had taken him off from that Levitical service, and called him to another employment, namely, to be a holy prophet, and a judge over his people; which places he could not so well have discharged if he had been confined to a certain and settled place.

{to Beth-el} I.e., either the city properly called Beth-el, which was in the tribe of Benjamin, Josh. 18:13; or it is taken appellatively here for the house of God, which was now in Kirjath-jearim. And this is the more probable, that Samuel went yearly in his circuit thither, in respect of the great number of people which flocked thither, by reason that the ark was settled there. And thus Beth-el is frequently taken, viz., ch. 9:5 & 10:3. Judg. 20:18. See on ch. 20:27.

{and Gilgal} At the first entering of the Israelites into Canaan this was not a city, but a place where they encamped, and were circumcised, from whence it was called Gilgal, Josh. 5:9; but after, it seems, Jericho (which was near unto it) being ruined and devoted to destruction, a city was there built, or at least a place of habitation fit for Samuel’s purpose, as being convenient for the people to resort unto. See on Hos. 4:15.

{and Mizpeh} See on Judg. 20:1.

Verse 17. {And his return was to Ramah} Or, Ramathaim; where his dwelling house was, ch. 1:1.

{and there he judged Israel} I.e., there was his most ordinary place of judicature whither he used to return after he had gone his circuits.

{and there he built an altar unto the LORD} See on v. 9 & Judg. 21:4.

CHAPTER 8

Verse 1. {And it came to pass when Samuel was old} I.e., when by reason of age and weakness he was not able to go his circuit unto the uttermost parts, to administer justice unto all the people, as he was wont, ch. 7:16.

{he made his sons judges over Israel} Wherein (as some think) though he were a good and holy man, he in diverse respects offended. I. Because he did not consult with God before he did it, at least, for anything that appears in the text. II. Because he did it in an ordinary way by himself, whereas the calling of a judge was extraordinary, and immediately from God, when the necessity of the state required it. III. Because he had not a precedent from any of the former judges to substitute his sons in his place of government; yea, the clean contrary in Gideon, who utterly refused it when the people did offer it, Judg. 8:23. IV. Because he made them chief judges, from whom there was no appeal, if they passed an unjust sentence, though they were such as he could have little assurance of their integrity. For otherwise the elders and people would not thus have complained, if being wronged by them, they might have been righted and relieved elsewhere. V. Because hearing from the elders of their ill and corrupt courses and carriages, he did not take from them their office of judicature, when he had power in his hand to do it. The which his failings were much aggravated in that he had the example of Eli fresh in memory, who was grievously punished for his indulgence to his sons, and not using just severity in punishing their faults.

Verse 2. {Joel} Called also Vashni, 1 Chr. 6:28, 33. And it is usual in Scripture to give two names to the same man, or the same place. This Joel, though a corrupt justiciary, was the parent of a gracious son, namely of Heman the chief master of the singers. See on 1 Chr. 6:33 & 25:1, 3.

{They were judges in Beer-sheba} Some think there is an ellipsis of the contrary extreme, which was Dan, in the north of Canaan, opposite to Beer-sheba in the south, Judg. 20:1, and so the addition should be, that Samuel’s sons went in circuit all over the land to judge the people. But seeing Samuel had not quite put off from himself the calling of a judge, but used his sons only as his substitutes and deputies to assist him in his old age, it is most likely that he himself did still perform his office of judicature at Ramah, where he dwelt, and in all that part of the country which lay northward from it, and appointed his sons to execute the authority by him delegated unto them in the southern parts, because they were so far remote from himself, that by reason of age he could not travel unto them. This city was the fitter for the residence of the judges, because, bordering upon the Philistines’ territories, they might there be ready upon all occasions to defend the country from their irruptions and incursions.

Verse 3. {And his sons walked not in his ways} To wit, in executing the office of an upright judge; of which they had him as their pattern and precedent, to go before and guide them.

{but turned aside after lucre, etc.} They are charged with three sins, whereof the former was the cause of the latter; covetousness, of their taking bribes, and bribing, of their perverting judgment: Exod. 18:21. Deut. 16:19.

Verse 5. {Behold, thou art old, and thy sons walk not in thy ways} These were the reasons whereby they pressed him to hearken to their suit of making them a king; his own disability to execute his office by reason of his age; and his sons’ iniquity in swerving from his steps: but there were other reasons that chiefly moved them, which they conceal, as being ashamed to discover them; as: I. Their desire of change, which made them weary of God’s government, and willing to shake off his yoke, though it were above all others most easy and profitable. II. Their foolish affectation of the government of other nations round about them, though their condition were far the happier: for the heathens had no other whom they acknowledged as supreme but whom themselves did choose; but the Israelites being in covenant with God had him for their Lord and King, and they were his people and subjects, protected and preserved by him, and governed by his laws, v. 20. III. The siege of Nahash the king of the Ammonites making warlike preparations against them caused them to desire a king and captain to go before them, as trusting more in the conduct of men, than of the Lord of hosts, who had given unto them so many miraculous victories, v. 20 & ch. 12:12.

{now make us a king} Though they were stiffly resolved to have a king, yet the better to color the matter, they would not presume to choose him themselves, but were content that he should be their king whom the LORD their God should choose, Deut. 17:14, 15. And therefore they have recourse to Samuel, as being God’s prophet, that he might consult with God about the matter. See Hos. 13:10. Acts 13:21.

{to judge us} I.e., to rule over us with regal authority, and as our general to go out with our army.

Verse 6. {But the thing displeased Samuel} Heb. was evil in the eyes of Samuel. Not only because hereby they showed their gross ingratitude towards him, in divesting and deposing him from his place of government, by which they had reaped so many singular benefits both in their ecclesiastical and civil estate; but much more, because they grievously sinned against God himself, in refusing to be under his government any longer, who was their king, and whose lieutenant he was. For though kings be so also in their kind, having all their power from God, yet they exercise this power in their own names, according to their own will and pleasure, and by their own laws; whereas the judges governed as God’s deputies immediately called by him, according to his laws, being furnished and fitted with gifts in an extraordinary manner, and inspired with his Spirit, and in all difficult cases resorted unto him for direction, he keeping still the regal rights in his own hand. See on Judg. 2:16 & 9:1.

{And Samuel prayed unto the LORD} To wit, for direction what to do, and how to demean himself in this difficult and dangerous business; and withal, mediating on the people’s behalf for pardon of their sin.

Verse 7. {Hearken unto the voice of the people in all that they say unto thee} Namely, in this matter of having a king. Q.d., they will needs have a king; let them have one at their own peril. For the Lord condescended unto their suit, not in mercy, but in his just anger, Hos. 13:11.

{for they have not rejected thee, but they have rejected me} I.e., not so much you, as me, who being their supreme Lord and King do rule by you as my minister and deputy. This manner of speaking is usual in Scripture; as ch. 15:22. Matt. 9:13 & 10:20 & 12:7. Acts 5:4. Here the desire of having a king is not condemned, as simply unlawful, neither is this spoken as though the Lord did not reign where there is set up a monarchical government: for it is God’s ordinance, and kings have their power and authority from him, Rom. 13:1. Prov. 8:15, 16, and they are his deputies and lieutenants, by whom he rules. In which regard the people might have lawfully desired a king, if they had done it with upright hearts, on lawful grounds, to good and warrantable ends, in a right manner, and in due time. For the Lord had promised that, when they were settled in the land of Canaan he would, when he thought good, set a king over them, out of whose loins the Messiah should come; and also shows how he would have him qualified, and what he required of him, Deut. 17:17, 18, etc. And he had promised unto Abraham that kings should come out of him, Gen. 17:6. And Jacob says the sceptre should not depart from Judah, nor a law-giver from between his feet, until Shiloh did come, i.e., the Messiah, Gen. 49:10. And David, speaking of himself, as a type of Christ, says, Ps. 2:6, Yet have I set my King upon my holy hill of Zion. Therefore this desire of a king is not condemned in the people, as a sin in itself; but because they did it: 1. With an ill mind, affecting innovation; and being weary of that government which God had established; 2. In a preposterous and tumultuous manner, before he had given any intimation of his pleasure; 3. To a wrong and evil end, that they might be like to the heathen nations; 4. Out of confidence in a king, as able to protect them, and diffidence in God, as insufficient to defend them in his own way, unless he would be directed in a course of their prescribing; and 5. Finally, because they would not wait upon him for the accomplishment of his word in his own time, but with all importunity press him to do it at their pleasure. And yet for all this the Lord (who is able to bring good out of evil, and to make men’s wicked purposes and practices serve to bring to pass his own just and holy ends) was pleased to make use of this their preposterous desire of having a king, as a means to accomplish his word and promises; though at first he gave them such a king in his wrath as brought upon them the just punishment of their sin. See on ch. 12:1, and the argument of the book of Judges.

{that I should not reign over them} I.e., keeping still in my own hand the regal rights, and appointing what governors and government I please. See ch. 10:19. And this the Lord used as a reason to comfort Samuel, and to make him bear their ungracious ingratitude with patience, seeing if he himself was content to endure it, who was supreme Lord and King both of him and them, though it were offered him in a far higher degree, then should he much more meekly suffer it without repining grief, who was but his deputy and servant, and so much inferior unto him in all respects. Our Savior uses the like argument to the same purpose, John 13:16. Matt. 10:24, 25.

Verse 8. {According to all the works which they have done, etc.} Is another argument to comfort Samuel: seeing it was no strange thing which had befallen him, but that which had before time happened, it was to be borne with patience. The people had been given to inconstancy, discontent, murmuring and rebellion against their magistrates, apostasy and idolatry, even ever since they came out of Egypt; and therefore it was not to be wondered at, if they still continued their old wont.

Verse 9. {yet protest solemnly unto them, etc.} Or, notwithstanding when thou hast solemnly protested against them, then thou shalt show, etc. I.e., acquaint them with the mischiefs they will inevitably bring upon themselves by having a king, that they may be deterred from prosecuting their suit, at least be left without excuse, when by their obstinate persisting in their purposes they have willfully brought themselves into remediless miseries.

{and shew them the manner of the king} I.e., not what kings ought to do in right, but what they use to do in fact, and how they commonly demean themselves in their government, quite contrary to God’s law, and also the positive and fundamental laws of their own kingdoms: Deut. 17:15, 16, 17. See ch. 10:26. Neither does he here set down the office and duty of a true monarch, who is the father of his country, and seeks the good of the commonwealth more than his own private profit, but what their manners are when they degenerate into tyranny; and so, not what they may lawfully do, but what they will do to satisfy their lusts, ambition, and covetousness; and more particularly, what the king would do whom the Lord was purposed to set over Israel in his wrath, Hos. 13:11. For were it lawful for kings by virtue of their place to do all things set down in the verses following, then had it been no sin in Ahab to take away Naboth’s vineyard, especially offering to give for it a considerable price, 1 Kings 21. But we see the contrary plainly expressed, Ezek. 46:18. The prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession, etc. So Ezek. 45:7.

Verse 11. {He will take your sons, and appoint them for himself} I.e., according to his own pleasure, whether you like it, or no. For otherwise kings have a sovereign power and legal right over men’s children, goods and lands, if they exercise it in a lawful manner, i.e., for promoting the public good, and their own necessary service, as kings, both in time of peace and war, so it be with consent of the parties concerned, or when they cannot lawfully deny it. But they must enjoy their regal privileges by virtue of law, and not by unlimited prerogative, or according to their own will and lust. Neither must they oppress their subjects by unnecessary burdens, knowing that themselves have a supreme Lord above them, the King of kings, who respects not the person of princes, and unto whom one day they must give their account. So that this Scripture does not warrant kings to rule how they list, or to make their will to stand for law; but rather taxes tyrants for exercising their power in an unjust manner, namely, when as without any order of law they take away men’s children, goods, lands, by force and violence; or when they abuse the things thus taken to their pleasure, to serve their lust, or to bestow them on their friends and favorites, not employing them for the benefit of the commonwealth; or finally, when as they use the persons of their subjects without their liking and consent, as slaves, and put them to servile offices and base drudgery not beseeming freeborn subjects: ch. 14:52.

Verse 12. {And he will appoint him captains over thousands} Which places, though honorable and profitable to kings’ favorites, who enjoy them, yet are not so to them who serve under them, and execute their difficult and dangerous designs; neither are they pleasing to the people where they are quartered and billeted.

{and will set them to ear his ground, and to reap his harvest} I.e., he will press them to do his works of all kinds, either allowing them nothing for their pains, or not considerable and valuable wages.

{and to make his instruments of war, etc.} I.e., he will make them his smiths, carpenters, and chariot-makers, and that by compulsion, not giving them for their labor sufficient recompense.

Verse 13. {he will take your daughters} I.e., forcibly, to do his work, whether you will, or no; or not allowing them any wages for their work. And so it is to be understood in all the rest that follows.

Verse 15. {the tenth of your seed} I.e., either that which of right belongs to the Levites, or another tenth after theirs is paid.

Verse 17. {and ye shall be his servants} I.e., lose the liberty and privilege of freeborn Israelites, and living in a servile and slavish condition be compelled to do all his base drudgery, not reaping thereby any recompense or reward.

Verse 18. {And ye shall cry out in that day—and the LORD will not hear you} I.e., when groaning under the grievous oppressions which your king shall bring upon you, you shall cry unto the Lord for help and deliverance, he will not regard your prayers, because by your obstinate willfulness you would needs run the hazard, after you had had such fair warning.

Verse 19. {And they said, Nay, but we will have a king over us} I.e., notwithstanding all your dissuasions we stand firm in our resolution to have a king.

Verse 20. {That we also may be like all the nations} Here they discover the chief grounds of their desiring a king, and why they were so firm in their resolution. The first was their proud ambitious affectation to be like the heathen nations, in setting up a pompous and glorious monarchy instead of the mean government of the judges, which made so little a show of greatness and glory in the eyes of the world.

{and that our king may judge us} I.e., rule and govern us according to his own laws in time of peace.

{and go out before us and fight our battles} I.e., be our general in our wars: of which we have now special need, seeing Nahash king of the Ammonites is coming against us, ch. 12:12.

Verse 21. {and he rehearsed them in the ears of the LORD} I.e., in these tumultuous distempers and distractions he addresses himself unto God by prayer, desiring directions from him what he should do further about this weighty business, which did so much concern his glory and the good of the commonwealth.

Verse 22. {Hearken unto their voice, and make them a king} I.e., seeing no reasons nor warnings will prevail with them, let them have their desire, though it will be to their cost.

{And Samuel said—Go ye every man to his city} I.e., having commission from God to make them a king, he condescends to their suit, and so dismisses the assembly, to depart for the present to their own homes: in the meanwhile he reserves to himself some time before the election of their king, wherein he might better consider of the manner and means how and whereby this weighty action might best be effected, and ask counsel of God, and pray unto him for his direction therein.

CHAPTER 9

Verse 1. {Now there was a man of Benjamin} I.e., a Benjamite; or, of the tribe of Benjamin.

{the son of Abiel} He is called Ner, 1 Chr. 8:33 & 9:36, 39, and by some is thought to have had two sons, one called Kish, the other Ner, after his own name, who was the father of Abner, and Saul’s uncle. Others think there was but one Ner, Saul’s uncle, ch. 14:50.

{a Benjamite} Or, the son of a man of Jemini. Whose name is not here expressed, but only his tribe; q.d., Aphiah was the son of a certain man who was of the tribe of Benjamin.

{a mighty man of power} I.e., either in respect of his person, prowess and fortitude, or of his substance and riches, or it may be of both the one and the other.

Verse 2. {A choice young man, and a goodly} I.e., a man singularly adorned with excellent gifts and good parts, both in respect of the stature and feature of his body, which was tall and proper, comely and beautiful, and also in respect of his mind, which was endued with moral virtues, and especially with fortitude and courage befitting a king; and therefore fit to be advanced to such a high dignity, and more likely to be honored of his subjects, when he was set over them. And to this purpose these praises are here given.

Verse 3. {And the asses of Kish, Saul’s father, were lost} Asses in Assyria and Canaan were in great esteem, because having few horses, but what they had from other countries, they used to ride upon them, Judg. 10:4 and 12:14. And Kish (as Josephus reports) taking great delight in them, and being very rich, had many excellent ones: and some it may be of the choicest being now strayed and lost, he sends his son and servant to seek them. All which happened by God’s special providence, (who, to show his power, often uses small and weak means to effect great matters) that hereby Saul might be brought to Samuel, and by him anointed king over Israel.

Verse 4. {And he passed through mount Ephraim} Ephraim bordered upon Benjamin; and therefore in their search, as it is here described, they passed out of the one into the other, to and fro, according as they happened to hear tidings of the asses.

{the land of Shalisha} A champaign country in the tribe of Benjamin called Baal-shalisha, 2 Kings 4:42, wherein was a city called Salim, by Jordan, not far from Gilgal, and near Aenon, where John baptized, John 3:23. But it may be that Salim was diverse from this here mentioned. See on ch. 13:17.

Verse 5. {Zuph} This was in the land of Ephraim: and here Ramah-Zophim was, where Samuel dwelt. See ch. 1:1.

{lest my father leave caring for the asses, and take thought for us} Here he shows his pious love to his father by his care to prevent his grief.

Verse 6. {a man of God} This title they gave in those times to the prophets, to show in what high and honorable esteem they then had them, ch. 2:27. Deut. 33:1. Josh. 14. Judg. 13:6. 1 Kings 13:1.

{and he is an honourable man} I.e., much honored and esteemed of the people for his singular skill in revealing secrets, and foreseeing and foretelling things to come.

{all that he saith cometh surely to pass} I.e., all that he foretells by a prophetical spirit.

{peradventure he can shew us our way that we should go} I.e., the best course to find our asses, for which end we have taken all this travail: or if they be desperately lost, without hope of recovery, he will tell us that also, that then we may return, and not lose any more labor. Now though it were far below the calling of a man of God to exercise his gift of prophecy about such a base and contemptible subject, which was to be employed about spiritual and heavenly things, or such civil things at least as were weighty, and imported the good of the commonwealth; yet God and his prophets, to keep his people from leaving him, and resorting to wizards and soothsayers, stooped and condescended to trivial and common things, as the inquiring after things lost, as in this place, and the recovery of those that were sick or wounded, as Jeroboam’s child, 2 Kings 14:2, and Ahaziah, 2 Kings 1:3. Again, the Lord was pleased to give an answer by his prophets for their satisfaction that resorted to them about such ordinary matters, because his people should not think he had less care of them, in their private necessary occasions, than the idols of the heathen, who being consulted with, did by the ministry of Satan, speaking in their oracles, return them answers; though oftentimes very frivolous and ambiguous; and that by having experience of the truth of their prophecies in such things as were subject to their senses they might be brought to believe them in things supernatural and above the reach of reason, John 3:12.

Verse 7. {if we go, what shall we bring the man?} Not that he thought that, like a soothsayer, he would do nothing without hire; which was the sin of Balaam, 2 Pet. 2:15, and the false prophets, Mic. 3:11, but he speaks according to the common custom of those times, which was, to bring the prophet some present, not as the wages of his divination, but as a civil and honorary gratuity, to testify their due respect and thankfulness unto him. So 1 Kings 14:2, 3. 2 Kings 4:42 and 8:8. Judg. 13:17 and 6:18.

{for the bread is spent in our vessels} I.e., in our scrips, wallets, or baskets. By bread he means their viaticum, or provisions which they carried with them in their journey: of which if any store had been left worth the presenting, they would have given some part to the prophet. Such a present Jeroboam’s wife carried to Ahijah, 1 Kings 14:3, and the good Shunammite with such provision entertained Elisha, 2 Kings 4:8, and the man that came from Baal-shalisha brought him likewise bread, 2 Kings 4:42. Others think he uses it as a reason why they should not go to the man of God, but rather return homeward, because all their provision was spent, and they had neither meat nor money left to relieve them in their journey, if they should make this stay.

Verse 8. {I have here at hand} Heb. there is found in my hand. I.e., in my custody; or, in my purse.

{the fourth part of a shekel of silver} A piece of the value of seven pence halfpenny. See on Gen. 23:15. Ezek. 45:12. A poor present to give a prophet, whom he styles a man of God, and an honorable person; but yet worthy the acceptance, when it was presented as a free gift, only to testify their thankfulness; especially, when (like the poor widow’s two mites) it was all their substance that now remained.

Verse 9. {Beforetime in Israel, when a man went to inquire of God} I.e., such was the piety of men in former times, that when they would ask counsel of God, they addressed themselves to his prophets, who by special revelation were acquainted with his will, and from him did reveal it unto his people. So Rebekah, Gen. 25:22.

{Come, and let us go to the seer} So called, because they foresaw things to come, and because the Lord was seen of them in visions and dreams, Num. 12:6 & 24:4. 2 Sam. 24:11.

{for he that is now called a prophet, was beforetime called a seer} Not that they ceased to be so called in Samuel’s time, as well as of old; but these are the words of him who wrote this book, added by way of parenthesis, to clear the thing to those who lived in his days, when the word seer was out of use, and prophet come into its place. Hence some conjecture that this story was not written by Samuel himself, but by one of his disciples, who in honor of his master called it by his name. See the argument. But prophets were still called seers many hundred years after Samuel’s time; Isa. 29:10 & 30:10. Amos 7:12. 2 Kings 17:13.

Verse 10. {Then said Saul to his servant, Well said} Heb. thy word is good. His servant being directed by the secret motion of God’s Spirit to give this counsel, that what he had determined might come to pass, Saul hearkens thereunto. Which may teach us, not so much to respect the person from whom the advice comes, as upon what reason and ground it is given. So Job 31:13.

{So they went unto the city where the man of God was} I.e., to Ramah, where Samuel dwelt.

Verse 11. {And as they went up the hill to the city} Heb. in the ascent of the city. This ascent was not in the city itself, but in the way and entrance into it; where they met the maids that came out to draw water.

{Is the seer here?} I.e., is the prophet now at his house in this city? For, though they knew he dwelt there, v. 6, yet in respect of his many businesses abroad, as being judge, they doubted whether he were now at home, or no.

Verse 12. {He is: behold, he is before you} Not meaning, that he was so before them as that he was in sight at that time; for they were now without the city, and he within; but, that he was in the city near hand, so that they might, if they made haste, soon and easily see him. See v. 13.

{for he came to day to the city} Hence some gather that this city was not Ramah, the place of Samuel’s habitation, but some other city, whither he now came on this occasion. But this follows not: for though this city were Ramah, and he dwelt here, yet having been out of town upon his occasions, they might truly say he came to day to the city, i.e., home to his dwelling house. See v. 5, 6.

{for there is a sacrifice of the people to day} Or, a feast. I.e., a peace-offering, or sacrifice of thanksgiving, after which followed a feast made of the remainders of the sacrifice. And it was lawful for holy prophets, immediately inspired, to offer sacrifices (especially peace-offerings and sacrifices of thanksgiving, on extraordinary occasions) upon altars erected in other places besides the tabernacle, ch. 7:9 & 16:5, especially at this time, when as the ark, which was the visible sign of God’s presence, and as it were the soul of the tabernacle, was not resident in it. See on Judg. 21:4. But it seems that this here spoken of was rather a feast after the offering than a sacrifice, at which the people met to rejoice before the Lord, and to praise him for his blessings, Gen. 31:54. 1 Kings 19:2, a feast made purposely by Samuel, and guests invited unto it, because God having revealed to him, that he would send thither the next day him, whom he would have to be their king, he desired to give him, when he came, honorable entertainment, by making him a solemn feast.

{in the high place} The city itself was situate on a hill, v. 11, and this place where they sacrificed and feasted, was the highest part of the city. For in those times, and long after, the people out of their devotion thought high places fittest for such religious uses, as being nearest heaven, and furthest and freest from worldly distractions and disturbances. And such places were in use till the building of the temple; but after that, strictly forbidden: 1 Kings 3:2. See on Mic. 1:5.

Verse 13. {before he go up to the high place to eat} I.e., to feast, and not to offer sacrifice; or, first to sacrifice, and then to feast.

{for the people will not eat until he come, because he doth bless the sacrifice} It was a commendable custom among the Israelites, to bless God, i.e., to acknowledge his bounty and crave his blessing, before their meat, and to give thanks after. And he that blessed the table did also divide and distribute the meat. This was practiced by Christ at his last supper, Matt. 26:26, and at Emmaus, Luke 24:30. See Deut. 8:10. 1 Tim. 4:4.

{Now therefore get you up} I.e., if you desire to see him before he sit down, make haste; for otherwise you will hardly do it.

{the sacrifice} I.e., the meat reserved after the offering to furnish the feast. See ch. 1:4. Or, as others think, the meat provided for the feast, without a sacrifice.

Verse 14. {Samuel came out against them} Out of his own house, into the streets of the city, being directed by God so to do, v. 15.

Verse 15. {Now the LORD} Here he renders the reason of Samuel’s coming forth, and also of his providing this feast, namely, to entertain Saul whom he was to anoint king.

{had told Samuel in his ear} Heb. revealed in the ear of Samuel. To wit, by removing the covering wherewith it was veiled. By which phrase is signified, that by the secret inspiration of his Spirit he had revealed to Samuel (as a friend does a secret by whispering in the ear of another) that he would the next day send him a man of the tribe of Benjamin, whom he would have him anoint king over Israel. And this the Lord told beforehand, that when he came, according to his prediction, Samuel might be assured that he was the man whom the Lord had chosen. So ch. 20:12, 13. 2 Sam. 7:27. Job 33:16. Isa. 22:14 & 48:8.

Verse 16. {I will send thee a man out of the land of Benjamin} I.e., I will by the secret instinct and motion of my Spirit cause him to come unto you, though himself know not of it; and that you may not mistake another for him, know that the man whom I shall send is of the tribe of Benjamin.

{that he may save my people} For though they had not in all Saul’s time a full deliverance from the Philistines, but the war continued to the very day of his death, when also both he and his people received a great overthrow, yet because he gave them diverse defeats, and so blunted their rage, abated their strength, that they could not, as formerly, keep them under as servants and slaves, but carried it out with them in an equal balance of war, sometimes the one party prevailing, and sometimes the other, therefore he might be said in some degree to have saved them, though their deliverance was not complete, but only begun, and the perfecting of it reserved till David’s reign.

{out of the hands of the Philistines} Though the Philistines had received such a great defeat by the Israelites, that they dared not again invade their country so long as Samuel alone judged the people, ch. 7:13, yet did they watch and catch every opportunity to do them mischief, and were now again ready, having made a confederacy with the Ammonites, to raise a new war against them, that joining together they might invade their country at the same time; ch. 12:12.

{for I have looked upon my people} God had formerly looked upon them, for he sees all things at once, with one perfect act of seeing. But he speaks after the manner of men; and so he is said to look upon his, when beholding them with the eye of pity and compassion in their miseries and afflictions, he comes to give them help and deliverance.

{because their cry is come unto me} I.e., either, as some think, their clamor in calling for a king to be their captain; or rather their cry and complaints under their oppressions, which moved the Lord to pity them. For so the next words before carry the sense, suitable to that, Exod. 3:9.

Verse 17. {Behold the man whom I spake to thee of} That Samuel might be the better assured that he was not mistaken, the Lord contents not himself with his former predictions and descriptions, but points out the man, when he comes into his sight. Now this the Lord spoke unto Samuel by secret inspiration, or spirit of prophecy. So ch. 16:8, 12.

{this same shall reign over my people} Heb. restrain. I.e., by his authority and government he shall restrain them from loose liberty and licentious wickedness.

Verse 18. {Then Saul drew near to Samuel in the gate} Or, within the gate. I.e., being entered by the gate into the city, as v. 14. Or, as others read it there, into the midst of the city, and not far from Samuel’s house, out of which he came to meet them. Others understand it of the gate of Samuel’s house; out of which he came, and unto which Saul was come to inquire after him.

Verse 19. {go up before me unto the high place} I.e., do you and your servant go to the place where we have appointed to keep a feast; for I am resolved to entertain you for my guests.

{and will tell thee all that is in thine heart} I.e., not only concerning your father’s asses, for which you have taken this journey, but also all other things which you desire to know, and which do more highly and nearly concern you.

Verse 20. {set not thy mind on them, for they are found} I.e., take no further thought for them, nor let them, by troubling your mind with anxious care, make you the more unwilling to stay with me, only for this one night longer, seeing they are already found, according to your own desire.

{And on whom is all the desire of Israel? is it not on thee?} Not that the desire of all Israel was on Saul particularly and personally; for all Israel knew him not: but the meaning is this; unto whom shall the general desire of all Israel, of having a king to rule over them in royal dignity be appropriated by God’s special designation, but unto you and your father’s house? Others read it, whose shall be all the things desirable, i.e., the choicest and the best things, in Israel, but yours? As ch. 8:11.

Verse 21. {Am not I a Benjamite, of the smallest of the tribes of Israel?} This he speaks, not in respect of the honor and nobility of this tribe in birth and parentage, for so it was superior to all the rest, saving the tribe of Joseph, being descended from Jacob’s beloved Rachel, his only true wife; but in respect of its smallness in number. For Saul thinking (it may be) that the kingdom should be conferred on one by the votes and election of the people, conceived no probability that he should carry it, seeing every tribe would be for some one of their own; and therefore his tribe being least of all must needs have fewest voices and friends in the election. Now this he said truly, because this tribe not long before were almost all slain in the quarrel about the Levite’s wife, Judg. 20, and could not yet be multiplied to any great number. Neither were they much increased in a long time after, seeing in respect of their paucity joining themselves to Judah, they were usually comprised under their name, as if they both had been but one tribe, 1 Kings 11:13, 32 & 12:20. See Ps. 68:27.

{and my family the least of all the families} The Israelites divided their tribes into families: of which there being ten in the tribe of Benjamin, (at least there had been before that great slaughter) it seems Saul’s family was fewest in number, being compared with others. Howsoever he could not speak so of his father’s house, seeing he was a mighty man of power, v. 1. So Gideon, Judg. 6:15.

Verse 22. {And Samuel took Saul, and his servant—and made them sit in the chiefest place} So humble was Samuel, and free from envy, emulation, and self-seeking, that when he knew it was God’s pleasure to advance Saul to be king and supreme governor, (which much tended to his own disparagement) he bent all his thoughts to honor him whom God intended to honor; and therefore gave place and precedency, not only to Saul himself, but also to his father’s servant, in honorable respect to him whom he attended.

Verse 23. {Bring the portion which I gave thee} Hereby it appears, that God having told Samuel the day before of Saul’s coming, he had prepared this feast to give him entertainment. And it being the custom of those times to set before every one of their guests his own peculiar dish or mess, as it was his purpose to make Saul his chief guest: so he provided for him the chiefest piece of meat; and having appointed the cook to set it up for this use, he now called unto him for it. So ch. 1:4, 5. Gen. 43:34.

Verse 24. {And the cook took up the shoulder} This being in those times counted a chief joint, was allowed to the priest, Lev. 7:32, 33, and here set apart by Samuel for Saul’s entertainment. If it were part of the peace-offering, then was it the left shoulder, seeing the right belonged to the priest, and none but Levites might eat of it, as being holy food, Lev. 22:10. But it may be, it was not part of the peace-offering, but a special dish prepared before by the cook at Samuel’s appointment. For if it had been that which remained of the sacrifice, it could not be set apart before it were finished. See ch. 2:15, 16. Some say this part, which was the priest’s fee, was set before Saul, to intimate that if kings would have their crowns flourish, they must not sever themselves from the ministers of God, but each love the other, and both swords join together. Others say it was to admonish kings to consider that their calling does not license them to follow idleness and pleasure, but oblige them to pains, and to be as it were the shoulders of the body politic, bearing up the burden of the commonwealth. See Photius, Epist. 241.

{and that which was upon it} I.e., either some other piece adhering unto it, as the neck, or the breast, (which also belonged to the priest, Lev. 7:33) or rather some other meat that was laid upon it; or some sauce, to make it more acceptable to such an honorable person. Here compare by the way the sobriety and temperance of those times with the profuse gluttony and gormandizing that is used in our days; then one joint of meat was thought good entertainment, when they intended to show their honorable respect to one that was designed to be their king; but now endless varieties of dishes and delicacies are at our tables, excused as not costly or dainty enough, to entertain our equals.

{Behold, that which is left; set it before thee, and eat} Not that which is left after others have done eating; (for it is more than probable that as he was preferred to the chief place: so he was first served) but either that which is left as a remainder of the sacrifice; or rather, that which was set apart or reserved for you by my appointment.

{for unto this time hath it been kept for thee} Hereby it appears that it was not any part of the peace-offering, but provided the day before, or at least early that morning, when he invited his guests. And hereby he intimates unto Saul that God had revealed unto him his coming the day before he came: for else he could not have reserved for him this dish.

{since I said} I.e., since I caused this feast to be prepared, I appointed this special dish should be reserved for you.

Verse 25. {Samuel communed with Saul upon the top of the house} I.e., his own house, where, after he was come from the feast, he entertained and lodged him. Others think, that when all the guests were come down into the city from the house where they feasted, Samuel took Saul to the top of that house (now in those countries their houses had flat roofs, fit to walk upon, like our leads and terraces, Deut. 22:8), that there they might commune together about the affairs of the kingdom, it being a place of secrecy and out of hearing, and therefore the fitter to debate in, of these weighty matters, which they desired as yet to be kept secret, as appears by their choice of this place, by their early rising in the morning to consult before their parting, and by their sending away the servant before, that he might not be privy to their discourse or actions. Now this secrecy was used, that it might not be thought, when Saul was chosen king, that there had been before any collusion or plotting between Samuel and him, but that it might plainly appear he was immediately chosen by God.

Verse 26. {Samuel called Saul to the top of the house} I.e., of his own house, where Saul was lodged, unto which he had called him the day before, and not the house where they feasted. Hither he called him again, that he might privately talk with him about his calling to be king, and might hasten him on his journey, as he before had promised him, v. 19.

Verse 27. {Bid the servant pass on before} I.e., that he may not hear us conferring on these affairs, nor see me anointing you. See Judg. 3:19.

{But stand thou still awhile, that I may shew thee the word of God} That you may with more reverence hear the divine oracles concerning your calling to the kingly office, the signs to confirm your faith, and the duties that belong unto you.

CHAPTER 10

Verse 1. {Then Samuel took} To wit, by God’s appointment, who sent him to anoint Saul to be king over his people, as he tells him, ch. 15:1.

{a vial of oil} This ceremony was used to signify the collation of those gifts and graces of the Spirit which were requisite to fit and qualify the person anointed for that place and function unto which God called him: which accordingly befell Saul, v. 6, 9. And to signify also that God had set him apart, and advanced him above others in authority and eminence: to which, oil has great resemblance, which mixes not with watery liquors, but separates itself from them, and floats above them. Now it is questioned among expositors, what kind of oil this was wherewith kings were anointed; whether common oil, or the holy oil of the sanctuary, appointed by God for the consecration of the priests. And it is thought that Saul was anointed with ordinary oil, (as was also Jehu, 2 Kings 9:1, 6) which Samuel brought with him in a vial from his own house; and that David and Solomon, with other kings succeeding them, were anointed with the holy oil of the sanctuary. But this latter is not probable, seeing that oil was appropriated to Aaron and his sons, and strictly forbidden unto all others, under that great penalty of being cut off from God’s people, Exod. 30:23, 32, 33. And besides, Samuel anointed David in great secrecy, as being in danger of losing his life, if it should have come to Saul’s knowledge, as it easily might, if he had fetched oil from the sanctuary, and acquainted the priests with it. And when he was anointed king over Judah, 2 Sam. 2:4, the tabernacle was under the power of Ishbosheth, and therefore oil could not be had from thence to anoint David king, who was his co-rival and competitor. Neither have we any intimation in the Scripture that it was other than ordinary oil. For whereas it is said Ps. 89:20, that God with his holy oil had anointed him, this is to be understood in respect not of the substance and composition of the oil, but only of that sacred use unto which it was employed. And whereas it is alleged that Zadok anointed Solomon with oil taken out of the tabernacle, 1 Kings 1:39, hence it follows not, that it was that holy oil appropriated to the priests, seeing there was in the tabernacle much other oil, destinated to their uses. David and Solomon are said to have been anointed with oil contained in a horn, but Saul and Jehu with oil out of a vial, to signify (as some think) the stability and durableness of the reign of those kings, and the short duration of the other, a vial being brittle, as made of glass or earth, but a horn, strong and tough, and able to endure many a fall or knock.

{and poured it upon his head} There were three sorts of men consecrated and set apart to their several functions by anointing with oil: I. Prophets, as Elisha, 1 Kings 19:16. II. Priests, as Aaron and his sons, Exod. 30:30. III. Kings, as in this place, and elsewhere. And these all were types of our Lord Christ, consecrated and set apart by God his Father to be our prophet, priest and king: and therefore when he, who was the antitype, was exhibited, these ceremonial anointings ought to cease, as being of no more use, yea, in this respect unlawful, because they that use them do hereby seem to deny that Christ, shadowed by them, is yet come in the flesh.

{and kissed him} This ceremony in those days, and long after, was diversely used; I. To testify mutual love, and the union and communion of minds and hearts, Gen. 48:10 & 27:26. Exod. 18:7. Ruth 1:9. II. To congratulate them who were newly advanced to some great honor and dignity, as here, and Gen. 41:40. III. By way of commendation and approbation, joined with a kind of ravishing delight, Prov. 24:26. IV. Of salutation and kind entertainment, Luke 7:45. V. To testify homage and subjection yielded out of reverence and love, Gen. 41:40. VI. By way of adoration and religious worship; and so idolaters kissed their idols, 1 Kings 19:18. Hos. 13:2, and Christians their blessed Savior, Ps. 2:12. Now Samuel kissed Saul in diverse of these respects, namely, to testify his love, to congratulate his high advancement, and to signify his willing homage and subjection.

{Is it not because the LORD hath anointed thee, etc.?} Q.d., have I not used all these ceremonies to give you assurance that God has chosen you to be king over his people? I.e., I have surely done it to this end. Here he minds him of two things; 1. That God was the chief author of his high advancement, and that himself was only his minister to do what he appointed; hereby to move him to give unto God the whole glory and praise. 2. That it was God’s people or inheritance over whom he should reign; to make him the more careful to govern them with wisdom and in righteousness: 1 Kings 3:9. Exod. 19:5. Deut. 9:26 and 32:9.

Verse 2. {When thou art departed from me} Here and in the verses following Samuel by a prophetical spirit gives unto Saul certain signs which should occur in his return, that when he saw them accordingly happen, he should thereby have his faith confirmed in this assurance, that other things foretold concerning his kingdom should likewise certainly come to pass; to this end that he might with more confidence adventure upon it, notwithstanding all difficulties that he should meet with in his way, seeing he was assured that God, who was all-sufficient to protect and bear him out, had called him unto it.

{By Rachel’s sepulchre, in the border of Benjamin} Rachel’s sepulcher was in the way of Ephrath, that is, Bethlehem, and as some say within a mile of it, Gen. 35:20. Now Bethlehem is in the tribe of Judah, Mic. 5:2, yet Rachel’s sepulcher might be in the border of Benjamin, because these two tribes bordered upon and were intermingled one with another.

{at Zelzah} An unknown place now, seeing it is not elsewhere mentioned. It signifies a fair or pleasant shade.

Verse 3. {to the plain of Tabor} Or, to the oak of Tabor. For the word signifies both a plain and an oak. Of Tabor see on Josh. 19:12. Jer. 46:18. Hos. 5:1.

{going up to God to Beth-el} I.e., either the place properly so called, Gen. 18:19, where Jacob saw his vision: in which was an altar for sacrifice, and a place of prayer and divine worship, unto which the people resorted: or appellatively, the house of God, and that either at Shiloh, where the tabernacle was, or at Kirjath-jearim, where the ark was now placed. Hither these three men went to offer sacrifice. See on ch. 7:16.

{carrying a bottle of wine} Which they used in their sacrifices of thanksgiving, and in drink-offerings, Lev. 23:13.

Verse 4. {and give thee two loaves of bread, which thou shalt receive} But how could they give, or Saul lawfully receive, that which they had devoted unto God, to be offered unto him? Some think they had in their store other bread for their use, out of which they gave these two loaves. But speaking of three loaves which they carried with them, and then adding, they should give Saul two, it seems that he meant two of those three. Others think, though these loaves were devoted to God, yet they might lawfully give them to Saul, being hungry, and without provision, ch. 9:7, because it was a work of mercy to relieve his necessity; which God prefers before sacrifice, Hos. 6:6. But it is not probable that Samuel would send him away so slenderly provided for his journey as that he should already want bread, when as he had traveled but a few miles from him. Therefore I rather think that God did secretly move these men to offer Saul this present, by way of homage due to their king, though themselves at present had no such knowledge of him. The which so much the more tended to the strengthening of Saul’s faith, the main end at which God and Samuel aimed, when as they upon no acquaintance, or other cause, offered him this present, but only as they were moved in a strange manner by God’s Spirit: and it was in them not only lawful, but also pious duty, to hearken and yield unto it.

Verse 5. {After that, thou shalt come to the hill of God} By which some understand the high hill in Kirjath-jearim where the ark was placed in the house of Abinadab, ch. 7:1. But it is not likely that a strong garrison of the Philistines should be kept in that place where the ark was seated, and whither the people were daily to resort for religious services. Therefore by the hill of God here we are to understand the high place of Gibeah, which is called Gibeah of Benjamin, near unto which was the Philistines’ garrison, ch. 13:2. Where also Saul’s father, and his uncle (who afterwards met him) with other of his kindred and friends, had their habitation. Josephus calls it the town of Gabbatha. And it was called the hill of God, either because the Lord there had done in former times some memorable act; or because there was there some place consecrated to religious uses, where was a college of prophets devoted to God’s service. And these might dwell in safety near a garrison of the Philistines, seeing in those days religious men were privileged to dwell near their enemies without hurt or danger.

{thou shalt meet a company of prophets coming down from the high place} Namely, of Gibeah, the place of Saul’s habitation, where there was a school of prophets. For there were in the land of Israel diverse schools or colleges of the prophets: in which were some elders or chief, who were governors and as it were fathers over the rest, because by instruction and example they did as it were spiritually beget them, and educate and train them up in holy and religious exercises, as praying, reading, meditating, studying and interpreting the Scriptures and law of God, singing of psalms and spiritual songs (using therewith instruments of music) and holy conferences one with another; that they being thus trained up in doctrine and holiness of life, might be fitted thereby afterwards to instruct the people. The most of these (as it may probably be thought) were of the Levites and priests’ progeny, thus educated for the service of the sanctuary, and to teach the people; although we cannot say but there were diverse among them who were not of this order. And it pleased God to choose and call some of these to be extraordinary prophets, endued with that special gift of prophecy, whereby they did foresee and foretell things to come. But this gift was not common to them all, nor appropriated to them alone, seeing it came not by instruction and education, but by God’s free dispensation, the wind blowing where it listeth, John 3:8, as we see in the example of the prophet Amos, Amos 7:14. The second sort of those who lived in these colleges were the younger students, called the sons or children of the prophets, 1 Kings 20:35. 2 Kings 9:1. These (as I said) were under the government and tuition of the elder, instructed by them in the knowledge of the Scriptures, and trained up in religious exercises. And upon these also it pleased God, when he thought good, to confer the extraordinary gift of prophecy, as appears 2 Kings 2:3, 5. Now of these colleges there were diverse in Israel; one here, another at Beth-el, a third at Jericho, 2 Kings 2:3, 5, a fourth at Naioth in Ramah, over which Samuel was president and father, ch. 19:19, 20.

{with a psaltery, and tabret, and a pipe, and a harp} These they used to play upon, when by singing of psalms and spiritual songs they praised God, to raise up their spirits, and make them more cheerful in religious duties; and it may be also, when they prophesied, as we see in the example of Elisha, who, when his mind was sad and heavy, in that great distress of God’s people, and distempered and exasperated with the presence of Jehoram an idolatrous king, called for music to raise up his dull and drooping spirit, and to bring his mind into such a holy temper and frame as might make him more fit to exercise his gift to prophesying, 2 Kings 3:15. And for these uses were Heman, Asaph, Jeduthun, and their sons set apart by David for the service of the sanctuary, who were endued with prophetical spirits, and joined music with their prophesying and giving of thanks, 1 Chr. 25:1, 2, 3, 6.

Verse 6. {And the Spirit of the LORD will come upon thee} I.e., not only the spirit of wisdom, magnanimity, courage, and other qualifications befitting your kingly calling, but also the spirit of prophecy, enabling you to join with the prophets in singing God’s praises, though you have not been taught and trained up in these spiritual exercises; and also the extraordinary gift of prophecy for the time, whereby you shall foretell things to come: Num. 11:25.

{and shalt be turned into another man} Not in respect of person, form and substance, but of properties, gifts and parts; namely, both in respect of the present gift of prophesying, and of the spirit of wisdom, valor and government, which shall be inspired to fit you for the calling of a king; so as you shall not, as formerly, like a mere rustic, according to your education, set your mind and heart upon your cattle and husbandry, but upon such things as belong to the government of your kingdom, in peace and war. In all which there was but a civil, not a sanctifying change, no saving grace and holiness, as appears by his fearful defection into outrageous wickedness afterwards.

Verse 7. {do as occasion shall serve thee: for God is with thee} Q.d., I cannot give you particular rules to direct you in all your future actions and proceedings, in respect of the intervening of various accidents: but, as occasion shall be offered, make use of your own prudence, wherewith God will endue you, to do that which shall appear to be best, both for the well-governing of your people in time of peace, and the making military preparations against God’s enemies, and the right ordering of all things in time of war, when the Lord called you to fight his battles: in all which proceed with a courageous and undaunted spirit, seeing the Lord will not only enable you with gifts, to direct you in all your ways, and to overcome all difficulties, but will also be present with you, to assist and protect you in all your undertakings, to do him service in your kingly calling.

Verse 8. {And thou shalt go down before me to Gilgal, etc.} This cannot be understood of Saul’s present going to Gilgal, as soon as he parted with Samuel, nor yet after he saw the signs given come to pass. For first he went to Mizpeh, and was there chosen king by lot. After that, he returned to his own house, and lived some time in a private condition, ch. 11:4, 5. Then hearing of the besieging of Jabesh-gilead by Nahash, and the hard conditions he tendered unto them, he made war against the Ammonites, and wholly vanquished them. That being done, Samuel summons the people to make their appearance at Gilgal, there to renew the kingdom; which they did, and there made Saul king, and offered sacrifices of peace-offerings before the Lord, and greatly rejoiced in their king, ch. 11:14, 15. Therefore, for ought I can conceive, there must be two goings of Saul to Gilgal; the first appointed, to renew the kingdom; the other, to make preparations against the Philistines. And this latter being a weighty business, Samuel appointed Saul to go thither, and to wait for him there seven days, that they might together consult about it, offer sacrifices unto God, and pray for his direction and blessing. Now this seven days’ waiting was enjoined, either because Samuel might be hindered from coming sooner by some necessary occasion, or rather for trial of Saul’s faith and obedience to God, in waiting his appointed time; upon which condition, and not otherwise, he was to be established in the kingdom. And of this second coming to Gilgal, which was above two years after this parting of Saul from Samuel, ch. 13:1, 2, must this place needs be meant. For in the first going to renew the kingdom Saul waited not for Samuel at all, but they and all the people went thither to perform the solemnity of the king’s inauguration, and there they continued together till all was finished, ch. 11:14, 15 & 12:1, 2, etc. Some understand this appointment not to be limited to either of those two goings to Gilgal, but to be a general direction to Saul, what he should do when any weighty affairs of the kingdom happened, especially in the time of great straits and dangers, namely, that he should on such occasions go to Gilgal, and there attend Samuel, to consult with him about them; and because he might be in places far remote, therefore he should there attend him seven days, that he might have time to come to him. But we read of no such matter done in any other time: neither is it like, that Samuel should in his old age, and when Saul reigned, be so far distant that he should need seven days for his coming thither.

Verse 9. {God gave him another heart} I.e., wrought in him a sensible change, and taking him off from his former thoughts and desires about private and country affairs, endowed him with heroic gifts and parts fit for a king, and the government of a kingdom.

{and all those signs came to pass that day} There were four signs given, but the fulfilling of the two first is not particularly set down; only it is here said in general, that they all came to pass: which was sufficient, in relation to the end for which they were given. Yet of the two last, namely, Saul’s meeting with the prophets, and his own prophesying and being turned into another man, here now follows a more full relation, these being of greater concernment, and more pertinent to Saul’s person and condition.

Verse 10. {a company of prophets met him} I.e., both the prophets themselves, and their sons, that is, their disciples and scholars. See on v. 5.

{and the Spirit of God came upon him} I.e., the spirit of prophecy, enabling him to speak of divine matters above his natural abilities, or his former education and employments.

{and he prophesied} See on v. 6.

Verse 11. {all that knew him beforetime} I.e., all his acquaintance, kindred and friends, the inhabitants of Gibeah, amongst whom he dwelt, and who had formerly known his person, parts and breeding, and how unsuitable they were to his present carriage and condition, were amazed to see this sudden and great change, and questioned one with another what should be the cause of it.

{Is Saul also among the prophets?} Q.d., it is so strange that it may justly be wondered at, that Saul should not only be consorted in such an equipage, but also that he should on the sudden be furnished with such gifts and abilities, as to perform these divine exercises, in praising God and prophesying, as well as those who have employed themselves to these studies, and have had the help and benefit of education, and the instruction and example of their fathers and tutors, the elder prophets. So ch. 19:24.

Verse 12. {But who is their father?} When they saw Saul prophesying among the prophets, they wondered at it, and asked one of another, what he did there, and how it came to pass that he who was of a far different calling and profession, and never had any education in the school of the prophets, should now on a sudden come to prophesy? Unto whom one of the same place, who it seems was wiser than the rest, (and, as some probably think, the father of those prophets) answers by asking another question; But who is their father? I.e., the father of those other prophets? Q.d., wonder not at this, seeing all these whom you hear and see prophesy, have not these gifts by patrimony, but from God, who is a free agent, and inspires whom he pleases; and the same Father of spirits, who by inspiration has conferred these gifts on them, is alike able at his pleasure to infuse the same gifts into Saul.

{Therefore it became a proverb} I.e., a usual and common speech among the people. When they saw in any man a thing above all expectation, especially when he was raised and ranked with men of eminent parts and gifts, in such a place and calling as he was never capable of, as being far above his birth and breeding, then admiring at it, they would apply this proverb unto him, Is Saul also among the prophets? Thus they wondered at Paul, who of a persecutor became a preacher of the gospel, Acts 9:21, and at the other apostles, when they saw their gifts, and knew that they were illiterate, and of mean birth and low condition, Acts 2:7, 8 & 4:13. Yea, thus they wondered at our Savior Christ himself, when they heard his high and heavenly doctrine, and saw his miracles, Mark 6:2, 3. John 7:15.

Verse 13. {And when he had made an end of prophesying, he came to the high place} To wit, where was the school of the prophets, and it is very likely also a synagogue and place for divine worship; whereof it is called the hill of God, v. 5. Hither Saul went to praise God for his high advancement, and to pray for his further direction in his weighty business, and for his protection and blessing upon his endeavors.

Verse 14. {And Saul’s uncle said unto him} That is, in likelihood, Ner, the father of Abner, ch. 14:50. He meeting him either in this place of religious service, (whither he also went to do his devotion) or else as he was coming down from it into the city, inquired after his journey, and it may be the more curiously, because seeing this strange change in him, he might think that some wonderful accident had befallen him in the way, which had been the cause of it.

{and when we saw that they were no where} I.e., not in any place whither we went to seek them.

Verse 16. {But of the matter of the kingdom, whereof Samuel spake, he told him not} Either out of modesty, because, if he did not believe it, he would think him proud and ambitious; or, if he thought it would prove so, because Samuel the Lord’s prophet had told him it, lest it might expose him to his uncle’s envy, when he heard that he should be advanced so far above him; or finally, because Samuel had hitherto carried it on as a great secret, and upon good grounds, he did not think fit to discover it before the due time. So Moses conceals from Jethro his father-in-law the cause of his returning into Egypt, Exod. 4:18.

Verse 17. {And Samuel called the people together unto the LORD} That is, to make their appearance before the Lord, that he might declare unto and convince them of their sin in asking a king, and also to show God’s sentence therein, and proceed to the election of him. See Judg. 11:11 & 20:1.

{to Mizpeh} Hither he had appointed the ark to be brought, and the high priest to come with Urim and Thummim to ask counsel of God, and by casting lots before the ark to find out who should be their king, v. 22. See on ch. 7:5.

Verse 18. {I brought up Israel out of Egypt} See on Judg. 2:1 & 6:8. He tells them of his former mercies, especially of that main and chief one, their deliverance out of the Egyptian bondage, to aggravate their sin in asking a king, and thereby shaking off God's government.

{and out of the hand of all kingdoms} i.e. The Canaanites, Moabites, Midianites, Ammonites, Philistines.

Verse 19. {And ye have this day rejected your God} i.e. You still continued in your former rebellion, by asking a king, and so rejecting God's government. See on ch. 8:7.

{and ye have said unto him} i.e. Unto me, who being his prophet and sent on his message do represent his person, ch. 8:19 & 12:12.

{Nay, but set a king over us} i.e. After all I could either do or say to dissuade you, you have willfully persisted in asking a king.

{present yourselves before the LORD by your tribes} That in an orderly proceeding by casting lots it may be known whom God will make choice of.

{and by your thousands} The tribes of Israel were divided into thousands, ch. 23:23. Num. 10:36. Deut. 33:17. Josh. 22:14, 21. Mic. 5:2.

Verse 20. {the tribe of Benjamin was taken} That is, by casting lots. So Joshua caused them to do, Josh. 7:14–18, where first the tribe, then the family, then the household of that family, and lastly the person of that household was taken. So here first the tribe of Benjamin, then the family of Matri, then the household of Kish, and lastly the person of Saul was taken. See the manner of casting lots on Josh. 14:2.

Verse 22. {Therefore they inquired of the LORD} Either by Urim and Thummim, or by Samuel, who by prayer, as a holy prophet, desired God to show what was become of him.

{Behold, he hath hid himself among the stuff} To wit, belonging either to the camp, or his own tent. This he did out of the humble conceit he had of himself in respect of the meanness of his condition, and the insufficiency of his gifts and parts to manage the great affairs of the kingdom, that so he might decline the government, as an over-heavy burden, especially in those times, wherein the commonwealth was so unsettled, ch. 15:17, and also out of prudence, that he might hereby make it appear he did not ambitiously affect the kingdom, nor use indirect means to aspire unto it, but was called thereunto by God's immediate and free choice.

Verse 23. {And they ran and fetched him thence} Out of their eager desire to have a king they made all possible haste to fetch him unto the assembly.

Verse 24. {And all the people shouted} i.e. The generality or greatest part: for some of them despised him, v. 26.

{God save the king} Heb. Let the King live, i.e. prosper and flourish with long life and happy government.

Verse 25. {Then Samuel told the people the manner of the kingdom} Not as it is commonly practiced, ch. 8:9–18, but as it ought to be in a lawful and free monarchy, appointed by God himself, according to the fundamental laws of the kingdom, teaching what duties the king ought to perform in the government of his people, and the people in their subjection and obedience to their king; according to that description of a king set down by Moses, Deut. 17:14, etc. Ezek. 45:9, 10 & 46:16. Rom. 13:1. 1 Tim. 2:2.

{and wrote it in a book} Not now extant.

{before the LORD} i.e. In the tabernacle (where also were reserved the standards of just weights and measures) or it may be (at this time, when the ark and tabernacle were separated) before the ark; that it might be read continually, to put both king and people in mind of their mutual duties.

Verse 26. {And Saul also went home to Gibeah} Where for a time he lived privately, ch. 11:5, by reason of the discouragements and oppositions he found at his election, v. 27, waiting till God gave him some opportunity of showing himself a king rather by his actions than by his words.

{and there went with him a band of men} Who attended upon him as a voluntary guard, both to secure his person from any attempts of those wicked men that despised him, and to do him honor as their king, as thinking it unfit, in respect of his royal estate unto which God had called him, he should return home having none to attend him.

{whose hearts God had touched} i.e. Inclining by his Spirit to yield willing obedience to their new king.

Verse 27. {But the children of Belial said} See on Judg. 19:22. This name is fitly applied unto them here, because they shook off the yoke, and were unwilling to submit to Saul's government. Here it is well worthy our observation, that though the Lord was much displeased with the people for asking a king, yet when one was set over them by his own choice and appointment, he was much more offended with their contumacy and rebellion, when as they despised him, and were unwilling to submit to his government, and therefore styles them sons of Belial, i.e. men most flagitious and desperately wicked.

{despised him} To wit, because, in respect of his mean condition and having small power, they thought him unworthy to be their king, and unable to deliver them from their enemies.

{and brought him no presents} As subjects used to do to their kings, after they were elected, to do them homage, and to testify their fealty and allegiance. So 1 Kings 10:25. 2 Chr. 17:5. Matt. 2:11.

{But he held his peace} Or, he was as though he had been deaf. Prudently considering that it was no fit time to take notice of their unworthy dealing with him, before he was settled in his kingdom, lest it might cause sedition and rebellion, he rather thought to win them by lenity and forbearance. See ch. 11:13.

CHAPTER 11

Verse 1. {Then Nahash the Ammonite came up} Of his preparations against them the Israelites having formerly heard, and being terrified therewith, desired a king to go out before them as their general, that they might be saved out of his hand. See on ch. 8:20 & 12:12. And now, after they had elected their king, according as they feared, he comes up to invade their country, and besieges one of their cities. And this he did, partly out of the innate hatred which the Ammonites bore the Israelites (which they showed at their coming out of Egypt, in not relieving them, and in hiring Balaam to curse them, and for which they were excluded from coming into the congregation unto the tenth generation, Deut. 23:3, 4) and partly to renew their old claim unto the land which the Israelites had taken out of the hands of the Ammonites, and which they challenged in the time of Jephthah, Judg. 11:13, and to revenge their quarrel and ancient grudge for that great defeat and overthrow which they then gave them. Now having gathered more strength, and taking advantage on the cessation of Samuel's government, and the unsettledness of their state, and distractions about the election of a new king, they make war against them, and presume of good success and certain victory; and the rather, because the Philistines, being also their enemies, were ready to invade them on the other side of their country.

{and encamped against Jabesh-gilead} Unto this city they made their first approach, not only because it was near their country, but also because the weakest part of the land to make resistance (seeing not long before all the inhabitants thereof were put to the sword, because they came not out to assist the army of the Israelites against the Benjamites, Judg. 21:8) and therefore also the more unlikely to be rescued and relieved by the rest of the tribes, because of the old quarrel.

{And all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee} This was expressly against God's commands, who had given his people a strict charge, not to make any covenant or have any communion with the cursed nations, much less to receive them as their lords, to rule over them. But this they did out of a base and cowardly fear, and distrust in God, notwithstanding all his gracious promises, that he would protect them, and give them victory over all their enemies, if they would serve and cleave unto him, Deut. 20:1, 3, 4 & 23:3, 4.

Verse 2. {On this condition will I make a covenant with you, that I may thrust out all your right eyes} Nahash presuming on his own strength, and the weakness of the men of Jabesh, out of pride, insolence and cruelty offers unto them this dishonorable condition of saving their lives, which was far worse than death itself, seeing it would (if yielded unto) have enthralled them in perpetual slavery. For thereby they should forever have been disabled from taking up arms to free themselves out of servitude: for carrying their shields on their left arms, their eye on that side was thereby covered, and hindered from seeing with it before them; and so their right eye being put out, they became little better than blind. But his main end herein was to bring a perpetual reproach, not only upon them, who should forever wear in the sight of all men this badge and mark of disgrace, but also upon all Israel, as being a base people, who would for fear of death yield to any ignominious conditions; and howsoever they professed that they served an Almighty God that was able to deliver them from all their enemies, yet when it came to the trial, they had no confidence in him in their extremities. And this, it seems, was a course that the Ammonites pleased themselves in, when they had the Israelites at an advantage, to bring shame and reproach upon them, as appears in the case of David's ambassadors, sent to Hanun, 2 Sam. 10:2.

Verse 3. {And the elders of Jabesh said} i.e. The rulers and magistrates.

{Give us seven days respite} Here again they greatly sin against God, in prescribing him a time for their deliverance, as though it must be then or never; whereas he was all-sufficient to do it when and by what means he pleased. So Judith 7:30.

{we will come out to thee} i.e. Yield ourselves unto you, to dispose of us at your pleasure. Which though it was sinfully done by them, yet God by his wise and powerful providence did so order it, that it should be a means of their deliverance by the hand of Saul; and that he, showing his valor and magnanimity, might by all the people be received as their king. And to this end, he also inclined the proud heart of the tyrant to yield unto their motion, as thinking that it would little avail them for obtaining of any aid; that hereby he might be brought to destruction; whereas, if he had presently set upon them, he might, in all probability, have surprised and supplanted them.

Verse 4. {Then came the messengers to Gibeah of Saul} Called before Gibeah of Benjamin, as lying in that tribe; and now, Gibeah of Saul, either because Saul was born there, or because he did now reside there who was their king and captain: and therefore now they address themselves to him in this their extremity, and crave his aid.

{and all the people lift up their voices, and wept} Not only out of compassion and fellow-feeling of their brethren's distress and misery, but also out of apprehension of their own and all Israel's reproach, which hereby would redound unto them; and it may be also out of fear that it might shortly be their own case, seeing if the Ammonites thus prevailed against Jabesh-gilead now, they might hereafter do the like against other cities.

Verse 5. {Saul came after the herd out of the field} For though he were elected king, yet he was not crowned, nor received generally by all the people as their sovereign; yea, contrariwise, was despised and murmured against by many sons of Belial. And therefore he retired himself, and returned to his old country-condition, till God was pleased to give him some good opportunity of approving himself, unto all the people, worthy to be their king. And this was no disparagement to his royal dignity, seeing it has been the practice of many great potentates, as divers of the consuls, dictators, and emperors of Rome, yea of David himself, who, after he was anointed king by Samuel, ch. 16:13, continued still for a time to keep his father's sheep, ch. 17:20, 28. And though this may seem not to agree with that royal guard which did attend Saul home from Mizpeh, ch. 10:26, yet seeing this was only a company of volunteers, who did him this honor, to bring him home, and did not stay with him, but returned when that was done; and seeing he did not choose his royal guard till two years after his coronation, ch. 13:2, this could be no hindrance to his retiring, and leading for a time a private life. Neither does it seem that his coming after the herd was accidental, seeing it is said that he came after the herd out of the field, and did not only happen and chop upon them, being driven by others, as he came from following his kingly sports and recreations; which is the conceit of some expositors.

{What aileth the people that they weep?} In this they showed their womanish weakness: for whereas they should have taken unto them courage and resolution, and advised of the best means to be used for relieving their distressed brethren, they effeminately spent their time in weeping and mourning.

Verse 6. {And the Spirit of God came upon Saul} Not the Spirit of regeneration and sanctification, but of fortitude and princely prudence, as upon Samson, Judg. 14:6, and upon David, ch. 16:13, or a heroical spirit of courage and strength fit for a king and captain, moving him to go out as a general of the Lord's people, to fight against this cruel tyrant, for propounding such dishonorable and insolent conditions.

{and his anger was kindled greatly} Hereby it appears how excellently Saul was endued with divers moral virtues, till by his wickedness he had quenched God's Spirit, and caused it to depart from him: for though he was mild and meek in his own cause, when he was despised by the sons of Belial, ch. 10:27, yet when he hears that the God of Israel was thus dishonored, and his people abused and oppressed by a proud tyrant, his anger is kindled; which being the whetstone of true fortitude, makes him resolute to take revenge. So Moses, Num. 12:3, compared with Exod. 32:19, 20.

Verse 7. {And he took a yoke of oxen, and hewed them in pieces, and sent them, &c.} Following herein (as it seems) the Levite as his precedent, Judg. 19:29, and knowing that men are more affected, and their passions raised with an object presented to their sight, than only by hearing of it in a bare narrative and relation, he takes this course, that those who would not be moved by hearing this message, in just anger to take revenge, might yet be induced to join with the rest of their brethren in this war, for fear of punishment.

{Whosoever cometh not forth after Saul and after Samuel} Samuel accompanied this new and unsettled king in this expedition, not only as a prophet to direct him, but also as a judge to assist him, v. 12, that if they would not follow their king, whom they despised, having no experience of his worth, yet they might at least follow Samuel, whose government they had long known to be wise and just; especially considering that he had not wholly given over his government, but executed the office of a judge as long as he lived.

{And the fear of the LORD fell upon the people} Though Saul had set forth a severe edict, as it became a king elected, that his authority might not run into contempt, yet this alone would not have prevailed with many; for they that despised his person would have as easily neglected his proclamation and threatening: and therefore this is added as the chief cause of their submission and obedience, that the fear of the Lord fell upon the people, and moved them to lay this threatening to their heart, which otherwise they would have slighted and contemned. And so it is said before, ch. 10:26, that a band of men waited upon him from Mizpeh to his own house, whose hearts, God had touched. And this is rendered as a reason, why the Canaanites did not pursue Jacob and his family, to revenge the slaughter of the Shechemites, because the terror of God fell upon all the Cities round about, and restrained them, Gen. 35:5.

Verse 8. {And when he numbered them in Bezek} Or, at Bezek. i.e. In the territories belonging to it, or, near about it. See Judg. 1:5.

{the children of Israel were three hundred thousand, and the men of Judah thirty thousand} The reasons given in the expositors why Judah was here and elsewhere numbered alone by themselves in the general muster of all the tribes, are divers: I. Because it was the greatest tribe in number, and in the extent of their inheritance. II. Because they used to have the precedency in all expeditions, which was first given them by God, Judg. 1:2, and also in encampings, Num. 2:3. III. Because the Messiah was to descend out of this tribe, that should wield the royal scepter, according to Jacob's prophecy, Gen. 49, and also the race of kings should come by lineal descent, until his coming; howsoever the first king, which was not to continue, was chosen by God out of Benjamin, the least of the tribes, because God gave him in his anger, and intended not to establish the kingdom in him and his posterity. Where by the way we may observe the humble submission of the tribe of Judah to the government of Saul, notwithstanding they had a former promise of the kingly throne and scepter, only upon this ground, because they saw it thus determined by God's good will and pleasure.

Verse 9. {And they said} To wit, Saul and Samuel.

Verse 10. {the men of Jabesh said} Namely, to Nahash and the Ammonites, that beleaguered them.

{to morrow we will come out unto you} Hereby they intimate that they had sent to their brethren for aid, but getting none, they were destitute of all hope, and therefore would the next day yield themselves over into their hands. This they said to make the Ammonites the more secure; that the Israelites, when they came, finding them unprepared, might obtain a more easy victory. Now this was not a direct lie, but only in suppressing of the condition of their former covenant, namely, that they would come out and yield themselves, if in the meantime they had no help; yet it was a mental reservation, wherein they concealed part of the truth, and their intention in it, which they were not bound to discover to an enemy that sought to destroy them, seeing they would have made this use of it, to have assaulted them the same night, or to have prepared themselves against Saul and his army, coming the next day.

Verse 11. {Saul put the people in three companies} This he did, that he might (like Gideon, Judg. 7:16) strike the more terror into the hearts of his enemies, when they saw themselves surrounded on every side on a sudden (to which end also he surprised them in the night, or at the break of day) and also, when he had routed them, that there might none of them escape the destroying sword. And this he is said to have done on the morrow, that is, after that he and the army had marched all night (as Joshua had done before in the like case, Josh. 10:9) they came upon the Ammonites betimes in the morning, on the eighth day after the truce taken, on which the citizens of Jabesh had promised to surrender themselves, if in no day of the seven they were relieved.

{and they came into the midst of the host in the morning watch} This is spoken to commend Saul's diligence and military prudence, in making a long march in a short time, that he might on a sudden surprise the enemy, and in the night, coming upon them in the morning-watch, that is, the third and last part of the night towards the morning, when usually they began to withdraw their morning watch. For the Jews in former times divided the night into three watches, as afterwards the Romans divided into four. Hence it appears that it is lawful to use warlike frauds and politic stratagems against an enemy, as well as the sword, so that covenants be not broken, and faith violated, as we see in the example of Saul here, of Joshua, Josh. 8:4, 9 & 10:9, and David, ch. 30:17.

{so that two of them were not left together} Namely, to make any resistance. The men of Jabesh afterwards showed themselves thankful to Saul for this benefit, ch. 31:11. 2 Sam. 2:4, etc. Here expositors question whether Nahash himself were slain in this battle. Josephus supposes he was, but it is thought, amiss. For Nahash died in the beginning of David's reign, who, because he had received much kindness from him in the time of Saul's persecution (not as it may be well thought, so much out of love to David, as hatred to Saul his mortal enemy, who had given him this great overthrow) sent messengers to comfort his son, 2 Sam. 10:1, unless it should be supposed that that was another Nahash, who succeeded this here; which is not likely.

Verse 12. {Who is he that said, Shall Saul reign over us?} Saul's good success procured him many friends, who were now zealous in his cause, and seek that they should be brought to condign punishment who had spoken high treason against him, and despising him, had refused to submit to his government. See Luke 19:27.

Verse 13. {And Saul said, There shall not a man be put to death this day} In this speech he shows his piety, in refusing to take private revenge; his clemency, in remitting so foul a fault, which is a princely virtue, than the which, nothing more (except piety and justice) graces a king; and his wisdom and kingly prudence, in applying himself to act seasonably, according to the time and occasion, not using severity in the first entrance into his government, but rather choosing to win the people with lenity; which did, no doubt, much take with them. And lastly, he shows and exercises his kingly authority and prerogative, in pardoning such offenders as deserved death. The like example we have in David, 2 Sam. 19:23. But it may be demanded whether Saul did well in pardoning these traitors, seeing it is the duty of kings to execute justice and judgment, Rom. 13:4. Prov. 17:15. To which I answer, that as justice is the vital heat of government, so mercy is the natural humor, which, qualifying and tempering it, makes it durable; and both are good, if rightly and duly used. There are some laws merely human and political, which chiefly receive life from the prince; this power being put into his hand by the fundamental laws of the kingdom: and answerably he may dispense with such laws as inflict punishment merely in their own strength, and pardon the transgressions of them, when in his princely prudence he thinks it equitable, profitable and seasonable. But there are other laws that are merely divine, or necessarily and inseparably grounded upon them: and with them the prince ought not to dispense, nor pardon the transgressors, or remit their punishment, unless it be when the penalty is not expressed, but left to be determined by positive laws of princes and nations. And therefore (as I conceive) though kings may remit treason against themselves, at least in some cases, yet they may not pardon willful murder, against that negative commandment, Thou shalt do no murder; seeing the punishment thereof is expressly and morally determined, both before Moses' law, Gen. 9:6, and also under the law, Num. 35:16, 30, and by our Savior Christ's own sentence and sanction in the time of the gospel, Matt. 26:52. Rev. 13:10.

Yet in some cases the punishment may be respited; as when the inflicting of it would bring greater damage to the commonwealth than present execution could bring profit; as in the case of Joab, when he had murdered Abner, 2 Sam. 3:39. But altogether to remit such capital sins as God has morally sentenced to be punished with death, the prince cannot lawfully do it by connivance and partiality, as David did in the case of Amnon and Absalom.

{For to day the LORD hath wrought salvation in Israel} Here two reasons are implied why he would not have those offenders put to death: I. Because he would not have the day of their triumph become unto any a day of mourning, nor their victory over their enemies to be stained with the blood of his subjects. II. Because God having showed himself so gracious unto them, notwithstanding their provocations, as not only to pardon their sins, but also to give them such a glorious victory and deliverance out of the hands of their enemies, it was utterly unfit for him, at such a time, and upon such an occasion, to show himself rigorous in inflicting punishment upon those that had offended. Thus meekly and mercifully Saul demeaned himself, while the Spirit that came upon him infused into him these moral virtues; but afterwards he breathed out nothing but blood and barbarous cruelty, when this Spirit departing from him, he was possessed and led by that evil spirit, ch. 16:14.

Verse 14. {Then said Samuel to the people, Come, and let us go to Gilgal} A place near unto Jericho, where the people were circumcised at their first coming over Jordan, and so renewed their covenant, Josh. 5:9, and therefore thought by Samuel the more fit for renewing the covenant of the kingdom between the new king and his people. Besides, it was one of the three places which Samuel did visit in his circuit, ch. 7:16, and there (it is thought) was an altar upon which they sacrificed peace offerings; and in this respect also it was resorted unto in their public and general assemblies, as at this time. See on Hos. 4:15.

Verse 15. {and there they made Saul king} i.e. They anointed him king publicly, as Samuel had before done privately (and hence it is that Samuel afterward gives unto him the title of the Lords anointed, ch. 12:5) and used all other solemnities requisite for his inauguration, sacrificing sacrifices of peace offerings and thanksgiving unto the Lord, praising him for giving them a king by whose conduct they had obtained such a happy victory, and praying for him, and craving God's blessing upon his government. For though he was elected before, yet they now meet again to confirm him in his kingdom, and to prevent all future rebellion by giving their universal consent; seeing now having good experience of his wisdom and valor, none could question his calling and the validity of his election; of which formerly some doubted, ch. 10:27.

{before the LORD in Gilgal} i.e. In a solemn manner, as in God's presence, upon the altar there erected, and (as it is likely) before the ark, the sign of God's presence, which was by Samuel's appointment brought thither, that they might consult with God, as occasion served, in this weighty business; and also (it may be) that it might grace the action.

CHAPTER 12

Verse 1. {And Samuel said unto all Israel} Having assembled the people of all the tribes together with all their elders, captains and magistrates, like a faithful judge and religious prophet, he lays hold on this opportunity to make a speech unto them; the main scope whereof is to convince them of their sins, and to bring them to unfeigned repentance, for the averting of those heavy judgments which otherwise God would surely inflict upon them. But more especially he labors to make them sensible of that great sin by them lately committed, in asking a king in that violent and impetuous manner, whereby they rejected God from reigning over them as their sovereign, and himself as his deputy and vicegerent. And though he had formerly done it in the eighth chapter, yet he thought fit to press it again at this time upon their consciences with more earnestness, for divers reasons, as being a high dishonor unto God, and a most ungrateful wrong offered unto himself; it being now most seasonable and necessary, both for the people's good, and the clearing of himself from unjust calumnies and aspersions. For as for them, they were apt to be puffed up by their late victory, and to applaud themselves in their wickedness, seeing they found such good success by having a king and captain to conduct them; and on the other side, to censure Samuel, as one that aimed at his own ends in dissuading them from him, as namely the continuance and settling of the government upon himself and his sons; to which end he had spoken worse of monarchy than it deserved, branding it with such imputations of tyranny as they found it to be innocent of, and free from, in their own experience; seeing the king whom they had chosen, was not only wise and valiant, and so fit to be their captain in time of war, but also meek and merciful in governing his subjects, and far from rigor in taking revenge. Again, he could not have a better opportunity to clear himself from all thoughts of ambition in his former courses, seeing he had now voluntarily laid down the government; and from acts of injustice, seeing by divesting himself of all his former power, and resigning it over to their new king, as his sovereign, he was liable to give account of all his former dealings, if they had now anything to lay to his charge. And therefore if anything afterward fell out under their new government, which being intolerable should give them cause of complaining, they could not lay the blame on him, that he had necessitated them by his avarice and injustice to run into those mischiefs by desiring a king, to be eased of his corrupt government, seeing he was clear of these crimes. And here by the way he tacitly upbraids and convinces them of their gross ingratitude, who being weary of such a mild and just judge, had rejected him as a man unworthy to continue in his place. And finally, by their clearing him from all rigor and injustice in the presence of their new king, he tacitly propounds unto him an example, in his own carriage, of a just and gracious governor, that herein he might be unto him a pattern and precedent for his imitation; because he knew that princes' ears are tender in hearing plain and direct instructions and admonitions, putting them in mind of their duties, and much more reproofs, when they do amiss. See 2 Sam. 12:1, 2.

{and have made a king over you} i.e. Not only chosen him by lot at Mizpeh, but also established, anointed and crowned him at Gilgal, by general consent of the whole people, whereby all occasion of rebellion is taken away.

Verse 2. {And now behold, the king walketh before you} i.e. Is settled in his kingly office to govern you, and to go before you as your general in time of war, Num. 27:16, 17.

{and I am old and grayheaded} And therefore the more unfit to manage the great affairs of the commonwealth, and willing, in respect of myself and my own interest, to give over the supreme authority to another, which in respect of my age is grown heavy unto me.

{and behold, my sons are with you} Not now as rulers, but as private men, to do you service, and to give account to you and your king of their former courses and carriage, and to make satisfaction for anything they have done amiss while they were in place of government.

{and I have walked before you from my childhood unto this day} i.e. I have faithfully, and in the uprightness of my heart, performed the duties of my calling in the sight of you all, both in the service of the sanctuary in my younger days, when I was a Levite, and in my riper age by administering justice, since I was called to be a judge.

Verse 3. {Behold, here I am, witness against me} To wit, not as your supreme magistrate, whom you might fear to accuse, but as a private person, having now surrendered my power to your king; and therefore, being ready to give an account to you and him of all my actions since I undertook the government of the commonwealth, you may freely and without fear challenge me for any faults or failings in all my foregoing administrations, Ecclus. 46:19. See the like contestations, Num. 16:15. Acts 20:33. 1 Thess. 2:5. All three precedents for such to look upon as take upon them any public charge in church or state.

{and before his anointed} i.e. Before Saul, who is newly anointed your king, as v. 5. So ch. 24:6.

{of whose hand have I received any bribe to blind mine eyes therewith} i.e. That I should not see to administer righteous judgment, being forestalled and prejudiced by taking a bribe, so as I could not see, nor be able to put a difference between a good and a bad cause, no more than a blind man can see his way. And so it is said, Deut. 16:19, that a gift doth blind the eyes of the wise, causing a judge partially to wrest judgment, and to pass sentence on that side from whom he received the bribe. And Solomon says, that a gift is as a precious stone in the eyes of him that hath it, Prov. 17:8, and if it be taken in our sense, it is a pearl in the eye, which makes it blind. Or, if we read it thus, that I should hide mine eyes at him, the meaning is, that I might not take notice of his faults, to punish him according to his demerits, being corrupted with his bribes.

Verse 5. {Ye have not found ought in mine hand} To wit, which I have taken to pervert justice. Thus he clears and justifies himself in all his former government (as Moses had formerly done, Num. 16:15) both that he might be an example to their new king, whom he calls to witness, to make him avoid those oppressions and acts of injustice, which he told them before would be incident to a tyrannical government, ch. 8:11, and also that he might hereby convince the people of their sinful folly in rejecting him, and with him the upright and impartial government of their judges, and making choice of the hard and oppressive government of kings, which in many of them they should after find and feel by woeful experience.

Verse 6. {It is the LORD that advanced Moses and Aaron} Heb. made. i.e. Making Moses the governor of his people, and Aaron the high priest; and when your fathers were oppressed in that grievous Egyptian bondage, sent them to deliver them out of it.

Verse 7. {Of all the righteous acts of the LORD} Heb. righteousnesses, or, benefits. To wit, as well benefits as punishments. In both which he justifies God against them, and shows how faithfully God had kept covenant with their fathers, in giving them help and deliverance out of the hands of all their enemies; that hereby he might convince them of their diffidence, in not relying still upon him, and of their unthankfulness, in rejecting his government, who had always been so good and gracious unto them.

Verse 8. {When Jacob was come into Egypt} Gen. 46:5, 6. i.e. When he and his posterity had long continued in Egypt, and were exceedingly multiplied, Exod. 1:13, 14, and being grievously oppressed, cried unto the Lord for deliverance, Exod. 2:23, 24.

{made them dwell in this place} i.e. Made way for their enjoyment of that inheritance which God had given them in Canaan, by leading them through the wilderness, and overcoming the Amorites, Sihon and Og, and giving unto them their land to inherit, as an earnest of all the rest; and substituting Joshua, as captain and general, to perfect what they had begun, and give them possession of Canaan according to God's promise.

Verse 9. {And when they forgat the LORD} He makes their forgetfulness of God to be the cause of all their rebellion, apostasy and idolatry; into which they had never fallen, if they had borne in mind God's mercies in their marvelous deliverances, and multiplying upon them so many favors, Ps. 10:4.

Verse 10. {And they cried unto the LORD} i.e. Confessing their sins, and repenting of them, they addressed themselves unto the Lord by fervent prayer for help and deliverance.

Verse 11. {And the LORD sent} He gives divers instances of several deliverances, not much regarding their number (for there were many more than are here mentioned) nor naming all the judges by whose means they were delivered, nor the order of time in which they lived, nor the enemies out of whose hands they had deliverance, but only insists upon four, as sufficient to put them in mind of all the rest.

{Jerubbaal} i.e. Gideon. Judg. 6.

{and Bedan} Whom some suppose to be that Jair the Manassite spoken of Judg. 10:3, because it agrees with the order of time of these judges here named, he being after Gideon and before Jephthah, and because he was the grandson of Machir the Manassite, who is called Bedan, 1 Chr. 7:17, a name given him, to distinguish him from an elder Jair descended from Manasseh, Num. 32:41. Others conceive, that Samson is here meant, and called Bedan, because he was of the tribe of Dan: for Ben-dan signifies son of Dan, and Bedan, in or of Dan. Neither in some few special instances was it much material that the order should be exactly observed. Neither indeed is it here, as appears, in that the oppression of Israel under Eglon the king of Moab was before that of Sisera and Jabin, and also the Philistines, and yet it is named last, v. 9. And they rather think Samson to be here meant, because there is no special deliverance spoken of in all Jair's government, as was in the time of Samson; to which end chiefly these are here named.

{and Samuel} He names himself, not out of vainglory, but because his victories being lately achieved, were fresh in mind, and so fittest to convince them of diffidence and ingratitude both to God and him, in that they would shake off the judges' government, even in Samuel's days, though the Lord had honored him with such prosperous success in all his undertakings, and under his conduct and care had given them such great deliverances.

Verse 12. {And when ye saw that Nahash——came out against you} Though they had a king before Nahash came against them in this great and last expedition, yet he had made some incursions into divers parts of the country, afflicting and vexing the inhabitants, and they had heard also of his great preparations before he came against Jabesh; and this moved them to desire a king.

{when the LORD your God was your king} i.e. Held in his own hand the royal rights, and did accordingly rule over you by judges, as his substitutes and deputies. And with his government you should have been contented, till he had been pleased to alter it, by giving you a king.

Verse 13. {And behold, the LORD hath set a king over you} i.e. When you would have no nay, nor be satisfied in your importunate suit by any reason or persuasions to the contrary.

Verse 14. {Continue following the LORD your God} i.e. Though you have greatly offended, and by your sin justly deserved to be cast off from being God's people, as you have rejected him from being your king, yet upon your unfeigned repentance he will still continue to be your king and leader; and under his government you shall be safe, by his grace and power protecting you.

Verse 15. {as it was against your fathers} i.e. He will punish you with all severity, as he did your fathers, when they rebelled against him, by causing them to fall in the wilderness. And as for their sin he would not suffer them to enter into the land of promise, so if you follow them in the same way, and provoke the Lord to just displeasure, he will cast you out of this good land, which you now have in possession.

Verse 16. {Now therefore stand and see this great thing} i.e. That you may be more thoroughly convinced of your sin, and brought to repentance, take special notice of this great miracle of thunder and sudden rain, which the Lord will presently send, because you are so hardhearted and stiff-necked that no words will move you, unless they be confirmed by miracles and wonders: Matt. 12:38, 39. 1 Cor. 1:22. Hereby it will appear, that all my former words, in dissuading you from a king, were not spoken from myself, who am but an old weak man, but from God, who has sent me unto you as his prophet and ambassador.

Verse 17. {Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain} Though among us, whose climate is colder and moister, we have sometimes thunder, and oftentimes rain, in the time of harvest, which still falls towards autumn, yet in those hot and dry countries of Syria and Canaan they never happened, because their wheat harvest was in the very heat of summer, which dried up the vapors and exhalations that are the causes of thunder. And this was the reason why it was thought miraculous to have rain and thunder at this time, especially seeing the day when Samuel spoke unto them was fair, and there was no likelihood of such weather: Prov. 26:1. And whereas it may be objected, that it was no great wonder to have rain in harvest, seeing it is said that in the time of harvest Jordan overflows his banks, Josh. 3:15, I answer, howsoever, it could not be but a great wonder, that the day being fair there should presently upon Samuel's prayer be rain and thunder. But further, though Jordan overflow its banks in time of harvest, yet not in wheat harvest, spoken of here, but in barley harvest, which was nearer the spring, to wit, in the beginning of March (seeing the Israelites passed over Jordan the tenth of that month) and before the Passover; whereas the wheat harvest was in May, before the feast of Pentecost. Neither is it necessary that the overflowing of Jordan should be caused by abundance of rain, but either from the melting of snow upon that high mountain of Lebanon (at whose bottom Jordan springs) with other hills near unto it, Jer. 18:14, or from some hidden property of that river, or secret cause, as it is in the rising of Nilus.

{that ye may perceive and see that your wickedness is great,——in asking a king} i.e. Not only sinful, in rejecting the Lord from being your king, but also foolish, in withdrawing yourselves from him who is so mighty a protector, that has rain and thunder in heaven at his command, and is able from thence to destroy all his enemies, as in Joshua's time, Josh. 10:11, and lately within your own experience, ch. 7:10, and also from my government, as being his deputy, who, of God's free grace, have such power and prevalency with him by my prayers, as to obtain thunder and rain from heaven to convince you of your sin, and to clear my own integrity. See on ch. 8:7. But it may be demanded, how it could be said, that they thus sinned in asking a king, when as it is said before, ch. 10:24, that God had chosen Saul to be their king. I answer, because they failed in the manner and circumstances, asking him, 1. Very unseasonably, not waiting for God's time, but in their own time, when they thought good. 2. Not meekly, submitting to God's will, but with impetuous impatience, brooking no delay. 3. Proudly, because they would be like other nations. 4. Distrustfully, resting more on their king than on God's power and promises. 5. Rebelliously, shaking off God's government, as weary of it, and desiring to exchange it, that they might have a king set over them.

Verse 18. {and the LORD sent thunder and rain that day} In such an unusual and terrible manner (the more powerfully to convince them of their sin) that they were afraid lest they should have been utterly destroyed by the horrible tempest; which caused them to desire Samuel to pray for them unto the Lord, that they might not die, v. 19. Ezra 10:9.

{and all the people feared the LORD and Samuel} The Lord, whom thunder, rain and tempests readily obey; and Samuel, who was so highly in his favor as to obtain them from him by his prayers. See Exod. 14:31.

Verse 19. {For we have added to all our sins this evil, to ask us a king} The people are by this great miracle so thoroughly convinced of their wickedness, that they are brought to the humble acknowledgment, not only of this last sin, but upon occasion thereof, of all other their sins formerly committed.

Verse 20. {And Samuel said unto the people, Fear not} i.e. Not in a servile manner, which would make you flee further from God with a more fearful apostasy, and so add sin unto sin; but with filial fear, which will cause you to cleave closer unto him. For though you have grievously sinned, yet there is no sin so great but shall be forgiven, if you turn unto God by unfeigned repentance.

Verse 21. {And turn ye not aside} Namely, from following the Lord in the way of his commandments, either on the right hand or on the left, but continue faithful in God's pure worship with integrity and sincerity of heart.

{for then ye shall go after vain things} i.e. Idols; which being empty vanities, and of no worth, do lead men into vanity, and do prove to be just nothing, and unable to give any help in time of trouble to them that trust in them, Jer. 2:9 & 10:8, 14. Hab. 2:18. 1 Cor. 8:4. Deut. 32:21. Jonah 2:8.

Verse 22. {For the LORD will not forsake his people for his great name’s sake} Though you by your sins have justly deserved to be rejected, yet the Lord will not do it, because his name is called upon you, as being chosen by him to be his peculiar people; and therefore being in covenant with him, it will not stand with his glory to leave and cast you off before you have forsaken and rejected him; seeing other nations, taking notice of it, would be ready to say, that the Lord was mutable in his purposes, or unfaithful in his promises, or impotent and insufficient in his performances.

{because it hath pleased the LORD to make you his people} Of his free grace, not for any merits of yours, above others. So Deut. 7:7 & 9:5.

Verse 23. {Moreover, as for me, God forbid, that I should sin against the LORD, in ceasing to pray for you} Though you have dealt unjustly and ungratefully with me, yet God forbid that I should sin against him by neglecting my duty towards you, either in praying for you, or preaching to you, that you may be instructed in the true knowledge of God, and of his will and ways. With which duties I neither can nor will dispense, seeing he, whose messenger I am, requires them at my hands, howsoever you neglect your duty towards me; 1 Cor. 9:16. Matt. 5:44.

Verse 24. {Only fear the LORD} i.e. Be careful, with my prayers to join your own religious duties; the neglect whereof would make my prayers inefficacious. Here by fear, he means all other holy virtues and graces, and also the exercise of them in God's sincere worship and service.

{and serve him in truth with all your heart} i.e. In sincerity, without any mixture of hypocrisy and dissimulation, and in integrity and simplicity, not dividing the heart between God and idols.

Verse 25. {But if ye shall still do wickedly; ye shall be consumed, both ye and your king} i.e. If you persist and continue in your rebellious courses against God, it is not your king that shall be able to save you, as you have foolishly imagined; but both you and he shall perish together, if you communicate in the same sins. We have in these books frequent examples of both people and prince punished for their wickedness.

CHAPTER 13

Verse 1. {Saul reigned one year} Heb. the son of a year in his reigning. i.e. From the time when he was elected king at Mizpeh, unto the time when he was anointed, crowned and established in his kingdom by general consent in Gilgal. In this year those things related in the two former chapters were done, to wit, the defeating of Nahash and his army, and the raising of the siege before Jabesh-gilead, and the people's assembling at Gilgal, and Samuel's speech made there unto them to bring them to repentance.

{and when he had reigned two years} i.e. Another whole year from the time of his coronation, which being added to the former year between his election and inauguration, make two years; and then he began to take upon him the royal state of a king.

Verse 2. {Saul chose him three thousand men of Israel} Namely, to be his guard, or stationary and legionary soldiers, to attend his service upon all occasions, as he pleased to employ them; especially to preserve the people from the invasions and incursions of the Philistines, and from the oppressions and insolences of their stationary soldiers, which were in those garrisons that bordered upon them. Some gather from hence that Saul reigned only two years before he was rejected of God, and forsaken of his Spirit, ch. 15:26 & 16:12, 13, 14. And though he is said to have reigned forty years, computing the time of Samuel's government with his, Acts 13:21, yet he reigned only two years lawfully (being afterwards deposed from his regiment by God) and the rest of his time as a tyrant; the Lord, for his own ends, tolerating and permitting his government, though wicked and unlawful. And this they gather from ch. 14:47, where it is said that Saul took the Kingdom; i.e. like a tyrant usurped it by force and violence.

{whereof two thousand were with Saul in Michmash} This was not a city, but a tract of ground so called, in the border of Benjamin, near the mountain of Bethel. So v. 5.

{in Gibeah of Benjamin} See on ch. 10:5.

{and the rest of the people} To wit, which he had assembled, that out of them he might make his choice of his legionary soldiers. Some think this was done at the time of the general assembly at Gilgal, before it was dismissed.

Verse 3. {And Jonathan smote the garrison of the Philistines} To wit, by Saul's command, as appears v. 4. See on ch. 7:14.

{and the Philistines heard of it} i.e. Hearing of it, prepared to revenge their quarrel.

{and Saul blew the trumpet throughout all the land} i.e. Dispatched his agents into all parts of the kingdom, with commission to publish by sound of trumpet both Jonathan's victory, to hearten and encourage the people against their enemies, and the Philistines' preparations, being thus provoked, to make war against Israel, in way of revenge; that so taking notice of it, they might stand on their own defense, and also send such forces as they could spare unto him to Gilgal, that he might be enabled to give them battle, if they made any attempt against him.

{Let the Hebrews hear} i.e. Take notice of the Philistines' preparations against them, that they likewise may prepare for the war.

Verse 4. {that Saul had smitten a garrison of the Philistines} i.e. Jonathan by Saul's command. It is attributed to Saul, because he had put his son upon this service, as his king and general.

{and that Israel also was had in abomination with the Philistines} Heb. did stink. Not only out of that ancient deadly feud that was between them, but also upon this new quarrel, wherein they were so much incensed that they breathed nothing but revenge. So Gen. 34:30. 2 Sam. 10:6.

{and the people were called together after Saul to Gilgal} According to Samuel's appointment. See on ch. 11:7.

Verse 5. {and people as the sand which is on the sea shore in multitude} A hyperbolical expression of a great multitude, usual in Scripture, Gen. 22:17. Josh. 11:4. 1 Kings 4:29. And this is expressed, that the greatness of this army might serve the more to magnify God's infinite power and goodness towards his people, who did cause it to be routed and ruined by such weak and despicable means as that small handful of Saul's army.

{Beth-aven} It signifies a house of vanity and wickedness; so called by way of anticipation, because of the idols afterwards there erected and worshiped, Hos. 4:15, if at least it were not abused to these uses both in later and former times. But here it signifies the city and wilderness of Beth-aven. Of which see Josh. 18:12.

Verse 6. {When the men of Israel} To wit, which were of Saul's army, and for fear had left him, and fled away to shift for themselves, as appears by the verse following, where the other Hebrews are opposed unto them which were not in the camp.

{for the people were distressed} i.e. They were indeed much distressed, and in great straits; as they, not without great reason, apprehended their danger, in respect of an innumerable multitude of enemies well armed and prepared with all manner of warlike ammunition, horses and chariots; and their own poor handful of soldiers to resist them, and that small number unarmed and disheartened.

{in rocks} i.e. In the clefts of the rocks.

{and in high places} Which were places of strength, and more fit for defense, if their enemies assaulted them.

Verse 7. {And some of the Hebrews went over Jordan} Those that were near the Philistines in the west part of the country, left their habitations, and fled into the east, as most remote from them, and passed over Jordan into the land of Gad and Gilead, that they might be out of their reach.

{and all the people following him trembling} Those few of Saul's legionary soldiers mentioned v. 2 that did not flee away and leave him, were so surprised with fear of the imminent danger, that they were quite heartless and hopeless, and so unfit for any service, if put unto it. Hereby is intimated the vanity of creature-confidence, and the folly of those that leave God, our chief strength, and put their trust in the arm of flesh. The Israelites in this place, who formerly desired a king to go before them and fight their battles, presuming he would save them from all their enemies, now when they have him, are perplexed with fear, as not finding themselves any whit by his presence secured from danger, and so are taught by woeful experience, that there is no safety but under God's protection.

Verse 8. {And he tarried seven days, according to the set time that Samuel had appointed} i.e. Towards the latter end of the seventh day, not the whole day, according to Samuel's appointment, ch. 10:8. For which he is reproved, v. 13.

Verse 9. {And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering} That is, as some conceive, he himself did offer it. For though it was unlawful for any, save a priest, to offer a burnt sacrifice upon that public altar in the tabernacle appointed for it, yet (as they say) a private man might offer it upon a private altar; for so Samuel, though but a Levite, offered a whole burnt sacrifice, ch. 7:10. And therefore Saul was not reproved by Samuel for offering it, wherein he offended not; but because he had not stayed the full time, according to God's appointment, ch. 10:8. Others (and, as I conceive, more probably) think that Saul is said to have offered it, because the priest did offer it by his appointment. And thus Elkanah is said to have sacrificed in Shiloh, ch. 1:3, and Solomon at Gibeon, 1 Kings 3:4, and that he offered a thousand burnt offerings upon that altar there. Neither should Saul have needed to have stayed seven days for this, seeing he had the priests with him appointed for this service; especially considering that when Samuel came, it was as unlawful for him to have sacrificed, being only a Levite, as for himself or Uzziah to offer incense. Therefore the sin of Saul was, partly, that he did not stay the full time appointed by God, out of his diffidence in him, and fear to be surprised by his enemies; and partly, that he presumed to rush upon so weighty a business without the advice and direction of God's prophet, which was required of him; and in a hypocritical manner sought to please God, and secure himself and the people from danger, by ceremonial sacrifices performed in an external manner, and not in faith and obedience. Unto which might be added his diffidence in God's power and promises, as being insufficient to protect them by so weak means against their many and mighty enemies, many of those few soldiers which attended him, being fled away; and it may be also some distrust in Samuel, though he had always found him faithful, as if he would not now come unto him according to his promise.

Verse 10. {as soon as he had made an end of offering the burnt offering, behold Samuel came} Saul waited for Samuel's coming until the time of the evening sacrifice on the seventh day; and having offered the whole burnt offering, before the peace offering, which was to follow after it, was done, Samuel came; and so for default of waiting a small time longer he transgressed God's commandment, and became guilty of deserved punishment. Which should teach us this wisdom, not to dispense with God's commands in the least tittle or circumstance, lest we make ourselves guilty of sin, and liable to punishment.

{and Saul went out to meet him, that he might salute him} Or, kiss him. That is, as one well observes, after the manner of hypocrites, he neglects to obey God's commands brought unto him by his ministry, and seeks to please him with an outward formality and ceremonial compliment.

Verse 11. {And Samuel said, What hast thou done?} This is not a question of one desirous to be informed (for he knew what he had done) but an expression of just indignation, for Saul's disobedience to God's command, and an intimation of some great mischief into which thereby he had plunged himself; like unto that of God's unto Eve, Gen. 3:13.

{And Saul said, Because I saw that the people were scattered from me} Instead of a humble confession of his sin (as we see afterwards in David, 2 Sam. 12:13) Saul, after the manner of hypocrites, gilds over his fault with fair, yet false excuses, and so adds sin unto sin. For first he pretends the defection and departure of the greatest part of his soldiers to be the cause of his making this haste; who, if they had stayed, would little have availed against such a multitude of enemies: and herein he discovers his confidence in the arm of flesh, and his diffidence in God, when that failed; though it be alike with him to save with many or with few, as appears in Gideon's victory, Judg. 7, and Jonathan's afterwards. And then he said he did it because Samuel came not within the days appointed. And so he puts off the fault from himself, and lays it upon Samuel; as Adam did upon Eve, and consequently on God himself. But this excuse was untrue; for Samuel came on the seventh day, though not at that hour when Saul expected him.

Verse 12. {The Philistines will come down upon me to Gilgal} As though the Lord of hosts wanted power to restrain them, or would have wanted will, if they would have put their trust in him, and obeyed his commands, having graciously bound himself thereunto by his free promise.

{and I have not made supplication unto the LORD} Namely, for protection from our enemies, direction in our courses, and his blessing on our endeavors. As though sacrifices were better than obedience, or that God would hear sinners having their hands and hearts polluted with willful transgressions.

{I forced myself therefore, and offered a burnt offering} q.d. I was very unwilling to have done it before you came; but I was necessitated unto it, unless I would by my delay have had the Philistines surprise me and my weak supplies before I had sued unto God for his protection; which would have laid us open to ruin and destruction. Others read it, I restrained, or contained, my self; in which sense the word is taken, Gen. 45:1 & Isa. 42:14. And so the meaning is, I contained myself with much ado till I could no longer restrain, expecting the six days, and a good part of the seventh, and then I made bold to offer a burnt offering in the latter part of the day at the evening sacrifice, being now quite out of hope that you would come at all, or at least in due time.

Verse 13. {And Samuel said to Saul, Thou hast done foolishly} To wit, because you have not waited the seven days appointed you, ch. 10:8. Here he speaks, not as a subject to his sovereign, but as God's prophet, sent by him to do his message; in delivery whereof, representing God's person, he was to speak what he had put into his mouth plainly and impartially, making no difference between king and subject, seeing to this supreme King all are alike; neither doth he accept the person of Princes, nor regardeth the rich more then the poor; for they are all the work of his hands, Job 34:19. Yea, if they sin against him, he poureth contempt upon Princes, as well as upon mean men, and weakneth the strength of the mighty. Therefore God's prophets, howsoever they have carried themselves with all meekness and humility in their own cause, and civil affairs, yet coming in the cause of God, as his ambassadors, they have done his message with all impartial plainness, as we see in the carriage of Nathan to David, 2 Sam. 12:7, 9, etc., compared with 1 Kings 1:23, 24, of Jeremiah to Zedekiah, Jer. 37:20, and Elijah to Ahab, 1 Kings 18:18, 46.

{Thou hast not kept the commandment of the LORD thy God} He shows him wherein he had done foolishly, namely in that wherein he thought he had done most wisely and providently for his own and the people's safety. But this he ought to have declined, trusting in the Lord with all his heart and leaning to his own understanding, Prov. 3:5. For our chief wisdom consists in our obedience to God's commandments, Deut. 4:6. Keep therefore, and do them: for this is your wisdome and understanding in the sight of the nations, &c. Hence it is that in the Scriptures sin is called folly; and though in our plotting and contriving of sin, we think that we do most wisely, as Saul here, and Pharaoh, Exod. 1:10, yet certainly herein we do most foolishly, by provoking God to anger, who is stronger then we, and so draw upon ourselves swift and fearful destruction, 1 Cor. 10:22.

{For now would the LORD have established thy kingdom upon Israel for ever} i.e. All the days of your life. And so for ever is taken Deut. 15:17. 1 Sam. 1:22. For the promise of a durable kingdom over Israel was before made to Judah, Gen. 49:10, and the everlasting kingdom was established upon David and his seed only, who came of the tribe of Judah, and principally to be understood of our Savior Christ, whose kingdom is forever. Now whereas it may be said, that Saul, notwithstanding his sin, held the kingdom as long as he lived, and therefore the perpetuity of his kingdom in himself and his posterity is here meant, had he not sinned, to this I answer, that he did not hold it lawfully, as a gift of God's grace and favor (for so he ceased to be a king when he was rejected of God, and David chosen and anointed in his room) but as a tyrant and usurper; and so was cut off by an untimely and unnatural death, whereby he was taken from his kingdom, and his kingdom from him; whereas, had it not been for his sin, they might long have continued one with another. Or if we should understand this place of the establishing of the kingdom upon Saul and his posterity, this does not cross Jacob's prophecy, seeing it is not spoken of God's secret and absolute decree, whereby the kingdom was designed to the tribe of Judah, but of a revealed and conditional will, which is not effectual unless the condition be observed. This was the case of Saul in this place, and of Jeroboam, 2 Kings 11:38, who had a promise of the continuance of the kingdom to himself, and his house, if he hearkened to all that God had commanded him; but God knew he would make that promise void by his apostasy and rebellion.

Verse 14. {But now thy kingdom shall not continue} i.e. Shall not be established upon you and your posterity, but shall be rent from you, and another shall be chosen in your room. At the first sight this may seem a sore and over-severe punishment for so small a sin as Saul had committed, as not waiting upon Samuel's coming, as he was appointed, and offering a sacrifice a little sooner than he should have done; and that out of some diffidence in God's power and promises, when he was in great extremity, and did lie under a sore and searching temptation. To which I answer, I. That no sin can be counted small which is committed against a great God, and infinite in majesty, seeing it deserves no less than eternal damnation, if in his justice he be pleased to proceed against a sinner. II. That sin is not to be measured by the materiality but the formality of it, as it is the transgression of God's law, the supreme Lord of heaven and earth. And the less the thing is about which we offend, the offense in this respect is the greater, in that we will in so small a matter offend so great, glorious, and gracious a God; as it was in the case of Adam. III. God does not so much look on the outward act of sin as the maliciousness of his will who does commit it: and he esteems that sin but small which is committed through human frailty and infirmity, with reluctance of the will; and as nothing, when it is done unwittingly and unwillingly, though it seem never so horrid in the outward act; as appears in their case who killed a man unawares and against their will, for whose safety God purposely provided cities of refuge; and on the other side he accounts even small sins capital and heinous when committed willfully, presumptuously and maliciously; as is manifest in the punishment of him that gathered sticks on the Sabbath day. To which aggravations it seems Saul's offense was liable, who was at the best a gross hypocrite, destitute of faith and a good conscience, without true fear and love of God, and proved afterwards a malicious and bloody tyrant, when his veil of hypocrisy was taken from him. IV. God esteems of men, and so either rewards or punishes them, not according to their particular acts, but according to their constant course in which they continually walk. And so he passes by and pardons great sins in those whose hearts are upright before him, and who constantly walk in the way of his commandments; howsoever he may, for their spiritual and everlasting good, correct them with his fatherly chastisements; as we see in the example of David, who though in some few things he transgressed and fell fearfully, yet he rose again by repentance, and having erred and as it were slipped aside, returned into his old and usual way of holy obedience. And on the other side, God regards not the fits and qualms of some religious or righteous acts done by wicked men, when as in their constant course they go on in the ways of wickedness; because their hearts are rotten and unsound; and if they do any good, it is out of mere hypocrisy, not for any true love of it, but for by-respects and worldly and carnal ends: and he severely punishes their sins which seem lesser, because they are filthy streams flowing from a much more polluted and stinking fountain. And this was Saul's case in this particular, whose sin God did thus severely punish upon these grounds; and the rather also (it may be) that he being the first king of Israel, might be an example to all that should succeed him, and make them by his punishment keep close to God's commands, and not in the least thing to swerve aside.

{the LORD hath sought him a man after his own heart} i.e. Has wisely chosen and appointed him to be king and captain over his people; to wit, David, though Samuel at this time had no knowledge of him, ch. 16:6, 12, but speaks of him by a prophetical spirit.

{and the LORD hath commanded him to be captain} i.e. Has designed him, though he yet knows not of it. He speaks of the future as of a thing already done, to show the certainty of it, as it is usual in the Scriptures.

Verse 15. {And Samuel arose, and gat him up from Gilgal, unto Gibeah of Benjamin} To which place Saul soon after followed him, if at least he did not accompany him thither, as appears v. 16. For though Samuel were displeased with him for his sin, yet it is not likely that he left him in this his extremity, when he most needed counsel and comfort, directions from him, and the help of his prayers; especially, seeing Saul did still continue to perform the duty of a king and general, in leading and defending his people, notwithstanding that hard and unpleasing message sent unto him from God by his prophet. Neither is it probable that Saul in that weak condition wherein he now was, would have gone with this small handful of men from Gilgal to Gibeah, which was far nearer to Michmash where the Philistines encamped, if he had not been encouraged so to do by Samuel's counsel and company.

{and Saul numbered the people that were present with him, about six hundred men} The rest of his two thousand being fled for fear, and these only remaining with him, v. 6, 8.

Verse 16. {And Saul and Jonathan his son——abode in Gibeah of Benjamin} i.e. Being in great fear, by reason of their small number, and the great strength of their enemies, they made choice of this place for their better security, because being situated on a hill, it was of some strength (if they were assaulted) to defend them against their enemies; and they were likely here to have the best assistance, being among their kindred and surest friends.

Verse 17. {And the spoilers came out of the camp of the Philistines} i.e. They sent out of their camp three several parties of soldiers to waste all the bordering parts of the country, and to bring all the spoil they got by plundering to victual the camp. And they presumed thus to divide their army, because they trusted in their huge multitude, and despised the small and unprepared number of the Israelites: in which regard, though they sent many to do this service abroad, yet they reserved enough behind to defend their standing camp in Michmash.

{Ophrah} A city of the Benjamites, Josh. 18:23. Southwest from Michmash, or, as others think, towards the north.

{unto the land of Shual} Called Shalisha, ch. 9:4. Others read it, to the land of Saul; and so the vulgar Latin has it; that is, some part belonging to the tribe of Benjamin, in which Saul was born, and had his inheritance. And the rather (as some think) they turned to waste this country, to revenge themselves upon Saul and Jonathan, who had smitten their garrison.

Verse 18. {Beth-horon} A city of Ephraim, on the borders of Benjamin, Josh. 16:3 & 6 & 18:13. Northwest from Michmash.

{Zeboim} In the tribe of Benjamin, towards the desert of Jordan on the east, mentioned Neh. 11:34.

Verse 19. {Now there was no smith found throughout all the land of Israel} Here a reason is rendered why the Israelites were so ill provided of weapons, namely, the tyrannical government of the Philistines over them, who having disarmed them, took care to hinder them from getting any arms or ammunition for the time to come. Yea, so jealous were they over them, that they took order to keep from them not only arms and warlike weapons, but even necessary instruments of husbandry, as mattocks, spades, axes, plowshares and coulters; only they gave them liberty to come to their smiths to make new when the old were worn, and allowed them files to sharpen their tools when they were blunted; which they that lived in places remote could not do without much trouble and expense of time. This shows into what a miserable bondage and slavery the people of God were plunged, who deserting God's service had made themselves the vassals and slaves of sin and Satan. See 2 Kings 24:14. Jer. 24:1. So Porsena, as Pliny relates, book 34, ch. 14, bound the Romans not to use any iron tools except about their husbandry.

{Lest the Hebrews make them swords or spears} i.e. They thus reasoned with themselves, and one with another: let us take care lest the Hebrews procure arms to free themselves from being under our subjection. So Gen. 3:22. But if the Israelites were thus disarmed, how came they to be so, seeing a while since they had an army of three hundred and thirty thousand, which fought in a warlike manner against the Ammonites? And could they do this without weapons of war? To which it is answered, that in ancient times, when they were necessitated unto it, they came into the field to fight against their enemies with clubs, long staves, ox-goads, pitchforks, bows and slings, which were of great use in those days, and they skillful in using them, as we see in the seven hundred left-handed Benjamites, Judg. 20:17, and David, that slew Goliath with a stone out of a sling, ch. 17:50, and the army of Israel under the conduct of Deborah and Barak, which overcame Sisera's mighty host with no other weapons but such as these, seeing (as she says in her song) there was not a shield nor speare seen among fourty thousand of Israel, Judg. 5:8. And Shamgar slew six hundred of the Philistines with an ox-goad, or a plowshare, as the word may signify, Judg. 3:31, and Samson routed a whole army of them, and slew heaps upon heaps, with the jawbone of an ass, Judg. 15:15. In all which God magnified his power and all-sufficiency, and his great goodness towards his people, in giving them glorious victories over their mighty enemies by such weak and contemptible means.

Verse 21. {Yet they had a file} Heb. a file with mouths. i.e. To point and sharpen their instruments and necessary utensils, when they could not go to the Philistines' forges.

Verse 22. {There was neither sword nor spear found in the hand of any} The Philistines had disarmed them of all their store, and deprived them of their workmen, who should have made them new. But they might have rustic instruments, as clubs, goads, staves, slings, which for want of better ammunition they might, being necessitated, use for weapons. See on v. 19.

{but with Saul and with Jonathan his son was there found} Who, in respect of their place and command, had this privilege above all the rest.

Verse 23. {And the garrison} Or, standing camp.

{went out} i.e. To surprise Saul and his disheartened followers in Gibeah.

{to the passage of Michmash} To the end that having taken it, they might make themselves masters of all the country that lay before it, and hinder the Israelites from coming on a sudden upon their garrison. This is added to prepare a way to the story in the following chapter.

CHAPTER 14

Verse 1. {Now it came to pass upon a day,} (or, there was a day) {that Jonathan the son of Saul said} The special instinct of God's Spirit moving him thereunto; which had endued him not only with heroical gifts of valor and fortitude, but also with an extraordinary strong faith in God's promise, that if his people obeyed him, one of them should chase a thousand of their enemies, and two put ten thousand to flight, Deut. 32:30, and that their enemies should be smitten before their face; and coming out against them one way, should flee before them seven waies, Deut. 28:7, because the Lord their God would fight for them, Josh. 23:10. For otherwise, if he had in this enterprise relied upon their own strength, it had been but foolish presumption, carnal confidence, and a mere tempting of God, for him and his armor-bearer alone to have set upon a garrison, yea, and with it, a whole army of the Philistines.

{that is on the other side} i.e. Encamped in Michmash, beyond the rocky passage.

{but he told not his father} Namely, of his purpose and resolution; because he had assurance in himself, that God by the inward motion of his Spirit had called him unto it; and knew that his father, who was ignorant of it, and would not have given credit to him, if he had told him of it, would have dissuaded him from undertaking such a dangerous and desperate enterprise. For otherwise, in an ordinary way, according to martial discipline, it had been unlawful for him to have made such an attempt without the knowledge and consent of his king and general; and though it should have prosperously succeeded, yet instead of reward he should have deserved punishment; as we see in the case of Manlius Torquatus' son.

Verse 2. {And Saul tarried in the uttermost part of Gibeah} i.e. Near one part of the strait towards Gibeah; where having fortified himself and his small camp, he observed the motions and actions of the Philistines.

{which is in Migron} A place, or plain, on the other side of the narrow passage towards Gibeah, of which mention is made Isa. 10:28.

Verse 3. {And Ahiah the son of Ahitub, Ichabod’s brother, the son of Phinehas} Phinehas the son of Eli had two sons, the elder named Ahitub, the other Ichabod, born after the death of his father. Ahitub not being in the story before, now is said to have been the brother of Ichabod, formerly named upon that sad occasion of his father's and grandfather's death, and the captivating of the ark, ch. 4:21. Now this Ahitub by succession came to the high priesthood after the death of his father Phinehas, but (as it seems) continued not long in it, but according to the threatening of the man of God died before he came to be old, ch. 2:31, leaving behind him this Ahiah to succeed him in the high priest's office. Who (as it is usual with the Hebrews) had more names than one. He is called Ahimelech, ch. 21:1, 2, 8, and elsewhere. He is also named Abiathar, 2 Sam. 8:17. Mark 2:26. Him Saul afterward caused to be slain upon suspicion of his compliancy and confederacy with David, ch. 22:9, 20.

{wearing an ephod} Hereby is signified that he was now high priest, seeing he wore the rich ephod, accompanied with all the breastplate in which was the Urim and Thummim, wherewithal they consulted with the Lord, Exod. 28:30. To which purpose he was sent for by Saul, or at least came of himself into the camp, and brought with him the ark, v. 18, which they sometimes used to do upon weighty occasions, or when they were in some great exigent. See on ch. 4:3.

Verse 4. {And between the passages by which Jonathan sought to go over to the Philistines garrison} In these and the following words is set down the high and hard attempt of Jonathan in going over to the Philistines' garrison, by describing the difficulty of the passages that led unto them. In the describing whereof it may seem that there is to us as much difficulty as there was to them in the action and execution. And therefore, though I desire not to enter into a labyrinth of curiosity where I have not the thread of Scripture or reason to lead and guide me out, especially when it is not a matter of great moment to come to the clear and distinct understanding of it, seeing it is sufficient in such cases that the Scripture tells us such a thing was so, though the manner be not clearly evidenced to our weak capacity, yet seeing something is expressed in the text which may give some light unto these intricate and dark passages, I will set down briefly what I conceive. The passage here spoken of was a certain inlet between mountains on either side, in which there was a passage between Gibeah, where Saul was, and Michmash, in which was the garrison and camp of the Philistines. They are called passages in the plural number, because the same served for both parties, to pass the one to the other, from Michmash to Gibeah, and from Gibeah to Michmash; although it may be in such a mountainous place there might be two passages meeting together in the first inlet or entrance. And on the one side and the other of this passage there was a sharp rock, not in respect of the breadth east and west on either hand, but in respect of the length, it being the first entrance into the passage on both sides, that is, where the Israelites and the Philistines encamped: for so it is plainly said, that the fore-front of the one was situate, Northward over against Michmash, and the other Southward over against Gibeah, v. 5. And he that would pass either to the Philistines or Israelites, must climb over both these rocks, which were placed on either end of the inlet or passage.

Verse 6. {Come and let us go over unto the garrison of these uncircumcised} Being aliens and out of covenant with God, they are not under his protection; whereas we, who are in covenant, and so the people of God, have his promises, that he will give us victory over his and our enemies; yea, a special promise, that Saul shall save us out of the hand of the Philistims, ch. 9:16.

{it may be that the LORD will work for us} This is not a speech of diffidence and doubting, seeing he was carried on to this dangerous adventure by the inward motion of God's Spirit, and persuaded of God's all-sufficiency to give victory by few as well as many; but to show unto his servant the great difficulty that was in the enterprise in itself, to the end they might not in any part rely upon themselves or their own strength, but putting all their confidence in God, might by fervent prayer sue unto him for assistance and good success, as Caleb did in the like case, Josh. 14:12. Yea, and it may be also, that seeing we cannot have such absolute ground of assurance for temporal as we have for spiritual things, and because he had no special promise from God of victory at this time, he thus speaks, to show his humble submission to God's will, and his readiness to adventure his life in the cause of God, and his church and people; and to yield himself over to be disposed of according to his good pleasure both in life and death. So Judg. 7:7. Josh. 14:12. 2 Chr. 14:11.

{there is no restraint to the LORD} He is in himself omnipotent and all-sufficient, that it is as easy for him to save with few as with many. So 2 Chr. 14:11. 1 Macc. 3:18 & 2 Macc. 15:27. See examples Judg. 7:4. 1 Sam. 17:47. 2 Chr. 25:8.

Verse 7. {Do all that is in thine heart} Whatsoever seems good unto you.

{I am with thee according to thine heart} i.e. I will follow you whithersoever it pleases you to go.

Verse 9. {If they say thus unto us, Tarry until we come unto you} Here Jonathan, for the strengthening of their faith, that they might courageously go on in this dangerous enterprise, pitches upon a sign which no doubt was suggested unto him by God's Spirit, whereby he does not doubtingly tempt God (for we are said truly thus to do when we make an unnecessary experiment of his truth and power) but only desires this sign for his better confirmation, that God would bless and assist him in this weighty business: as Eleazar, Abraham's servant, did to the same end, Gen. 24:13, 14, and Gideon, Judg. 6:36, 37 & 7:13. Neither was this sign (as some of the Hebrews would have it) without some natural reason: for if the Philistines said, Tarry till we come to you, it was a sign of their courage and boldness; but if they said, Come up unto us, it was a bewraying of their fearfulness to set upon their enemies. Others will have it thus, that if they said, Come up unto us, it was an argument that they put their confidence in their own strength, which God hating, would therefore confound them in their pride and presumption.

Verse 10. {And this shall be a sign unto us} i.e. As it pleased God to put it into my heart to desire this sign, so it is my earnest prayer unto God, that it may prove a true sign unto us, for the confirmation of our faith in the assurance of our good success.

Verse 11. {And both of them discovered themselves to the garrison of the Philistines} i.e. They went up towards their garrison in the ordinary passage.

{Behold, the Hebrews come forth out of the holes where they had hid themselves} To wit, for fear of our great army; against which having no power to defend themselves, they lay hid in caves and rocks, ch. 13:6. Or else they speak this by way of jeer and scoff against Saul's army, who had fortified and entrenched themselves for fear of being suddenly surprised by their many and mighty enemies.

Verse 12. {And the men of the garrison answered} i.e. Spoke, or, said unto them. Which phrase is usual with the Hebrews, where there is no question propounded. See on v. 28.

{Come up to us, and we will shew you a thing} Words of scorn and contempt. q.d. Come up if you dare: but if you be so foolhardy as to presume to come up hither, we will teach you more wit than thus to thrust yourselves into such desperate danger.

Verse 13. {And Jonathan climbed up upon his hands and upon his feet} Being full of true valor and courage, and thus provoked with their scorns and jeers, but much more because God had answered his desire in giving him this sign of victory, he bends himself with all his might to set upon the work; and because the rock which was in his passage was so high, craggy and steep that he could not in a usual manner get up to the top of it, he clambers and climbs upon his hands as well as his feet, to keep him from slipping and falling backward. Josephus observes, that Jonathan and his servant did not go up on that side where the Philistines first espied them, but fetched a little compass about unto another place, which was not kept with any garrison, because they thought it surely defended by nature; and so unexpectedly and suddenly fell upon them.

{and they fell before Jonathan; and his armourbearer slew after him} i.e. Jonathan himself, like a valiant leader, slew such as he first met with; and his armor-bearer, having gotten weapons from some that fell, did also slay others that came in his way.

Verse 14. {Within as it were an half acre of land, which a yoke of oxen might plow} i.e. They made quick dispatch, and slew so many in a very small compass of ground. This is mentioned to make it appear that the slaughter was miraculous, seeing it was made upon the Philistines, not when routed and put to flight, but while they were yet close in a body.

Verse 15. {And there was a trembling in the host} i.e. They were all generally, both the garrison, and those three companies which went out to spoil, and were now returned to the camp, with all the rest of the Philistines' army, stricken with such fear and amazement, and with such giddiness and distemper of brain, that they mistook their fellows and friends for their enemies, and so fell upon and slew one another. This befell them by the deluding and blinding of their fantasy, but principally by the power of God inflicting this judgment upon them. And with such a blindness and giddiness the Lord smote the Sodomites, Gen. 19:11, and the Midianites, Judg. 7:22, and the Syrians, 2 Kings 6:17.

{and the earth quaked} i.e. God also sent a terrible earthquake, which did much increase their fear and astonishment. We read of eight earthquakes in the Scripture; this here, and Exod. 19:18. Num. 16:31. Amos 1:1. Matt. 27:51 & 28:2. Acts 4:31 & 16:26.

{so it was a very great trembling} Heb. a trembling of God. That is, a very great trembling, as we have it in our translation; and so the phrase is sometimes taken, Gen. 30:8, or a fear not grounded upon any reason (for why should a great army fear only two men pursuing and setting upon them?) but sent miraculously from God; such as the Lord threatened to send upon his people for their sin, Lev. 26:36, 37. And with such a fear he smote the Philistines, 2 Sam. 5:4, and the Syrians, 2 Kings 7:6.

Verse 16. {the multitude melted away} i.e. The army of the Philistines were destroyed by their slaughtering one another.

Verse 17. {and see who is gone from us} Saul supposed it might be some of his army that were the cause of all this stir and tumult in the Philistines' camp, by some skirmish with them.

Verse 18. {and Saul said to Ahiah, Bring hither the ark of God} Namely, to inquire what was to be done, whether to pursue the Philistines, or to keep their standing. Now the priest being to consult with God, was to stand before the ark, having on his rich ephod and breastplate, and there to receive God's oracle and answer from between the cherubim on the mercy seat, as some conceive. See on Exod. 28:30 & Num. 27:21.

Verse 19. {While Saul talked unto the priest} i.e. About such things as concerned the present business, namely, the bringing of the ark, and what he would have him to inquire when it was come. Now this had been commendable in Saul, to consult with God in such a weighty matter; but as he did it, it was but the colorable act of a hypocrite, who flees unto God only when he is in straits, and neglects him and his ordinances when the danger is past, as the sequel shows.

{And Saul said unto the priest, Withdraw thine hand} i.e. When he perceived by the increasing of the noise, that some great disaster had befallen the Philistines, and if he took hold on the present opportunity, there was great hope of victory, he thought it was but lost time to stay to consult with God, and to crave his direction, seeing he now knew of himself, upon this occasion offered, what he was to do, without his help. And here Saul discovered his false, profane and hypocritical heart, who, while he apprehended danger, sought unto God for direction and protection, but when he did but hope the danger was once over, and he out of his strait, then he thought himself strong enough to walk on his own legs without any reliance on God, and so wholly neglected his ordinance, Num. 27:21, as thinking it needless to be directed by him. And thus, when he was in danger by the defection of his own soldiers and the approaching of the Philistines' great army, he was so devout that he sought unto God by sacrifice in all haste, not having the patience to stay God's appointed time, ch. 13:11, 12, but here, when he conceived that he was in no such need of him, he profanely neglected his ordinance, and trusted to his own course, as if he had said, in these straits of time we have no leisure to attend God's answer, but will lay hold on the present opportunity, which already appears.

Verse 20. {every man’s sword was against his fellow} Not being able, through fear and amazement, to discern friends from enemies. So Judg. 7:22. 2 Chr. 20:23.

Verse 21. {Moreover the Hebrews which were with the Philistines} i.e. Those who being formerly taken captive, and were now their slaves and bondmen, and forced to follow their camp, and attend upon their carriages, and they also who as fugitives had fled unto them to save their lives, joined now with their brethren against the Philistines: so that there were divers sorts of men which joined in this battle to work their destruction; the Philistines themselves, who slaughtered one another; Saul's army, the Israelites which the Philistines had among them, both bondmen and fugitives; and the Israelites who had for fear left Saul's camp, and hid themselves in caves and rocks, ch. 13:6.

Verse 23. {So the LORD saved Israel} Not they themselves, but the Lord of hosts, who gave them victory.

{over to Beth-aven} Not far from Michmash, ch. 13:5.

Verse 24. {And the men of Israel were distressed that day} To wit, with hunger and faintness, not daring to eat.

{For Saul had adjured the people} i.e. Had bound them by an oath, under the penalty of a fearful curse, devoting them who transgressed unto death, v. 44.

{saying, Cursed be the man} i.e. Let him be rooted out as an accursed thing.

{that eateth any food} Heb. bread. Hereby all food is signified; else Jonathan had not offended in eating honey, v. 43. See Gen. 43:31.

{may be avenged on mine enemies} His end was, that by staying to eat they might not be hindered from pursuing the victory. This though it had a show of zeal, and a good intent, to destroy God's enemies, yet it was in many respects sinful and wicked. For I. It savored of pride and arrogance, seeing hereby he desired to have the glory of the victory ascribed to himself, and his zeal and policy, which more duly belonged to his son. II. He rashly and inconsiderately ensnared the consciences of the people by a curse and oath, merely out of his own head and will, having no warrant for it from God. III. Though he pretended a good end, yet he used ill means, the interdiction of food to the people, though never so much necessitated to eat, and the binding them by an oath and curse, and that under penalty of present death, v. 43, 44, which it was unlawful for him to inflict (though a king) without just cause. IV. Because hereby he weakened and disabled the people, and so hindered them from obtaining a much more glorious victory, verse 30. V. He was hereby an occasion of the people's sin, who afterwards being hunger-starved, for greediness, did eat the flesh with the blood, v. 32.

Verse 25. {And all they of the land} i.e. All the Israelite soldiers, which pursued the Philistines, v. 20.

{came to a wood} To wit, which lay between Michmash and Aijalon, verse 31.

{and there was honey upon the ground} In that country bees in great abundance bred in the woods, in hollow trees, and gathered there such plenty of honey that it dropped thence upon the ground. This being an ordinary thing in many places of Canaan, it was therefore said to be a Land flowing with milk and honey, Exod. 3:8, 17. Jer. 11:5.

{but no man put his hand to his mouth} Namely, to take and eat of the honey.

Verse 27. {But Jonathan heard not} Not being with his father in the camp when he adjured the people, v. 3, 17, and therefore was wholly innocent, seeing by reason of his absence he could take no notice of the oath.

{when his father charged the people with the oath} Unto which was annexed the penalty of the curse and death. And therefore, being through weakness, hunger and weariness ready to faint, he tasted some of the honey which he saw lying on the ground.

{and dipped it in an honeycomb} Or, wood-honey. i.e. The wild honey which lay before him. See Matt. 3:4.

{and his eyes were enlightened} i.e. He got new strength and vigor, and his eyes grew clear, that were dim with fasting and faintness for want of spirits.

Verse 28. {Then answered one of the people} i.e. One of the soldiers, who following him in the pursuit, and taking notice of his tasting the honey, spoke unto him. For in the Hebrew phrase a man is said to answer, when his speech relates to a thing before done, as well as to a thing before spoken. So Num. 11:28, Joshua is said to have answered Moses, when he asked him no question, and his speech has reference only to Eldad's and Medad's prophesying, related by the young man that came from the camp with the news. So John 2:18.

{that eateth any food this day} i.e. Till the evening, v. 24. For with the Hebrews the day ended at evening, and then the next day began.

{And the people were faint} Or, weary, so as they could not any longer pursue their enemies: which was the occasion of Jonathan's following speech.

Verse 29. {My father hath troubled the land} i.e. The whole army of Israel, by imposing upon them this inconsiderate oath, seeing it is the cause that hinders them from obtaining a full and complete victory.

Verse 30. {How much more, if haply the people had eaten freely} q.d. If I by the alone tasting of a little honey am so much refreshed that I am thereby enabled to go on cheerfully, as your leader, in the pursuit, how much more, if all the soldiers had eaten freely of the enemies' spoil, as they happened to light upon it, would they have been enabled thereby to have pursued and slaughtered their enemies? Others read the words thus, How much more, if the people had freely eaten of that spoyl of their enemies which they had gotten? but now there is no great slaughter made amongst the Philistims. Junius, word for word, reads it according to the Hebrew, and so the sense is perfect; Yea, because (I would to God the people had been permitted freely to eat; because, I say) by their being restrained no greater slaughter hath been made of the Philistims, by reason of their fainting for want of food. Here he disallows his father's curse for three reasons: 1. Because the people were hereby disabled to pursue their enemies, as he found in his experience. 2. Because the slaughter of the enemy was not so great as it would have been, had the people eaten, they by fasting being so faint that they could not pursue. 3. Because the people by this rash oath were restrained of their lawful liberty.

Verse 31. {To Aijalon} There were two cities of this name, one in Dan, Josh. 19:42, given to the priests, Josh. 21:24, another in Judah, 2 Chr. 11:10. And the latter (as I conceive) is here meant, seeing Michmash, which did lie on the border of Benjamin, was not far from it, and the lots of Judah and Benjamin joined together, and bordered on the Philistines' country.

Verse 32. {And the people flew upon the spoil} i.e. Night being come and the time of the oath expired, and being with long fasting extremely hungry, they seized on the sheep, oxen and calves which were in their enemies' camp, for their provision, as a ravenous hungry hawk upon her prey; and before the blood could have any time to be drained out of the slain beast (being killed on the ground, and not after the usual manner hung up, that the blood might run out) they did dress and eat the blood with the flesh, scarce half roasted or seethed; which was contrary to the law, Gen. 9:4. Lev. 3:17 & 17:14. Deut. 12:16 & 15:23. And so though hunger could not force them to transgress the king's commandment, for fear of death, yet it would not restrain them from breaking God's commandment, though it brought them under the penalty of his curse, and hell itself.

Verse 33. {And he said, Ye have transgressed} Or, dealt treacherously. Like a hypocrite, he charges their sin upon them, and condemns them for it; but without any acknowledgment of his own, which was the cause of theirs.

{roll a great stone unto me this day} To wit, that the beasts might be killed on it, and their blood pressed out. Or, because it is not probable that one stone could be sufficient to have the beasts of so many thousands, all hasty and hungry people, at the same time slain upon it, others with more likelihood conceive that it was to build that altar spoken of v. 35, that so killing and eating before it in God's presence, and in the sight of the king, they might no more presume to eat the blood with the flesh.

Verse 35. {And Saul built an altar unto the LORD} To wit, that all who would might offer upon it peace offerings, in thankfulness for this great victory, and that it might be a monument and memorial thereof in time to come. See on ch. 9:12 & Judg. 21:4.

{the same was the first altar that he built unto the LORD} Heb. that altar he began to build unto the Lord. It is said to be the first, because it was the first that he built himself, or that was built by his sole appointment: for those at Gilgal were built by Samuel and others, though he had the use of them, ch. 11:15 & 13:9. And this (as some think) is said to tax him of impiety and profaneness, that whereas he had before great cause to show his thankfulness to God by sacrificing peace offerings and gratulatory sacrifices, as namely, his famous victory over the Ammonites, yet he had not till now built any altar for this use.

Verse 36. {Then said the priest, Let us draw near hither unto God} i.e. Before we undertake such a weighty enterprise, let us first consult with God by Urim and Thummim before the ark, and crave his direction in it: Num. 27:21. See on Eccles. 5:1.

Verse 37. {And Saul asked counsel of God} To wit, by the high priest as he advised v. 36.

{But he answered him not that day} This was a sign that God was displeased, as ch. 28:6, but not with Jonathan, for eating the honey; but with Saul, for the rash oath and curse which he in his arrogance and tyranny imposed upon the people, having no warrant for it from God. Howsoever, it must be granted, that God took occasion from Jonathan's eating of the honey, to use this silence for other ends, as appears by God's directing the lot to fall upon him; not because Jonathan had sinned in eating the honey, for he did it in case of present necessity, and to a good end, that being refreshed thereby, he might be more able to pursue his enemies: and though his father had bound the people by an oath, under the penalty of a curse, not to eat, yet he was ignorant thereof, and was not, being absent, bound to know it, unless some means had been used by his father or some other to give him notice of it: but rather, God by lot did discover his fact, when by this means he was sought unto, I. For his own glory: for seeing the disposing of lots belongs unto him, Prov. 16:33, it was for his honor to give a true lot. II. To discover unto all Jonathan's innocence, when the cause came to a full hearing; which those might have questioned that saw him eat the honey, and did not know that he was ignorant of the oath. III. To convince Saul of his inconsiderate rashness and folly, together with his hypocrisy, cruelty and tyranny, in sentencing men to death before he knew whether their fault deserved it, and ratifying his dreadful doom when he knew it did not deserve it; and to let him see what mischiefs that hasty oath had wrought, in hindering the greatness and glory of the victory, in being the occasion of the people's sin, and endangering his son to death, who, in respect of his true worth, and his own natural affection, could not but be most dear unto him, if at least pride and arrogance did not quench the heat of his love, and cause him to envy him the glory of this victory, as afterwards it fell out between him and David, ch. 18:7, 8.

Verse 38. {all the chief of the people} Heb. corners. See on Judg. 20:2. He commanded all the chief, i.e. all the elders and heads of the tribes and families, to approach unto him, that they might by lots find out the man who by his sin had provoked God's displeasure, so as being consulted with he would give no answer. He concluded that sin, as in the case of Achan, Josh. 7, was the cause; and presumed it must needs be the breach of that oath he had imposed, and nothing else; and never thought how himself and the people had broken God's law; himself, by imposing a rash and sinful oath; and they, by eating the blood with the flesh; but like a gross hypocrite, preferring his own groundless command before the law of God, he will have this punished with all rigor, but never speaks or thinks of the other.

Verse 39. {though it be in Jonathan my son, he shall surely die} This he speaks to magnify his impartial justice, though all proceeded from arrogance and tyrannical cruelty. For what lawful power had he to inflict death upon any for transgressing his lawless and rash oath? Especially on Jonathan, who had done it ignorantly, and had so well deserved both of him and the whole commonwealth by his undaunted valor, when he in the meantime dared not look in the face of his enemies?

Verse 40. {Be ye on the one side, and I and Jonathan my son will be on the other side} To wit, that being thus divided, we may see on which party the lot will light, and so he that has sinned may be known.

Verse 41. {Therefore Saul said unto the LORD God of Israel} i.e. Prayed unto him that he would dispose of the lots.

{Give a perfect lot} Or, Shew the innocent. i.e. An upright and impartial lot, or a lot which may show and clear the innocent, as the words may signify, though Saul meant the contrary.

{but the people escaped} i.e. Were cleared and freed by lot. Here the Lord hears the prayer of Saul, though it were void of faith, not out of any respect to his prayer, but to his own prerogative, as being the sole disposer of lots. And in this respect, when the heathenish mariners referred it unto him by lot to discover the offender that was the cause of the tempest, he caused it justly to fall upon Jonah, Jonah 1.

Verse 42. {And Jonathan was taken} Really and truly Jonathan was innocent and faultless, but not in Saul's sense. But why is he taken by lot who was innocent? Many reasons are rendered by sundry men: as I. That hereby God might show how tender he is in allowing the least show of disobedience to the supreme power; II. To make children fear and avoid even the rash and causeless curses of parents, which out of God's secret judgment are sometimes inflicted; III. To punish Saul's rash oath, by bringing thereby his dearest son into extreme danger; IV. To discover Saul's gross hypocrisy, who was scrupulous in keeping a rash and wicked oath, yet made no conscience of killing his innocent son.

Others allege other reasons; as I. Because if Saul, who was the chief offender, had been discovered by lot, it would have impaired the credit of the king, and so weakened his government; II. Because this taking of his son was a greater grief to Saul than if himself had been taken; III. Because no man dared have presumed to execute the sentence of death upon him, being the sovereign king. IV. Because the Lord hereby would establish military discipline, and show that orders made in armies should be strictly observed.

Verse 43. {I did but taste a little honey——and lo, I must die} q.d. Though the fault be little or nothing, seeing I was ignorant of the oath, yet I must die for it. Here one well observes the candor, ingenuity and honest simplicity of Jonathan. He does not shift the matter off by excuses, and plead his innocence, but plainly confesses the fact; he does not allege ignorance of his father's oath, nor his extreme necessity by reason of hunger and faintness, nor the benefit he had by his eating; nor accuses his father of temerity and rashness in imposing the oath, or of cruelty in punishing the breach of it; nor pleads his own merit in this his service, by which all the commonwealth fared the better; nor appeals to the army, being unjustly oppressed by a rigorous sentence; nor craves their help for his deliverance: only he says, this have I done, and lo, I must die.

Verse 44. {And Saul answered, God do so and more also} See on Ruth 1:17. It appears by this and many other places that Saul was much given to swearing and cursing.

{thou shalt surely die, Jonathan} A strange zeal was this of Saul's! He that here in pursuance of his own rash oath will not spare a good son, a while after contrary to God's express command spares a wicked king, ch. 15:8.

Verse 45. {Shall Jonathan die, who hath wrought this great salvation in Israel?} Here the people oppose a just oath against Saul's vainglorious and hypocritical one, swearing that Jonathan should not die; I. Because he had committed no crime worthy of death, implied in these words, Shall Jonathan dye? q.d. Should he die that is innocent, and has committed no offense that deserves death? II. Because he was rather worthy of all honor and reward, seeing the Lord by him, as his chief instrument, had given a great and miraculous deliverance to his people, when they were in a forlorn and desperate condition. And this act of the people was very commendable, if they carried it on by humble supplication and intercession; but not so, if they did it in a mutinous and forcible manner, as it seems they did, for then it was against military discipline, in the relation of soldiers to their general, and against that loyal obedience that is due from subjects to their king.

{as the LORD liveth} i.e. As surely as God lives, who punishes falsehood, and rewards truth.

{there shall not one hair of his head fall to the ground} A proverbial speech with the Hebrews, signifying a total immunity from all hurt and evil. So 2 Sam. 14:11. Matt. 10:30. Luke 21:18.

Verse 46. {Then Saul went up from following the Philistines} i.e. Ceased to pursue them, because God seemed angry in not answering him, and also because it was now late.

Verse 47. {So Saul took the kingdom} i.e. Being by this glorious victory better confirmed and settled on the royal throne, he took upon him the managing of all the affairs of the kingdom; but especially in fighting against all the enemies that made war against him; or else hereby is meant, that hearing God's doom against him by Samuel, that the kingdom should be taken from him, ch. 13:14, he used all the means he could, to strengthen himself against all those who were any ways likely to deprive him of it. See ch. 13:1 & v. 52.

{against Moab, and against the children of Ammon} Bordering on the east of Canaan.

{and against Edom} Bordering on the south.

{and against the Kings of Zobah} Which lay on the north of Canaan, between Batanea and Euphrates. See 2 Sam. 8:3 & 10:6.

{and against the Philistines} Who lay on the west.

{and whithersoever he turned himself, he vexed them} i.e. Though he did not wholly vanquish and subdue them, because God had reserved that work and glory of it for David, who did succeed him, yet he much molested and weakened them, so as they did not with that confidence, courage and success fight against Israel as they had formerly done. And all this came to pass out of God's mere mercy to his people, who gave good success to Saul in his wars, though he were a wicked man, for their sakes.

Verse 48. {And he gathered an host} Or, wrought mightily.

{and smote the Amalekites} As appears in the following chapter, and is here spoken of by anticipation, that his warlike exploits might be summed up together.

Verse 49. {Now the sons of Saul were Jonathan, and Ishui, and Melchi-shua} Ishui is also called Abinadab, ch. 31:2. In this register of Saul's sons Ishbosheth (who is called also Eshbaal, 1 Chr. 8:33) is omitted; and that, as some think, because here are only reckoned up his sons, soldiers and valiant worthies that fought his battles, and both lived and died with him; whereas Ishbosheth survived him, and was a man of no great worth either for wisdom or valor. Neither are his children by Rizpah here named, because she was but his concubine, not his wife, 2 Sam. 3:7 & 21:8, 11.

Verse 51. {was the son of Abiel} See on ch. 9:1.

Verse 52. {And when Saul saw any strong man, or any valiant man, he took him unto him} As Samuel had forewarned, ch. 8:11.

CHAPTER 15

Verse 1. {Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel} i.e. Appointed me as his prophet. For Samuel was not sent by God to go unto Saul, but Saul by God's providence was directed to go unto him, though he intended it not to this end. Here Samuel, before he tells him of the duty which God required of him, puts him in mind of God's singular favor towards him, that hereby he might move him to undertake and perform God's command with more diligence and cheerfulness; namely, that when he seemed little in his own eyes, he advanced him to the supreme dignity of being a king, and that over Israel his own people, and to supply his own place of government, as his viceroy and lieutenant.

{Now therefore hearken thou unto the voice of the words of the LORD} i.e. Howsoever you have formerly failed, and displeased the Lord by your disobedience, ch. 13:13, yet now at last obey his commands, in thankfulness unto him for so high an advancement.

Verse 2. {Thus saith the LORD of hosts} He who has an absolute command over all his army, according to that, Isa. 40:26. He hath created all these things, and bringeth out their host by number, and calleth them all by their names: therefore he is in all things to be obeyed, seeing all creatures obey him: and being Lord of hosts, and of omnipotent power, and able to protect his servants that obey his commands, and to destroy his enemies that rise up against him, Saul might be assured of good success when he did fight his battles.

{I remember that which Amalek did to Israel} God cannot properly be said either to remember or forget, because he sees all things past, present and to come at one perfect view; but by such phrases the Holy Ghost speaks to our weak capacity, after the manner of men. And whereas by God's long deferring to punish the Amalekites for the wrong they had done unto Israel, Exod. 17, he might seem to have forgotten it, he is now said to remember, when as he takes order to punish it, and avenge his people. Amalek was the son of Eliphaz, and the grandchild of Esau, Gen. 36:4, 12. 1 Chr. 1:35, 36. Now as there was innate enmity in Esau against Jacob, even in the womb, so it perpetually continued in Esau's offspring against the Israelites the posterity of Jacob: Amalek's malice and cruelty broke out betimes. For when the Israelites were but newly come out of the Egyptian bondage, and were yet in a low and afflicted condition in the wilderness, the Amalekites encountered them in their passage, they passing along peaceably, and giving unto them no cause of quarrel.

{how he laid wait for him in the way when he came up from Egypt} The wrong and cruelty done unto the Israelites by the Amalekites, was of two sorts, whereby they showed their extreme malice against God's people, without any cause by them offered: the one was, that in secret ambush they waylaid them, and as they passed by fell upon their rear, cutting off their old and impotent persons, women and children, who for weakness were not able to march with the foremost or middle ranks: the other, that they openly assaulted them, by giving them battle, that so they might hinder them from entering into Canaan, Deut. 25:17, 18. Exod. 17:8. Num. 24:20.

Verse 3. {Now go and smite Amalek} Not only taking just revenge for the old wrongs, but also ever since they have continued in the same malicious hostility. For in Saul's days (it seems) they had fought against and slain many of God's people, v. 33.

{and utterly destroy all that they have} This is spoken both generally and particularly, to take away from Saul all show of excuse, if he neglected to do all and everything that God commanded.

{slay both man and woman, infant and suckling, ox and sheep} i.e. I have anathematized and devoted all to destruction, as I did Jericho in former times, Josh. 7, and therefore see you spare nothing. In this case it had been no cruelty in Saul to execute that to the uttermost which he had in charge, seeing he had God's absolute command for it. Neither is it injustice in God to punish infants with death, even to the third and fourth generation, who are the children of those that hate him; seeing death is but a temporal punishment, whereas the corruption of nature derived from their parents makes them guilty of death eternal; nor yet to slaughter their cattle, seeing they are their masters' goods, and are to stand or fall with them, and being made for them and their use, are subject to vanity for their sakes, Rom. 8:20, 22. Gen. 3:17, 18. This justice is here exercised for the manifestation of God's glory, in making the Amalekites examples of his vengeance against them that deal cruelly with his people; and of his truth, hereby causing his word and oath to be fulfilled, Exod. 17:14, 16.

Verse 4. {numbered them in Telaim} i.e. Mustered them in the fields of Telaim, or the country adjoining to Telaim, a city in the tribe of Judah, called also Telem, Josh. 15:24.

{and ten thousand men of Judah} Judah, though it were the greatest tribe, sent out the least number in this expedition, because their inheritance bordering upon their arch-enemies the Philistines, they were constrained to employ the chief part of their strength in defending their own coasts against their inroads and incursions. Now concerning the cause why they are numbered apart from the rest of the tribes, see on ch. 11:8.

Verse 5. {And Saul came to a city of Amalek} i.e. Either the first that was in the march, as it is likely, because the Kenites lived near unto it, who inhabited upon the borders of Judah and Amalek; or the chief city or metropolis of their kingdom, where their kings dwelled, as some think; but it does not seem so probable to me that they should have their royal city on the very borders of their enemies.

{and laid wait in the valley} i.e. Not only to take advantage against them by some sudden surprise, which was hard to do with such a numerous army; though the word waiting may seem to imply it: but to make some stay there in the valley for a time, till he had given the Kenites, who dwelt in the hills in the way to Amalek, warning to avoid being involved in the common destruction; as they might easily do on the sudden, seeing they lived in tents, which were soon removed, Judg. 5. 24.

V. 6. {And Saul said to the Kenites} These were the nation of whom Jethro Moses his father-in-law came, who is called a Kenite, Judg. 1. 16. They dwelt on the borders of Judah, near Amalek. And of them descended the Rechabites mentioned Jer. 35. See on Numb. 24. 21, 22.

{For ye shewed kindness to all the children of Israel when they came up out of Egypt} i.e. Jethro your progenitor, Moses father-in-law, by his counsel and conduct in the wilderness, Exod. 18. 9, 10, 19. Num. 10. 29, 31. Thus as God remembered the unkindness of the Amalekites long afore showed to his people, to punish their posterity for it: so he remembered the kindness of the Kenites to reward it in their posterity, by preserving them from ruin. To this end Saul willed them, because they dwelled in rocks and mountainous places, Numb. 24. 21. and upper grounds, in reference to the Amalekites, to go, depart, and get them down, using divers words to the same purpose, thereby intimating his earnestness to have them do it with all speed, seeing there was no hope of any safety, if they did not presently abandon the company of that wicked nation, which God had devoted to utter destruction. And hereby is implied, that they that would escape the punishments of the wicked, must separate themselves from their company and fellowship, 2 Cor. 6. 17. Rev. 18. 4. Isa. 52. 11.

V. 7. {from Havilah} A region of Arabia, Gen. 2. 11. See on Gen. 25. 18.

{to Shur} The uttermost border of Arabia towards Egypt, Gen. 25. 18. Exod. 15. 22.

V. 1. {And he took Agag the king of the Amalekites alive} Agag it seems was the common name of the kings of Amalek, Numb. 24. 7. as Pharaoh was of the kings of Egypt, and Abimelech of the Philistines. See on Esth. 3. 1. Now whereas Saul should have slain Agag with the sword by God’s command, he kept him alive, either out of pride, that at his coming home he might lead him in triumph; or out of foolish pity, looking upon him as a king, and with the eye of self-love reflecting upon himself, and fearing that in time to come it might happen to be his own case; or out of covetousness, (as some suppose) that he might discover unto him some hidden treasure, Jer. 41. 8. or, being his prisoner, he might put him or his friends to pay some great sum for his ransom. So Ahab spared Benhadad, 1 Kings 20.

{and utterly destroyed all the people with the edge of the sword} i.e. All that came out with Agag to fight against them, with all other which they met with or could come at, and all their cities and towns, with all the inhabitants, men, women, and children: Yet many of them might escape the common slaughter, either because the army in their march could not find out all that were in every hamlet, village, wood and mountain; or because many hid themselves from the devouring sword, or saved themselves by flight. And that all the nation was not at this time destroyed and utterly rooted out, plainly appears, in that soon after, before the death of Saul, David is said to have invaded the Amalekites, and brought away their spoil, ch. 27. 8. and that afterward they in revenge sacked and burned Ziklag, and carried away captive all David’s company which they found there, ch. 30. 1, 2.

V. 9. {But Saul and the people spared Agag} Not out of a merciful nature and disposition, but out of pride, covetousness, or self-love; or at best, it was joined with rebellion against God. And so he who here would seem so merciful as to spare those whom God by an absolute command had devoted to utter destruction, showed himself afterwards so bloody and barbarously cruel, that he caused all God’s priests, whom he should have preserved, to be slaughtered and butchered most unjustly and without cause, merely out of his rebellious will, upon a false suspicion, ch. 22.

{and the best of the sheep, and of the oxen, and of the fatlings} In an hypocritical manner pretending that herein they aimed at God’s glory, in reserving the best for his service by sacrifice; but it seems they did it out of a covetous desire to enrich themselves with the spoil, as the word flying upon them implies, v. 19. But howsoever, herein they greatly sinned, in disobeying God’s absolute command, seeing obedience is better then sacrifice, and rebellion as the sin of witchcraft, v. 22, 23. And besides, God having anathematized and devoted all to destruction, he would have esteemed it a pleasing sacrifice, if they had thus offered them unto him; as in the case of Jericho, Josh. 6. 17. So Jer. 46. 10. Isa. 34. 6. whereas the sacrifices they intended, after their manner, were mere will-worship, and directly contrary to God’s command.

V. 11. {It repenteth me that I have set up Saul to be king} God cannot properly be said to repent, seeing it would argue mutability in his will, and a defect either in his knowledge and wisdom, in that he did not at the first see what was best, or in his power, in that seeing it, he was not able to effect it; and that his counsel is not absolute in itself, but depends upon men’s course, and secondary causes. But he is said to repent, in an human phrase, according to our capacity, when he does as men do when they repent of their actions. He does not change his counsel and purpose; but his manner of working, as if he repented of what he had done. He does not change his mind; but the things, and his manner of administration, his prescience and counsel remaining immutable. So v. 29. Numb. 23. 19. The repentance of God is (as one speaks) an unchangeable course of things changeable, which he so decreed that they should be changed. And thus God is here said to repent for making Saul king, not that he changed his purpose (for he had decreed that the kingdom should not continue in his posterity, or tribe, but in the tribe of Judah) but the change was in Saul, when he rebelled against God’s commandment; upon which God changed the manner of his administration, his decree in the meantime remaining unchangeable; namely, foreseeing Saul’s defection, he purposed to take the kingdom from him, and to give it to David, who was of the tribe of Judah, according to Jacob’s prophetical blessing, Gen. 49. 10. See on Gen. 6. 6.

{And it grieved Samuel} Not because God’s will was fulfilled in Saul, by casting him off from being king, but because by his sin he had pulled upon him this heavy doom of being rejected and deposed.

{and he cried unto the LORD all night} i.e. Thinking that this temporal judgment threatened against Saul was not absolute, but conditional, if he repented not of his sin, therefore he earnestly prayed unto God for him, that turning unto him by repentance, he would not cast him off from being king. But God, being otherwise determined, would not grant his suit, v. 23, 26, 28. & ch. 16. 1.

V. 12. {Saul came to Carmel} A town belonging to Judah, lying in the way from Amalek, Josh. 15. 55.

{and behold, he set him up a place} Heb. an hand, i.e. as some think, a monument of triumph for his victory, like an hand, to signify that by his hand and sword he had conquered his enemies. Others think they pitched their tents in Carmel, staying there a while to refresh themselves, and divide the spoil. But this agrees not so well with the expression here used, appropriating the action unto Saul, Behold, he set him up a place, seeing the other, of pitching tents for those uses, was common to him with the whole camp.

V. 13. {And Saul said unto him, Blessed be thou of the LORD} At the first meeting he fawningly salutes Samuel; and (as is the manner of hypocrites) he expresses himself in a glorious manner, with pious and religious words.

{I have performed the commandment of the LORD} Here, like a proud hypocrite, he vaingloriously boasts of his obedience to all God’s commands, but falsely, for by that which follows it proved to be apparently untrue. So the proud Pharisee in the Gospel, Luk. 18. 11.

V. 14. {And Samuel said, What meaneth then this bleating of the sheep in mine ears, &c.} q.d. This convinces you of untruth and disobedience, seeing the cattle still live, bleat and low.

V. 15. {They have brought them from the Amalekites} Though both he and they joined in this disobedience, v. 9. yet Saul shuffles it off from himself, and lays the blame wholly upon the people, as hypocrites use to do; whereas true penitents being convinced of a sin which is common to them with others, are ready to acknowledge the same, and to accuse themselves, that they may excuse others; as we see in David, 2 Sam. 24. 17. But Saul here fearing lest upon due examination he likewise might be found to have had an hand in the action, gilds it over with a pretense of piety, that the best of the cattle were reserved that they might offer them to God for sacrifices, to testify their thankfulness for the great victory he had given them.

{to the LORD thy God} This he speaks to please and humor Samuel, seeing all was done for service in whom he had interest in a special manner. q.d. We have kept this cattle alive, not for our own use, but to offer them in sacrifice to the Lord your God, whom you love and serve, and therefore you cannot but allow the means of his worship. See on Eccles. 4. 6.

{the rest we have utterly destroyed} This, if rightly understood, was in truth rather an aggravation of his sin than an excuse, in that he was content to obey God in destroying the refuse cattle, which were of no worth, but as for the best and fattest, he reserved them to be disposed of according to his own pleasure.

V. 16. {And he said unto him, Say on} He is willing to give him the hearing, hoping that he should (having had such a fair pretense for what he had done) by him have received some good tidings.

V. 17. {When thou wast little in thine own sight} i.e. But of a mean condition, (as he confessed, ch. 9. 21.) God advanced you to a kingdom. And with this he upbraids him, to aggravate his sin, and to convince him of his great ingratitude, having received such eminent favors from God.

V. 18. {And the LORD sent thee on a journey} i.e. A warlike expedition against Amalek.

{Go and utterly destroy the sinners, the Amalekites} i.e. These transcendent sinners, above others, in malice and wickedness against God and his people. So Gen. 13. 13. Matth. 9. 10. Joh. 9. 24, 31.

V. 19. {but didst fly upon the spoil} To wit, as an hungry hawk upon his prey, converting that to your own use which God had devoted to destruction; like Achan, Josh. 7.

V. 20. {And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD} Here again Saul discovers his hypocrisy, instead of humble confession of his sin, justifying himself, and gracing his rebellion with the name of obedience.

{and have brought Agag the king of Amalek} Whom, if he had obeyed the voice of the Lord, he should have smitten and slain, v. 3.

V. 21. {But the people took of the spoil} q.d. It was not I, but the people, unto whom I gave way for fear of mutiny, v. 24. And therefore, if this were a fault, yet I am clear, seeing it was they, not I, that committed it. But it seems to me to have been no fault at all, seeing out of a good intention they have reserved the chief of the things which should have utterly been destroyed, namely, to sacrifice them to the Lord thy God in Gilgal, in token of their thankfulness for their great victory over their enemies.

V. 22. {Behold, to obey is better then sacrifice} Of this, one gives two good reasons. I. Because obedience prevents from sinning, and sacrifices were ordained to cleanse from sin, when committed; and it is much better to prevent a disease than to be cured of it. II. Because God always accepts of obedience, and is well pleased with it; but rejects sacrifices, as but a dead carcass, when obedience, which is their life and soul, is separated from them; as a bare shadow, and formal and fruitless ceremony, divided from it. So Jer. 7. 22. Isa. 1. 13. & 66. 3. Psal. 50. 8, 13. Prov. 15. 8. Eccles. 5. 1. Hos. 6. 6. Matth. 12. 7. In which places God does not simply reject sacrifices, which he himself had commanded; but comparatively, in respect of moral obedience. He does not chiefly require and delight in them, but in a less and lower degree; and this in the Scripture phrase is said not to be done which is not done chiefly and principally. So Paul says he was not sent to baptize, but to preach the Gospel, 1 Cor. 1. 17. i.e. not chiefly to baptize, but to preach: For all the apostles were sent to do both, Matth. 28. 19. and himself baptized, as he speaks in the same place.

V. 23. {For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry} Rebellion and stubbornness is when men willfully transgress God’s known commandments, and commit a sin the rather because God has forbidden it. Neither is the quantity of the sin so much to be respected as the quality, nor the materiality as the formality of it, to entitle it to the name of rebellion, seeing the least sin is rebellion which is committed with a stubborn heart, against God’s revealed and express commands. And this was Saul’s cause here. For had not God plainly and strictly required him to destroy all the Amalekites, with all their cattle and substance, it had been at his own choice to do with them what he pleased; but having received so express a charge, his willful and stubborn disobedience was plain rebellion. And this Samuel says was as witchcraft or divination, when as men leave God and seek to devils, and as iniquity, whereby generally is meant all sin, and a course of wickedness, Gen. 15. 16. Rom. 4. 7. and idolatry, when men forsake God and serve idols. For as witches and diviners leave God’s word, and go to the devil for counsel and direction: so rebels resist God’s known will, and obey the devil in their works: and as idolaters serve and sacrifice unto their idols, and neglect God’s true worship: so stubborn and obstinate sinners, despising God’s commands, serve their own lusts, and sacrifice to their own nets, Hab. 1. 16. whereby they rob God of his glory, and prefer before him contemptible creatures, as witches and idolaters use to do. See on Josh. 22. 19.

V. 24. {And Saul said unto Samuel, I have sinned} This confession was false and hypocritical, like that Exod. 9. 27. not arising from a true repentant heart, or from love of God, or hatred of sin, but from self-love, fear of punishment, and such base and by-ends. Saul here uses the very same words that David did, 2 Sam. 12. 13. yet there was great difference between their confessions: For David confessed readily, but Saul is very hardly drawn to it, and a long time shuffles it off with frivolous excuses. The one, like a sound penitent, takes the whole guilt and blame upon himself; the other, when so convinced that he could no longer shift it wholly off, like an hypocrite, will not (even in his confession) bear the burden alone, but lays it chiefly upon the people, who had compelled him to do what he would not have done, if he had been at his free choice; though herein he must needs confess he had faulted and failed, in that he had obeyed their voice rather than God’s.

V. 25. {Now therefore, I pray thee, pardon my sin} i.e. Pray for me to God that he will pardon it, and be reconciled unto me.

{and turn again with me, that I may worship the LORD} i.e. That we may together praise him for our victory, and offer unto him peace-offerings and gratulatory sacrifices.

V. 26. {And Samuel said unto Saul, I will not return with thee} This he says to show his indignation, and that he would have no communion and conversation with him that had showed himself such a rebel in rejecting the Lord, lest he should by accompanying him seem to allow and countenance him in his rebellion. Neither did he mean to do otherwise than he said, if Saul did not use importunity to retain him in his company. So Luk. 24. 28, 29.

V. 27. {And as Samuel turned about to go away, he laid hold on the skirt of his mantle, and it rent} Saul was extremely loath that Samuel should depart from him, because the people would have taken notice of the breach between them, and consequently, that he was deeply in God’s displeasure for some sin; and that would have impaired his credit, and weakened his government; and therefore using some force to hold him, he rent his mantle.

V. 28. {The LORD hath rent the kingdom of Israel from thee this day} He takes occasion by this sudden accident, as a sign and omen of God, to ratify the sentence of his deposition. For though he was not actually deposed to the day of his death, yet he was deprived of the right of his regency by God’s doom, and David chose and anointed king in his stead. And by the rending of the mantle (as some think) was intimated and foreshowed Saul’s violent death, whereby he was rent from his kingdom, and his kingdom from him. See 1 Kings 11. 30.

{And hath given it to a neighbour of thine that is better then thou} i.e. To David: Who was not yet known either to Saul or Samuel himself. He is said to be better than Saul, both because of God’s free grace he was accepted and preferred before him, and also in respect of the uprightness of his heart, and his sincere obedience to God’s will; in both which Saul failed and came much short of him.

V. 29. {And also the strength of Israel} Some read it, the Eternity of Israel, and choose rather so to take it in this place, because (as they conceive) God’s unalterable decree is better set forth by the attribute of his eternity than of his power. Others think this reading of strength may as well stand; seeing the word most properly signifies strength, and in this sense may fit the occasion of Samuel’s using it, namely, That God’s decree of deposing Saul should surely stand. For though he seemed to be firmly settled in the kingdom, and had great strength to maintain his title and interest against all opposers, yet God, who is omnipotent, was able to dethrone and cast him out. And though Saul, who was the captain and king of Israel, appointed by God to save his people, ch. 9. 16. were taken away, yet the kingdom and people of God should not miscarry with him, or fare the worse, (seeing the Strength of Israel still remained to preserve and protect them against all their enemies, and also to exalt and establish him whom he had designed should sit upon the throne.

{will not lie, nor repent} See v. 11. & Gen. 6. 6.

V. 30. {Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people} Here with the confession of his sin he renews and presses his suit, not on the same ground, that he might be pardoned, but that he might be honored in the sight of the people; q.d. Though the sentence of my deposing be so firmly decreed that it cannot be revoked, yet for the present uphold my credit with the people by gracing me with your company.

V. 31. {So Samuel turned again after Saul} Being thus importuned he yielded to his request, partly to show his allegiance to his king; who though rejected by God’s sentence, was not yet actually deposed and dethroned, partly to uphold the government for the present, and preserve it from disrespect and contempt of the people, and partly to execute justice and judgment upon Agag, which Saul had neglected.

V. 32. {Agag came unto him delicately} i.e. Retaining still the countenance and carriage, the garb and gait of a king, although in his present condition he was become a prisoner.

{And Agag said} i.e. thought with himself, or spoke to others about him.

{Surely the bitterness of death is past} This he said, either because his only care was to retain the majesty of a king in that last tragical act of death, having prepared himself and armed his resolution against the fear of it, which is the greatest part of death’s bitterness; or else he persuaded himself he had now no cause to fear it, seeing having escaped the fury of a martial king in the battle and heat of war, he could now be in no danger of being slain by a feeble old prophet, in cold blood, being their prisoner.

V. 33. {And Samuel said, As thy sword hath made women childless, so shall thy mother be childless} Here is implied, that not only Agag’s progenitors had slain many of God’s people in former times, Exod. 17. 11. Numb. 14. 45. but that he also himself in his wars with them had slain many with the sword; and therefore Samuel would deal with him by the just law of requital, grounded on the law of nature, Gen. 9. 6. Matth. 26. 52. and repay him with the same measure which he had meted unto others, Matth. 7. 1, 2. See Judg. 1. 7.

{And Samuel hewed Agag in pieces before the LORD in Gilgal} i.e. Either by appointing executioners to do it, or (as it is more probable) he did it with his own hands; as Elias slew Baal’s priests, 1 Kings 18. 40. and the two captains with their companies, 2 Kings 1. 10, 12. and Phinehas, Zimri and Cosbi, Numb. 25. 7. But if so, then no doubt it was by a special and extraordinary instinct and motion of God’s Spirit, before whom he is said to have acted it. And therefore this heroical act ought not to be drawn into precedent by such as are of the like profession. For a Bishop must be no striker, 1 Tim. 3. 3. And the councils and canons of the church have always interdicted the use of the sword unto men consecrated to God’s spiritual service, saving in the lawful defense of themselves and their own lives. See on 1 Sam. 7. 15.

V. 35. {And Samuel came no more to see Saul} Though Saul went to Ramah upon occasion of David’s being there, ch. 19. 22. and so accidentally saw Samuel, and Samuel him, yet Samuel never purposely went to see him, or at least not, as formerly, to direct and assist him in the affairs of the kingdom.

{until the day of his death} Some think these words have reference to that apparition ch. 28. 19. Eccles. 46. 20. but they are rather to be understood as the like phrase is elsewhere. See on 2 Sam. 6. 23.

{nevertheless Samuel mourned for Saul} Not chiefly because God had justly rejected him, and sentenced him to be deposed, but because by his sin he had brought this heavy judgment upon him, and still continued in it without repentance, thereby hazarding the loss of a kingdom heavenly and eternal.

{And the LORD repented that he had made Saul king} See on v. 11.

CHAPTER 16

Verse 1. {How long wilt thou mourn for Saul} See on ch. 15. 35. God was not displeased with Samuel’s mourning either for Saul’s sin and impenitency, whereby he had brought his judgments upon him, or simply for his calamitous condition, in respect of his being rejected by God, and sentenced to lose the kingdom; for it is lawful to bewail the miseries of others, into which they have plunged themselves by their sins: but because he continued so long in his mourning, after God had evidenced it unto him, that the decree of his rejection was absolute, and therefore could not with all his mourning be revoked.

{Fill thine horn with oil} See on ch. 10. 1.

{I will send thee to Jesse the Beth-lehemite} Who was the son of Obed, and the grandchild of Boaz and Ruth, of the tribe of Judah, Ruth 4. 21, 22.

{for I have provided me a king among his sons} i.e. I have out of my free grace, and in favor to my people, made choice of a king to rule over them; but not such an one as Saul, whom I gave them in my anger, being pressed thereunto by their sinful importunity, who in that respect might be said to be a king of their choosing rather than of mine.

V. 2. {And Samuel said, How can I go? If Saul hear it, he will kill me} Though Samuel here might discover some infirmity and human frailty, in making some doubt of his safety in executing God’s command, having had so much experience of his goodness, power and providence watching over him; (And thus even the best men naturally fear death, as we see in Abraham, Isaac, Moses and Ezekiah) yet his speech proceeded not out of diffidence and reluctancy to God’s revealed will, but was rather an expression of his desire to be directed by God how he might do it with most safety, like that of the blessed virgin, Luke 1. 34. How shall this be, seeing I know not a man?

{And the LORD said, take an heifer with thee, and say I am come to sacrifice to the LORD} i.e. peace-offerings, or a sacrifice of thanksgiving, after which followed a feast made out of the remainders of the offerings. See ch. 9. 12. Such sacrifices it was lawful to offer upon an altar erected in another place besides the tabernacle, before the building of the temple; especially at this time, when the tabernacle and ark were separated, and when the action was to be performed by an holy prophet. But above all, it was lawful for Samuel to do it, having God’s special command for it, which is above all laws. Now whereas he bids him say, I am come to sacrifice unto the Lord, though the chief cause of his coming was to anoint David king, this was no untruth, (for God, who is truth itself, cannot command a lie) but only a prudent concealing of some part of the truth which was not fit to be discovered. For as he is a fool that believes all things, Prov. 14. 15. so he is no less that speaks all he knows. So Jeremiah being questioned what speech had passed between him and the king, tells the truth in part, but conceals the main business, Jer. 38. 27.

V. 3. {And call Jesse to the sacrifice} i.e. the feast made of the remainders of the sacrifice and peace-offerings. The sacrifice usually was offered in some high and public place set apart for that service, where none were to be present but priests, Levites, ministers of the tabernacle; but it is probable that the feast after it, was held at the house of Jesse.

V. 4. {And the elders of the town trembled at his coming} Because it was not usual for Samuel, so great a prophet, to come unexpectedly to so small a city, especially now in his old age, when he went little abroad, therefore they feared lest some heinous crime committed among them had drawn him thither to deliver some sad message of God’s heavy judgments; or else that coming so suddenly, privately and without attendance, he was fled thither to avoid Saul’s fury, incensed against him by his sharp reproofs and denunciations of God’s judgments, and therefore if they received, and either concealed or protected him, they should hereby make themselves liable to Saul’s rage and revenge.

V. 5. {sanctify yourselves} To wit, by legal purifications, as washing of themselves and their clothes, and abstaining from their wives, Exod. 19. 10. And answerable to these legal cleansings, inward and spiritual sanctification and devotion was required; but especially faith in Christ, whose blood purifies from all sinful defilements, of which these legal ceremonies were types and shadows; and repentance for their sins, bathing themselves in tears of unfeigned sorrow. See Josh. 3. 5.

{And he sanctified Jesse and his sons} i.e. He commanded them to prepare and sanctify themselves, that they might be fit guests to come to this holy feast, seeing it was principally provided for their sakes. Whereby it appears that this was no common feast unto which they were invited, as some have conceived, but an holy feast, which followed the gratulatory sacrifice. Neither could Samuel indeed under any other pretense have gone thither, and taken an heifer with him.

V. 6. {And it came to pass} The author uses great brevity, respecting only the main business, and omitting many preceding circumstances, which yet necessarily must be understood; as first the offering of the sacrifice, then the meeting of the feast, the acquainting of Jesse with God’s purpose and will to have one of his sons anointed king over Israel, (which was done, it is most likely, in some private place, before they sat down to the feast) and the withdrawing of Jesse and his sons into some room from the rest of the guests, that the matter might not be commonly known, and come to Saul’s ear.

{when they were come} i.e. into some private place, where Jesse brought his sons before Samuel, one after another.

{Eliab} Called also Elihu, 1 Chron. 27. 18.

{and said} Namely, to himself; or, thought in his own heart.

{Surely, the LORD’s anointed is before him} Because Eliab was the eldest son, and a goodly person, both in respect of his beautiful countenance and tall stature, fit ornaments to commend and grace a king in the sight of his people, Samuel resolves that this was the man whom God would choose; yet not by the inward motion of God’s Spirit, as a prophet, but only out of his own opinion; unto which he did the rather incline, not only because he was taken with his beauty and countenance, but because Saul, who was formerly by God’s command anointed king, was such an one. See on 2 Sam. 7. 3.

V. 7. {But the LORD said unto Samuel} Secretly, and by divine inspiration. So ch. 9. 17.

{because I have refused him} i.e. I am not purposed to choose him to be king. So v. 8, 9, 10.

{for the LORD seeth not as man seeth} i.e. So slightly and superficially.

{man looketh on the outward appearance} i.e. judges all things according to the outside and show, his sight not being able to pierce deeper.

{but the LORD looketh on the heart} i.e. being omniscient, he searches the heart and reins, and esteems of men according to the inside, and not the outward appearance, 1 Chron. 28. 4. Psal. 7. 9. Jer. 11. 20. & 17. 10. & 20. 12. Luke 16. 15.

V. 8. {Then Jesse called Abinadab} i.e. After Samuel had told him that God had refused Eliab.

V. 9. {Then Jesse made Shammah to pass by} Who is also called Shimeah, 2 Sam. 13. 3. and Shimma, 1 Chron. 2. 13.

V. 10. {Jesse made seven of his sons to pass before Samuel} i.e. four more besides those three that passed by first. By which it plainly appears that Jesse had eight sons in all; and so likewise, ch. 17. 12. But 1 Chron. 2. 13. it is said: that he had seven, which are also there named, because it may be that one of the eight was dead, not having any issue when that book was written: and there are named in the genealogies only that were either then alive, or had some issue descending from them.

V. 11. {And Samuel said unto Jesse, Are here all thy children?} Samuel (supposing that, according to his appointment, Jesse had brought all his sons and seeing that God had refused them all) was at a stand, and therefore makes a more curious inquiry, if he had no more. And it came to pass by a special providence that David should not be sent for at the first to come in with the rest, that by God’s refusing the other it might more clearly appear that he had chosen him.

{And he said, There remaineth yet the youngest, and behold he keepeth the sheep} He implies, that he had not brought him, as not thinking him considerable in this election, both in respect of his youth, and the meanness of his employment. For whereas his elder brethren were men of some note, and the king’s servants, following the wars, the poor boy was employed to keep his father’s sheep, and to run on his errands, and to wait on his brethren, when he was pleased to appoint him, ch. 17. 17. 1 Chron. 17. 17. Herein David was a type of Christ, who when he was most despised and rejected of men, was most esteemed in the eyes of God.

{we will not sit down till he come hither} This he spoke out of the honor and respect which he bore him, seeing he was the chief guest, for whose sake the feast was provided.

V. 12. {Now he was ruddy} Of a fresh complexion, in the due mixture of white and red. Which argued that he was of a lively disposition, and full of spirit. See Gen. 39. 6.

{And the LORD said, Arise, anoint him, for this is he} It was not God’s purpose that David should soon after Saul’s rejection come to the crown, but that Saul should still reign divers years, (seven at least, as some think) even to the day of his death; and yet he was pleased that David should presently be anointed. Because David was to be thoroughly humbled by many trials and temptations, afflictions and dangers, before he was to be exalted to the crown and scepter, there was great need that this seal of anointing should be added to God’s promise, for the strengthening his faith in all his doubts and difficulties. This was also done for the comfort of Samuel, and other of the faithful which came to the knowledge of it, and to assure them that, though God had rejected Saul, yet he would still take care of his people; and when he was gone, would give them a king that should fight their battles, and save them out of the hands of all their enemies.

V. 13. {Then Samuel took the horn of oil, and anointed him in the midst of his brethren} The relation of this action is passed over with as great brevity as the other, v. 6. with omission of divers circumstances; which is the cause of some doubts and difficulties. For it is not said, when, or where, he anointed him. Nor is it clear by the text, whether he did it secretly and privately, none knowing of it but only Jesse, David and himself, or whether it was done before many witnesses. Therefore there is much diversity of opinions among expositors. Some think he was anointed openly before all the guests, to the end there might be many witnesses of it: because Samuel died before a way was made for David to be elected and crowned, by Saul’s death. But this is not probable, seeing Samuel used much secrecy in the action, that it might not come to Saul’s knowledge, lest he should kill him; as it would soon have done, if it had been done in the presence of many. And we see also, that afterwards David was much loved and esteemed by Saul, verse 21. whereas had he known that he was anointed king in his room, he would have mortally hated him; seeing he did it afterwards upon a bare jealousy and suspicion of it, conceived upon the hearing the women sing his praises, ch. 18. 8. Others think he was anointed king in the presence of all his brethren. But neither can this stand, for the same reason, seeing it was not likely it would have been concealed, if they had all known it, in regard of that envy it would have caused, when they saw themselves refused, and he that was youngest chosen to be king over them; as we see in the example of Joseph’s brethren, Gen. [39].8, 11. And further, it is not probable, if they had seen him anointed king by Samuel the Lord’s prophet, that Eliab afterwards would have insulted over him with such pride, arrogance and causeless choler as he did, ch. 17. 28. Others suppose he was anointed before them, yet not as a king, but as a prophet, or for some other special end, that being endued with a prophetical spirit he might compose psalms and hymns to the praise of God. But this had been little to the purpose of having them therefore present that they might be witnesses after Samuel’s death that they had formerly seen him anoint him king, but would rather have made against it, seeing they could not witness that, of which they had taken no cognizance; but rather, that he had not anointed him king, but prophet only. Finally it cannot be imagined that, when Samuel anointed him, he made a dumb show, pouring the oil out of the horn upon him, and saying nothing; but that with this ceremony he used some words to explain his meaning, namely, that he had anointed him to be king over Israel. And this is implied in the speech of the tribes that came unto Hebron to anoint David their king, 2 Sam. 5. 2. And the Lord said to thee; (namely, by Samuel his prophet, when he anointed you) Thou shalt feed my people Israel, and thou shalt be a Captain over Israel. This no doubt Samuel spoke David and his father, but not before his brethren, upon the former reasons. Now the only considerable objection against what I have said, is this, That the author of this book says, that he anointed him in the midst of his brethren. But this proves not that his brethren stood by and saw it done, seeing it may be otherwise understood, namely, thus; among all Jesse’s sons Samuel by God’s appointment anointed David; or, that he took him from among all the rest of his brethren, and anointed him king. Thus this phrase is used, Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me. and Exod. 23. 25. I will take sickness away from the midst of thee, i.e. from among you. See Exod. 33. 5.

{And the spirit of the LORD came upon David} i.e. not only the spirit of wisdom, courage, strength and fortitude, whereby he was enabled soon after to encounter the lion and the bear, but also all other heroical gifts fit for a king, and it may be the gift of prophecy and poesy, wherein he excelled: and with them, all sanctifying graces fit for a good king; with which though he were formerly endued, yet now much more, and in an extraordinary manner and measure, when he was thus anointed. And of these this unction was a sign. See Judg. 13. 25. Acts 13. 22.

V. 14. {But the spirit of the LORD departed from Saul} i.e. Those kingly and heroical gifts of wisdom and fortitude, whereby God by his Spirit had fitted and qualified him when he called him to be king, were taken from him. ch. 10. 6, 9.

{and an evil spirit from the LORD troubled him} Or, terrified him, i.e. Satan, who is said to be an evil spirit from God, because he was sent from God to punish Saul for his sins, and to vex and torment him by fits both in his mind and body, like a man possessed and given up into his power. This evil spirit taking advantage of his extreme melancholy and discontent for the loss of God’s favor, and with it, of his kingdom, filled him with frights and fears arising from a guilty conscience, and with inquietness of mind and grief of heart, which so distempered and distracted him that he fell into fits of frenzy, whereby he was so transported and hurried that he became outrageous, and ready to kill and destroy all that came in his way, friends as well as foes; with which distempers of mind his body likewise was so affected and afflicted that sometimes he fell into trances and ecstasies, ch. 28. 20.

V. 15. {troubleth thee} i.e. vexes and disquiets you.

V. 16. {who are before thee} i.e. attend and wait upon you, and are at your command, to do you service.

{and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand} Not that there was any efficacy in music and the melody of an harp to drive away devils; for spirits are not wrought upon by corporal means: But because it disposed and fitted Saul for ease, by raising up his heart and spirit out of melancholy dumps, tempering his rage, and moderating his griefs and discontents, by which the devil took advantage to drive him into frenzies and furies: For which music is thought to be very efficacious. And therefore Elisha finding his spirit disordered by the presence of an idolatrous king and the distress in which God’s people were deeply plunged, calls for a musician to cheer and revive his sinking heart, that he might be the better fitted for prophecy, 2 Kings 3. 15. And this ease Saul found of it, in this natural way. But God by his power and providence ordered this, not so much for Saul’s ease, as that it might be a means to bring David to the court, and into Saul’s acquaintance and favor, for the furthering of that end which he intended, the training of him for the kingdom.

{and thou shalt be well} i.e. your spirit shall be composed, and the passions and distemper qualified and moderated.

V. 18. {behold I have seen a son of Jesse——that is cunning in playing, and a mighty valiant man, and a man of war} Hence Junius has probably gathered, comparing it with some passages in the chapter following, that there is an hysterosis or transposition in the story, and that David had slain Goliath before he now came to Saul, and that this commendation, that he was a mighty valiant man, and a man of war, and the Lord was with him, that is, helped and assisted him in all his designs, was grounded upon that experience which they then had of him. But though I conceive this opinion to be so weighty and probable that it should not be slighted and rejected, yet this commendation does not clearly evince it; seeing David’s strength, valor and good success in his enterprises might be taken notice of by his killing of the bear, and lion, and other famous and valorous exploits which he achieved soon after that he was anointed, when the Spirit of God came upon him, v. 13. See on ch. 17. 1.

V. 12. {Send me David thy son} Saul finding that he might have some good use of David’s service, sends for him, using that kingly power and prerogative of which Samuel had forewarned the people, ch. 8. 11.

{which is with the sheep} Here Saul closely couches a motive to make Jesse willing to condescend to his motion, seeing it was for his son’s great preferment to be taken from his mean employment of keeping sheep, and retained as a courtier to serve the king next unto his person. Here, by the way, it appears that David, though chosen by God, and anointed king, yet in humility of spirit returned to his old employment of keeping his father’s sheep, waiting upon God till it should be his pleasure to provide and give the means of raising him to his royal dignity.

V. 20. {And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul} This present he sent to testify his love, homage and allegiance; and therefore, though it were but of small worth in itself, yet it could not but be well accepted, being sent with such due respects. For though great personages (as one says) are not pleased with small gifts, out of their covetousness; yet out of ambition they delight in them, seeing they are signs that their inferiors do respect and honor them. Such a present Jacob sent to Joseph, under that notion of his being lord over all Egypt, that his sons might be accepted of him with more favor, Gen. 42. 11. See on ch. 10. 27.

V. 21. {And David came to Saul, and stood before him} i.e. waited upon him, being always ready to do him service, Gen. 41. 46. Deut. 1. 38. & 10. 8.

{and he loved him greatly, and he became his armourbearer} This great love of Saul towards David, evinced by this preferment, was soon afterwards turned into mortal hatred, and proved to be but as a warm sunshine before a fearful storm, leaving an example to future ages of that which the psalmist speaks, That it is better to trust in the Lord then to put confidence in Princes, Psal. 118. 9. & 146. 3.

V. 22. {And Saul sent to Jesse, saying, Let David, I pray thee, stand before me} i.e. continue still in my service. For though he had power, as a king, to command it, yet he chose rather to make it his request, that he might enjoy him with his love and liking.

V. 23. {So Saul was refreshed, and was well, and the evil spirit departed from him} He was for the time freed from his fits of rage and melancholy passions, God working with David’s music, and giving Saul ease thereby, that he might make way for his advancement to the kingdom. Yet it was no perfect cure, but only an intermission of his fits, because he used not the right means, faith and repentance, fasting and prayer, but only music, to drive away melancholy.

CHAPTER 17

Verse 1. {Now} Some think that this whole chapter, which is a relation of things done before David came to court, is a transposition of the story, and that it is added for the confirming of those words whereby one of the servants of Saul commended David unto him, ch. 16. 18. Unto which opinion they think themselves necessitated, for the reconciling of divers passages in both chapters, especially v. 55, 58. and ch. 16. 21.

{the Philistines gathered together their armies to battle} Having gotten new strength, and recruited their army, since that great defeat and slaughter caused by Jonathan and those that followed him, ch. 14. they resolve to make a new attempt upon the Israelites; and to this end gather together all their forces, preparing for another battle; that so they might put off the shame and dishonor which their whole nation had contracted by having their puissant army, which they thought invincible in respect of their huge multitude and warlike preparations, disgracefully foiled by a small number of the Israelites. And unto this new attempt it is probable they might be encouraged by hearing that Saul, the Israelites’ king and captain, was so much distracted and distempered with melancholy passions that he was thereby disabled to perform the duties of a prudent and valiant general.

{Shochoh and Azekah} Cities belonging to Judah, Josh. 15. 35.

{Ephes-Dammim} Or, the coast of Dammim. See 1 Chr. 11. 13.

V. 2. {of Elah} Or, of the oak, or, the grove of oaks.

V. 3. {And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side} Having had long and great experience of either’s valor and prowess in war, they were not hasty in attempting one another with any disadvantage; but both of them kept on the mountains, on either side, one against another, having a valley between them; expecting who should adventure to give the first onset against their enemy that had the advantage of the higher ground. Only they sent from the body of their army some parties to skirmish one with another, v. 20. like Abner and Joab at the pool of Gibeon, 2 Sam. 2. 13.

V. 4. {And there went out a champion out of the camp of the Philistines} Heb. a man between two. Or, a duelist. So called either because he put himself between the two camps, or offered a duel between two, that is, himself and another.

{named Goliath, of Gath} A mighty and monstrous giant, of the race of the Rephaims or Anakims, who being beaten out of Hebron by Joshua, Josh. 11. 22. placed themselves in the country of the Philistims, about Gath, Gaza, and Ashdod.

{whose height was six cubits} i.e. three yards, counting according to the common cubit.

{and a span} i.e. three hands’ breadth, or twelve inches. So Goliath was higher than any ordinary man by a yard and a foot.

V. 5. {And he had a helmet of brass upon his head, and he was armed with a coat of mail} He had arms suitable to his huge and vast stature, namely, an helmet of brass, or, as Junius has it, of steel, seeing that is more fit for such an use, and the word may signify any metal; and a coat of mail, made after the similitude of fish-scales, one piece lying over another.

{and the weight of the coat was five thousand shekels of brass} Counting a shekel at half an ounce, (which was the weight of the common shekel) Goliath’s coat weighed two thousand and five hundred ounces, i.e. one hundred fifty-six pounds and four ounces. Others compute it to two hundred and eight pounds and four ounces, assigning to every pound twelve ounces. Unto which if we add the weight of his greaves of brass on his legs, of his target of brass between his shoulders, of the staff of his spear like a weaver’s beam, and of his spear’s head, all together amounted to more than two hundred pounds according to the lowest estimate; a burden heavy enough for any ordinary man to bear; yet so strong was this mighty giant, that he was able to walk and fight with such arms upon him. And this is brought to show the vanity of all human strength, when it is at the highest, and God’s almighty power, who is able to quell it by such weak means.

V. 6. {a target of brass between his shoulders} Others choose rather to read, a short spear, or truncheon, of brass, which he carried on his shoulder; the word itself being so taken Josh. 8. 18. Job 41. 29. Jer. 6. 23. because one bearing a shield is said to have gone before him, v. 7. For though there be also mention made of another spear, yet (as they think) these two were of divers kinds; one a brass truncheon borne on his shoulder, the other, a long spear which he had in his hand, both of them offensive and not defensive weapons. So David uses the word, v. 45.

V. 7. {six hundred shekels of iron} i.e. Five and twenty pound, computing twelve ounces to a pound.

V. 8. {Why are ye come out to set your battle in array?} i.e. If you think yourselves too weak for us, and dare not try out the quarrel between us in a battle, to what purpose do you order your army as though you would fight? But if for all your brave show you dare not now do it when it is come to the point, I will offer another way to put an end to the controversy of sovereignty, about which we contend, which will bring the matter to a quicker trial, and with much less effusion of blood, and that is a duel or single combat. Let that party which prevails by his champion, and gets the victory, have the dominion; and the other that is vanquished, be under rule and subjection.

{am not I a Philistine} i.e. Chosen by the Philistims for their champion? Or, am not I the Philistim, who am famous for my valor and warlike exploits?

{and you servants to Saul} He does not say in a right antithesis, and you Israelites, but, servants to Saul, by way of contempt, who having subjected themselves to his government, were as servants at his command.

{choose you a man for you} i.e. A champion, to try your cause and title in a single combat.

V. 10. {I defy the armies of Israel} i.e. By daring them to fight with me I expose them to scorn and contempt, if not a man in their whole army can be found that dare answer my challenge. Thus he began to insult when he saw none dared come out to fight with him. So ver. 25, 26.

V. 11. {When Saul and all Israel heard those words of the Philistine, they were dismayed and greatly afraid} Here they discovered both their infidelity, in not believing God’s promises, that, if they trusted in him and walked in his ways, one of them should chase a thousand of their enemies, and also their forgetfulness of his omnipotent power, who by a word of his mouth was able to quell and crush this proud insulting giant, yea, and that after they had had so late experience of it in Jonathan and his armor-bearer, whom God so endued with courage and strength that they alone routed the whole army of the Philistims; and yet now, as if all were forgotten, none of the whole camp, no not Jonathan himself, dared answer this Philistine’s challenge. Of which we can give no other reason, but that confidence and courage being God’s free gifts, which he bestows on whom, and when he will, he had now withdrawn them both from Jonathan and all the rest, and bestowed them upon David, that he answering the challenge and obtaining the victory, and so becoming famous and in high esteem both with prince and people, there might thereby a way be made for the fulfilling of God’s purpose and promise of advancing him to the crown and kingdom.

V. 12. {Now David was the son of that Ephrathite of Bethlehem-Judah, whose name was Jesse} Jesse is called an Ephrathite, not because he was of the tribe of Ephraim, but because he was born at Bethlehem-Judah, which city, and the country adjoining to it, was formerly called Ephrath, Gen. 35. 19. Now this description of David by his lineage, country and parentage in a more exact manner than before, ch. 16. 18. makes their opinion more probable that think there is some transposition in the history, seeing authors use more fully to describe a man when they first begin to speak of him, than they afterwards do when they have spoken much of him already.

{and he had eight sons} See on ch. 16. 10.

{and the man went among men for an old man in the days of Saul} i.e. When they mustered their men for war, he was reputed so old, that he was not thought fit, being superannuated, to be thus employed. Therefore in this expedition he stayed at home, but yet sent three of his sons to attend the service of the king and state.

V. 13. {And the names of his three sons} See ch. 16. 6, 8, 9.

V. 15. {But David went and returned from Saul} i.e. He was often sent by his father to Saul’s camp, to and fro, to visit his brethren and supply their wants; which being done, he returned to his sheep. Others understand it of his returning from Saul’s court, where he was entertained and lived some time, doing him that service unto which he had called him; and afterwards being dismissed by Saul, went back to keep his father’s sheep. The which his dismission they impute either to the fickleness and inconstancy of Saul, as being distracted with melancholic fits and humorous passions, whereby his affection towards David being cooled and quenched, he began to neglect him; Or, because being recovered by David’s music, he conceived he had no further need of him; Or else, because his mind and heart were so wholly taken up with the present wars that he had shaken off his melancholic fears and distractions, and wholly intended those weighty affairs, that no less concerned him than the loss of his kingdom, liberty, yea and life itself; Or finally, Saul returned him to his aged father, to be a comfort unto him in the absence of his three other sons, who were employed in the wars, having now no use of him or his music, but rather of a sword and spear. But these reasons do not thoroughly satisfy, seeing the text gives not the least hint of Saul’s alteration and disaffection towards David. And though his present employment in the war abated for the time his fears, and eased his fits, yet this would not have caused him, being a king, to send away a servant of whom he might have need again when the war was ended. And if he found himself recovered by David’s music, this would the more have endeared his service, and made him the more loath to part with him, for fear of a relapse. And suppose he had no need of David as his musician, yet he had now more special occasion to use his service and attendance, as being his armor-bearer. Neither is it the manner of princes to respect more the comfort of a private parent than their own service in the public affairs of the state and commonwealth. Therefore, saving other men’s better judgments, I conceive that this going and returning is meant of David’s going to and fro from his father’s house to the camp, which was the present occasion why it was here spoken of. But whether this was done before Saul sent for him and entertained him into his service, or afterwards, (as we have it here expressed) I will not determine.

{to feed his father’s sheep at Bethlehem} After that David was by Samuel anointed king, he returns to his former employment, and leads a private life, (as Saul likewise had done, ch. 11. 5. and Moses, after he had long lived in Pharaoh’s court, Exod. 3. 1.) waiting upon God till it pleased him to provide means for the accomplishment of his promise. And hereby he showed great humility and patience in the exercise of his faith and hope. One would have thought that both his father and himself, being acquainted with God’s purpose of raising him to be king, should have desired that he, above the rest of his brethren, should have been employed in the wars, that his valor and prudence being approved, he might become famous and in high esteem with the king and people. But contrariwise they whom God had refused were employed in the wars, and David, whom he had chosen, is used as a servant, to run to and fro on their errands, because God would have the whole glory of raising him to sovereignty from such a low condition, as the psalmist observes, Psa. 78. 70, 71. without the intervenience of secondary causes, or the contrivances and plottings of human policy. And in this David was a notable type of our Lord Christ, who, after God had designed and anointed him to be king over his church, Psal. 2. 6. humbled himself to take upon him the form of a servant, and was obedient to the death; and so from the cross was exalted to the crown, Phil. 2. 6, 7, 9.

V. 16. {and presented himself forty days} In all which time not one in the whole army of Israel dared answer his challenge, God withdrawing from them their courage and resolution, that the victory might be reserved for David, and make him much the more famous in the esteem of the people, when as they had so long continued in their fear and distress before there came any deliverance.

V. 17. {an ephah of this parched corn} An ephah contained ten homers, and an homer about a pottle, a sufficient allowance for a day’s food. See on Exod. 16. 16, 36.

V. 18. {And carry these ten cheeses to the captain of their thousand} To gain his favor, that he might use them with more respect, and not put them upon dangerous and desperate services.

{take their pledge} i.e. bring me some token from them, whereby I may know that they are alive and well. Or, as others take it, if they have laid out to pawn for victuals or other necessaries, take money with you to redeem it. Others expound it of a token which he received to go out and in to his brethren in the army without suspicion of coming as a spy.

V. 19. {Were in the valley of Elah fighting with the Philistines} i.e. In the valley between the two mountains, skirmishing one with another.

V. 20. {And David rose up early, &c.} Here David is commended for his diligence in executing his father’s commands, although he were anointed king, and for his care and providence in looking to his charge, not leaving his sheep without a shepherd.

{and took and went} i.e. He took that which his father had sent, and hastened on his journey.

{and he came to the trench} Or, place of the carriage. i.e. Where the carts and carriages lay which brought provisions for the army, with their stuff and necessaries; which compassing the camp in the rear, were unto it as a fort or barricade, to defend it from sudden attempts and breaking in of enemies. The like we read of ch. 26. 5.

{as the host was going forth to the fight} Or, battle array; or, place of fight.

V. 21. {For Israel and the Philistines had put the battle in array} i.e. Stood in battalia, ready to fight upon any advantage which should be given them by the adverse party.

V. 22. {And David left his carriage} Heb. the vessels from upon him. i.e. He left the things sent by his father to the captain and his brethren, that he might with more speed go into the army.

{came and saluted his brethren} Heb. asked his brethren of peace. i.e. How it fared with them.

V. 23. {There came up the champion} i.e. Towards the mountain where the Israelites stood in battle-array.

{and spake according to those same words} To wit, which were before expressed v. 8.

V. 24. {And all the men of Israel, when they saw the man, fled from him} Heb. from his face. Thereby discovering their cowardice, and distrust in God and his promises.

V. 25. {Surely to defy Israel is he come up} i.e. To reproach them as dastards, who dared not fight with him, being so often challenged and provoked.

{and it shall be, that the man who killeth him, the king will enrich} q.d. All men are so possessed with fear, that there is not one to be found that will hazard himself by undertaking the combat, notwithstanding the king has given such great encouragement to him that shall get the victory.

{and make his father’s house free in Israel} i.e. Will ennoble his family by freeing it from all taxes and impositions. And this they said to encourage one another to undertake the combat; but all in vain: for though they all hungered after the bait of honor and riches, yet they dared not bite at and swallow it for fear of the hook.

V. 26. {What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel} David again hearkens after the rewards promised, not because he was taken with them, or thereby encouraged to undertake the combat; for after he had gotten the victory, and was brought into Saul’s presence, he never laid any claim unto them: But his chief inducements were God’s glory, the honor of his nation, and the welfare of the commonwealth, which with the hazard of his life he was willing to vindicate from these impious blasphemies and foul reproaches which were belched out of the filthy mouth of this heathenish miscreant, as his questions here to the standers-by do plainly import. And to this end he busies himself in all companies where he came, by making these inquiries, both to show his inclination to fight in the quarrel of God and his people, and that some of those who heard him might take notice of it, and relate unto Saul his courage and confidence.

V. 28. {and Eliab’s anger was kindled against David} Out of mere pride and envy, that David should so busily intermeddle with affairs of this high nature, making such diligent inquiry, as though he had some thoughts of undertaking the combat, when as neither he himself, who was his eldest brother and a martial man, nor any of the great worthies of Israel, dared accept of the challenge, but even fled for fear when they did but see Goliath’s face.

{And with whom hast thou left those few sheep in the wilderness} q.d. It had been much fitter for you to have busied yourself about your own charge in tending the sheep, especially being in the wilderness, where they are in danger of wild beasts, than to thrust yourself into the army, and there talk of combating with a mighty giant, whom better men than you cannot look upon without fear and horror. A sheep-hook would better become you than a sword, and an harp to play upon rather than arms, unto which you have never been accustomed. These words of disparagement, though they might seem to have proceeded from scorn and contempt, yet it is probable were spoken out of malicious pride and envy, seeing Eliab having had experience of David’s strength and valor, and especially of God’s assistance and blessing upon him, in killing the lion and bear, might fear he would have the like success if he undertook this combat, and so dazzle his glory, who was his eldest brother, by having all the honor and praise conferred upon him.

{I know thy pride, and the naughtiness of thine heart} He arrogates to himself that which is peculiar to God, i.e. to search and know the heart: But in truth he knew no such thing by David, but took a false scantling, measuring his heart by his own, that was full of pride and envy. Here again we have David a true type of our Lord Christ, who, though he were the true pattern of meekness and humility, Matth. 11. 29. Phil. 2. 6, 7. yet was not only accused of pride and ambition by the scribes and Pharisees, but suspected thereof by his own brethren and kinsmen also, Joh. 7. 3, 4. & 10. 33.

{for thou art come down that thou mightest see the battle} Out of his own jealousy he charges him falsely, that he had thrust himself into the battle out of an ambitious desire of doing some exploit to gain glory, when as his conscience could have told him that he was sent thither by his father to bring them provisions.

V. 29. {And David said, what have I now done?} David returns not reproach for reproach, but answers him with all meekness, as being his eldest brother, What have I now done? i.e. Wherein have I so offended as to deserve such a sharp reproof: Is it not lawful for me to speak that which is in every man’s mouth? and have I herein given any cause to be taxed of pride?

{Is there not a cause?} i.e. Have I not had just cause of coming to the army, being sent of my father? And being come, have I not as just cause to busy myself in making this inquiry, when I hear God thus dishonored and his own peculiar people scorned and reproached by a blasphemous wretch and an uncircumcised infidel?

V. 30. {and he turned from him towards another} Finding such harsh entertainment from his brother, he made trial of others, to see if he could speed better.

{and spake after the same manner} Both that he might know the certainty of the matter, and also show his willingness to fight, and that thus speaking to many, the king at last might come to the knowledge of it.

V. 32. {Let no man’s heart fail because of him, &c.} Namely, because there is none found that dare encounter with this hideous monster. For I myself, though the weakest of many, trusting in God’s strength and assistance, will answer his proud challenge, and enter combat with this boasting Philistine.

V. 33. {Thou art not able to go against this Philistine} To wit, with any hope of obtaining victory.

{for thou art but a youth} Not yet come to your full strength, and also unexpert in warlike affairs.

{and he a man of war from his youth} A man grown to full age and vast stature, and an expert soldier trained up in war. See on Exod. 15. 3.

V. 34. {And David said unto Saul, Thy servant kept his father’s sheep} He confirms his own courage and Saul’s faint hope by a reason grounded upon experience, which gives way to no disputes.

{and there came a lion and a bear} Not both together, but at sundry times, one after another, taking several lambs, or kids, out of the flock.

V. 35. {And I went out after him, and smote him} i.e. I pursued both the lion and bear, one after another, and smote them, taking from either of them the prey on which they had severally seized.

{I caught him by his beard} i.e. Laid fast hold of the lion’s long hair under his nether jaw.

V. 36. {Thy servant slew both the lion and the bear} i.e. killed the bear, as I had done the lion. This being performed by clean strength, grappling together, and not at a distance by a long sword or spear, was an argument of great might and magnanimous valor.

{and this uncircumcised Philistine shall be as one of them} i.e. Seeing I trust still in the same God, who can give the same strength, and not in myself, who can do nothing without his assistance, I am assured I shall have the like success; And the rather, because I fight not in my own quarrel, but in the quarrel of the Lord of hosts, who gives victory, when he pleases, to the weakest over the strongest: And because I fight against an uncircumcised Philistine, who being out of covenant, is an alien to God, and therefore out of his protection, whereas I being in covenant with him, have interest in all his promises, and namely of victory over his and his people’s enemies; yea, and not against an infidel of the ordinary sort, but against a blasphemous miscreant, who has reproached and defied the armies of the living God, and consequently God in them, as though having taken them into his protection he were not able to defend them. But he is almighty, and ever lives to take revenge on such blasphemers.

V. 37. {The LORD that delivered me——he will deliver} By the experience which he had in time past of God’s gracious assistance against the lion and bear, he doubts not of victory over Goliath. So 2 Cor. 1. 10.

{And Saul said unto David, Go, and the LORD be with thee} Seeing David’s confidence so well grounded, not on his own strength, in which there could be no hope, but in God, who is omnipotent and all-sufficient, he gives him leave to undertake the combat, and dismisses him with prayer to God that he would be with and assist him, according to that trust he reposed in him.

V. 38. {And Saul armed David with his armour} i.e. With armor taken out of his own stores, fit for David’s body; and not with his own personal armor, which himself used to wear, seeing that would have been unfit for David, Saul so much exceeding him in stature, ch. 10. 23.

V. 39. {And David said unto Saul, I cannot go with these, for I have not proved them} i.e. I cannot go with these arms and weapons, because I have not been used to wear them; Hereby their opinion seems more probable that think this was done before David was sent for to court, because in his private shepherd’s condition he had never been accustomed to the use of arms, with which he could not have been so much unacquainted after he was Saul’s armor-bearer.

{And David put them off him} Perceiving they rather would hinder than help him, he puts them off, and made no use of them, as he would have done if they had fitted him. This God so disposed of by his providence, that he alone might have the glory of the victory. And herein David was a type of Christ, who subdued his enemies, not with outward pomp and power, but by spiritual weapons, and the virtue of his divine nature.

V. 40. {And he took his staff in his hand} i.e. His shepherd’s crook.

{and chose him five smooth stones out of the brook} i.e. the valley; or, the brook that did run through the valley. Out of this he picked five stones, that if one failed he might make use of another.

{and his sling was in his hand} In the use of slings the Israelites were the more expert, because of late, when oppressed by the Philistims, they were forbidden the use of iron weapons, ch. 13. 19. And with these weak means God was pleased David should prevail, that himself alone might have the glory. Thus Moses his rod wrought miracles in Egypt, divided the Red Sea, and brought water out of the rock in the wilderness; Gideon by his earthen pots and lamps vanquished the Midianites, and Christ with clay and spittle gave sight to the blind man.

{and he drew near to the Philistine} Being full of courage and confident of God’s assistance, he stays not for the approach of his enemy, but hastes to go out against him.

V. 42. {He disdained him, for he was but a youth, and ruddy, and of a fair countenance} Here three causes are expressed of the giant’s contempt; David’s youth, which argued his weakness and want of experience; his ruddy color, which showed his youthful rashness and undiscreet choler; and his beauty, which made him seem effeminate and too tender to hold out in a combat.

V. 43. {Am I a dog, that thou comest to me with staves?} A staff, he thought, was fitter to beat a dog than to fight a combat with a giant armed with spear and sword. Though David had but one staff, he speaks in the plural number. So Gen. 21. 7.

{And the Philistine cursed David by his gods} i.e. Dagon, Ashtaroth, and Baalim. These he invoked against David, that they should destroy him.

V. 44. {Come to me, and I will give thy flesh to the fowls of the air} Out of carnal confidence he boasts in his own strength, and gloriously triumphs before the victory, that he might strike terror into David and make him flee before the fight.

V. 45. {Thou comest to me with a sword, and with a spear, and with a shield} i.e. You trust in the arm of flesh, in your own strength and warlike preparations, which commonly deceive those that confide in them.

{but I come to thee in the name of the LORD of hosts} i.e. Wholly relying upon his power and promises who is supreme Lord of heaven and earth, and has all creatures at his command, to do him service, and having a commission from him, I come now to vindicate his glorious name from your reproaches and blasphemies, seeing what you have spoken against his people he esteems as spoken against himself.

V. 46. {This day will the LORD deliver thee into my hand} He does not say that he would vanquish Goliath in his own strength, but that the Lord would deliver him into his hand, and enable him to destroy both him and his army. And this confidence he had partly out of well-grounded reason, because I. he fought in a good cause, and his enemies in a bad; II. because Goliath had reproached the Lord of hosts, who would not suffer his blasphemies to go unrevenged; III. because Goliath came in pride, presumption and self-confidence, which God abhors and severely punishes, whereas he he came against him with an humble conceit of his own strength, relying wholly upon God’s power and promises; IV. because God would do it for the glory of his own holy name, that all the earth might know that there is a God in Israel; and that all the present assembly, both Israelites and Philistims, might know and acknowledge that the Lord orders and gives issue to all battles, and saveth not with sword and spear, but by his word and almighty power: And partly this was made known unto David by prophecy and the inspiration of God’s Spirit, enduing him with heroic gifts, and exciting him to undertake this combat.

V. 47. {the LORD saveth not with sword and spear} i.e. Is not tied to save by these means, Psal. 44. 6.

{for the battle is the lords} To guide it by his providence, and to give victory to whom he pleases. Or, as others understand it, This battel is the Lord, we fighting for him, and you against him; and therefore it concerns his honor to give us victory, and to overthrow you, 2 Chr. 25. 15.

V. 48. {when the Philistine arose} i.e. Prepared himself for the combat, Gen. 31. 17.

{and drew nigh to meet David} To wit, that he might get him within the reach of his sword or spear, and so fight it out with handy-blows.

{that David hasted and ran toward the army to meet the Philistine} Thereby showing his courage and confidence, and withal his prudence and policy in defeating the Philistine’s design, by making himself at a distance ready to use his sling and stone, which he could not have done if they had come close together.

V. 49. {And smote the Philistine in his forehead} Though he had his helmet on his head, he had not yet pulled down his beaver before his face and forehead, because he would more clearly see his way before him, intending to do it time enough when they came near together; although it is not like that the proud daring Philistine cared much for the covering of his face, when he saw David, whom he so much contemned, come against him unarmed, and with his face bare. Or it may be that that he had only an helmet, and no beaver, seeing they were to fight their duel on foot.

{that the stone sunk into his forehead} i.e. Pierced deep into it, as a stone speedily sinks into the waters. And here God’s singular providence is most observable in directing the stone to the only killing place. For though David and many other of the Israelites excelled in the art of slinging stones, and coming very near the hitting of a fixed mark, as appears Judg. 20. 16. yet seeing the forehead of the Philistine was in continual motion, it was not likely to be hit, even at the first cast, without the special guidance of God’s all-ruling providence.

V. 50. {So David prevailed over the Philistine with a sling and a stone} God using such contemptible means, the more to manifest his own power and glory, 2 Cor. 12. 9.

V. 51. {David ran and stood upon the Philistine, and took his sword,——and cut off his head therewith} Goliath’s own weapon, which he had prepared for the destruction of David and God’s people, was used for his own ruin. So Haman was hung on his own gallows which he intended for Mordecai. David thus fighting and prevailing against Goliath, was a singular type of Christ fighting against Satan, sin, the world and death, and vanquishing them with their own weapons: For by his death he destroyed him that had the power of death, that is, the devil, Heb. 2. 4. swallowed up Death in victory; took away sin, which is the sting of death; and the strength of sin, with is the Law; cancelled the hand writing of ordinances, and nayled it to his crosse; and finally, by his burial broke open the prison of the grave, and so set all his elect at liberty, 1 Cor. 15. 54, 55. Col. 2. 14, 15.

{And when the Philistines saw their champion was dead, they fled} Not that they had any true cause of fleeing for the loss of one man, having such a strong and numerous army; but because they having placed all their confidence in him, God justly struck them with terror and amazement, when they saw their idol, in whom they trusted, taken away.

V. 52. {fell down by the way to Shaaraim} A town in the confines of Judah, Josh. 15. 36.

V. 53. {and they spoiled their tents} Like wise soldiers, not plundering before they had obtained a full victory. And so it seems that Goliath’s armor and sword came to David’s share, who had best deserved it.

V. 54. {And David took the head of the Philistine, and brought it to Jerusalem} After he had first brought it in his hand before Saul, v. 57. he carried it as a trophy unto Jerusalem; which was before conquered, and now possessed by Judah and Benjamin, though the strong fort of Sion was in the hands of the Jebusites till the beginning of David’s reign, 2 Sam. 6. Hither the Israelites and men of Judah going in triumph, and David accompanying them, he carried this head with him, and (as it is probable) set it upon some high turret, to the terror of the Jebusites, and the comfort and encouragement of God’s people, exciting them hereby to praise God for giving them this glorious victory.

{but he put his armour in his tent} This some think is spoken by way of anticipation, and that the meaning is, that in after-times, when David was king, he made a tent instead of the tabernacle, and therein placed the ark, and also amongst other things the armor and sword of Goliath. And that tabernacle or tent is here called David’s, because he prepared and pitched it, 2 Sam. 6. 17. 1 Chron. 15. 1. Or, as others conceive, hereby is meant his own private tent, in which he might reserve Goliath’s arms for a time, though afterwards they were kept in the tabernacle at Nob in the custody of Ahimelech the high priest, ch. 21. 9. that being sometimes presented to the view of the people, they might be put in mind of that great victory, and be moved thereby to praise the Lord, who had given it.

V. 55. {Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell} Hence some very probably gather that this battle was fought before David lived in court, ch. 16. 21. Otherwise Saul must needs have known David, seeing he greatly loved him, and had him daily in his sight: Or though Saul by reason of his melancholic fits might have forgotten him, yet it was only whilst the fit was upon him, and not when it was over, as it seems it was in the time of his wars, and at this present when he talked with Abner: Or though his memory had failed, yet Abner’s could not, who was a great courtier, and much resident in the time of David’s waiting; seeing there were no wars we read of that should cause his absence as general of the army; Or though he might excuse himself by such absence and employment; (as we see he does not) yet there were courtiers enough besides that might have resolved the question, though Abner could not, seeing he was appointed by Saul to make inquiry, v. 56. and yet it seems neither the other courtiers could inform them of him, seeing, when all failed, he asked David himself whose son he was. And herehence (though divers other reasons might be alleged) they conclude there is a transposition in the story, that being set down before, ch. 16. which followed after. And whereas the main cause why godly expositors reject this opinion is because it is dangerous to admit of such transpositions in the Scriptures, to this it is answered. That such are to be found in divers other places; As Gen. 5. for the continuance of the genealogies the birth of Noah is recorded divers hundred years before he was born. And the matters related in the five last chapters of the book of Judges were done in the time of the first judges, long before the days of Samson but are placed in the end of that book, that the story of the judges might not be interrupted but be orderly continued. And so in the book of Jeremiah’s prophecies we have some passages done in the reign of Jehoiakim inserted after divers things done in the time of Zedekiah, who came after him, as appears by comparing ch. 36. with the precedent chapters. Notwithstanding almost all expositors will allow no transposition in this place, and thus they endeavor to answer the objections that seem to make for it: Though David had formerly lived in the court, and had near employment about the king, and therein so much pleased him that he greatly loved him, yet this was such a love of a king to a subject of mean quality as might soon be forgotten when he had no further use of him: And though Saul had formerly known him, yet now after some distance of time he could not so well remember his face nor favor, because being dismissed and sent home to comfort his father, he had been a good while absent from the court before this battle; and a little time might make a great change in growing youth, especially there being also a change in his habit, he having divested himself of his court-apparel and coming to the camp in his shepherd’s weeds; Though I confess, the time in which this change in him was wrought could not be long, if he were dismissed by Saul and sent home (as they say) to comfort his father during his brethren’s absence in this war. Unto which they add, that Saul being distempered with frantic fits might easily forget him, though he had formerly known him well and greatly loved him. And as for Abner, he had taken no great notice of him, because being general of the army, he was much absent from court, and wholly taken up in martial employments. Others conceive upon the former reasons, that Saul might know his person, and yet inquire after his condition and parentage, his family and tribe, having promised to give him his daughter as the reward of his victory. But of this it is scarce probable that Saul could be ignorant, if he were thus made known unto him when first he entertained him, ch. 16. 18, 19. Thus having set down the several opinions of expositors, and the grounds of them, I leave the reader to his own choice.

CHAPTER 18

V. 1. {The soul of Jonathan was knit with the soul of David} This was caused by those excellent and eminent gifts and graces which he observed in him, as wisdom, courage, fortitude, faith and confidence in God, zeal for God's glory and the good of his people: The which gifts and good parts God having wrought in Jonathan also, from the suitableness of their qualities and dispositions did arise a firm and extraordinary love and friendship between them, which is usually grounded on the similitude of natures, conditions and manners. Again, Jonathan thus dearly loved him because he perceived he was highly in God's favour, seeing by his assistance he had obtained such a glorious victory over so mighty and malicious a giant as had lately breathed out mischief and ruin to all God's people; from which they were now delivered by his means and valour, when the case seemed desperate, not any one man daring to undertake the quarrel but himself. Unto which we may add that which is also implied in the text, though not plainly and fully expressed, namely, that Jonathan standing by, and hearing David's speeches to his father, observed therein much piety, grace and goodness, in his self-denial, and giving God the whole glory of the victory. But above all, this love and friendship is to be ascribed unto God as the chief author of it, who having the hearts of all in his hands to incline them which way he pleases, wrought this extraordinary love in Jonathan towards David, that he might have always a sure, able and faithful friend at hand, to assist and comfort him in all those great troubles wherewith God was pleased afterwards to try and exercise his faith, hope and patience.

V. 2. {And Saul took him that day, and would let him go no more home to his father’s house} To wit, as he formerly had done, ch. 17.15. going and returning from Saul to feed his fathers sheep, but continued and retained him still in his court, after he had first sent to Jesse his father, desiring that it might stand with his liking, as it is ch. 16.22. For whereas the most expositors hold that David, after he was entertained to be Saul's musician and armour-bearer, was dismissed and sent home to his father by Saul before this battle with the Philistines and combat with Goliath, there is no mention made of it. And therefore some learned expositors think that there is a transposition in the story, and that in these words there is a regression to that history which is intermitted, ch. 16.21. And whereas it is here said that Saul would let him go no more home to his fathers house, hereby is meant, as they conceive, that he would not let him go to and fro between the court and his father's house, as he is said to have done ch. 17.15.

V. 3. {Then Jonathan and David made a covenant} i.e. After that Saul had taken him to abide in the court (which was, as some conceive, when Saul first entertained him to play on his harp before him, when he was in his fits of distemper and distraction) Jonathan and David observing the piety and good parts that were in one another, and dearly loving them, entered into a near league of love, and contracted a firm covenant one with another, that they would join together in seeking God's glory, the advancement of religion, the good and welfare of the commonwealth, and continue for ever faithful friendship between them, which should not be limited to their own persons only, but extend also to their posterity.

V. 4. {And Jonathan stripped himself of the robe that was upon him, and gave it to David} i.e. Not only his courtly ornaments, but also his arms and military garments, even to his sword, bow and girdle, because in making contracts they used outward signs and symbols as pledges and pawns of their inward love and affections. And though he might have well reserved these things to himself, and procured the like for David, yet he chose rather to divest himself, and to adorn him with these ornaments peculiar to his own person, to intimate that near communion of persons and goods which was between them, and that whatsoever he had should be at David's service.

V. 5. {And David went out whither soever Saul sent him, and behaved himself wisely} Or, prospered. i.e. When Saul, having had experience of his valour in his combat with Goliath was pleased to employ him in any other expedition against his enemies, he cheerfully undertook it, and carried himself so wisely and valiantly in the managing of it that he still prospered in all his ways: for which he was accepted of Saul and all the people.

{and Saul set him over the men of war} i.e. Advanced him from being his armour-bearer to be captain and commander over his guard and legionary soldiers. For he did not (as some think) make him general of his army, seeing that was the place of Abner his near kinsman, which he now held, and long after retained, even after Saul's death.

V. 6. {And it came to pass as they came} i.e. In process of time, when David was thus advanced and employed in the service of the king and state against their enemies, this fell out which follows.

{when David was returned from the slaughter of the Philistine} i.e. Of Goliath the Philistine at first, (as some understand it) and afterwards of the army in general. Others take the word Philistim indefinitely, the singular number for the plural, as is usual in the Scriptures, and in our common speech, ch. 17.43. Gen. 13.7. and thus understand it, That when Saul, David, and the rest of the army, after divers warlike exploits, came from some other fight, wherein they had obtained some great victory over the Philistines, the women came out of all the cities of Israel singing and dancing, etc. The which practice was of ancient use in their triumphs, as we see Exod. 15. & Judg. 11.34.

V. 7. {And the women answered one another} Singing interchangeably by turns, songs of triumph unto their instruments. For as their sex are deep sharers with men in the miseries of war when their enemies are victorious, so have they as great interest in joy and triumph, when their enemies being vanquished, they are freed from their fears. These expressions of joy by singing songs of praise unto God for deliverances from worldly enemies were shadows and types of the rejoicing of God's saints for their spiritual deliverances out of the power of the enemies of their salvation by Jesus Christ our only Lord and Redeemer, Luke 1.46. & 2.13. Rev. 5.9. & 7.9,10,12.

{Saul hath slain his thousands, and David his ten thousands} q.d. As Saul's valour deserves much praise, but David's ten times more, seeing by his means the whole army of the Philistines was defeated, which was of more moment than if he had slain ten thousand with his own hand. Others understand these words indefinitely of all those slaughters which Saul and David had made among the Philistines, both in and since that first battle, especially of some great victory which they had now lately obtained. These triumphant songs were so solemnly acted that they became famous even in the Philistines' country, Chap. 21.11. & 29.5.

V. 8. {And Saul was very wroth, and the saying displeased him} Heb. was evil in his eyes. Where he showed his arrogance and ambition, in affecting that praise which he had not deserved, and envying it unto another unto whom it was due by just merit. Saul had not merited that praise which the women gave him; seeing when he heard the God of Israel blasphemed by the giant, and his army defied and reproached, through fear and cowardice he kept himself in his camp and place of advantage, and dared not by fighting vindicate God's glory and the honour of his people, though he were challenged and provoked forty days together, and twice every day: But kings admit of no partners in their glory. And yet it may well be thought that David's transcendent praises did not so much vex and displease him simply, because he was preferred before him in valour and fortitude, as because this wrought him into the hearts and high esteem of the people, and so made way for his deposing and David's reigning; seeing, in respect of his graces and good parts, and the prosperous success which through God's blessing he had in all his enterprises, he now began to look upon him as that man spoken of unto him by Samuel, who was better then he; and chosen by God, after his rejection, to be king in his room, as being a man after his own heart, ch. 13.14. & 15.28. And this the last words in the verse do plainly imply, and what can ye have more but the Kingdome.

V. 9. {And Saul eyed David from that day and forward} i.e. Not only carefully and curiously pried into all his actions, to observe unto what end they tended, but also did behold and censure them with a malicious eye and aspect; the heart no otherwise so plainly discovering itself as by the eye and countenance, Gen. 4.5,6. But being a dissembling hypocrite, and intending to do him secret mischief, there is no doubt but that he gilded over and disguised his inward malice and envy with outward compliments and shows of love; though sometimes they broke out in his raging fits: Howsoever he did not stick afterwards to profess them openly, when as they so swelled in his breast that he could no longer conceal them.

V. 10. {the evil spirit from God came upon Saul, and he prophesied in the midst of the house} Not as he had done before, ch. 10.10. when Samuel had anointed him king; for then being inspired with God's Spirit, and endued with the common graces, he prophesied and praised God together with the rest of the prophets, and spoke of spiritual and heavenly things: but now that Spirit being departed from him, and the evil spirit Satan being sent of God, and possessing him, he fell into devilish ecstasies and raptures, and carried himself, in his uncomposed motions and actions, in an extraordinary manner, seemingly like the true prophets in their visions, and was as a man ravished and beside himself, either uttering strange languages which he had never learned before, or imperfect and broken sentences, dark speeches and mystical riddles, like the heathen oracles. Or it may be, being prompted by the devil, he did foretell things to come, though in an ambiguous and doubtful sense, seeing Satan himself has no perfect and clear knowledge of future contingents, unless revealed unto him by God, but only some probable guess out of natural causes. Thus Balaam prophesied, and Baal's priests, 1 King. 18.29. and the divining maid, Act. 16.16. And such were the prophecies of the heathen oracles, and the Sibyls.

{and David played with his hand} i.e. To quiet Saul's spirits and moderate his raging passions, as at other times. See ch. 16.16.

{and there was a javelin in Saul’s hand} The which, as a tyrant, (who is still in fear) he usually had in his hands, or near about him, Chap. 20.33. & 22.6. & 26.7.

V. 11. {And Saul cast the javelin} To wit, at David, whilst he played before him to give him ease, desiring to kill him that sought his cure. Herein David was a true type of Christ, who when he sought the salvation of the Jews, they sought his ruin and destruction, Luk. 4.28,29. Joh. 8.59.

{For he said, I will smite David to the wall} i.e. He thought and resolved in his mind. So v. 17,21.

{and David avoided out of his presence twice} i.e. At two several times, when he intended to do him this mischief. And thus the same good providence of God that guided the stone which David did fling unto Goliath's forehead for his ruin, diverted the point of Saul's javelin from piercing his body, for David's preservation; being a fairer mark, and nearer hand; though he himself served God's providence in declining the stroke.

V. 12. {And Saul was afraid of David} i.e. Observing how God prospered him in all his enterprises, and watched over him with his providence, preserving him from imminent danger, he feared that he was the man whom God had chosen to be king in his room. And therefore having failed in those violent attempts against him, he now resolves to try other ways, and to supplant him by secret and subtle fraud, seeing he could not do it by open force with his own hands.

V. 13. {Therefore Saul removed him from him} As thinking that he was not liable to much danger, living in the court with those that highly honoured him for his worth and famous exploits, v. 5.

{and made him his captain over a thousand} i.e. A chief commander and colonel in his army. Neither do I think (as some conceive) that Saul did disparage him by this remove, but rather pretended it to honour and advance him. Neither would it have stood with Saul's policy, by showing his displeasure, to give David any discontent, when as he intended to encourage him to the undertaking of dangerous services; hoping that at one time or other, going out in military expeditions, he would be slain by his enemies, seeing he was valorous and venturous. So v. 17,25.

V. 14. {And David behaved himself wisely} See v. 5,12.

V. 16. {But all Israel and Judah loved David, because he went out and came in before them} i.e. Because as a chief commander he led them out against their enemies, and acted all his martial affairs with such prudence and valour that he still prospered in them, therefore Saul dared no more attempt to kill him with his own hand, being so generally beloved among the people, lest they should have been ready to mutiny and shake off his government, but chooses rather to lay a plot to destroy him by the hands of the Philistines.

V. 17. {Behold my elder daughter Merab; her will I give thee to wife} He had bound himself before in the general that whosoever killed Goliath should for his reward have his daughter in marriage; but David having performed the condition, he forgets his promise, and falls upon a new covenant, and offers David his daughter under pretence of love, with a treacherous intent to work his ruin: For because he dared not kill him himself, being the people's chief favourite, for fear of a mutiny or rebellion, he engages him by marriage to undertake dangerous exploits, that he might fall by the hands of his enemies.

{only be thou valiant for me, and fight the LORD’s battles} i.e. Such as are undertaken to maintain God's glory against idols and idolaters, and to protect his people against their enemies. Thus he hypocritically pretends zeal for God's glory, when as he maliciously intended David's ruin.

V. 18. {And David said unto Saul, Who am I?} q.d. How far unworthy am I of such high honour and advancement as to marry the daughter of the king, being so mean a person? David, though but mean in birth and education, had so ennobled himself by that glorious victory over Goliath that he was looked upon as a saviour of the kingdom and people, and Saul had indefinitely promised that he would dignify that person who should vanquish the giant with this royal marriage; and yet David out of great modesty and humility is so far off from challenging this honour as his due, that he declines it now it is offered him.

{and what is my life?} i.e. How mean is my state and condition of life, in respect of my education, being taken from the sheep-coat, from following the sheep, 2 Sam. 7.8. Psalm 78.70. Thus David in humility abases himself, though he well knew that God had advanced him to the highest dignity, and anointed him to be king over Israel.

{or my father’s family in Israel} i.e. My parentage also is so low and mean, that though there were no other cause, yet this alone, that I come of so poor a stock, were sufficient to render me unmeet to be son-in-law to a king.

V. 19. {But it came to pass that the time when Merab Saul’s daughter should have been given to David} i.e. After he had approved his valour in fighting the Lord's battles, and contrary to Saul's expectation run through and escaped many difficulties and dangers, Saul perfidiously broke his promise with David, and married his daughter to another man.

{that she was given to Adriel the Meholathite to wife} This Adriel was the son of Barzillai the Ephraimite, and was born at Meholah, called Abel-meholah Judg. 7.22. and hence he is called a Meholathite. 2 Sam. 21.8. this man's five sons were hanged to satisfy the Gibeonites for those cruelties which Saul had exercised upon them. Where by the way we may observe, that though David (with much meekness submitting himself to God's will) did with great patience bear this indignity and foul affront offered by Saul, (who it may be did purposely give him this dodge and disgrace to incense and provoke him to do something by way of revenge, or at least utter some discontented speeches unbeseeming a subject, which might bring him under censure, and give Saul some colour to cut him off) yet God, to whom vengeance belongs, would not suffer Saul's sin to go unpunished, but cut off his posterity by an untimely death.

V. 20. {And Michal Saul’s daughter loved David: and they told Saul, and the thing pleased him} Not because David was beloved, (for Jonathan's love to him did highly displease him) but because he hoped to gain some opportunity by this match to supplant him, either by causing him to run desperate adventures for procuring it, or by enticing her, being his daughter, to complot and join with him to do him mischief. For it is said, that when he failed of his hope, by reason of Michal's love, he was in greater fear than he had formerly been, v. 29.

V. 21. {And Saul said, I will give him her, that she may be a snare to him} i.e. He thought and resolved with himself to bestow her upon him in marriage, that one way or other she might be a means to ensnare him. And thus he wickedly seeks to pervert God's institution and the end of marriage, which was, that the wife should be a comfort and help to her husband; whereas Saul intends by giving his daughter to bring David to death and destruction. But it pleased God to cross his design, making Michal a means of his preservation out of the snare which he maliciously had laid for him, ch. 19.11,12.

{and the hand of the Philistines may be against him} To wit, when to compass this match he went out to fight against them. Herein also God crossed his design, and made the mischief he intended against David to fall upon his own pate, Psal. 7.16. causing him afterwards to perish by the hand of the Philistines, ch. 31.

{Thou shalt this day be my son in law in the one of the twain} i.e. This day I will give you full assurance that you shall become my son-in-law (namely, upon a condition now concealed, but afterwards expressed) by one means or other: and howsoever, upon some weighty causes, I did not perform my promise in giving you Merab in marriage, yet I will now do it in her other sister; whereby I shall do you no wrong, but rather be better than my word, in reserving her for you who, as I hear, does dearly love you. Thus Saul shuffles over the business, and sets a fair gloss on a foul matter. Heb. in the twain. See on Judg. 12.7.

V. 22. {And Saul commanded his servants, saying, Commune with David secretly} i.e. As speaking of yourselves, out of your mere love and respect towards him, and not as sent by me. This perhaps he did, because he thought that David would rather believe them than himself, who had formerly deceived him; and especially when they had notice of Saul's mind, by his speeches with him, which had passed in secret between them, without any intention that they should tell David.

{Behold, the king hath a delight in thee} i.e. Does highly esteem you, and is so well pleased with your person and parts, that he much desires to make you nearer unto him, and one of his own family, by contracting affinity with you; and you have no back friends, who envying your high preferment would hinder this match, seeing all the courtiers are so taken with your worth that they dearly love you, and think no advancement too high for you. Therefore do not lose time by making demurs, but accept of a fair offer when it is tendered.

V. 23. {And David said, Seemeth it to you a light thing to be a kings son in law?} q.d. Do you think it so small a matter that there needs no deliberation, seeing there is such apparent disparagement in the match, she being so high, and I so mean; she a king's daughter, who may have daily the greatest offers of nobility and wealth, and I a poor man, not able to give her any befitting dowry, and in this regard of no great esteem; seeing men usually are valued rather by their wealth than by their worth?

V. 25. {The king desireth not any dowry} In those days, and long before, it was the custom to give dowries to their wives, and not, as now, to receive portions, Gen. 34.12. Exod. 22.16. Deut. 22.29. And the dowry was at the woman's disposing, and, if her husband dies before her, served for her maintenance, and the education of her children, if no other portion were left them.

{but an hundred fore-skins of the Philistines} To wit, in lieu of a dowry.

{to be avenged of the Kings enemies} This he hypocritically and deceitfully pretends. For in truth his main design was that the Philistines should revenge themselves on him for this great despite, if he haply did achieve it. Else why did he require their foreskins rather than their hands or heads, but because hereby he would exasperate their spirits against him, for imposing upon them this scorn and disgrace, in circumcising them being dead who above all things abhorred it when they were alive, and so cause them being filled with malice and rage to bend and employ their whole strength in revenging themselves upon David, who had thus dishonoured their nation. By this and many other passages in the story it may seem that Saul was not so stupid and senseless, when he was out of his frantic fits, but that he could know a man after some small discontinuance, with whom he had formerly had familiar acquaintance, ch. 17.55,58.

V. 26. {And the days were not expired} Namely, a certain number of days appointed by Saul for the bringing in of the foreskins, which in all likelihood were not many, that so going suddenly and eagerly about this desperate service he might run into the greater danger, and make more haste than good speed.

V. 27. {and slew of the Philistines two hundred men; and David brought their fore-skins, &c.} And so presenting them unto Saul in a double number, and within the time prefixed, Saul having no colour of excuse to put it off gave unto him Michal in marriage.

V. 28. {Saul saw and knew that the LORD was with David, &c.} i.e. Seeing and finding by continual experience that God prospered him in all things, both in his victories and the love of his wife, he was the more afraid of him, that he was the man whom God had chosen to establish in the kingdom after his rejection: And yet contrary to his knowledge and conscience he opposed God's will, and persecuted David with all malice and fury, even until his death, to prevent (if it were possible) his coming to the crown; quite contrary to David's practice, who when he was in danger to lose both his kingdom and life by the rebellion of Absalom, meekly submitted himself to God's good pleasure, 2 Sam. 15.25,26.

V. 30. {Then the Princes of the Philistines went forth} Namely, to raise a new war against the Israelites, partly to revenge themselves upon them for their former defeats; but especially (as some think) being incensed and enraged with the dishonour which David by his last fact had put upon their nation.

{David behaved himself more wisely} See on v. 5.

CHAPTER 19

V. 1. {And Saul spake to Jonathan his son, and to all his servants, that they should kill David} He had looked upon him ever since he heard the women's songs in his praises, with an evil, envious and malicious eye, as fearing he was the man whom God had chosen to be king in his room; and studying by all means to prevent it, he thinks none more effectual than to take away his life. Therefore he attempts to do it by murdering him with his own hands, when he was in his frantic fits, thinking this bloody fact would by the people be ascribed rather to his madness than malice, because he did not then know what he did, and so their hatred and discontent would be (if not quite taken off, yet) at least abated. When this project failed, (God watching and preserving David by his special providence) then he contrives his death by fraud and treachery masked under the vizard of piety, zeal for God's glory, and love of the commonwealth, yea, even of David's person, whom he would seem to advance to great honour, both by marrying him to his own daughter, and also by giving him occasion of doing famous exploits in destroying God's enemies. But when he saw that neither this would succeed, and that David prospered in all his dangerous undertakings, and so more and more gained reputation and love among his servants and all the people, he could now no longer contain his hidden malice and madness, but bursting out into open and professed enmity and fury, he gives command to his son and servants to kill David, alleging no reason or cause of his cruel and barbarous design but his tyrannous will.

V. 2. {But Jonathan Saul’s son delighted much in David: and Jonathan told David} q.d. Though Jonathan were Saul's son, and by succession heir to the crown, yet he would not conceal his father's design, but revealed it to David, that he might use all good means to prevent it: For which he is not to be blamed as a man that betrayed his father's secrets, but highly to be commended, seeing he chose rather to obey God than man. For he knew that God had forbidden murder under the penalty of his curse and death; and that if any man concealed it, he made himself guilty of the fact; that David was not only an innocent, but also one that excelled in all grace and goodness; that he was a man of heroical virtues and parts, the which he had employed for the advancement of God's glory and good of his people. He remembered that he had entered into a solemn covenant with David in God's presence, whereby they had mutually bound themselves one to the other, to seek by all means the preservation, welfare and prosperity of not only either party, but also of their posterity after them. Finally, he considered that by revealing this treacherous and bloody design to David, to prevent it, he did not only approve his duty and faithfulness to God, to the commonwealth, and to his dear friend, but even to his father also, in keeping him by this means from plunging himself into a gulf of misery, to his present and eternal perdition, by imbruing his hands in innocent blood. In all which respects his faithfulness to God and man is highly to be commended: And contrariwise, all other Saul's servants and courtiers are worthy to be branded with perpetual ignominy, who, when David was in favour with the king, fawned upon him and pretended much love, ch. 18.5,22. but now that he was in his displeasure, there was not one of them to be found that would speak a word in his behalf, or dissuade Saul from his bloody design, or refuse to be his instruments and agents in so wicked an act, or do so much (if fear restrained them from all these) as discover it to David secretly, that he might prevent it.

{Now therefore, I pray thee, take heed to thy self until the morning} So great was Jonathan's love that he thinks it not enough to forewarn David of his danger, and so leave him to himself, but he makes it his earnest suit that he would use all means to secure himself by abiding in some secret place until the morning, and then he would mediate with his father in his behalf, and persuade him all he could to desist from his bloody intention.

{and hide thy self} To wit, in some cave of that field where his father used to walk for his recreation, to take the air, as appears v. 3. whither he would accompany him to speak in David's behalf; that as much as might be, he might be an ear-witness of what passed between them, and be ready at hand to understand the rest from him, of that which he should discover and discern, which David could not hear.

V. 4. {And Jonathan spake good of David unto Saul} Though it might have endangered his life to speak unto him in his mad mood, as afterwards it appeared, ch. 20.32,33. yet the utmost peril could not make him desert his friend in his righteous cause.

{let not the king sin against his servant} i.e. Do not seek to take away his life who is innocent, and has done you no wrong, especially standing in the relation of a servant, who ought to be secured by his master's protection; and above all, David, who is both your servant and your son, who by his worth in himself and by his actions towards you and the whole state has highly merited your love and favour.

V. 5. {For he put his life in his hand, and slew the Philistine} i.e. He exposed his life to much danger in undertaking a single combat with a mighty giant, from whom all others did flee at the first sight. And so this phrase is used ch. 28.21. Judg. 9.17. See on Judg. 12.3.

{and the LORD wrought a great salvation for all Israel} Therefore do not you causelessly destroy him whom God has used as his instrument to work salvation for all his people.

{thou sawest it, and didst rejoice} i.e. You need not, for the convincing you of this truth, to hear of it by my relation, seeing yourself were an eye-witness of it, and did greatly rejoice in the victory. Therefore what gross ingratitude and even hellish impiety were it to murder him who has so highly merited both of you and the whole kingdom of Israel? Thus Jonathan having gotten the opportunity of speaking unto his father alone, does freely admonish him, that he might keep him from sinning, though he had said nothing against Saul's bloody command when he first heard it in the presence of the king's servants. The which he did then forbear out of good discretion, as thinking it no fit time to dissuade him when he was in his fury and madness, which would but have made him to become more desperate, and to break out into greater violence; nor yet in the presence of his servants, before whom he would have scorned to be convinced of his sin. And this it may be made him so furious afterwards against Jonathan for speaking in David's defence, because it was done at the table in the presence of many others, ch. 20.32,33.

V. 6. {And Saul sware, As the LORD liveth, he shall not be slain} This sacred oath he seeks soon after to violate; and by his example proves that to be true, that great and frequent swearers do often forswear themselves and falsify their oaths.

V. 7. {and he was in his presence as in times past} i.e. He was again received to do him service, and to play before him when he was in melancholic fits.

V. 9. {And the evil Spirit from the LORD} Which was sent from God, as his executioner, to vex and torment Saul for his sin and rebellion. See ch. 16.14. & 18.10,11.

{with his javelin in his hand} See on ch. 18.10.

V. 10. {And Saul sought to smite David even to the wall with the javelin} Upon occasion of David's great victory over the Philistines, Saul, instead of honouring him the more for his valour and good success, does the more envy and rage against him, as thinking that all his merits were but steps to climb up by into his throne. See on ch. 18.11.

V. 11. {Saul also sent messengers unto David’s house} When David by God's good providence had escaped the deadly blow which Saul intended to give him, and had avoided his presence, he still persisting in his wickedness and increasing in his rage and malice sends after him some of his servants to surprise and murder him at home the next morning. Of which time he made choice for this assassination, rather than to have it acted in the night, (being overruled by God's special providence herein, that David by this delay might have time to escape) either because he thought they might do it with less noise, when they assaulted him in his passage, at his coming out of his doors, suspecting nothing, and so making no resistance, than if they should break in upon him in a violent manner in the night, when they were likely to find some opposition; or else because he feared that, if he were assaulted in the night, he might, whilst they were breaking open the doors, make an escape by some backdoor or secret passage, which he could not do if they suddenly set upon him in the daylight.

{And Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain} This she knew either by secret intelligence from some friend in court, or because by herself or some other she had discovered the messengers whom Saul had sent, to watch about the doors of the house.

V. 12. {So Michal let David down through a window} Because the doors were beset with Saul's servants. See Acts 9.25.

V. 13. {And Michal took an image} Heb. Teraphim: Which properly is taken for such images as they used for their oracles, by which they divined. See on Gen. 31.19. & Judg. 17.5. This was kept by Michal without David's knowledge, (as Rachel dealt by Jacob) either out of superstition, or it may be out of her love to it for the curiosity of the workmanship. Or else, because Teraphims represented a man, this perhaps is here called by that name, though it were no other than an ordinary statue or man's image.

{and laid it in the bed} Intending by this device to delude the watchmen, if haply they should by violence break into the house to surprise David, by making them believe that he lay sick in his bed, and therefore, in all humanity, was not to be disturbed, if their commission were not over-strict and rigorous; Or, if so, yet at least David might gain some time, before it were discovered, to make his escape, whilst the matter was in examining, and be gotten out of their reach, though they should pursue him.

{and put a pillow of goats hair for his bolster} As if it had been David's hair: Hereby deluding Saul's men with hope of taking him at their leisure, though they did not do it presently, being entreated by her first to know Saul's pleasure. Or it may be it was a pillow only stuffed with goat's hair, such as they then used to lay under their heads, as being fit for that service both in respect of ease and warmth.

V. 14. {And when Saul sent messengers to take David, she said, He is sick} i.e. When the messengers whom Saul sent to watch David's house, had waited till morning, and saw that he came not out of doors, as they expected, they went back and told it unto Saul: and thereupon he sent others, or the same again, with a new commission to enter his house, and take him. But Michal, thinking sickness a reasonable excuse to keep them from too eager pressing upon him, that she might gain time for her husband's escape, tells them an officious lie, that he was sick.

V. 15. {And Saul sent the messengers again to see David} Suspecting it might be but an excuse which Michal made out of love to her husband, to preserve him from danger, he returns them back to see whether it were so or no; but howsoever, whether he were sick or well, with a strict commission to bring him, that he might slay him; being now not satisfied, as before, that they should kill him, unless himself, for more security, did see it done.

V. 16. {And when the messengers were come in} To wit, with a full resolution to execute Saul's wicked command, they were frustrated of their hope, and found in the bed an image instead of a sick man.

V. 17. {And Saul said unto Michal, Why hast thou deceived me so?} Being certified by his messengers what Michal had done, he goes to her, or sends for her, challenging and reproving her for deceiving her own father, as having therein committed a foul fault; whereas she rather deserved great praise for her love and loyalty towards her dear husband, yea, even to her father himself, in using this means to withhold him from falling into a bloody and barbarous sin, and taking (as it were) a sword out of the hands of a mad man, wherewith he was ready to have killed a faithful friend instead of an enemy.

{And Michal answered Saul, He said unto me, Let me go, why should I kill thee?} i.e. Why should you, by forcing me to stay in a place of much danger, constrain me contrary to my will, and the love I bear you, to take away your life, rather than lose mine own? So 2 Sam. 2.22. Here though Michal's loyal love to her husband in seeking his preservation be highly to be commended, and imitated by good wives, yet she cannot be acquitted for telling such a gross untruth, but was faulty and sinful in divers respects. First, because it was a direct lie, and none of the least sinful, as she told it. For thereby she laid an unjust slander upon her husband, which might give great offence, and raise a scandal upon him, as though, to escape danger, he would not stick to commit wilful murder. And secondly, because hereby she discovered her faithless fear and diffidence in God's power and providence, as being insufficient to preserve her from her father's anger, unless by lying she provided for her own safety. And here by the way observe the nature of this sin of lying. If once way be given unto it, it does increase and multiply, one lie drawing on another, and a lesser a greater and louder; as we see in Michal's example, who first told an officious lie to preserve her husband, v. 14. and now a pernicious one to save herself; Whereas she should rather have imitated her brother's example, and spoken boldly to her father in defence of her husband's innocency.

V. 18. {So David fled and escaped, and came to Samuel to Ramah} Namely, to ask his advice and counsel in these extreme dangers, and to be comforted by him in his distress, and to have his faith confirmed in the promise of the kingdom, by Samuel from God made unto him, which through these great trials was ready to waver, ch. 27.1. Psal. 116.11. and (as it is likely) also for security, thinking that the prophet's presence would protect him, and overawing Saul, would deter him from his bloody practices; and that the place, which was a school of the prophets, would be a sanctuary unto him; seeing they had lived safely there though the Philistines' garrison was near unto it, ch. 10.5.

V. 19. {And it was told Saul, saying, Behold, David is at Naioth in Ramah} i.e. By some spy which he had sent abroad to search for him, or some pickthanks, who had discovered him, and did tell it in this manner to Saul, Behold, the man after whom you so much inquire, that is, David your enemy, is at Naioth in Ramah. There was Samuel's dwelling-house, And Naioth, which was near Ramah, and situated in the field and territory belonging to it, being (as the word signifies) a solitary place and fit for study and meditation, there was a school of prophets near unto it, whereof Samuel was overseer, father and president.

V. 20. {And Saul sent messengers to take David} Being now grown bloody and worse than barbarous, he pursues David with such desperate boldness that neither sanctuary nor presence of the holy and highly esteemed prophet could protect him from his rage and malice.

{the Prophets prophesying} i.e. Praising God with psalms and hymns, praying unto him, and speaking of divine matters. See on ch. 10.5.

{and they also prophesied} i.e. Were for the time transported (like the prophet) with a divine rapture and spirit of prophecy, and so forgot the bloody business about which they were sent, which was to take David and bring him to Saul.

V. 21. {And Saul sent messengers again the third time, and they prophesied also} Thus God by his good providence disposed of them, to convince Saul of his sin in pursuing David, when he saw him preserved by such a miracle, and in vain he persecuted him whom God thus protected; or else at least to leave him without excuse. The like example we have in the high priests' officers, which were sent to apprehend Christ, and bring him unto them, Joh. 7.45,46.

V. 22. {Then went he also to Ramah} i.e. When the messengers returned not, and he knew not what was the matter; or, being returned, had related unto him, in their excuse, this strange wonder, they failing him, he thought to make sure work by going himself, whom he might now think privileged from the good spirit of prophecy, which had inspired his messengers, the evil spirit from God being sent to possess him. But it fell out quite contrary to his expectation. For whereas his messengers did not prophesy till they came into the company of the prophets at Naioth, he prophesied before he came thither, in the way as he went, showing by his example that the hearts of Kings are in the hand of the Lord as the rivers of water, to turn them whithersoever he will, Prov. 21.1.

{and came to a well that is in Sechu} See ch. 17.1.

V. 23. {And the Spirit of God was upon him also, and he went on and prophesied} i.e. As it had befallen his messengers, so it did likewise himself; he also was transported with divine raptures, as in an ecstasy, and joined with the rest in their prophetical exercises.

V. 24. {And he stripped off his clothes also} That is, he put off his upper and outside habit, whether his military coats and habiliments, or princely robes, now making no difference between a king and a common person.

{and lay down naked all that day, and all that night} Not altogether without any clothes to cover his nakedness, and to keep him from cold and shame, but only without his kingly garments and ornaments. In which sense David is said to have uncovered himself when he danced before the ark in a linen ephod, having laid aside his princely robes, though Michal in scorn and spite disgraces his humble deportment to a more uncivil end, 2 Sam. 6. And Isaiah also is said to have gone naked, when he had put off his shoes, and loosed the sackcloth from his loins, Isa. 20.2. and the prophet Micah also, ch. 1.8. And thus Saul, as one distracted in his mind and senses, lay, or fell down, like one in a trance, not knowing what he said or did, like Balaam, Numb. 24.4. And here as God was glorified in his power by the dejection of Saul in his proud rage, so was Saul dishonoured and disgraced, when as all that saw him in this plight took notice how he was hampered and restrained, maugre all his malice and fury.

{Is Saul also among the Prophets?} See on ch. 10.5. and Matth. 7.22.

CHAPTER 20

V. 1. {And David fled from Naioth in Ramah} i.e. Whilst Saul, being distracted in his prophetical ecstasy a whole day and night, minded him not, to apprehend or kill him, David makes use of this opportunity which God by his providence had given him, to escape Saul's fury by flying from Naioth, and hasting unto Gibeah unto Saul, where Jonathan was resident, and president in the government whilst his father was absent, that he might bemoan himself unto him, as his dear and sure friend, and desire his counsel and assistance.

{and said before Jonathan, What have I done? what is mine iniquity? &c.} This he speaks not by way of enquiry, to know his fault; for both he and Jonathan too well knew that he was wholly innocent; but by way of expostulation and complaint, because he was thus unjustly persecuted; q.d. You know right well that I have done nothing that deserves your father's displeasure, though he has fully resolved to take away my life.

V. 2. {And he said unto him, God forbid} To wit, that my father should seek your life; and therefore let such a hard conceit be far from you. And this Jonathan speaks with such confidence, out of a filial charity, which would not suffer him to entertain such an ill opinion of his father, David having given him no just cause: And he had (it may be) not yet heard of his sending messengers to kill him at his own house, or of his pursuing him to Naioth: Or if he had any intimation of these things, yet he imputed all, not to his malice, but to his distemper in his frantic fits, which being over, he would (as he thought) be as readily reconciled unto him as he had been in former times. And besides, having lately so solemnly sworn that he should not die, ch. 19.6. he could not think him to be so perfidious and wicked as presently after to violate his oath.

{behold, my father will do nothing either great or small, but that he will shew it me} q.d. This also persuades me that there is no such matter as you suspect, because there is no secret of any importance which he does not impart unto me: and therefore seeing he has not spoken a word of any such bloody intention, be not afraid; for it is not so.

V. 3. {And David sware moreover, and said} i.e. When he saw Jonathan so confident in his conceit that he gave no credit to what he had said, he took a solemn oath that the thing was so, and also gives him a reason why his father had concealed his intention from him, because it would but anticipate his grief, in respect of that great love that was between them, and also would cause him to use all means to hinder him from that which he was fully resolved to do.

{but truly as the LORD liveth, and as thy soul liveth} Here is expressed the form of the oath which he used to persuade Jonathan of the truth of that whereof he much doubted. For when the thing is of great importance, (as this here was, David's life being highly concerned) and can no otherwise be proved by convincing reasons or clear testimonies, and the party also to whom we make our attestation will no otherwise be moved to give credit to our words, in such a case it is lawful and necessary, even in private dealings between man and man, to call God to witness, as being omniscient and omnipotent to defend and reward truth and to punish falsehood and perjury, that so all jealousies and misconceits may be removed, love and peace preserved, and an end put unto all controversies, Heb. 6.16. Now whereas he joins here these together, As the Lord liveth, and as thy soul liveth, we are not to take it as though he swore by both. For an oath is a part of divine worship, peculiar unto God alone, Deut. 6.13. and we are expressly forbidden to swear by any creature, Matth. 5.34,35,36. for God will not give his glory to another, Isa. 42.8. i.e. the glory of his omnipotence, omniscience, justice and truth, as they do that swear by any creature. Neither does it follow that the latter of these is an oath as well as the former, because they are here both joined together: For it is said that the people believed the Lord, and his servant Moses, Exod. 14.31. yet not with the same faith, belief in God, in and for himself, being peculiar unto him, and fidelity and reverence only belonging to man; and 1 Chron. 29.20. that they bowed their heads, and worshiped the Lord and the King, but not with the same worship, divine worship being proper unto God, Matth. 4.10. and civil worship belonging to the king. And therefore we are not to take these words, as thy soul liveth, for an oath, but as an earnest asseveration; either thus, As surely as I desire that your soul may live, so sure this is which I speak unto you; or thus, It is as certain that this thing is true as it is certain that you live, or the fire burns, or the sun shines. And this kind of asseveration Hannah uses ch. 1.26. and Abner ch. 17.55. and Uriah 2 Sam. 11.11. and the woman of Tekoah 2 Sam. 14.19. yea the Lord himself Jer. 31.36.

{there is but a step between me and death} i.e. I am in extreme and imminent danger of death, like a man that is upon the brink of a gulf, and within one step of falling in. Here David cannot be acquitted of human frailty and infirmity, seeing his diffidence appears in this passionate expression, and also ch. 27.1. I shall now perish one day by the hand of Saul: And himself acknowledges it as a fault and failing, Psal. 116.11. in that having a sure promise from God, who had caused Samuel to anoint him king, that he would establish him in the kingdom, he should faint in his faith and hope, and be liable to these fears. Howsoever in this combat with doubting, faith still prevailed, and got the upper hand, as appears in many passages in the book of Psalms.

V. 4. {Whatsoever thy soul desireth, I will even do it for thee} Or, Say what is thy mind and I will do it. This indefinite promise is to be limited within the bounds of things lawful, pious, and just. And this caution is to be always understood, though not here expressed, because he well knew that David was so pious and just that he would desire nothing of him but that which he knew to be lawful and honest.

V. 5. {Behold, to morrow is the new-moon} Here David doubting or rather despairing of Saul's good affection towards him, proposes a way whereby it might be discovered. The Israelites by God's appointment in the ceremonial law had a solemn feast on the first day of every month, wherein they offered peace-offerings and gratulatory sacrifices, sounding trumpets over their offerings, Numb. 10.10. & 28.11. Psal. 81.3. and on the remainder of these oblations they feasted together. This feast was to be kept holy as a memorial before the Lord; and though it were not required that they should wholly abstain from bodily labor, saving on the first day of the seventh month, which was to be kept as a Sabbath, and no servile work to be done therein, Lev. 23.24,25. yet some legal preparations and purifications were to go before, as appears v. 26. This feast was to be kept at Saul's court the next day in a solemn manner, his chief nobles accompanying him at the table, and every one having his known seat, which was so peculiar to him that (as it seems v. 25.) if he were absent, no other sat in his place. Among the rest David, being a great commander in the army, and the king's son-in-law, had his seat, of which here he speaks.

{Let me go, that I may hide myself in the fields unto the third day at even} i.e. Give me leave to go, that I may keep the feast of the new moon with my kindred at Bethlehem, and on the third day I will come and hide myself in the field, v. 6,16,35. David having little reason to trust Saul with his life, in respect of the late experience he had had of his rage and malice, desires, before he made an appearance at court, to make some trial of his disposition towards him, for Jonathan's better satisfaction, by seeing how he would take his absence. And to this end he craves leave of Jonathan (who was his father's lieutenant whilst he was abroad now at Naioth) that he might hide himself three days. For though the feast itself lasted one day only, yet there being provisions in ample and plentiful manner provided, especially at the king's court, they were allowed to eat what remained on the next day, if the sacrifice which was offered were a vow or a voluntary offering, Lev. 7.16. (of which kind it seems this sacrifice and feast was, v. 27.) and required on the third day to burn all that was left. But because David knew not what conveniency Jonathan might have on either of these days to acquaint him with what had passed, he desires a third day for his nonappearance, for better surety and security.

V. 6. {If thy father at all miss me, then say, David earnestly asked leave of me} i.e. If observing who are present at the feast, he take notice of my absence, (my place being empty) and speak of it as one that expected my company, then make this excuse unto him. But how could Saul reasonably expect David's presence, being so lately put in fear of his life both at his own house and at Naioth? I answer, Though he had little assurance of it, yet he might conceive some hope that David would not refrain coming, because he might be ready to impute those assaults and outrages unto Saul's frenzy fits, rather than to any settled and resolved malice; and to think that those fits being over, and he coming himself, he would be reconciled, and entertain him again without any danger to him, as he had done divers times before, ch. 18.11,17. & 19.7.

{Bethlehem his city} i.e. In which he was born, Joh. 7.42. So Gen. 23.18. & 24.10.

{for there is a yearly sacrifice there for all the family} This excuse, it is likely, was in the reality of it very true, although in his main intention he went not thither so much for the sacrifice sake as to make it his pretense for absenting himself from the court. That family having in time past received from God some singular benefit, might annually set apart a day for memorial of it, and might on it offer peace-offerings and gratulatory sacrifices; it being lawful to offer such at their houses before the temple was built, especially at this time, whenas the ark and tabernacle were separated. See on ch. 9.12.

V. 7. {If he say thus, It is well; thy servant shall have peace} He desires Jonathan to observe how his father would take his absence, seeing thereby he might plainly discern how he was affected towards him. For if he were not displeased with it, he intended him no harm; but if he were highly offended, it was a manifest sign that his absence did cross his purpose and resolution of doing him a mischief.

V. 8. {deal kindly with &c.} To wit, in giving me timely warning to escape danger.

{Thou hast brought thy servant into a Covenant of the LORD with thee} i.e. A just covenant, agreeable to God's will, and contracted in his presence, with invocation of him as witness and judge, to reward the faithful observers, and to punish them that transgressed it.

{if there be in me iniquity, slay me thy self} Seeing if I have deserved death, you have power to inflict it. This he speaks, not only in confidence of his own innocency, but also because he knew that he was so approved in Jonathan's own conscience.

{bring me to thy father} To wit, to be killed by him.

V. 9. {Far be it from thee} i.e. That you being innocent should die either by my hand or my father's.

{then would not I tell it thee?} i.e. Assure yourself, without all question, that I would not keep it from you.

V. 10. {Then said David to Jonathan, Who shall tell me?} i.e. What your father speaks, good or bad towards me, seeing you can hardly come to me yourself without suspicion, or entrust any servant with such a secret.

V. 11. {Come, and let us go out into the field} Where we may talk privately together, and none overhear us; and where we may advise of some fit and secret place where you may hide yourself, till I can discover unto you my father's intentions by some means which we shall there agree upon.

V. 12. {And Jonathan said unto David, O LORD God of Israel} Or thus, Jehovah the God of Israel. Which I conceive to be the better reading in the nominative case, rather than in the vocative, seeing it may be taken in either. For he does not here speak unto Jehovah, but unto David of Jehovah in the third person. q.d. When I have sounded my father, and know his mind and purpose, if I do not deal faithfully with you, and truly reveal it unto you, whether it be good or evil, then let the Lord God of Israel, let the Lord I say, do so and much more to Jonathan, i.e. inflict deserved punishments upon me as a false and faithless friend. This his speech, being uttered with some vehemency, he abruptly breaks off, and stops in the beginning of it. The Lord God of Israel, and then includes the condition in a parenthesis, in the following words when I have sounded my father &c. and so resuming the speech broken off, v. 13. he imprecates a curse against himself if he proved perfidious and treacherous, The Lord do so and much more to Jonathan; and then adds the other branch of the condition, to wit, If his father intended mischief against him, and he should conceal it, that then he might be liable to the same curse. See Ruth 1.17.

V. 13. {And the LORD be with thee, as he hath been with my father} i.e. Both in raising you to the kingdom, and in giving you many famous victories over your enemies. This he prays, being assured of his father's rejection, and that God had made choice of David to succeed him, ch. 23.17.

V. 14. {And thou shalt not only while I yet live shew me the kindness of the LORD, that I die not} i.e. When God shall have made you king after my father, you shall not cut me off, as you may do, when the regal power being in your hand you may do what you please, and also have some cause to be severe against me, my father's rigorous courses and unjust persecution of you having made all his family guilty of death; but having respect to my faithfulness and love towards you, thou shalt shew unto me the kindness of the Lord, that is, unchangeable love to them that love him, and great love, according to his own greatness and goodness; or such kindness as you have bound yourself to show unto me by solemn covenant, which you have contracted with me in God's name and in his presence, which God will therefore require from you. Here Jonathan shows his great piety and humility, in submitting himself patiently to God's will, even to the loss of a kingdom, unto which he was heir by lineal descent.

V. 15. {But also thou shalt not cut off thy kindness from my house for ever} Namely, because the covenant made between us extends not only to our own persons but also to our posterity after us. See 2 Sam. 21.7.

{no not when the LORD hath cut off the enemies of David} i.e. When you shall have absolute power in your hands, there not being an enemy left to oppose or hinder you from doing anything that seems good in your eyes.

V. 16. {So Jonathan made a covenant with the house of David} i.e. Renewed and ratified the covenant which was formerly made between them, ch. 18.3.

{Let the LORD even require it at the hand of David’s enemies} i.e. Call to a strict account, and severely punish all David's perfidious enemies, and myself among the rest, if I discover myself to be one of them, by showing myself false in breaking promises, and not revealing my father's purpose towards David, whether he intends him good or evil.

V. 17. {And Jonathan caused David to swear again} i.e. As he had renewed and confirmed his covenant by a solemn oath with David and his house, so he requires him to do the like with him and his posterity: Which at his motion David willingly did, as appears v. 42. & 2 Sam. 21. having not done it before in this place. Others read it thus, Jonathan sware again to David. But of this there was no need, seeing he had sworn before, and not David; and in a covenant a mutual oath is required. And besides, the other reading stands better with the original.

{because he loved him} i.e. He made David confirm the covenant by an oath, because in respect of his ardent love towards him he much desired it might be inviolably observed forever between them and their posterity after them.

V. 18. {to morrow is the new-moon} See on v. 5.

V. 19. {And when thou hast stayed three days} i.e. At Bethlehem, or some other secret place of security and safety, where he hid himself.

{then thou shalt come down quickly} Namely, from that place where you did lie hid.

{and come to the place where thou didst hide thy self when the business was in hand} i.e. that secret place where he at the first hid himself by Jonathan's advice when he gave him notice of Saul's resolution to kill him, ch. 19.2. Hereby it is evident that he did not lie there hid all the time, but rather was at Bethlehem, whither he got leave to go, seeing he appoints him from thence to this hiding-place at the end of the third day.

{and shalt remain by the stone Ezel} Or, {by the stone that sheweth the way} i.e. Either which stood in the crossways, directing travelers which way to take, or where Jonathan and David used to walk when they intended to have private and secret conference.

V. 20. {And I will shoot three arrows on the side thereof, as though I shot at a mark} i.e. This shall be the token between you and me, whereby I will show you what you shall do, (if I cannot with conveniency, and unseen, come to speak with you) as you did desire, v. 10. This device Jonathan used to acquaint David with his father's resolution towards him, whether good or evil, rather than to go unto him in the place where he lay hid, because he might fear the coast would not be clear, but some passing to and fro would espy him, and speak of it, and so it would come to his father's ear, and make him more jealous of him, whenas he understood there was still such intercourse between them.

V. 22. {For the LORD hath sent thee away} i.e. By this sign given unto you by me he has commanded you to be gone, and to shift for yourself. And so he tells him by what means he would perform what he had promised and sworn, v. 13.

V. 23. {And as touching the matter which thou and I have spoken of} i.e. The covenant which we have made between us, and confirmed by oath, the Lord be a just judge and witness of it, that it may forever stand firm and inviolable.

V. 24. {The king sat him down} i.e. Being returned that morning from Naioth, he sits down at the feast of the new moon at Gibeah.

V. 25. {And the king sat upon his seat} In a chair of state set at the midst at the table on the wall side, as being the chief place for honor and royalty.

{and Jonathan arose, and Abner sat by Saul’s side} These words by divers expositors are diversely understood. But to omit the most of their conceits, which have little probability; some think that Abner coming late, after they were sat, Jonathan rose up and gave him place, out of that honor and respect which he bore him: But this is not likely, that the prince and heir to the kingdom being sat should rise up and give place to the general of the army, being a subject; or that Abner would have taken it, though he had in courtesy offered it. And therefore, to make it more probable, it is conceived that Jonathan compelled him to sit next his father, under show of doing him honor, or for some other pretense; whereas indeed he feared to sit next his father, lest he should do him some mischief for speaking in David's excuse and defense, when he was in his frantic fits; the which he was likely to do, as appeared the day following, v. 30,33. Others think (according as Josephus has it) that Jonathan used to sit on Saul's right hand, and David on his left, and Abner next unto him; and so David's place being at this time empty, Abner was next unto Saul on his left side, there being none between them; and that the meaning of these words, And Jonathan arose, is no more but this, that Saul being already set down in his chair of state at the table, Jonathan arose, i.e. did address himself to the table, and sat down by his father.

V. 26. {He is not clean; surely he is not clean} And therefore he comes not to the feast, because the law forbids it under the penalty of being quite cut off from the people, Lev. 7.20,21. & 11.24. & 15.16. And these legal uncleannesses were by flux of seed, touching dead bodies, &c. as by those places appears: and they lasted but to the evening of the same day in which they were contracted, Lev. 7.39. Therefore Saul asks for him the next day. And here again Saul shows his gross hypocrisy, in scrupling at ceremonial uncleannesses, in the meantime making no conscience of moral pollutions, malice, envy, and the shedding of innocent blood.

V. 27. {Wherefore cometh not the son of Jesse to meat?} i.e. David, whom he calls the son of Jesse in scorn and contempt, to show his displeasure and indignation against him. So Doeg, ch. 22.9. and Nabal, ch. 15.10.

V. 29. {our family hath a sacrifice} See on ch. 9.12.

{and my brother hath commanded me to be there} i.e. Having commission so to do from my father.

{Let me go, I pray thee} i.e. You having authority to grant my suit in your father's absence.

V. 30. {Thou son of the perverse rebellious woman} Heb. son of perverse rebellion. To make his fault more desperate he implies it was hereditary and fixed in him by birth and blood; and therefore being descended from a mother who being perverse and rebellious had always crossed him in his designs, he could expect no other from him, nor better fruits from such a tree. Neither (says he) can I account you my son, (for then there would be some likeness of affections and dispositions) but a rebel, who resists my known will; nor lawfully begotten by me, but by some stranger, and born of a mother rebellious like yourself. Others refer the first to Jonathan's mother, Thou son of the perverse woman; and the latter to Jonathan himself, repeating the word son, thou son of rebellion, or, most rebellious son. Now it is not much material to inquire whether Jonathan's mother were such an one as he reports and renders her in his raging fit; seeing though she were innocent, yet it is the property of men transported with frenzy and fury, to vent and ease themselves by speaking as much ill against them whom they malign as wit and malice, spite and spleen can invent.

{thou hast chosen the son of Jesse to thine own confusion} i.e. By making him your choice friend and favorite, you have ruined and undone yourself, seeing he will take the crown and kingdom from you, which by right of inheritance belongs to you.

{and to the confusion of thy mothers nakedness} Either because you do deprive her of her due honor, of having a king to her son; or brand her with a suspicion of dishonesty, that therefore you are illegitimate and not lawfully begotten, because you do not succeed me in the kingdom, but David chosen in your place.

V. 33. {And Saul cast a javelin at him to smite him} Whereby he discovered his desperate resolution, and so gave David sufficient warning to avoid his presence, and shift for himself. And thus by his rage and fury he crosses his own purpose and desires: for whereas, if he had dissembled his anger, he might easily have gotten David into his hands, now by thus proclaiming it he teaches him to use his best means to provide for his own safety.

V. 34. {So Jonathan arose from the table in fierce anger} Being provoked by the gross injuries and foul affronts which his father had offered him, as by railing against him, branding him with the suspicion of bastardy, and attempting to smite him with his javelin; and all this, to a wicked and pernicious end, to draw him to partake with him in a horrid and bloody wickedness, by killing David, and in a desperate impiety against God and his known will, by bandying against him, and using all indirect courses to keep the crown still on his own head after God had rejected him, and to entail the kingdom to his posterity, whenas God had declared unto him that he had chosen another man better than he.

{For he was grieved for David} To wit, because his father's wrath against him was implacable, though he were innocent; and because he had in that furious manner disgraced him in a public assembly, as though he had been a traitor and rebel.

V. 35. {And it came to pass in the morning} i.e. The third day of the new moon, which was the time appointed between Jonathan and David, v. 5,19.

V. 40. {And Jonathan gave his artillery} Heb. instruments. i.e. His bow, arrows, and quiver.

{Go, carry them to the city} i.e. Gibeah, that he might the more freely and secretly talk with David when he was gone.

V. 41. {And as soon as the lad was gone, David arose} To wit, out of the secret place where he lay hid. For though Jonathan had agreed of the former secret way, by shooting arrows to give David intelligence of his father's purpose, fearing he should no otherwise do it with conveniency and secrecy, because passengers going to and fro might haply discover them; yet now seeing the coast clear, and none in sight that might take notice of them, David arose out of his place to go unto Jonathan, that so having gotten this opportunity, they might more freely and fully consult and confer together.

{out of a place towards the South} i.e. The south side of the field, or of the stone Ezel, by which David had hid himself.

{and wept one with another} Bewailing their compelled parting, who were so dear one to the other.

{until David exceeded} Because his condition was most lamentable, dangerous, and almost desperate; seeing he was constrained not only to lose the sweet society of a dear friend, but also of his wife and family, to leave off the affairs of the commonwealth, and the prosecution of the wars against God's enemies, in which he had been so often victorious, and (which was most grievous unto him) to be banished from the house of God, the tabernacle and ark, with all the holy ordinances, in which he so much delighted, Psal. 42.1. & 84.1,2. and to flee as an exile he knew not whither, where he might live in any safety; not to Saul's friends, (and who will not at least seem so to a king that lives in prosperity?) for they would be ready to betray him; nor to his enemies, for those also he had incensed against him by his many victories over them. Into all these and many other straits God was pleased to thrust David, for the exercise of his faith, hope and patience, and to teach him to make him his only rock and refuge, and to flee unto him by frequent, fervent and effectual prayer, Psal. 16.1,2. & 144.1,2.

V. 42. {For as much as we have sworn both of us in the name of the LORD} Or, the Lord be witnesse of that we have sworn both of us.

{The LORD be between thee and me} i.e. Namely, to bless and protect us, to preserve and deliver us from all difficulties and dangers, and to confirm and perpetuate forever this love and friendship between us and our posterity after us, which we have renewed and ratified by a solemn covenant in his presence.

{And he arose and departed} i.e. To Nob.

{and Jonathan went into the city} i.e. To Gibeah-Saul, where he kept his court and residence, ch. 23.18,19.

CHAPTER 21

V. 1. {Then came David to Nob} A city in the tribe of Benjamin, twelve miles from Gibeah, and not far from Anathoth, Neh. 11.32. where the inheritance lay that belonged to the high priest of this family, as appears 1 Kings 2.26. It seems Saul had caused the tabernacle, with the altar and table of shewbread, to be removed from Shiloh unto this place (but the ark remained at Kirjath-jearim until David's time) because it was in his own tribe, as before Joshua an Ephraimite had placed it in Shiloh, a city of Ephraim, for his own use and conveniency, that he might upon all occasions with more speed and ease resort unto it; and David afterwards caused the ark to be removed from Kirjath-jearim to Jerusalem, that he might have God's oracles and ordinances near him. And this was the cause why at this time there were so many priests at Nob, that they might be ready to attend the service of the sanctuary. Hither David, intending to flee for the safeguard of his life into the land of the Philistines, resorted, that he might visit the tabernacle before his departure, although he could not do it without much danger, in respect of the great resort thither from all parts of the land; and that he might there call upon God in a fervent and public manner for direction and protection, help and comfort in his distressed condition; and also that he might consult and ask counsel from God's oracle, ch. 22.10,13,15. as Ahimelech is accused, and himself there confesses.

{to Ahimelech the priest} He is also called Ahiah. And it was the manner of the Hebrews to give divers names to the same man. He was with Saul in Migron, executing the office of the high priest, ch. 14.2,3. But others conceive that this man might be brother to that Ahiah, and, he being dead, succeed him in his place. He is called also by our Savior Abiathar, Mar. 2.26. which was likewise the name of his son, ch. 22.20. even as afterwards Ahimelech is said to be the son of Abiathar, 2 Sam. 8.17. Whereby it seems that both of them had the same names, and were called promiscuously, sometimes by one, and sometimes by the other. See on 2 Sam. 8.17.

{And Ahimelech was afraid at the meeting of David} Either suspecting that some singular accident had befallen him, or knowing him to be in Saul's displeasure, he feared he was now fled from him, and might bring them into danger that did entertain him. So ch. 16.4.

{Why art thou alone, and no man with thee?} Or, with so small a retinue as does not befit your place. For from v. 4. and Matth. 12.3,4. it appears that David had some company to attend him, some of his servants at his departure following either of themselves, or by Jonathan's direction, or by himself called by the way to wait upon him. Unless we will say (as it is very probable) that David, to the end he might come with more secrecy, did come alone, and no man with him, as it is in the text, and had appointed his company to stay in some place till he returned, as himself tells Ahimelech, v. 2.

V. 2. {The king hath commanded me a business} Here David through fear and human frailty, that he might relieve his present and pressing necessity of hunger, tells a flat untruth; the consequents whereof, through Saul's and Doeg's maliciousness, were very lamentable; as the utter destruction of Ahimelech, and fourscore and four of the Lord's priests, the whole city of Nob, with all the inhabitants, men, women and children, yea even the very beasts. Of which horrible massacre though David were innocent, yet it cannot be denied but that he wittingly gave the occasion of it, by coming to the high priest for relief when he saw Doeg there, whom he knew to be a cursed pickthank and sycophant, that would undoubtedly discover all to Saul: In which respect it must needs be acknowledged that it was a great sin which David committed in telling this pernicious lie, though his present necessity did much extenuate it, seeing hunger, (as we use to say) breaks through stone walls, and necessity has no law: Yet David himself does not so excuse it, but charging it home, like a true penitent, upon his own heart and conscience, does acknowledge that he was the occasion of this bloody and horrid slaughter, ch. 22.22. And as no doubt he did much bewail it long after, so it made him hate the more this sin of lying, and earnestly beg of God to be freed from it, as appears Psal. 119.28,29. But howsoever, God in his wise and just providence so ordered the whole carriage of this business that upon this occasion his righteous sentence was in a great part executed upon Eli's house, ch. 2.31.

{to such and such a place} Heb. Peloni Almoni. See on Ruth. 4.1.

V. 3. {Now therefore what is under thine hand?} i.e. In your present custody, and at your disposing, ready to be eaten.

V. 4. {There is no Common bread under mine hand} Namely, of what there was there present, as David desired, v. 3. He had no doubt, being an eminent person, good store of provisions at his own house, both for those that belonged unto him, and for the entertainment of strangers: but his dwelling, it seems, was at some distance from the tabernacle; and David's haste was such, through his apprehension of danger, that he could not stay, but must presently be gone; and therefore his request is, that without any further delay he might be supplied with five loaves out of the store belonging to the use of the tabernacle; of which at this time there was none to be had but the shewbread only, v. 6.

{but there is hallowed bread} i.e. Not in respect of the matter and substance, but of the institution, it being consecrated to a sacred use. This was the shewbread: twelve loaves whereof were to be set on the table covered with pure gold, six on the one side, and six on the other, which were to stand before the Lord always; every Sabbath new store being brought in, and the old taken away, which belonged to the priests alone, and none other might eat of it. See Exod. 25.30. and Levi. 24.5—10. This holy bread was called shew-bread, because it was always in God's presence, and was a type of our Lord Jesus Christ the bread of life that came down from heaven, who always appears before his Father to make intercession for us, Heb. 9.24. Now though this bread were appropriated to the priests in the ordinary use, Lev. 24.9. yet in the case of necessity and charity others also might eat of it, Matth. 12.4,7. seeing it is a ruled case, that in all matters of weighty concernment ceremonials must give place to morals when they cannot both stand together. Now whereas some on this ground think it was lawful for the Israelites to eat things legally unclean, as swine's flesh, and the like; it is true, if it were in case of necessity, and so pressed upon them under this notion: But if the breach of a ceremony did bring with it the transgression of a moral duty, there being no such necessity, and were imposed as a neglect or contempt of the law, (as Antiochus pressed the Jews, in the history of the Maccabees) then it was not to be done, though they died for it; because thereby they did professedly renounce their religion and obedience unto God's law, and so commit a heinous sin. The same is to be said of things offered unto idols; of which we may eat in a common and civil way, for necessity's sake, to satisfy our hunger, but not in a religious way, to testify our approbation of idolatrous service, 1 Cor. 10.27.

{if the young men at least have kept themselves from women} i.e. Their wives: For of no other women can it be reasonably understood, if we respect David or those whom he had chosen to attend him. Now this in the judgment of Ahimelech contracted a legal and ceremonial uncleanness, Exod. 19.15. Lev. 15.18. yet not in itself, (for marriage is honourable and the bed undefiled, Heb. 13.4. and it is God's own ordinance, instituted in the state of innocency) but in respect of the abuses of the marriage bed, unto which it is liable through man's corruption. And in this regard the apostle would have Christians forbear the use of it when they seriously devote themselves to religious duties, especially fasting and prayers, because natural and carnal pleasures do not suit with exercises of humiliation and mortification. But admit that the use of their wives did bring with it a ceremonial uncleanness, yet Ahimelech was much mistaken when he thought that for this they were to be debarred from eating the shewbread to satisfy their hunger and preserve their lives; seeing this was a moral duty, which might make them lawfully to dispense with it, as well as with the other, of eating the shewbread, which by the ceremonial law belonged only to the priests.

V. 5. {Women have been kept from us about these three days} All which time we have been in our journey, and absent from our wives.

{and the vessels of the young men are holy} Some understand the vessels in which they carried their provisions for their journey, as bags, baskets, scrips, wallets and the like. But it is not likely they would bring out such vessels with them but they would also bring provisions in them: and if so, they must needs be very scant, and scarce worth the carriage, or else how could they be so soon spent, and they reduced to such want and hunger, having yet traveled but a few miles? Or if they had none to bring, is it not likely that where they expected meat they would also find portage and means to carry it? especially if they were so moderate and temperate as David, who only desires five loaves for himself and his company. And what holiness do we read of legally required in such vessels as they carried their ordinary provisions in for their journey? Therefore I rather incline to their judgment who by vessels understand the young men's bodies, seeing the word is sometimes taken in this sense, as 2 Cor. 4.7. 1 Thess. 4.3,4. Act. 9.15. 2 Tim. 2.21. 1 Pet. 3.7. Neither is this addition superfluous because he had said before that women had been kept from them three dayes, but a necessary consequence of it, that therefore their bodies must needs be clean, seeing for the space of three days they had been kept from them. And this might soon be spoken, though David were in much haste.

{and the bread is in a manner common, yea, though it were sanctified this day in the vessel.} Or, especially when this day there is other sanctified in the vessel. i.e. Though whilst it stood upon the table in God's presence, consecrated to his service, it was so holy that whilst the days of consecration lasted it was not lawful, no not for the priests themselves, to eat of it; yet when the time being expired, it is taken out of the dishes from the table, and hot bread put in its place, then it becomes but as common and ordinary food, which the priests may lawfully feed upon, as being that portion which God has allowed them; and therefore we having the like allowance by the moral law, in the case of necessity and charity, for the preserving of our lives, may lawfully eat of the shewbread. Hereby it seems it was the Sabbath day on which David came to Nob, wherein new bread was put in the place of the old, or at least there was still some remaining of that which had formerly been taken away. The like judgment is passed on the outward rest of the Sabbath by our Savior himself: It is to give place to the moral duties of necessity and charity, upon this ground because the Sabbath was made for man; and not man for the Sabbath, Matt. 12. 7, Mark 2. 27. And by this also it appears that the outward elements and signs in our sacraments are holy only in their sacramental use, as water in baptism, and bread and wine in the Lord's supper, but become again ordinary and common when the celebration is past and finished.

V. 7. {was there that day, detained before the LORD} i.e. Either to keep the Sabbath, or to pay his vows, or to perform some other religious service, or upon some other occasion not expressed.

{and his name was Doeg an Edomite} So called, either because he had sojourned among the Edomites, though by birth he was an Israelite, and of the city Adamah, Josh. 19. 36. Or rather because he was by nation an Edomite, but by profession a proselyte unto the religion of the Israelites; though a notorious wicked man, and a malicious enemy to David: Which was the cause why David was so much troubled when he saw him there, lest he should relate to Saul his coming thither, and what he did. Some make him a type of Judas, who betrayed Christ to the priests.

V. 8. {for I have neither brought my sword, nor my weapons with me, because the Kings business required haste} The true cause why he thus came without his sword and weapons, was because, when he parted with Jonathan, he came suddenly away and dared not go to his own house to fetch them, for fear of being surprised by some whom Saul had appointed to watch for him: But this he conceals, and tells another untruth to excuse the matter: For one lie told makes such a breach in the conscience that another following it will find an easy passage.

V. 9. {And the priest said, The sword of Goliath the Philistine, — it is here} The rest of his arms David had disposed of, ch. 17. 54. But his sword was brought to the tabernacle, there to be reserved, as a memorial of that victory, to the praise of God.

{wrapped in a cloth behind the ephod} i.e. laid by the ephod in the tabernacle, as some would have it. But seeing the ephod and breastplate were kept in the holy place, where none came but the priests only, it is not likely that Goliath's sword was reserved there, because it would not have fitted the use for which it was kept, which was to be unto the people a memorial of the victory, when as none of them might come into that holy place. Therefore others read it thus, after the Ephod, i.e. After Ahimelech had put on the ephod to ask counsel of God; of which mention is made ch. 22. 10, 13, 15. Yet no place in this chapter but this speaks of any such consulting with God. Thus the like phrase is used Gen. 24. 67. & Deut. 24. 20, 21.

{And David said, There is none like that; give it me} i.e. None so fit for my use, seeing as oft as I look upon it, it will serve both to put me in mind of God's gracious assistance for my obtaining of that victory, and move me to praise him for it, and also to strengthen my faith and affiance in God in the like difficulties and dangers. Nor was it more unlawful for David to take this sword, in case of present necessity, for his defense, (he having no other) though it were kept in the tabernacle as a monument of that victory, to the praise of God, than to eat the showbread in the like case; especially if (as it is probable) he had a purpose of returning it again when he was otherwise provided. But it may seem that Goliath's sword was less convenient for his present use than any other seeing he was to go among the Philistines, where in all likelihood it would be known, and bring him into danger. It was his purpose to live secretly and unknown, as a sojourner, in that country; but by some means, and it may be (though it be not so expressed) by wearing of Goliath's sword, he was discovered to Achish's servants, and so by them brought unto him: And then God justly used this sword, which he had gotten by lying for his safety and defense, as a means to bring him into extreme danger.

V. 10. {And David arose} i.e. Prepared and set himself to go on in his journey.

{and fled that day for fear of Saul and went to Achish} Achish was his proper name; but Ps. 34. 1. he is called Abimelech, the common name to all the Philistine kings, Gen. 20. 2. as Pharaoh to the kings of Egypt. To him being king of Gath, one of the five chief cities of the Philistines, ch. 5. 8. did David flee. i.e. not to his court and person, but to his country, where he hoped to lie undiscovered. But howsoever, such was his fear of Saul's cruelty, that he made choice at all adventures to go into the country of the Philistines, though professed enemies to the Israelites, (especially to him, who had killed their Goliath, and gotten so many victories over them) rather than expose himself to Saul's rage and fury; Even as Protestants at this day find it less dangerous to live among the Turks than among the Papists in Spain or Italy.

V. 11. {Is not this David the king of the land} i.e. The famous warrior and chief commander in the land, and as it were another king in the esteem of the people? Or, Is not he the man whom Saul looks upon, as him whom God has chosen to be king in his room, and therefore does pursue and persecute him to prevent and hinder this choice?

V. 11. {And David laid up these words in his heart} i.e. Seriously considering the dangerous consequence of the words he heard them speak, and how likely they were to incense Achish against him, he much feared he would take occasion thereby to revenge himself upon him.

V. 13. {And he changed his behaviour before them} Heb. his taste. i.e. his gesture, words and carriage, whereby it may be discerned whether a man be wise or foolish, mad or in his right wits; as the taste discerns of meats whether they be savory or unsavory, Job 12. 11. & 34. 3. And this David did, both because mad men are usually objects of pity rather than of malice and revenge, and also because they might now well spare him, seeing he was not likely, being in this case, to do them any further mischief. Now this carriage of David's some excuse as lawful, because it was not a lie, (which is properly in words, not in signs and actions) but only a changing of his behavior, and dissembling of that which was in him in reality and truth; i.e. Reason and understanding, under the outward show of madness; and because his end was good, not to hurt any, but to preserve himself from extreme danger. But I see little difference between speaking and doing that which is false, and not as it is pretended, seeing they are both contrary to truth, and the one a real, as the other a verbal lie; especially when there is in both an intention to deceive. And though David's end were good, to preserve his life, yet this cannot justify his using of unlawful means. And whereas they say, that howsoever he dissembled with men, yet at the same time he put his trust in God, and prayed unto him for deliverance, as appears by the 34 and 56 Psalms, both made by him on this occasion; this does not prove but that there might be much diffidence mixed with his affiance, (as it usually fares with God's dearest children) which made him use this base dissembling, and unman himself, as though he had lost the use of reason, and were now become a brute, without all understanding. Neither does Christ's staying at Emmaus, when he made semblance to the two disciples of going further, excuse David's dissembling here; seeing Christ's intention was not absolute, but conditional, (though real) if the disciples did not importune his staying with them. Thus also God threatens to inflict judgments on those whom he intends to spare, as he did to the Ninevites; and makes show of present execution, when as he does not intend it, as he dealt with the Israelites, 2 Sam. 24. 16. Because his threatenings are not absolute, but conditional, if they did not repent, and appease his wrath by building an altar, and offering sacrifice. So Jer. 18. 7, 8.

{feigned himself mad in their hands} i.e. Because the fame of his wisdom and valor might bring him into danger, he lays them by, and counterfeits madness, while it was in their power to do him a mischief.

{and scrabbled on the doors} Or, made marks i.e. used the postures, gestures and actions of a mad man, herein exercising his wit to act seeming madness.

V. 14. {Then said Achish unto his servants, Lo, you see the man is mad, &c.} It appears that David came not of himself to Achish, but that having for a time kept close, he was at last discovered by Achish's servants, and brought by them before him, that he might deal with him as he pleased. And this also the title of the fifty-sixth Psalm imports.

{wherefore then have ye brought him to me?} q.d. Though it might well beseem me as a king to revenge myself on my enemy when as he is in arms against me, or as a man to do to him as he has done to me, being in the like condition to myself; yet it is below a king, or a man, to revenge himself on one who being neither soldier nor man, is such an unworthy object of his displeasure.

V. 15. {Have I need of mad-men} i.e. Seeing I shall gain no honor, but disgrace and obloquy, by revenging myself on my enemy upon such an advantage, who was able to encounter me while he was himself, therefore I scorn to defile my hands by imbruing them in his blood; and yet I am not willing he should upon any terms stay here any longer, seeing it is a dishonor to my house to have such a mad fellow in it: and therefore send him away with all speed. Thus God in his all-wise providence makes David's seeming madness the means to befool Achish, who here sends the man away, when he was in his hands, that was ordained to bring him and his people to utter ruin.

CHAPTER 22

Verse 1. {David therefore departed thence, and escaped to the cave Adullam} Adullam was a city in the tribe of Judah, not far from Bethlehem, eight miles from Jerusalem southwest: Of which see Josh. 12. 15. & 15. 35. From this town a cave bordering near upon it had its name; unto which David resorted, partly because it was a hold of some strength, 2 Sam. 23. 13, 14. and partly because lying in his own tribe, and among his kindred and friends, he expected from them favor and protection.

{And when his brethren and all his father’s house heard it} To wit, by some messengers which he sent unto them to give them notice of his being there; otherwise they could not have known of it. Now hearing (as it is likely) that his friends and kindred were oppressed and hardly used by Saul for his sake, and that it was likely it would be worse and worse with them, he took care for their preservation, and so sent for them, that they might be safe under his protection.

V. 2. {And every one that was in distress, and every one that was in debt, &c.} Not because David, a man after God's own heart, holy and just in all his ways, intended to make himself a protector of, and the place of his abode a sanctuary for rebels, fugitives and outlaws, (though his enemies took occasion thus to calumniate and reproach him, ch. 25. 10.) but only to relieve, comfort and protect such as were afflicted and suffered in a good cause; as those who either were oppressed by Saul's tyrannical government, or were indebted to cruel creditors, that would not be satisfied with their lands and goods nor any other means they had to make payment, unless also they made them and their children slaves, or such others as were embittered in their spirits, and groaned under the burden of the like discontents. And if any other did thrust themselves into his company under these pretenses, (as is usual in such a case) it was unknown to him, neither would he countenance them in their ill courses when discovered. Nor did he countenance any of his followers in any way of rebellion against their king, although his mortal enemy; but if they had any hard thoughts or bad intentions towards him, he checked and restrained them, ch. 24. 4, 6, 7. and 26. 8, 9. Neither were they a nest of robbers, that lived upon plunder and the spoil of the country, but were rather a wall of defense unto the people amongst whom they lived, to preserve them from the incursions and inroads of the common enemies, as Nabal's servants witness of them; ch. 25. 15, 16. But they were men that lived in a poor, afflicted and distressed condition, and were in no safety but under David's protection. In which respects David and his followers were types of Christ and his disciples that believed in him; seeing Christ also entertained such as were base and contemptible in the eyes of the world, maligned by their enemies, and under the pressures of many afflictions, deeply and desperately indebted to God's justice, and groaning especially under the heavy burden of their sins, John 7. 48. 1 Cor. 1. 26, 27. Matt. 11. 28. See on Judg. 11. 3.

V. 3. {to Mizpeh of Moab} There were divers places of this name; but this was a watchtower or stronghold in the land of Moab. See on Judg. 20. 3. and Hos. 5. 1.

{Let my father and my mother I pray thee, come forth and be with you} i.e. Out of the land of Judah, and sojourn for a time in your country and kingdom. This suit he makes for his parents, that he might provide partly for their ease, that they might not be forced in their old age to post from place to place with him, as his present condition would necessitate him to do; and partly for their safety, that they might be out of the reach of Saul's cruel persecutions. And this request he makes to the king of Moab upon this ground, as some think, Because David was descended from Ruth a Moabitish woman, Ruth 4. 17. or rather (as is more probable, this pedigree being so far off) he hoped to find the more favor at his hands, because Saul, who persecuted him, was this king's enemy also, and had prosperously made war against him, ch. 14. 47, 48.

V. 4. {And they dwelt with him all the while that David was in the hold} i.e. David's father and mother dwelt with the king of Moab, i.e. in his country, all the time that David was in the hold; as some understand it, in Mizpeh, where the king had placed him; because it is unlikely that, having received them into his protection, he would leave them in a strange and heathenish country; and because it is said v. 5. that the prophet Gad bade him from God, not to abide in the hold, but to depart and get him into the land of Judah; which implies that he was not now in the cave of Adullam, which was in that tribe, but in the hold of Mizpeh. Others think that by the hold is meant the cave of Adullam; because there was no need that David and his parents should live in a stronghold at Mizpeh, seeing they were now out of Saul's reach, and lived among their friends, who had given them courteous entertainment; and also because it is said, that he left his father and mother in Mizpeh of Moab, which he could not have been said to do if himself had there still lived with them. And besides, his suit to the king of Moab was not for himself, but that his father and mother might live in his country. And this reason has some color for it, but the other is grounded on a mistake: For it is not said that David left them with the king of Moab, but only that he brought them before him, and having obtained his grant that they should sojourn in his country, they lived in the hold together, till Gad gave David warning to be gone. See on 2 Sam. 8. 2.

V. 5. {And the Prophet Gad} David's seer, 1 Chron. 21. 9. and a prophet of the Lord, with whom he used to consult. He was sent unto him by God after he had numbered the people, 2 Sam. 24. 11.

{Abide not in the hold, depart, and get thee into the land of Judah} Either because the king of Moab and his people were treacherous or idolatrous, or because God was pleased to bring David's faith to a further trial by Saul's persecutions, and by many trials and temptations in his own country.

V. 6. {Now Saul abode in Gibeah under a tree in Ramah} Or, a grove in an high place. And it is the better reading to take Ramah here appellatively for an high place, than properly, for the name of a city, because it cannot be said that he was in Gibeah, or the territories of it, and also in Ramah at the same time, seeing these two places were distant one from the other twelve miles. And the other word here used is better translated grove than tree, as being the more proper signification. Thus it is taken Gen. 21. 33. And Abraham planted a grove in Beer-sheba.

{having his spear in his hand} Like a tyrant full of jealousies and fears, who thinks not himself safe and secure though compassed by his friends and followers.

V. 7. {Then Saul said to his servants that stood about him, Hear now, ye Benjamites} Or, you sons of Jemini. q.d. Why do you, who being of my own tribe and kindred should chiefly provide for my welfare and safety, conspire with David against me, and keep him and his counsels hidden from me?

{will the son of Jesse} See on ch. 20. 27.

{give every one of you fields and vineyards} i.e. Either can he do it now, being a base and beggarly fugitive, who has nothing in present possession to relieve himself? Or is it likely that he would do it if he should come to be king, seeing he is of another tribe, and you but strangers unto him? Thus Saul, like a tyrant, having no true worth in himself or his government, seeks to make sure unto him his followers and favorites by his largesse and bounty, conferring upon them such gifts and riches as he got by oppressions and exactions from his other subjects, as Samuel foretold ch. 8. 14.

V. 8. {that ye have all conspired against me} This he speaks out of jealousy and suspicion, not out of certain knowledge; yea, rather the contrary was true. For howsoever Saul's courtiers had fawned upon David in his prosperity; yet now they had left him, and were at Saul's command, to execute his designs, and do all ill offices against him.

{and there is none that sheweth me that my son hath made a league with the son of Jesse} For this he could not justly blame them; seeing they could not know that which they had done in secret by themselves. Neither indeed did himself know it, but only suspected it, and it may be on this ground, because Jonathan had since that gross affront offered him absented himself from the court. And he thought also that David dared not have returned into the land with such little strength, unless there were some new plot and conspiracy between them.

{that my son hath stirred up my servant against me to lie in wait} This also was utterly false, seeing David did not lie in wait for him, but he for David, seeking by all means to take away his life. But here to make the matter more odious, he joins together his servant and his son in this conspiracy; the one a mean and contemptible person, whose chief honor was to observe and please his master; the other, who being so near and dear unto him, ought to prefer his welfare and honor before all other friends in the world.

V. 9. {Then answered Doeg the Edomite} A court sycophant, who conceiving by Saul's speech some likelihood that he would prefer and enrich those who would be helpful unto him in his malicious designs against David and his friends, applies his speech to the humor of his master, rather than to inform him in the truth; and maliciously and slanderously traduces an innocent, Ps. 52. 1, 2.

{which was set over the servants of Saul} i.e. As the chief and master herdsman over all the rest, ch. 21. 7. Or, as others read it, Who stood among the servants of Saul, as v. 6. This Doeg, being a right Edomite, and so an enemy to David a true Israelite, as Esau before was to Jacob, tells Saul the story of David's coming to Ahimelech, and what passed between them; maliciously wresting all they did to the worst sense, and concealing all that might any ways excuse them, as will appear in the particulars. And this caused David to charge him with lying and slandering as well as with malice and mischief, and to threaten against him utter ruin and destruction, Ps. 52. 3, 4, 5.

{I saw the son of Jesse coming to Nob} He calls David by way of contempt the son of Jesse, to please Saul in his humor, who had so called him in Doeg's hearing; although he being king might better do it than such a base fellow as Doeg, who was but the king's herdsman, and David his son-in-law and a great commander.

V. 10. {And he enquired of the LORD for him; and gave him victuals} Here he tells Saul that which might incense his wrath, but concealed what might have appeased it, and cleared Ahimelech from any fault or blame; as that David told him he came, sent by Saul, upon his service, and that in such haste that he had no time to make further inquiry; neither did he think he needed, seeing he had been before sent upon many employments; and in such cases he had often inquired of God for him with Saul's good liking and approbation.

V. 11. {Then the king sent to call Ahimelech} That he might lay to his charge those things which Doeg had witnessed against him. See ch. 14. 3.

{and all his father’s house, the priests that were at Nob} Who were the most of the remnant of Eli's house, that God threatened to cut off, ch. 2. 31.

V. 12. {And Saul said, Hear now, thou son of Ahitub} So he calls him, without any other title, by way of contumely and disgrace, not vouchsafing to give him his own name, to show his displeasure and indignation against him.

V. 13. {Why have ye conspired against me, thou and the son of Jesse} These words contain his arraignment and indictment; in all the parts whereof there is not one word of truth in that sense that it is laid against him. For there was no conspiracy between him and David against Saul, but he had done all these things here charged upon him in the truth and simplicity of his heart, having therein this respect, to do Saul service. But Saul, being a bloody tyrant, and fully resolved to crush and ruin him, takes upon him to be his accuser, a witness against him, and his judge.

{that he should rise against me, to lie in wait} This was utterly false, seeing Ahimelech had no such end in relieving David; neither had David the least purpose to rebel against Saul, or to watch for any opportunity to do him the least hurt; but contrariwise Saul did rise against him with all his might, and used all possible means he could to destroy him utterly.

V. 14. {Then Ahimelech answered the king and said, And who is so faithful among all thy servants as David} Here he makes his just apology with all honest simplicity, without any worldly policy. For speaking in his own defense, he also justified David, whom Saul mortally hated; and by commending him in a high manner he secretly taxes the king of injustice and tyrannical cruelty, in seeking to destroy him that had so well deserved of him and the whole commonwealth; and thereby he did the more incense his wrath both against himself and David also. The politicians of our days, had they been in Ahimelech's case, would have acknowledged their error and mistake, and have professed that, now they knew David better, they would take heed of him for the time to come. But this good man abhorred these subtle and sinful shifts; and rather than he would not keep a good conscience, in justifying the righteous he is content to run himself into danger. In this his apology he acknowledges the doing of the things wherewith Saul charges him, but utterly denies that they were done with any treacherous mind against Saul, but rather herein to do him service, out of that good opinion which he had of David, and was by him well deserved; seeing he had always approved himself, above all the rest of the king's servants, to be faithful in all his undertakings, for which the king himself had so highly valued him that he had received him into near alliance, and done him that honor to make him his son-in-law; and had been ever obedient to the king's commands, going out on all services, when he was pleased to appoint, though never so full of difficulties and dangers; and also who was highly advanced in the court, and held in great honor among all the king's servants.

V. 15. {Did I then begin to enquire of God for him?} q.d. If I had now only done it, when David was somewhat in the king's displeasure, there might be some ground of jealousy; though it has been often so before, and yet they have been again reconciled: but seeing it has been my usual custom thus to inquire of God for him in former times, when he has gone out on the king's service, it cannot now be imputed unto me for any fault, much less for a treacherous conspiracy against my lord and sovereign, which my soul abhors: Therefore be it far from me to deserve such a hard censure, and from the king to conceive and entertain it.

{for thy servant knew nothing of all this, less or more} i.e. Of any conspiracy or rebellion against you. In all this his apology he says nothing at all of that which (as it seems) would have been most effectual for his excuse, namely that he had been deceived by David, and drawn on to do all he did by those untruths which he had told him. And this he forbore to speak, either to avoid David's displeasure, who, if either he were again reconciled to Saul, or himself should come to the king, might revenge upon him the discovery of his secrets so much to his prejudice; or rather as I think, the good man was loath, by excusing himself of a seeming fault, to accuse David of one that was foul and real, and thereby to incense Saul the more against him, whom he saw already out of measure enraged.

V. 16. {And the king said, Thou shalt surely die, Ahimelech, thou and all thy father’s house} Thus, like an unjust judge and bloody tyrant, he pronounces the sentence of death against the innocent priests, desperately shutting his ears to Ahimelech's just defense, because he was fully resolved to execute his malicious will upon not only Ahimelech himself, but his whole family, though he had not so much as any color of faultiness to lay to their charge. As this cruel doom was transcendently horrible in itself and the matter of it, so was Saul most unjust and illegal in his manner of proceeding. For whereas by the law none should die under two or three witnesses, he condemns so many upon the bare and malicious testimony of a false and flattering sycophant. Neither does he take any time of deliberation to examine the cause, and the reasons, and further testimonies which might be produced; but in rage and fury proceeds from a rash sentence to a present execution, without any delay. And thus this damnable hypocrite, who out of seeming pity and mercy would spare Agag, that was appointed by God to die, is now so fleshed in blood and cruelty that he sticks not to murder and massacre a multitude of innocents.

V. 17. {And the king said unto the footmen} Or, to the guard, which waited upon him, and attended his person, to preserve him from danger.

{Turn and slay the priests of the LORD} These words have an emphasis in them, showing that Saul's malice was bent against the Lord himself, because he favored David, and had rejected him; and because his rage could not reach unto God himself, therefore he slew his priests. Hence some very probably gather that Saul committed that unpardonable sin against the Holy Spirit, maliciously opposing God's known will, and persecuting to the death those who submitted unto it and labored to execute it.

{But the servants of the king would not} Choosing rather to obey God, who had forbidden murder, than this wicked king, in being his instruments and agents in such a horrid massacre.

V. 18. {And the king said to Doeg, Turn thou and fall upon the priests} i.e. When all others refused, Saul knowing him to be a desperate bloody villain, that made no conscience of perpetrating any mischief, commands him to be his executioner; and that joining to him his servants, who were alike bloodily minded to himself, they should together fall upon them, and put them all to the sword. For it is not probable that Doeg himself in one day could murder such a multitude without help.

{and he fell upon the priests, and slew on that day fourscore and five persons} While this base wretch and his cruel master thought of nothing but revenge and satiating their barbarous bloody thirst, they are unwittingly made the executioners of God's just sentence against Eli's family, ch. 2. 31.

{that did wear a linen ephod} i.e. Such priests as were of full age to execute their function, Exod. 28. 40, 42, 43. See ch. 2. 18. He slew besides a multitude of others which were children, youths, and superannuated: for all the whole family was sentenced to death, v. 16. and execution done accordingly, v. 19. All which together amounted, as Josephus relates it, to the number of three hundred eighty-five persons.

V. 19. {And Nob, the city of the priests, smote he} Having, it is very likely, Saul's command for this horrid execution, though it be not here expressed. Of Nob see on ch. 21. 1. & Josh. 18. 1.

V. 20. {And one of the sons of Ahimelech—named Abiathar, escaped} To wit, by God's providence and protection, who according to his promise preserved some of Eli's posterity, ch. 2. 33. But all the rest were slain. For though God was pleased to suspend the execution of his threatening against Eli's house, which was justly deserved by the outrageous wickedness of his sons, and his dishonoring God by not punishing them, yet at last he caused it to be inflicted on them in this fearful yet just manner. For though he may justly punish the sins of the forefathers, unto the third and fourth generation, with temporal punishment, because in a civil relation they are all members of the same body, communicating with one another in temporal benefits and afflictions, weal and woe; yet he does seldom inflict any temporal judgment upon the posterity even of wicked men without respect to their own sins, wherein they go on following their parents in the same steps of wickedness, or the like. And though little infants cannot be guilty of, nor accessory to the actual sins of their parents, yet for that original corruption which they have derived from them, and wherewith their whole nature is poisoned and infected, they have deserved even death itself of body and soul, which God may justly inflict at what time, or in what manner he pleases, as will most turn to the advancement of his glory. And therefore howsoever these priests were innocent of those crimes for which they suffered, yet they were guilty of other sins in the sight of God, for which he inflicted upon them these punishments, which were most unjust in respect of Saul and Doeg. Yea, the small infants had justly deserved death from God for the sinning sin in which they were born, and which is the filthy fountain whence all actual transgressions spring and flow. In this respect it is not wisdom in our afflictions to contend with God, as Job did before God had discovered unto him his folly, but, like him when he was convinced, to lay our hands upon our mouths, and with David to pray that God will not enter into judgement with his servants, seeing in his sight no flesh living can be justified, Ps. 143. 2.

{and fled after David} And came to him when he was going to Keilah, ch. 23. 6. So what is related here is by prolepsis or anticipation.

V. 22. {And David said to Abiathar, I knew it that day} i.e. I verily thought, or my mind did much misgive me, when I saw Doeg there, and knew his malice and wickedness, that he would in a malicious manner relate all that passed there unto the king; whereupon would follow these lamentable accidents. In which respect David was much to be blamed for bringing the priest into danger by deluding and inveigling him with his untruths.

{I have occasioned the death of all the persons of thy father’s house} i.e. Though I was no cause of it, as having no such intention, (it being sore against my will) yet I must needs confess to my great grief and sorrow of heart that I have been the occasion of it; seeing they suffered these calamities not only for my sake, but partly also through my fault.

V. 23. {Abide thou with me} i.e. Under my protection and care that I may, as much as in me lies, repair your loss, and make you some amends.

{he that seeketh my life, seeketh thy life} i.e. We are both pursued even to the death by a common enemy: But be of good comfort: for I will adventure my own life to preserve yours, and will be as careful of your safety as of my own; so that he who will take away your life shall have mine also.

CHAPTER 23

Verse 1. {Then they told David} i.e. While he abode in the forest of Hareth, ch. 22. 5. some man brought him this news; or the men of Keilah themselves, being in this danger of the Philistines, and fearing that Saul could not so speedily raise forces and come to their aid as David that was near at hand and had his forces about him, sent messengers unto him on purpose to acquaint him with their present distress, and to crave his help.

{Behold, the Philistines fight against Keilah} This was a city of Judah, Josh. 15. 44. bordering on the Philistines' country, and not far from Hareth, which was likewise in the same tribe.

{and they rob the threshing-floors} To wit, of the corn that was brought into them, and beaten out in them. These floors, it is likely, lay in the suburbs and out-parts about the city; itself being defensible against sudden inroads, having walls and gates, bolts and bars, to keep an enemy out.

V. 2. {Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines?} Before he would go out to war, he would consult with God, and not rashly undertake a business of so great weight. This had been formerly practiced, Judg. 1. 1. and 20. 18, 27. And this David now the rather did, because this was the first expedition he undertook of himself against God's enemies, the former having been at Saul's command; and because having but a handful of men with him to encounter the Philistines, even near their own borders, that were so potent and numerous, he would not rashly attempt such a dangerous service, unless he had encouragement from God, and a promise of victory. Now he inquired of the Lord, it is most likely, by the prophet Gad, who is said to have been with him, ch. 22. 5. For, as it seems, v. 6. Abiathar came not to him with the ephod till he was at Keilah.

V. 3. {And David’s men said unto him, Behold, we be afraid here in Judah} Namely, of being surprised by Saul's army, though we now are in the heart of the country among our friends: how much greater cause then of fear is there if we attempt the relief of Keilah against the Philistines' great armies: For though it also be a city of Judah, yet it is situate on the very frontiers of the enemies' country, whence they may have daily fresh supplies: And moreover, Saul, when he hears of our going thither, will pursue us; and so we shall be enclosed with enemies before and behind.

V. 4. {Then David enquired of the LORD yet again} Not as doubting himself of the truth of God's first answer, but to satisfy his followers, who were in fear, and took no notice of God's former answer but by David's report only. See the like Matt. 11. 2, 3.

V. 5. {So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle} i.e. Either those they had brought with them to victual their camp, and to carry back with them the spoils of their enemies, or such as they had taken from the Israelites in this expedition.

V. 6. {And it came to pass when Abiathar—fled to David to Keilah, that he came down with an ephod in his hand} i.e. In his custody and possession, and together with it the breastplate with Urim and Thummim, whereby he consulted with God, being the high priest, Exod. 28. 30. His coming must needs be very acceptable to David, not only because he had escaped the common slaughter, but also because he brought with him the ephod, whereby he might ask counsel of God in all difficulties. Of which comfort and privilege Saul being by this means deprived, it was a plain evidence of his rejection, and of David's advancement to the kingdom.

V. 7. {And it was told Saul that David was come to Keilah} Namely, by some of his spies whom he had appointed to observe his motions.

{And Saul said, God hath delivered him into my hand} Though Saul were hated and rejected of God, and David accepted and beloved as better than he, and a man according to his own heart, yet, like a foolish hypocrite, Saul here puts out his own eyes, and is willing to delude himself and others, with a conceit, that God out of his love to him had by a secret providence, David not thinking of any such matter, brought him into such a noose as he might easily catch him.

V. 8. {And Saul called all the people together to war} i.e. mustered a great army, under color of going to relieve Keilah, whereas his purpose and intention was to surprise David and his men.

V. 9. {And David knew that Saul secretly practised mischief against him} i.e. Both by secret intelligence from some of his friends and upon good grounds of reason he plainly understood that howsoever Saul pretended, in raising this army, to make war against the Philistines, yet he intended to come therewith against him and his followers, as v. 10.

V. 10. {Saul seeketh to come to Keilah, to destroy the city for my sake} Thereby showing himself not a good king, who seeks the preservation of his people, but a cruel tyrant who sought their destruction. Though he made no haste to raise an army to save Keilah out of the hands of the Philistines, yet now out of malice to David he can do it, to ruin the city for his sake, as he had done Nob before.

V. 11. {Will the men of Keilah deliver me up into his hand? Will Saul come down} David was here in a great strait. He saw the city of Keilah was of good strength for defense against Saul's forces, if the citizens would be faithful unto him; but though he had newly done them so great a favor, he much doubted whether he and his company might continue with any safety among them. He therefore makes his address unto God, and propounds these two questions, wherein he desires to be resolved from God's oracle; I. Whether the men of Keilah would prove treacherous unto him, if they were put upon trial; II. Whether they would be put upon it, or no, by Saul's coming. Unto both which God gives an affirmative answer, yet not to be understood absolutely, seeing neither Saul came to Keilah, nor did the Keilaites deliver David; but conditionally, if David still stayed there: So that it was rather a warning, to teach him what he should do, than a positive truth, to inform him what they would do. God in his prescience knows future contingents, what would come to pass in the course of natural causes, though in his absolute decree he has purposed they shall never happen, and therefore crosses their course by other contingents. So here he tells David that Saul certainly would come down, and that the men of Keilah would deliver him into his hands, if their purpose were not crossed by David's departure.

V. 12. {Then said David, Will the men of Keilah deliver me, —and the LORD said, They will deliver thee up} Though in common humanity they were bound to have protected David with the hazard of their lives against Saul's rage, seeing they knew him to be innocent, and had ventured the life of himself and his followers in their defense, yet all this would not make them faithful to David, nor keep them from requiting his service with base treachery. Yet this proceeded not out of any hatred to David, but love of themselves. Who hearing that Saul was coming against them with a great army, and what cruel execution had been done on the city of Nob, they feared, if they showed any favor to David, it would be their case; and therefore thought it better that one innocent person should perish than that their whole city should be destroyed.

V. 13. {Then David and his men, which were about six hundred arose and departed out of Keilah} Though having lately obtained so great a victory with his small company against a great army of the Philistines he might conceive hope by the same assistance to prevail in like manner against Saul and his forces, yet he rather chose to go away and make what shift he could for their safety, than to fight with Saul and his army, partly because he would not lift up his hand against the Lord's anointed, and partly because he would avoid the shedding of the blood of God's people; who would have been slaughtered on both sides, if it had come to a battle; which would have brought this scandal upon him, that out of ambition he had by forcible means aspired to the crown, and laid the foundation of his kingdom in the blood of his people.

{and it was told Saul—and he forbare to go forth} i.e. He desisted to persecute his purpose of going to Keilah.

V. 14. {And David abode in the wilderness in strong holds} As intending only to stand on his own defense, and not to raise an offensive war.

{and remained in a mountain in the wilderness of Ziph} There were two cities of this name; one spoken of Josh. 15. 24. distant from Jerusalem two and twenty miles, as travelers report, and near unto Idumea; in which were many steep mountains and cliffs of rocks, Obad. 3. The other near Maon, mentioned Josh. 15. 55. and four miles from Keilah. This is here meant; and from hence the wilderness adjoining had its name.

{and Saul sought him every day} i.e. So maliciously was he bent against him that he made it his chief work to prosecute him every day i.e. as long as he stayed in the land, 1 Sam. 27. 4.

V. 15. {And David saw that Saul was come out to seek his life} i.e. Had intelligence thereof by his spies and friends.

V. 16. {And Jonathan—went to David into the wood} Being a most faithful and affectionate friend, no danger could restrain him from doing this seasonable duty of visiting and comforting David in his greatest need and most desperate extremities.

{and strengthened his hand in God} i.e. By putting him in mind of God's promises, and assuring him of his protection and favorable providence watching over him, he strengthened his faith, and filled his heart with comfort and courage. See ch. 30. 6.

V. 17. {And he said unto him, Fear not for the hand of Saul my father shall not find thee} i.e. Neither shall he by all his diligent and daily search discover you, neither shall his power reach unto you, to do you any hurt.

{and thou shalt be king over Israel} Or, but thou shalt be King, &c. Of this Jonathan had full assurance by Samuel's anointing him and God's prospering him in all his heroic acts and enterprises.

{and I shall be next unto thee} Of this he conceived hope grounded on David's love and the firm covenant contracted between them, though he had no assurance of it, God having passed no such promise unto him, but being purposed to dispose otherwise of him, and to advance him from an earthly pilgrimage to a heavenly kingdom. And thus (as it is observed) God's faithful children do sometimes fail of their hopes in earthly things, whereof they have no absolute promise, for their better preferment unto things spiritual and heavenly. So Paul hoped that God would deliver him from death, as he had formerly done, 2 Cor. 1. 10. and that he should be restored to the Philippians, and continue with them when he wrote from Rome to them, where he was prisoner; but he was not delivered from thence, but there ended his days by a glorious martyrdom, Phil. 1. 25.

{and that also Saul my father knoweth} To wit, by remembering Samuel's words, ch. 15. 28. and seeing God's favor towards you, in your good success and continual preservation, ch. 20. 30, 31. and 24. 20.

V. 18. {And they two made a covenant} i.e. Renewed and confirmed their covenant by oath in the presence of God the second time, after it was first made, ch. 20. 16. and 18. 3. and (as some think) in the presence of Abiathar the high priest, with the Urim and Thummim.

V. 19. {Then came up the Ziphites to Saul to Gibeah} The Ziphites were of the tribe of Judah, and of Caleb's posterity, descended from Ziph his grandson, who gave them their name, 1 Chron. 2. 42. Then this must needs much trouble and afflict David's soul, that his brethren of the same tribe should deal thus treacherously with him, yea, and presently after he had saved them out of the hands of the Philistines their mortal enemies. Therefore in anguish of spirit upon this occasion he penned the fifty and fourth Psalm, in which he complains of their perfidiousness under the name and notion of strangers that were risen up against him, v. 3. For though they were brethren in respect of their tribe, yet they were strangers in respect of their alienation in affection. Now of this their treachery there was, it is likely, the same cause that moved the men of Keilah, to wit, their fear of Saul's wrath, and the horrid effects which had issued from it to all the inhabitants of Nob, and would to them also if David should be suffered to shelter himself in their country.

{Doth not David hide himself} i.e. Know assuredly that he has hid himself.

{in the hill of Hachilah, which is on the South of Jeshimon} Heb. on the right hand of the wildernesse, as the vulgar Latin reads it, and others also take it. But I conceive they are in the right who use the words Hachilah and Jeshimon as proper names of known places, as our translation has it; seeing they were more fit to direct Saul to the particular place where David lay, than those more general terms, the right hand of the wildernesse.

V. 20. {And our part shall be to deliver him into the Kings hand} i.e. Do but grace our action by your presence, and back it by your power and assistance, and there shall be no failing on our part for the apprehending of him and bringing him under your power.

V. 21. {And Saul said, Blessed be ye of the LORD} Here, in his hypocrisy, he makes show of religion to encourage them in their treachery, and dares to pronounce a blessing from the Lord, after that in defiance of him he had slain his priests.

V. 22. {Go, I pray you, prepare yet, and know —— for it is told me that he dealeth very subtilly} q.d. You cannot be too cautious and cunning in discovering his lurking-holes, seeing he is so full of craft and subtlety (as I am informed by those who have well observed him) that he will deceive you, and escape out of your hands, if you be not very circumspect.

V. 23. {And come ye again to me with the certainty, and I will go with you} i.e. So by your care and diligence provide for my ease and honor that I may not lose my labor, and come off with shame and disgrace by his escaping, and I will not be wanting on my part to do what you desire, but will find him out, if he be above ground, though in the most secret corner of all the land.

V. 24. {And they arose and went to Ziph} i.e. Prepared and addressed themselves for their journey, and went before Saul as his guides to bring him to David.

{But David and his men were in the wilderness of Maon} i.e. Being told that the Ziphites had discovered him to Saul, and that he was coming with an army to take him, he removed with his company from that place where he was formerly hid, i.e. in the hill Hachilah in the wilderness of Ziph; to a plain in the wilderness of Maon, on the south-side of Jeshimon.

V. 25. {Saul also and his men went to seek him} Or, for Saul and his men, &c. Here a reason is rendered why David did leave the hill Hachilah in the wilderness of Ziph, and came down from the rock there into the plain of Maon, to wit, because it was told him by his spies or friends that Saul was coming thither to seek him.

{in the wilderness of Maon} This was also in the tribe of Judah, Josh. 15. 55.

V. 26. {And David made haste to get away for fear of Saul}, i.e. Being thus hotly pursued by Saul, and thereby brought into extreme danger, they being so near one another that they had only the mountain between them, he was in great fear of being surprised, and therefore made all possible speed to get further out of Saul's reach, yet so, as that in his fear he was supported by his faith, though mixed with much doubting, and even staggering with weakness; which caused him to call in question the truth of Samuel the prophet, and God's own promises made by him, as appears by the 116 Psalm. v. 10, 11. which David penned upon this occasion.

V. 27. {But there came a messenger unto Saul} Thus God even in the very nick of time was seen in the mount; and when the sorrows of death and the pains of hell did compass David, and were ready to get hold upon him, he calling upon the Lord was delivered, Psalm 116. 3, 4. God so ordering it by his providence that Saul by an unexpected message was taken off from persecuting him, and forced to employ his forces in another service. See the like 1 Kings 15. 21. and 2 Kings 19. 9.

V. 28. {Wherefore Saul returned from pursuing after David} Because he knew that the Philistines, if not prevented, would utterly waste and destroy his land; therefore there was a present necessity of bending his strength against them, whereas there was no such haste of pursuing David, seeing he might meet with him at better leisure.

{Therefore they called that place Selah-hammahlekoth} i.e. The rock of divisions, so called, because Saul there was forced to separate himself, and to leave off from following David, and to turn his forces against the Philistines.

V. 29. {dwelt in strong holds at Engedi} A city of Judah, Josh. 15. 62. called also Hazazon-Tamar, from the palm-trees abounding there, Gen. 14. 7. 2 Chr. 20. 2. Here was a strong castle situate on a high mountain, and a craggy rock, near unto the Dead Sea (as travelers relate) under which were fruitful places abounding with balsam, vines and other fruits; unto which Solomon's Song alludes, Cant. 1. 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi. Unto this place a wilderness adjoined that borrowed its name from it, unto which David now fled, and here (as it is thought) penned the fifty seven Psal. Now to this place he came, hoping that Saul would not pursue him thither, seeing it was in the utmost borders of the land, six and thirty miles distant from Maon, especially being such a mountainous, rocky and craggy place that an army could not pass through it without much difficulty. But herein he failed of his hopes, as appears in the next chapter: for Saul was so transported and as it were carried upon the wings of malice and fury that he pursued him hither also, there being no difficulty or danger that could hinder his passage.

CHAPTER 24

V. 1. {When Saul was returned from following the Philistines} Which had invaded the land of Israel, ch. 23. 27.

V. 2. {Went to seek David and his men upon the rocks of the wild goats} i.e. Upon the high craggy rocks and cliffs, upon which store of wild goats lived, as their manner is. Here Saul showed his desperate rage and mortal malice against David, in that nothing could discourage him from pursuing his life, though this expedition were likely to prove tedious, troublesome and full of danger both to himself and his whole army.

V. 3. {And Saul went in to cover his feet} i.e. To do his easement. See on Gen. 49. 10. and Judg. 3. 24.

{And David and his men remained in the sides of the cave} i.e. Lay hid in the innermost parts of the cave. It is observed by writers and travelers that some caves in that country, and others also, as in Germany, are of such vast wideness that they are sufficient to contain great numbers of men. Such an one was this, which it is thought the inhabitants in those parts made use of to shelter their sheep from the scorching heat of the day, and to fold them in by night, to preserve them from wild beasts, which abounded in those desert places. Therefore into this Saul might enter and not discover them that lay hid in it, both in respect of the largeness of it, and because though they might see him coming into it, there being some light in the first entrance, yet he could not discover them in the inmost parts, having purposely hid themselves in the dark, by the sides of the cave, that Saul and his men might not find them.

V. 4. {And the men of David said unto him, Behold the day of which the LORD said unto thee} We do not read of any set day that God had formerly spoken of wherein he would deliver David's enemy into his hand: Therefore some think this might be said unto him by Samuel, when he was with him last at Naioth: Others, that this might be comprehended under God's general promise, that God would deliver all David's enemies into his hand, which they here apply particularly to Saul, as being the chief, and above all the rest: But others more probably think that no more is meant hereby but this, that God by his providence had offered unto him a present opportunity of cutting off his enemy that thirsted after his blood, which he could not let slip without offending God by neglecting so high a favor, and wronging himself and all his followers, whom Saul pursued with such mortal malice.

{Then David arose, and cut off the skirt of Saul’s robe privily} This (as expositors conceive) he might do, Saul not discerning him, either because the noise of Saul's soldiers about the cave might easily drown that little noise which David made stealing upon Saul as quietly as he could; or because it was the custom in those times to cover their head and feet when they did their easement, for comeliness and modesty sake; whence the phrase of covering their feet did come: Or finally, because (as others suppose) it was his robe or upper garment, which haply Saul laying aside till he had done his business in some distance from him, it was easy for David to cut off the skirt of it. And this David did to demonstrate his own innocency, and to make the calumnies of his enemies, who said he sought to take away Saul's life, appear false and frivolous, seeing he spared him when he was in his power, and might as easily have cut his throat as the skirt of his robe.

V. 5. {David’s heart smote him, because he had cut off Saul’s skirt} i.e. Checked him, out of the tenderness of his conscience, because he had done the least injury to the Lord's anointed, though it were upon good ground, and to a profitable end, namely to convince Saul of his false jealousies, and his own innocency.

V. 6. {And he said unto his men} i.e. When he saw them much discontented and even ready to mutiny because he would not kill Saul, having this opportunity put into his hand, that so both he and they might have an end of all their tedious troubles, and being freed from all further danger, might go quietly to their own habitations, and enjoy the comfort of their wives and children; he used this weighty, seasonable and conscionable speech, to pacify and keep them from bursting out into further fury.

{The LORD forbid that I should do this thing to my master the LORD’s anointed} i.e. The Lord forbid that it should once come into my thoughts to kill him unto whom I am so deeply bound in a double obligation; first, because he is my master, unto whom I owe the subjection and fidelity of a servant, and also my sovereign lord and king, anointed and set over me by God's own appointment, unto whom I owe fealty and allegiance. And though he seeks unjustly to take away my life, yet I will not revenge myself upon him by taking away his but refer it unto God, to whom vengeance belongs, because the Lord, who made him king, has only power and right to depose him.

{to stretch forth mine hand against him} i.e. To kill, or lay violent hands upon him to do him any hurt. So Gen. 37. 22. and 22. 10.

V. 7. {So David stayed his servants with these words} i.e. Pacified and took them off from prosecuting their purpose.

V. 8. {David also arose afterward, and went out of the cave, and cried after Saul} Though before he had for fear hid himself from Saul, yet now, having not only the testimony of a good conscience inwardly witnessing his innocency, but also a clear evidence to convince Saul of his integrity, with all confidence and boldness he comes out of the cave, and cries after him, that he might stay to hear him plead his cause; but withal uses the best means he could to appease his wrath and displeasure towards him, and to free himself from those jealousies and hard conceits which he had conceived of him. For first he stoops with his face to the earth, and bows himself in all humility, doing his obeisance as to his king and sovereign; and then he makes his just apology, wiping away those foul aspersions which slanderous tongues had cast upon him, not imputing any blame to Saul, but to his sycophants and ill counselors, though in truth he himself was chiefly faulty; only herein he could not justify him, that he had given an easy and open ear to these slanderous tongues.

V. 10. {Behold this day thine eyes have seen, &c.} q.d. I shall need no other arguments to clear my innocency against their false calumnies and pernicious imputations but your own experience, in that when you were this day in mine hand I spared your life and that when I was much provoked and pressed by some of my company to take that opportunity of killing you which God had given me. Now this I also did on a religious and conscientious ground, which will never fail, Because you are the Lords anoynted, and not out of a present pang of pity, which might quickly vanish.

{how that the LORD had delivered thee to day into mine hand} Not that God had delivered him into his hand that he should kill him, for then David had sinned in sparing him, as Saul did in sparing Agag; and Ahab, Benhadad 1 Kings. 20. 42. But his meaning is, that God had offered him an opportunity of killing him, which in all likelihood he might have laid hold on, he being his mortal enemy, had not God restrained him, by making him know that he had done it to this end, not that he should kill him, which he could not lawfully do, (for though he were anointed king, yet Saul was still in possession, and his lord and sovereign: and though his sins against God had deserved death, yet David had no authority to inflict it) but rather that hereby he might have a fit occasion to exercise and approve his patience, humanity and charity in sparing him, and to manifest his innocency, and how guiltless he was of that foul aspersion with which his enemies had blacked and branded him, that he did lie in wait for Saul's life.

V. 11. {Moreover, my father} So he calls him, because he was both his father-in-law, and being a king, was the father of his people, that he might show his reverent respect unto him in both relations.

{See, yea see the skirt of thy robe} i.e. Do not look upon it slightly as a small matter, but seriously consider of it, as a plain evidence to clear my innocency, seeing if I had been so ill-affected as your base flatterers render me unto you, I might as easily have killed you as cut the skirt of your robe.

{yet thou huntest my soul to take it} i.e. You do with as much eagerness seek my life, as a huntsman pursues the wild beasts through woods and hills, bushes and hard passages, to catch and kill them.

V. 12. {The LORD judge between me and thee, and the LORD avenge me of thee} i.e. Seeing I have not taken upon me to be judge in mine own cause, nor avenged my own quarrel upon you, when it was in my power to have done it, as not belonging to me, but unto the Lord alone, the supreme judge of heaven and earth, to whom vengeance belongs; therefore I make my appeal unto him, and his judgment-seat, desiring him to pass a righteous sentence between you and me, and hearing my innocent cause, in which I so unjustly suffer, to do me right. But howsoever, though it should not please him to do it, yet I am fully resolved not to avenge myself by seeking your ruin.

V. 13. {As saith the Proverb of the ancients} Having convinced Saul of his innocency by that experience he had now of him, he confirms the same by an ancient proverb, containing in it a truth of old generally received and approved.

{Wickedness proceedeth from the wicked: but mine hand shall not be upon thee} i.e. Wicked men like themselves will act their evil counsels in their evil actions: for such as the tree is, such will the fruit be: But you need not fear anything from me to your hurt and prejudice, seeing you have found the contrary by your own experience: but let them do what is suitable to their wicked nature, I for my part am of another disposition, and am resolved to act accordingly, that is to refer my cause to God, and not to revenge myself in my own private quarrel.

V. 14. {After whom is the king of Israel come out? —— After a dead dog, after a flea?} i.e. In pursuing me you hold a course that does much disparage and dishonor you, seeing as when God has exalted you to be a great king, even over his own chosen people, you do that which is far below your greatness, in taking so much pains, and bending your strength against me, who am so weak and contemptible that in comparison of you I am no more to be esteemed than a dog, or a flea. So 2 Sam. 9. 8.

V. 15. {The LORD therefore be Judge} i.e. Seeing I have neither will nor power to do you any hurt, and yet you pursue me with such eagerness, the Lord, who has promised by his mighty power to support the weak and humble, and to protect the innocent against their oppressors; take my cause into his own hand, and preserve me his humble servant against your fury.

V. 16. {Is this thy voice, my son David?} Being thoroughly convinced of David's innocency by his late experience, and very sensible of the great danger out of which he had escaped through his humanity, he was possessed and affected with admiration, and for the time so rapt up and ravished with apprehension of it, that he seems to be in an ecstasy or dream, doubting whether he heard David speak or no. And so did it take with him that he expresses his affection towards him in a sweet compellation, and calls him his son David, against whom lately his spirit was so embittered with rancor and malice, that scorning to give him his name, he contemptuously called him the son of Jesse, ch. 20. 31. and 22. 13.

{And Saul lift up his voice and wept} Being for the present convinced of David's innocency and his own sin, he was, (as we say) overcome with kindness, and burst forth into tears and other expressions of grief. Hence one taking notice of Saul's obdurateness in all wickedness, says that Moses did a great miracle in bringing water out of a rock, but David a greater, who with his carriage and words so smote the flinty heart of Saul that there issued from it these tears and confessions.

V. 17. {And he said to David, Thou art more righteous then I} With expressions of sorrow he joins confession of his sin, how unworthy he was to find such favor at David's hands whom he had pursued as an enemy; and a profession and testification of David's both innocency and merit, with a petition and prayer to God that he accordingly would reward him, especially for preserving his life when it was in his hands to take it from him.

V. 19. {For if a man find his enemy, will he let him go well away?} q.d. Surely a man will never do it; judging all others by his own disposition, who was much addicted to seek revenge, and not according to the rule of true charity, which overcomes evil with goodness.

V. 20. {I know well that thou shalt surely be king} Namely, because I see that God has endued you with kingly virtues, prospers you in all your enterprises, and watching over you does preserve you from all dangers and from the attempts of all that rise up against you.

V. 21. {Swear now therefore unto me by the LORD} Saul, being guilty of his own demerits, is affected more with fear of David's hard dealing with his house and posterity, than put in hope by the experience which he had of his humanity and clemency; and therefore carrying some natural affection to his children, he labors to secure them from the danger of David's revenge, when he should come to be king, and have power in his hand.

V. 22. {And David sware unto Saul} Having in effect bound himself by covenant and oath before unto Jonathan to do the same that Saul here required: And if he had refused to do it, his jealousy would have been thereby increased, and he more excused for persecuting David, of whom he had no better assurance. But here it may be demanded how David can be said to have observed this oath, when as afterwards he delivered the five sons of Merab Saul's daughter and the two sons of Rizpah his concubine to the Gibeonites, to be hanged, 2 Sam. 21. To which it is well answered, that David swore in truth, having a full intention to observe his oath, for his part, as much as in him lay, as appears in his putting them to death that murdered Ishbosheth, though he had taken up arms against him, 2 Sam. 4. and by his preserving and cherishing Mephibosheth, 2 Sam. 9. But in the other he was not left to his own choice, but necessitated by a special command from God to deliver them into the hands of the Gibeonites for their satisfaction, that God's wrath being appeased, the heavy judgment of famine might be removed from the land, 2 Sam. 21. 6, 9. And therefore in this he broke not his oath, seeing he did it not voluntarily, but in obedience to God's command, and by his special commission and direction, which is sufficient to dispense with all oaths.

{But David and his men gat them up unto the hold} i.e. Of Engedi. David had no confidence in Saul's sincerity, seeing after reconciliation he had so often returned to his malicious practices, chap. 26. 2. and 27. 1.

CHAPTER 25

V. 1. {And Samuel died} i.e. A natural and peaceable death. For though Saul, like a bloody tyrant, raged against David and the Lord's priests, yet he never attempted anything against Samuel, though he had denounced from God the sentence of his rejection, and of the election of another in his room better than he, who was David, as Saul vehemently suspected, yea affirmed, ch. 24. 20. partly because he was in high esteem among the people, as being the Lord's prophet, who also had for many years been judge over the land, executing his office with all justice and integrity, and to the singular benefit of all, both in time of peace and war; and partly because he conceived he was no way dangerous unto him, seeing having retired himself to a private life he did not intermeddle with the affairs of the commonwealth: But especially it came to pass by the good hand of God's providence, who restrains the rage of tyrants, Psal. 76. 10. not suffering them to act such cruelties as otherwise they would. By which providence also it came to pass that Samuel died not so long as his testimony was necessary that David was the man whom God had chosen king, but then departed this life when as Saul himself knew it, and also had confessed and professed it. But withal, this is here brought in to show that God, for the further trial of David's faith, did add this to all other his afflictions, that he took away Samuel from him, who was his chief stay to strengthen him with with his counsels and comforts in all his crosses and calamities, doubts and difficulties, that so he might wholly rest upon God as his rock and refuge. Now concerning the time of Samuel's death, it is thought to have been not long before Saul was slain upon Mount Gilboa, he having lived as judge twenty years, and eighteen years in the reign of Saul; unto which there are two years only wanting to make up those forty spoken of Act. 13. 21. which is likely to be the time between the death of Samuel and Saul. It is clear from hence that Samuel was not the penman of these two books that are called by his name, at least that he wrote no further but to this place: yet are the books styled The Books of Samuel, because they contain the acts of those kings which were anointed by him.

{and all the Israelites were gathered together, and lamented him} i.e. Very many of all sorts and conditions assembled to solemnize his funeral, and to bewail not only their loss of him, as being a faithful prophet who revealed unto them God's will, but also their sin in rejecting his government, which by sad experience they had now found to be much more profitable than that of a king, which they had chosen and preferred before it.

{and buried him in his house at Ramah} Which was the place of his habitation, and his father's before him; in which was the usual place of burial for that family.

{And David arose, and went down to the wilderness of Paran} This lay on the south-border of Judah, towards Idumea, and near unto the wilderness of Maon. Unto this place David withdrew himself from Engedi, taking advantage of the time and occasion, when they were busied about Samuel's funeral, hoping (it is like) to find there more friends, and to be in less danger of Saul's pursuit, lying hid in this wilderness, than in the other place where he had been discovered. Of Paran see on Hab. 3. 3.

V. 2. {And there was a man in Maon, whose possessions were in Carmel} Maon and Carmel were cities of Judah, near one another, and therefore they are named together Josh. 15. 55. in the one Nabal had his habitation, and by the other a great part of his lands and inheritance, where he kept his cattle, and much of his business lay. The word Carmel signifies generally any place tilled and planted: but it was also the proper name of two places, one in the tribe of Issachar, where Elijah slew Baal's priests, near the brook Kishon, 1 Kings 18. 20, 40. the other, this in Judah. See on Amos 1. 2.

{And the man was very great} i.e. Abounded in wealth, 2 Sam. 19. 32. Wealth, if God's grace be wanting, makes men not the better, but the more proud, insolent, churlish and foolish, neither knowing themselves nor other men, Prov. 1. 32. And these effects it wrought in Nabal; from whence it seems he had his surname signifying a fool, and not from any natural defect in his understanding. Now this is added as an aggravation of Nabal's churlish incivility towards David and his followers: For had he been a man of but a mean estate, he might have had some excuse for not relieving David's great number of men, seeing what he had been able to give had not been considerable among such a multitude; but being of that vast wealth, and now upon occasion of his great feast so well provided, he might have been bountiful to them, and reserved plenty for himself and his servants, if his mind had been suitable to his present condition.

V. 3. {And the name of his wife Abigail} Signifying the fathers joy, a name well suiting with her nature and condition. For what can bring more joy to a father's heart than such a virtuous, wise and beautiful daughter? Only it brought grief to his and her heart that she was thus cross-matched with a vicious, foolish and churlish husband; As it is, and has been, the lot of many of those few her equals; God so in his providence disposing of it for the experience of their faith, patience and obedience, and to work in them contempt of the world, and willingness to leave it when he pleases.

{and evil in his doings} i.e. Ill-conditioned and wicked in all his course and carriage.

{and he was of the house of Caleb} i.e. A degenerate offspring of a virtuous, wise and noble parent. And such often happen, seeing grace goes not by inheritance, nor can be entailed to posterity, but is God's free gift, which he bestows on whom he pleases, and often denies to the children of virtuous and religious parents, that his graces may not be thought to come by nature or education, but that the glory of them may be ascribed to him alone as the sole donor. For though parents may provide for and bequeath to their children riches, lands and possessions, yet no grace, virtue and wisdom; no, nor yet those common gifts, which can only be acquired by their own natural abilities, pains and industry.

V. 4. {And David heard it in the Wilderness} i.e. Being in the wilderness he heard it.

{that Nabal did shear his sheep} At which time it was the custom in those countries to make a great feast for their servants, workmen and friends; which was the occasion of David's sending unto Nabal: 2 Sam. 13. 23. See on Gen. 38. 12.

V. 5. {greet him in my name} Heb. ask him in my name of peace.

V. 6. {And thus shall ye say to him that liveth in prosperity} i.e. In my name pray that as he now lives in peace, plenty and prosperity, so these blessings may be continued unto him still, even to the end of his life.

{Peace be both unto thee, and peace be unto thine house} i.e. Let all happiness rest upon yourself and all that belong unto you, and a blessing from God upon all that you have.

V. 7. {And now I have heard that thou hast shearers} i.e. That it is the time of your sheep-shearing, whereat it is the custom to make a feast; which is the occasion of my sending unto you, and making this my suit.

{now thy shepherds which were with us, we hurt them not} i.e. Though it be usual for soldiers and men of war, having power in their hand of doing what they please, to be very vexatious to those that live near them yet it was not so with us; but we carried ourselves peaceably and justly towards your servants, doing no man wrong.

{neither was there ought missing unto them} i.e. They lost nothing by our means of your goods, we taking nothing from them to supply our wants, though they lived near unto us: A thing rare and commendable in military men. But seeing of necessity David and his men must have some relief to live upon, it is likely they fetched their provisions further off, out of the country of the Philistines and other their bordering enemies, as Jephthah did, Judg. 11. 3.

V. 8. {Ask the young men, and they will shew thee} Unto them he refers him, not only, because their testimony might perhaps carry more credit than his speaking in his own cause, but also because they were able to testify that which in modesty he concealed, namely that they were so far off from doing them wrong themselves that they protected them against all injuries which otherwise they should have suffered at the hands of thieves or by the inroads of bordering enemies.

{wherefore let the young men find favour in thine eyes: for we come in a good day} i.e. In the time of mirth and feasting; in which there is much plenty, and when men are bound by the law of charity to contribute to the relief of their brethren who are in want, Deut. 14. 26, 29. and 15. 7. Neh. 8. 10. Est. 9. 19. Thus David, rich in grace and highly in God's favor, is for the present brought so low and into such a poor condition that he is fain to make his humble address to a rich and churlish fool: Eccles. 10. 7.

{give, I pray thee, whatsoever cometh to thine hand} i.e. Which you have in readiness, and are willing to bestow.

{unto thy servants, and to thy son David} i.e. To David's men, who have done you service, and are willing to do so still; and unto David himself, whom you cannot but take notice of by his service which he has done to the commonwealth, and his many victories over God's enemies, whereby he has deserved your love; especially, seeing he carries towards you a son-like affection. By which humble and modest carriage in his suit, interlaced and sweetened with so much love, Nabal's faultiness in his churlish answer is much aggravated, as being contrary to reason, sense and common humanity.

V. 9. {They spake to Nabal according to all those words, and ceased} i.e. They gave him no just offense by their further importunity, and pressing him more than was fit to grant their suit, but only propounded it in this fair manner, and then were silent, expecting this answer.

V. 10. {And Nabal answered David’s servants, and said, Who is David?} So Pharaoh, Exod. 5. 2. Nabal here thinks it not sufficient to deny the suit, unless he also vent his rancor and malice by railing and reproachful speeches. And first he slights David's person, and in way of contempt asks who he is, as though he were a man altogether obscure and not worthy to be taken notice of, whereas indeed he was most famous for his virtues and good parts, his victories over Goliah and the rest of God's enemies, his marriage with the king's daughter, and the high honor and esteem he had been formerly in with all the king's servants, yea, the whole land, court and country. Therefore it was not the ignorance of Nabal's mind, but the malice of his heart, when he saw David in an afflicted and poor condition, and now out of favor with the king, which made him by way of scorn to ask who he was. To which purpose also he adds; and who is the son of Jesse? as not vouchsafing to call him by his own name, and much less the king's son-in-law, but twitting and upbraiding him with his poor parentage.

{There be many servants now a days that break away every man from his master} i.e. That breaking away do run from their masters. A metaphor borrowed from resty horses and refractory cattle, which break their bridles and bands, and run from their owners. And here unto his contempt Nabal adds calumny and reproach, as though David and his followers were no better than rogues and runagates, that had left their callings to live in this idle course of life, seeing not only David himself had thus run from Saul his lord and master, but also had animated many of his followers to follow his example, ch. 22. 2.

V. 11. {Shall I then take my bread and my water} He names water, because it was very scarce in that hot and dry country, Gen. 21. 25. and 26. 15. Or it may be here and in many other places water is put generally for any drink.

V. 12. {So David’s young men turned their way, and went again} Or went their way from Nabal, and returned to David their master.

V. 13. {And David said unto his men, Gird you on every man his sword} David is so incensed and enraged with this inhumane, churlish and contumelious answer of Nabal to his suit, that being out of all patience he breathes nothing but sharp revenge; and he that at other times could with humble meekness bear Saul's persecutions, Shimei's railings, and Absalom's rebellion, here has no power to contain himself from desperate fury: Yea, he that before repressed the rage and violence of others, ch. 24. 6. is now the bellows to blow the coals, and inflame others; for he provokes and causes his followers to join with him.

Now this was not only from hence, because gross ingratitude and reproachful speeches are more intolerable to a generous spirit than blows and wounds inflicted on the body, but especially because God is pleased sometimes to withdraw his grace from his dearest children, and leave them to themselves, that discovering their frailty and weakness they may rely upon him as their only upholder for the time to come, and not rest upon the bruised and broken reed of their own strength. And thus David being here left discovers much inward corruption, and deeply plunges himself into gross and grievous sins. For I. he resolves not only to take private revenge, and so to encroach upon God's royal prerogative, Rom. 12. 19. but to take it in a most unjust manner and measure: for though Nabal's faults were great and odious, yet they were not such as by the law of God deserved death. II. He takes upon him to act a thing of such great consequence very rashly and without any deliberation. III. He binds himself to perpetrate this bloody fact by an oath, drawing hereby God himself, by being a witness, to countenance his horrid slaughter; as if his corruption had not been strong enough had it been left to its own liberty, nor hasty enough to perpetrate mischief, unless it were spurred on by an oath to act it by such a time. IV. Though Nabal only had offended, yet he resolves to destroy with him all his innocent family, wife, children, and servants, even to the very dogs, though they that knew his faults hated them as much as David himself.

V. 14. {But one of the young men told Abigail} i.e. One of Nabal's servants, fearing what mischief would ensue upon his master's churlish answer, and not daring to tell and forewarn him of it by reason of his froward and perverse disposition, addresses himself to his mistress, whom he knew to be virtuous and prudent, that she taking notice of it by his information, might use some good means timely to prevent it.

{to salute our master, and he railed on them} i.e. In way of courtesy to show his kind respects to him; and he, instead of taking it kindly, did abuse both him and them by reproaching and disgracing them; Or, as it is in the Hebrew text, he flew upon them, like a bird of prey, suddenly and secretly.

V. 15. {But the men were very good unto us} To wit, when we lived by them in the wilderness of Paran, and there kept our sheep.

V. 16. {They were a wall unto us both by night and day} i.e. A sure and strong guard to protect and defend us from receiving any hurt or damage either by wild beasts or men, i.e. thieves or enemies.

V. 17. {Now therefore know and consider what thou wilt do} q.d. There is no deferring and demurring with the matter. For David being a man of worth and courage, will never suffer such gross abuse to go unrevenged; yea, rather you may well think he is already fully resolved on it, and will suddenly put his purpose in execution, if you use not presently some good means to prevent it.

{For he is such a son of Belial} See on Deut. 13. 13. and Judg. 19. 22.

{that a man cannot speak unto him} i.e. He is so harsh and churlish, that he has no patience to hear a man speak, though never so reasonably. And that is the cause why I now address myself unto you, and not unto him.

V. 18. {Then Abigail made haste} Knowing the danger her whole family was in would admit no delay, she makes all possible speed to pacify David's wrath with a liberal present; which could not but be accepted in this his great necessity, being joined with a humble and just apology.

V. 19. {Behold, I come after you} Herein she showed her prudence, not entrusting a business of such concernment to her servants, but acting it herself, as being most able to manage it, and most faithful to her own cause.

{but she told not her husband Nabal} Because she knew him to be of such a cross and crooked nature, that he would rather have exposed himself and all his to desperate danger, than have yielded to her enterprise.

V. 20. {As she rode on the ass, she came down by the covert of the hill} i.e. She does not ride on in the common road, lest she might be stopped and hindered in her passage by some occurrent, but makes choice of a covert and secret way under the hollow of a hill, that being not seen, she might not be interrupted in her journey: And David also (as it seems) coming against her, upon the same ground, that he and his company might not be discovered, they met together as soon almost as the one could see the other; God so ordering it by a special and gracious providence for the good of them both.

V. 21. {Now David had said} To wit, when his servants returning from Nabal, had reported unto him his churlish answer. Others think that he now spoke, or again repeated it, in Abigail's hearing.

V. 22. {So and more also do God to the enemies of David} i.e. So, and no otherwise; or, On no other condition do I desire and imprecate God's just judgments upon all other David's enemies, that they being destroyed, he may be delivered from their malice and fury, than I purpose and resolve utterly to root out this Nabal, my malicious enemy, and all that belong unto him. Or, God grant that all the enemies of David may so fare, and no better nor worse, than I intend to do unto this wicked and ungrateful fellow. Concerning this form of imprecation see on Ruth 1. 17.

{any that pisseth against the wall} A proverbial speech used by the Hebrews to signify a total extermination of a house, so as not so much as a dog should escape unkilled. So 1 Kings 14. 10. and 21. 21. and 2 Kings 9. 8. Some think that by this phrase is implied, that he only intended to destroy all the males: But that he extended it to all males and females, it plainly appears v. 34. where he says, that God had kept him back from hurting Abigail herself, by her wise and seasonable counsel.

V. 23. {she hasted, and lighted off the ass, and fell before David on her face, &c.} By this humble deportment she qualified his rage, and moved him patiently to give audience to what she should speak. See on Josh. 15. 18. 2 Kings 4. 27.

V. 24. {Upon me, my lord, upon me, let this iniquity be} i.e. Let me be punished instead of my husband and his family, if I do not both clear my innocency, and also make it appear unto you, that there is great reason why you should forbear to revenge yourself on Nabal, and those that belong unto him, for his folly and wickedness, so that you will vouchsafe to give me the hearing. Or, let me be reputed an offender, and suffer for it, rather than you should destroy our whole family, and thereby make yourself guilty of seeking private and cruel revenge. Thus does she wisely divert David's wrath from her husband, who had justly deserved it, upon herself, who was not only innocent, but even exceeding commendable in David's judgment for virtue, wisdom and humility; knowing him to be so pious and just, that he would rather spare the wicked for the righteous' sake, than punish the innocent for the faulty, according to God's own example, Gen. 18. 25, 26. So the woman of Tekoa, 2 Sam. 14. 9.

V. 25. {Let not my lord, I pray thee, regard this man of Belial} i.e. It is not for your honor to take any great notice of his words and carriage, who is so far below you that he cannot be thought upon without great disparagement; seeing, by contending with him you will in some sort make him your equal, who in respect of your piety and his wickedness is not to be named with you the same day. See Judg. 10. 22.

{even Nabal: for as his name is, so is he; Nabal is his name, and folly is with him} i.e. Seeing he is but a fool and a churl, nothing but foolish words and churlish actions can be expected from him. In which respect you should not lay them much to heart, seeing wise men do not much regard the words of fools. Thus does she descant on her husband's name, and disgrace his person, not because she took any delight in thus speaking, (though it were nothing else saving a known truth) but because she was necessitated to it, and had no other excuse to keep him from utter ruin.

{But I thine handmaid saw not the young men} And was therefore wholly innocent of all that passed. For had I seen them, I should have labored to prevent all this mischief, either by persuading my husband to more wise and sober carriage; or, if I could not prevail with him, by using secretly some means, as I have now done, to give you satisfaction, and avoid your displeasure.

V. 26. {Now therefore, my lord, as the LORD liveth, and as thy soul liveth} See on ch. 20. 3. She confirms her speech by a solemn oath, being about matters of great importance, and needing confirmation; namely, that if David would not seek private revenge, but commend his cause unto God, unto whom vengeance belongs, he would surely revenge his quarrel both upon Nabal and all other his enemies.

{seeing the LORD hath withholden thee from coming to shed blood} i.e. Seeing he has so ordered it by his wise providence, that by my humble mediation and poor present your wrath is appeased, and your hand restrained from shedding blood in your own private quarrel, therefore assuredly he will right you himself, both upon Nabal, and all others that rise against you.

{now let thy enemies, and they that seek evil to my lord, be as Nabal} Or, now shall thy enemies &c. be as Nabal. Otherwise here would be nothing expressed that the oath has reference unto. But being thus read and taken in this sense, then she swears, that if he would leave vengeance to God, and not take it himself, then God would do it for him, and make all David's enemies as Nabal, i.e. as odious for their wickedness as he both to God and man, as impotent and weak to do him any hurt, and as sure to be severely punished by the hand of God, as Nabal shall be, or should have been, if David had done as he intended.

V. 27. {And now this blessing,} (Or, present) {—— let it even be given to the young men} i.e. Though it be so mean that it deserves not the acceptance, nor the personal use of so great a worthy, yet do not reject it; seeing it may be of some use for your servants that follow you. Thus does she in her modesty and humility extenuate her present, though it were of good worth in itself, and of great use, in respect of their present necessity to whom it was given. See on Gen. 33. 11.

V. 28. {I pray thee, forgive the trespass of thine hand-maid} Seeing I took all the blame upon myself, that I might appease your wrath against my husband.

{For the LORD will certainly make my lord a sure house} i.e. Not flitting, as now, from place to place, but fixed and permanent; not for a short time, like Saul's, but durable and perpetual. q.d. You shall have a lasting kingdom; and nothing better becomes a king than clemency and mercy.

{Because my lord fighteth the battles of the LORD} i.e. Which are undertaken by God's appointment, and fought for the defense of his cause and people.

{and evil hath not been found in thee all thy days} i.e. Self-revenge and cruelty especially: Therefore do not now lose the honor of your former innocency and clemency, by staining and defiling your hand with blood.

V. 29. {Yet a man is risen to pursue thee, and to seek thy soul} i.e. Saul, notwithstanding you are innocent, seeks to take away your life; but all in vain, seeing you are safe under God's protection.

{but the soul of my lord shall be bound in the bundle of life with the LORD thy God} i.e. Being very precious and highly esteemed in his sight, he will carefully preserve it, as men use to bind up in bundles things which they much value, that they may not be lost nor taken from them, Psal. 116. 15.

{and the souls of thine enemies, them shall he sling out} i.e. As men use to sling out stones which they value not; to wit, suddenly, swiftly, and afar off, Jer. 10. 18. She seems to foretell the death of Saul and of her husband.

V. 30. {And it shall come to pass, when the LORD shall have done to my lord according to all the good which he hath spoken} This is the conclusion of her suit, grounded on the condition of God's promises made good unto him, and David's enjoying them. q.d. When God has settled you in your kingdom, in all that prosperity which he has promised you.

V. 31. {that this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, &c.} i.e. When you enjoy all your prosperity, you will never have cause to repent that you have followed my counsel, in abstaining from these things from which I have dissuaded you, that is, seeking private revenge, and shedding innocent blood. Whereas on the contrary it would be a corrosive to your conscience and a grief to your heart, which would deprive you of all comfort, and mar all your mirth, if the guilt of these sins should lie upon you.

{then remember thine handmaid} i.e. When you find the benefit of my counsel, do not forget your servant that gave it. But when you come to your kingdom, let me find favor in your eyes, according to that faithfulness and love which I have showed in this my advice; and deal with me as occasion shall serve, and my necessity shall require.

V. 32. {And David said to Abigail} David having heard Abigail's good counsel, was convinced by it, and does not proudly reject it as coming from a woman, but having a meek, humble and tender spirit, embraces it with all thankfulness both to God and her. And with the like modesty and humility he hearkened afterwards to the admonitions and reproofs of Nathan and Gad, when they were sent unto him, 2 Sam. 12. 12, 13. and 24. 13, 14.

{Blessed be the LORD God of Israel} i.e. Who, though he be God of the whole earth, is in a special manner the God of Israel, whom by covenant he has made his own peculiar people, and received under his protection, to be governed by his laws. This God David acknowledges to be the fountain as of all goodness: so of this singular blessing, in sending Abigail to keep him from that great sin of shedding innocent blood.

{which sent thee this day to meet me} i.e. By the good guidance of his all-ruling providence, and the inward motions of his Spirit.

V. 34. {from hurting thee} And your whole family, as in my rage I did rashly swear, v. 22.

V. 35. {So David received at her hand that which she had brought him} And thereby he gave her assurance that his wrath was appeased, he fully satisfied, and she received into grace and favor, seeing men will not receive gifts from enemies upon whom they intend to be revenged.

{see, I have hearkened to thy suit} And therefore will not revenge the wrongs offered unto me by your husband, either upon himself, or any of his family.

{and have accepted thy person} i.e. Received you into grace, and granted all which you have desired. Thus David altered his purpose, though he had ratified it with an oath; and did lawfully break it, because it was unlawfully made: Whereas had he kept it, he should have been guilty of a double sin, first in making it, and then in keeping it. For the end of an oath being to bind us more firmly to that which is good and pleasing unto God, if it fails of this end, it is vain and sinful, being the bond of iniquity, which must be broken, because it ties us to that which God abhors. Notwithstanding, he that makes such an oath as must be broken, ought to repent of his sin, not for breaking it, but for his inconsiderate rashness in making it, as no doubt David did.

V. 36. {He held a feast in his house like the feast of a king} That is, as we use to say, a churl's feast, which seldom comes; but when it does, is full of luxury, gluttony and sinful excess. And herein Nabal showed his wicked disposition, who, though he had nothing to bestow on charitable uses, as the relieving of David and his followers in their necessity, yet had more than enough to waste and consume in riot and superfluity.

{and Nabal’s heart was merry within him, for he was very drunken} This is added to show the wickedness of Nabal's disposition, who, though he were of such a sour, sullen and froward nature that no man might speak to him when he was himself, yet could exceed in mirth in the midst of his cups, and so add madness to his folly, Eccl. 2. 2.

{wherefore she told him nothing less or more} It was in vain to admonish him when he had lost the use of reason; therefore she wisely deferred it till a better opportunity.

V. 37. {in the morning, when the wine was gone out of Nabal} i.e. When he had slept out his drunkenness.

{and his wife had told him of these things} i.e. Having gotten an opportunity, that she might speak to some purpose, for which she had waited till she had found him sober, she laid hold on it, and wisely admonished him, both of his sin, and the desperate danger which thereby he had run himself into, if in the very nick of time she had not prevented it.

{that his heart died within him, and he became as a stone} i.e. He was so astonished and stupefied with the deep apprehension of the danger related to him in a pathetical manner by his wife, that he became as a stone falling into a dead trance, in which he continued, having no time or grace to repent of his sin.

V. 38. {And it came to pass about ten days after, that the LORD smote Nabal, that he died} i.e. The Lord took David's quarrel into his own hand; and because he had forborne to revenge it himself, he now does it for him, and smites Nabal with some plague or sickness, whereof he died.

V. 39. {And when David heard that Nabal was dead, he said, Blessed be the LORD} Not simply rejoicing in Nabal's ruin, Prov. 24. 17, 18. but because it tended to the manifestation and magnifying the glory of God's justice in punishing the wicked, according to Psal. 58. 10, 11. and because he had withheld him from falling into a great and bloody sin revenging his own cause and quarrel; and having taken it into his own hand, had done it himself.

{And David sent and communed with Abigail, to take her to him to wife} i.e. Having observed that she was every way fit for him, in respect not only of piety, prudence and person, but fortune also, as being of great wealth, which his present condition might somewhat cause him to respect, he sends his servants to commune with her about marriage; yet not presently, it is likely, upon Nabal's death, but some convenient time after, the mourning being over, which would best fit their credit and occasions. And he chose rather to send others than go himself, that Abigail might be the more free in her choice, not being overawed with his personal presence, and that he also might come off with less disgrace and discontent, if he should haply receive a repulse.

V. 41. {And she arose, and bowed her self on her face to the earth} i.e. In honor of David, before his commissioners, as representing his person.

{Behold, let thine handmaid be a servant to wash the feet of the servants of my lord} Here she expresses her lowly, sweet and meek spirit by a most humble compliment, wherein she acknowledges herself so far unfit for such an high advancement, that she was unworthy the place of one of the meanest servants of his servants; and that in the basest service, of washing their feet; and she shows not only her humility but also her faith, not looking upon David as a poor fugitive and exile, but as he had God's promise of the crown and had at his appointment by Samuel been anointed king of Israel.

V. 42. {with five damsels of hers that went after her} Heb. at her feet. i.e. Who as her handmaids waited upon her.

V. 43. {Jezreel} A city of Judah, Josh. 15. 56.

V. 44. {But} (Or, For) {Saul had given Michal, David’s wife, to Phalti the son of Laish} He is also called Phaltiel, 2 Sam. 3. 15. This is rendered as a reason why David now took these wives, because Saul had given his wife Michal to another. It is a singular act of injustice in any to take away a man's wife from him against his will, he not having given her a bill of divorce; how much more then for Saul to take his daughter from David: who had a double right unto her, not only by a general edict and promise for killing Goliath, but also by purchase, he having ventured his life to obtain her in a dangerous service; killing two hundred Philistims, and giving their foreskins instead of a dowry. And this act of injustice Saul added to all his other wickedness, not only out of desperate malice to David, but also (as it is likely) out of policy, lest by his alliance he should have the least color to commend his title to the crown, or gain any of his wife's kindred and friends to further his claim, especially if Saul's male issue should be cut off by the sword as it happened afterwards, ch. 31. 2.

{which was of Gallim} A place in the tribe of Benjamin, near unto Gibeah-Saul, Isai. 10. 30.

CHAPTER 26

V. 1. {And the Ziphites} See on ch. 23. 14. Into their coasts David came again, though once before they had sought to betray him, ch. 23. 19. either hoping that he should now find there more safety, because they having experience of God's favor towards him in his former deliverance would not easily again attempt to betray him; or that Saul would not now pursue him, having bound himself to desist from such practices, when he had spared his life, ch. 24. 16, 17. Or because (as some think) this place was more convenient for him, upon his marriage with Abigail, because her goods and possessions adjoined unto it.

{came unto Saul to Gibeah} Having before played the traitors, and fearing that David, if he should come to the crown, would call them to account for it, they use all their endeavors to cut him off for their own indemnity. And seeing that Saul for a while had desisted, and David had lived in quiet, and was lately married, they come of their own accord to betray him the second time.

{Doth not David hide himself in the Hill of Hachilah} i.e. Know for certainty, O king, that he hides himself there, in the very same place where you did before find him, and had surely surprised him, if the coming in of the Philistims had not prevented you.

V. 2. {having three thousand chosen men of Israel with him} i.e. Such as were the most skillful and valiant.

V. 3. {he saw that Saul came after him} i.e. He had some intelligence of it given him by some of his friends.

V. 4. {David therefore sent out spies} i.e. Having some notice of Saul's coming, he sent out scouts to discover the certainty, whether that which was reported were so or no; who brought him word that it was so indeed.

V. 5. {And David arose, and came to the place where Saul had pitched} i.e. He went first thither secretly himself alone, and (as some think) disguised.

{and Abner the son of Ner} Chap. 14. 51. and 17. 55.

{and Saul lay in the trench} Or, midst of his carriages. i.e. Enclosed with the carriages, fearing lest David should in the night make some sudden attempt to surprise his person.

V. 6. {Then answered David} i.e. Said on this occasion:

{to Abimelech the Hittite} i.e. By nation, but now an Israelite by profession, being a proselyte converted to their religion.

{and to Abishai the son of Zeruiah} To wit, David's sister who had three sons, Joab, Abishai, and Asahel, 1 Chr. 2. 16. Who are still mentioned under her name, and not their father's, as chiefly taking their honor from her, being David's sister, and not from her husband, who was of some meaner family, and to us unknown, being nowhere spoken of in the Scripture.

{Who will go down with me to Saul to the camp?} David himself no doubt, was moved by God's Spirit to undertake this dangerous enterprise, as Gideon when he went to the camp of the Midianites, Judg. 7. 11. for the confirmation of his faith and to assure him of God's protection, and that he might have another occasion to convince Saul of his innocency and fidelity. Now that this came of God, it appears by that deep sleep which came upon Saul and the whole army, to secure David from danger. But this not appearing to others, he inquires who had the heart to accompany him, desiring to have some with him both for his comfort, and that they might be witnesses of all that happened.

{And Abishai said, I will go down with thee} David had made the motion both to Abimelech and him; but it seems that Abishai accepted of it alone, and not the other; or rather, David would have no more but one to accompany him, that he might act what he intended with the more secrecy.

V. 7. {came to the people by night} i.e. Entered into Saul's camp through the midst of his army.

V. 8. {Then said Abishai to David, God hath delivered thine enemy into thine hand} Though ch. 24. 4. some of David's followers had in vain provoked him to kill Saul, amongst whom perhaps Abishai was one of the hottest, yet, notwithstanding the repulse then, Abishai here persuades him again unto it, and is very earnest himself might be the executioner, thinking that, whatsoever reason David had to dislike the motion then, he now had great reason to hearken to it, seeing he had found by much experience that Saul's malice was so inveterate and his rage so implacable that there was no hope he would ever be reconciled by any offices of love, or any other means that could be used: And therefore he conceived it would be but a tempting of God, if he should let slip such an opportunity of providing for his own safety, when God so apparently and even miraculously had offered it unto him.

{let me smite him, I pray thee, with the spear} To wit, which sticks in the ground at his bolster.

{and I will not smite him the second time} i.e. I will strike him so surely that I will kill him at one blow, so as there shall not need to give him a second.

V. 9. {who can stretch forth his hand against the LORD’s anointed, and be guiltless} Though David was the Lord's anointed in reversion, yet Saul in possession; and therefore he thought it unlawful for any to remove him, but he alone who had thus called him to this kingly function.

V. 10. {David said furthermore, As the LORD liveth} q.d. I will not hearken to your advice: I will neither smite him, nor suffer him to be smitten, but leave vengeance unto God, to whom only it belongs, Rom. 12. 19. and him also to do with him what he pleases, and when he pleases; but as for myself, I will have no hand in his death.

{the LORD shall smite him} i.e. With some plague or mortal sickness, as he did Nabal.

{or his day shall come to die} To wit, according to the course of nature in his old age, when the principles of life are decayed and spent, Job 7. 1. and 14. 5. & 5. 26.

{or he shall descend into battle, and perish} And this was that way that God was pleased to use, to bring Saul to his death, and David to his kingdom.

V. 11. {Take thou now the spear that is at his bolster} To wit, that I may use it as a token to convince him once again of my fidelity and innocency, seeing it will appear to him and to all men, that I might, if I had been ill-minded towards him, have taken away from him as easily his life as his spear.

{and the cruse of water} Which he might use in those hot countries to quench his thirst in the night, or to wash himself, as he should have occasion.

V. 12. {because a deep sleep from the LORD was fallen upon them} To wit, That David might have an opportunity to clear his innocency, and come and go safely about it. See Gen. 2. 21.

V. 13. {stood on the top of an hill afar off} On an hill, that his voice might be the better heard; and in a good distance from the camp, that after his speech to Saul he might more easily escape by flight, if he were pursued.

V. 14. {And David cried unto the People, and to Abner} i.e. Unto him especially, who being captain-general of the army, had the chief charge lying upon him for to provide the king's safety.

{Answerest thou not, Abner?} It seems that he cried and called often before he could awaken him, because they were in a deep sleep.

{Who art thou that criest unto the king?} i.e. Who cry so loud that the king shall hear, and be disturbed of his rest. Or it may be, Abner not hearing at the first, he might indefinitely cry out, Who is there about the King? and so naming him, Abner might take notice of it.

V. 15. {Art not thou a valiant man? And who is like to thee in Israel?} He ingenuously gives Abner his due praise, that he might not make bitter his spirit, but speaking unto him with this honorable respect might make the better passage for his reproof.

{Wherefore then hast thou not kept thy lord the king} Or, not kept a vigilant watch about him for his safety, that no enemy might approach to hurt him.

{For there came one of the people in to destroy the king thy lord} Or, when there came in one of the people. i.e. Either Abishai, who made that motion v. 8: or he means indefinitely that any one might have come in (for any care they took) to slay the king.

V. 16. {And now see where the Kings spear is} i.e. Take notice of the truth of my words, seeing I have the king's spear and cruse of water here in my hands, which stood at his bedside when he was asleep, that I may not seem to accuse you wrongfully.

V. 17. {Is this thy voice, my son David?} Here again, being convinced of David's innocency, and even in an ecstasy of admiration in the apprehension of his humanity and clemency, Saul acknowledges him for his son, and thereby professes his love and reconciliation. And hence it appears that the hypocrite persecuted David against his conscience, and contrary to his promise and oath, ch. 19. 6. and 24. 20.

V. 19. {If the LORD hath stirred thee up against me, let him accept an offering} Heb. smel. So Gen. 8. 21. To wit, that his anger may be appeased, and he made propitious by sacrifices for sin offered unto him. Now this may either have reference to Saul, thus, That if the Lord for his sins has stirred him up, by the ministry of that evil spirit whom he had sent to enrage him, to persecute David without any just cause, 2 Sam. 24. 1. then it was his best course to reconcile himself unto God by sacrifice, that he might be freed from those frantic fits, and not be hurried on by Satan, as his instrument, in those malicious courses and persecutions. Or if it were for David's sin as well as his that God had done all this, it were fit they should both of them, the one as well as the other, labor to pacify God's just displeasure by oblations, joined with repentance and confession of their sins, and fervent prayer for mercy and forgiveness. Or else it may (in the conceit of others) be referred unto David himself, thus, That if it might appear he had offended, and justly provoked Saul's displeasure against him, he was willing that the law should proceed, and that being justly condemned he might be offered as a sacrifice, even to the death, if he had deserved it, that God's displeasure might be appeased, justice being satisfied.

{But if they be the children of men, cursed be they before the LORD} i.e. If they be court sycophants, or any other malicious enemies, that by their lies and slanders have incensed you against me, I leave them, as cursed creatures, to God's just revenge, who will plead my cause against them. See Gal. 5. 12.

{for they have driven me out this day from abiding in the inheritance of the LORD} i.e. The land of promise, which God above all other places and kingdoms has chosen for his peculiar inheritance, and there placed his tabernacle, ark, and holy ordinance, the visible signs of his presence and protection: From all these by their malice exciting you to pursue and persecute me I am now driven, so as I cannot be present in the tabernacle to worship God, and enjoy those holy privileges, but am forced to wander from place to place. And this is that which most affected David with grief, and went nearer his heart than the loss of house, lands, friends and all other his worldly enjoyments, Psal. 42. 2. and 84. 1, 2.

{saying, Go serve other Gods} i.e. Though not verbally yet really they have done it. As much as in them lies they have compelled me to idolatry, by forcing me, as an exile, to flee into idolatrous countries, and so endanger myself to run into a total apostasy, Psal. 120. 5. See Rom. 14. 15.

V. 20. {Now therefore Let not my blood fall to the earth before the face of the LORD} i.e. Seeing you see my innocency, do not thus pursue me even to the shedding of my guiltless blood. For God is a present witness of all our actions, and as a just judge will severely punish blood causelessly spilt, when from the earth it cries unto him for vengeance. Gen. 4. 10. Others take it as a profession of David's confidence in God: q.d. The Lord who is present and sees mine innocency, will not permit you to shed mine innocent blood, and therefore do not attempt it, seeing it will be in vain. Others take it as a prayer, thus I beseech the Lord, in whose sight I am, that he will not permit you, O king, to shed my blood.

{the king of Israel is come out to seek a flea} See on ch. 24. 14.

V. 21. {because my soul was precious in thine eyes this day} i.e. Because having my life in high esteem, you have spared me when it was in your power to have killed me, and preserved my life, as precious in your sight:

{Behold, I have played the fool, and have erred exceedingly} Seeming to aggravate his sin, he does much extenuate it, imputing it to his folly, which made him do he knew not what, and mistake wrong for right, whereas it was an act of malice, and contrary to his knowledge and conscience; and to his error proceeding from the ignorance of his mind, which caused him unknowingly to go out of the right into a wrong way against his will; whereas it was the envy and hatred of his heart which made him persecute David, though he knew his innocency, only for this cause, because he was the man whom God had chosen to be king in his room.

V. 22. {And David answered and said, Behold the Kings spear} Having taken it from the king only to clear his innocency, when it had served for that use, he makes conscience of retaining it (as before he did of cutting the skirt of his robe) and therefore takes care to return it to the right owner; yet he dared not trust him so far as to go himself to carry it, because he had so often after show of reconciliation returned presently to his old practices, when the evil spirit which was upon him excited him thereunto.

V. 23. {The LORD render unto every man his righteousness and his faithfulness} Or, and the Lord shall render. i.e. Recompense every man according to his works, or the equity or iniquity of his cause, with rewards or punishments; rewarding those for his gracious promise' sake who are righteous and faithful, and so me among the rest, who now and heretofore have approved myself to be one of that number; and punishing those who are faithless and unrighteous, and me among them, if ever I be found to be such an one to you or others. See Psal. 7. 8.

V. 24. {So let my life be much set by in the eyes of the LORD} Who is able to preserve it though you should fail of your promise, and seek again to take it away, as not esteeming it a thing of any value.

V. 25. {Thou shalt both do great things, and also shalt still prevail} To wit, against your and God's enemies. Or, all things shall prosper in your hand according to your own heart; and you shall be crowned with regal dignity maugre the malice of all your enemies.

{So David went on his way} i.e. That he might retire himself to some place of safety; not trusting to Saul, for all his goodly words and fair speeches, having always found him malicious and faithless, as appears ch. 27. 1.

{and Saul returned to his place} i.e. To Gibeah Benjamin of Saul, where he kept his court.

CHAPTER 27

V. 1. {And David said in his heart, I shall now perish one day by the hand of Saul} To wit, if I do not use means to escape the danger, by getting me out of his reach. David here seems to doubt of the goodness of God and the truth of his promises. See Psal. 116. 10.

{there is nothing better for me then that I should speedily escape into the land of the Philistines} Because being professed enemies to Saul, his power could not extend thither. But as they were enemies to Saul, so likewise they were enemies to God and his people; and therefore David could do nothing worse than to fly unto him for protection. Besides, he had former experience what desperate danger he had run himself into by going to them, and what base shifts he was fain to use that he might escape out of it: And yet now he would needs go thither again, trusting in his own carnal wisdom, and hoping by his own policy and providence to be there in safety; because he went not now covertly and secretly, but openly and professedly, making himself known to the king, and it may be contracting with him by his agents before he went, that he might have the public faith for the king's protection and his own safety, in regard that he came now with considerable forces to do him service. But herein David bewrayed his weakness of faith, and his human frailty. He had God's promises of protection, and that he should live and come to be king, maugre the malice of all his enemies; and he had had also much experience of God's providence watching over him and delivering him out of many great and imminent dangers in a marvelous manner, when there appeared little cause of hope; yet now upon less cause apprehending danger, and relying on his own policy, for securing himself, he flees to the Philistims; a course unlawful in itself, and also of evil and dangerous consequence. First, it was expressly forbidden God's people to make any covenants or have any familiar conversation with them: And God before by his prophet had checked David for living with the Moabites, (which yet was more tolerable than to live with the Philistims, who were in the number of those nations which were devoted utterly to be rooted out) and had commanded him to come from among them, ch. 22. 3, 5. Again, David was enjoined by God to return into Judea, in obedience to which command he might be sure of protection; and now not consulting with God by the priest, as his manner was, he leaves this place which God had assigned him and flees to the Philistims. Moreover, having been such a professed enemy to them, and done them so much mischief, slaying their Goliath, slaughtering two hundred of them, and dishonoring the whole nation by circumcising their dead bodies, besides all other his victories, he could have no hope of reconciliation with them or safety amongst them, unless he would now leave his party, the people of God, and turning wholly to them, would be ready to join with them against their enemies, and fight their battles; as afterwards he professes, though feignedly, he was ready to do, ch. 29. 8. Finally, hereby he gave a grievous scandal, both to his friends, in deserting the cause of God, which he was bound to defend and maintain, and leaving them also to the malice of their enemies, whom, as much as in him lay, he was bound to protect; and also to his enemies, who through his sides would take advantage to wound religion, and tax the professors of it as men who would be ready, notwithstanding their goodly shows, for the securing of themselves, to betray the cause of God and his people, and fight under the standard of their enemies for the base pay of earthly advantage. The evil consequents also of David's fleeing to the Philistims were many and dangerous: For hereby he was drawn to lie and dissemble, v. 11; to deny his profession, and to declare himself a friend to the uncircumcised Philistims, and an enemy to God's people. Upon this occasion Ziklag was burned, their wives and children carried captives, and himself in danger to be stoned in a mutiny by his own soldiers. By his absence from Judea the power of Israel was much weakened, a multitude of the best soldiers and greatest worthies in the land resorting unto him at Ziklag, until they grew to such a number that they deserved to be entitled the army of God, that is a great and mighty army, 1 Chr. 12. 1, 22. And this some think was the cause of Saul's overthrow: but it seems to me, that that resort unto David was after Saul's death, seeing they came to him to make him king, 1 Chr. 12. 38. And yet it must be granted that though he had not that great army when the battle of Gilboa was fought, yet the absence of himself and his six hundred valiant men that followed him was a great weakening to the army of Israel. Finally, hereby he exposed himself to the dishonor of ingratitude, and breaking the bonds of civility and humanity, by making himself beholding to them for his protection and provisions for his sustenance whom he must afterwards when he came to be king, fight against as mortal enemies.

V. 2. {And David arose, and he passed over with the six hundred men} Having first, it is likely, by his agents contracted with the king, on conditions agreed upon between them; and so having obtained from him safe conduct and protection for himself and his followers.

{unto Achish the son of Maoch king of Gath} Some think that this was not the same Achish that David was with before, and that he is said to be the son of Maoch to difference him from the other, because it is not likely he would go to him again from whom he had lately escaped with so much danger. But it seems to me, because it was so lately, and he of the same name, that this was the same king; unto whom David went again, but upon other conditions, and in another manner; before, secretly and disguisedly, as a private man; but now openly and professedly, as the captain of six hundred men, with all his company following him, to do the king service, and upon cautions and conditions agreed upon between them.

V. 4. {And it was told Saul——and he sought no more again for him} To wit, because it was both bootless, he being in the land of his enemies and out of his reach, and also (as he hoped) needless, because the Philistims were likely to revenge themselves upon him, being now in their hands, who had done them so many mischiefs, and was likely to do them more, if they did not make use of this opportunity to cut him off. But by this reason which is rendered for Saul's not pursuing David, it is implied, that notwithstanding their late reconciliation he would again have persecuted him, if he had continued in the land.

V. 5. {And David said to Achish——Let them give me a place in some town.} i.e. Let some of your officers by your command design some place fitting for me and my followers to dwell in.

{for why should thy servant dwell in the royal city with thee?} David in his prudence makes modesty and humility the ground of his suit, though he had other ends and aims in it; as, 1. That his followers might not be corrupted with the vices, especially the idolatry, exercised in the royal city. 2. That they might have the free exercise of God's pure worship, which would have been offensive to the idolatrous inhabitants. 3. That being absent, he might not so easily be drawn in to join with them in their wars against God's people. 4. That wanting other means to maintain his followers, he might more unknown and unsuspected make inroads into the bordering countries, and live upon their spoil who were by God devoted to destruction.

V. 6. {Achish gave him Ziklag that day} This city by God's donation did belong to the tribe of Judah, Josh. 15. 31. but was possessed till now by the Philistims.

{wherefore Ziklag pertaineth to the Kings of Judah to this day} Not only by right of inheritance from God, but also by the king's free gift. Now this was so ordered by God's providence, that David might have a fit place not only for present habitation for himself and his followers, but also for raising and forming a great army, all those having hereby opportunity to resort unto him who favored his cause, and desired to advance him to the kingdom, 1 Chr. 12. 1. 22.

V. 7. {And the time that David dwelt in the country of the Philistines was a full year and four months} Heb. a year of dayes (or, dayes) and four moneths. Some would have it that he was there but four months and certain days: But because days is put before months, as the greater time uses to be before the lesser, and because days is put for a year of days, and a sacrifice of dayes for a yearly sacrifice, ch. 1. 21. and because Achish says that he had had long experience of David's fidelity, ch. 29. 3. which cannot be limited to a few months, and all the things done in the time of his residing among the Philistines cannot be reasonably thought to have been done in so short a space; therefore I conceive we have the time rightly expressed in our translation.

V. 8. {invaded the Geshurites, and the Gezrites} These were some relics of the Canaanites, whom God appointed to be destroyed; but at the coming of the Israelites they left their places in Gilead and the tribe of Ephraim, and went to the Amalekites, Josh. 12. 5. and 16. 3.

{and the Amalekites} These Saul was commanded to root out, ch. 15. 1, 2. but he left some alive, which David now destroyed. See on ch. 15. 7, 8.

{For those nations} i.e. The Geshurites and the Gezrites and the Amalekites.

{were the inhabitants of the land} i.e. Of Canaan, on both sides Jordan.

{as thou goest to Shur} i.e. The entrance of the wilderness to Shur towards Egypt.

V. 9. {And David smote the land} To wit, the inhabitants of that country, that is, the Amalekites, which were to be destroyed by God's command, ch. 15. 3. Exod. 17. 14.

{and left neither man nor woman alive} Both because he knew that God had devoted them to destruction, and also because none should carry tidings to Achish, who would have been offended, if he had heard that these nations, who were his confederates and it may be also his tributaries, were destroyed by David, v. 11.

V. 10. {And Achish said, whether have ye made a rode to day?} Or, Did not you make a rode to day?

{And David said against the South of Judah, &c.} Hereby is not meant either that he invaded many countries in one day, but one at one time, and another at another time, according as Achish several days did ask him the same question; Or that he invaded the land of Judah at all, and these other places, as he would have Achish understand him, but only those countries that bordered upon them, that is, the Amalekites, Geshurites, and Gezrites. Now herein David, to avoid Achish his displeasure, and secure himself from danger, tells many premeditated lies, and deludes the king with equivocations. Divers expositors, though they do not wholly acquit him, but say he did not use that plainness in his answer which became such an holy and good man, yet think he did not at all tell a direct lie, because his speech being ambiguous, he understood it right of the nations that dwelt on the south of Judah, and not of Judah itself; though his desire was that Achish should understand him otherwise, and contrary to the truth. But the end of questions is to be resolved in the truth of things demanded, in a plain sense; and not to be deluded by ambiguous answers; therefore if a man speak in one sense and would be understood in another, and accordingly speak the truth with a purpose to delude and deceive, it is no better than a lie in that sense wherein he is and would be understood: yea, in this respect worse, because it is joined with more crafty guile and subtle deceit. And therefore, though I will not contend about words, nor oppose them that say David's answer was no direct lie, yet sure I am it was a fraudulent equivocation, which is no less sinful, or contrary to direct and plain truth, than a lie is. But with these ambiguous speeches Achish was easily deceived, because he had a good opinion of David's truth and integrity; and also because he desired it should be so as he said; for we are the more apt to believe those things we desire, though they be false, because, for the time whilst we believe them, they bring as much delight and content as if they were true.

{the Jerahmeelites} The inhabitants of a region in Judah, which the posterity of Jerahmeel the firstborn of Hezron inhabited, 1 Chr. 2. 9, 25.

{the Kenites} These were of the posterity of Jethro. See on Judg. 1. 16. and 1 Sam. 15. 6.

V. 11. {And David saved neither man nor woman alive, to bring tidings to Gath} Gath was a good distance from Ziklag and those spoiled countries that were scattered and solitary; in which respect their ruin and desolation was more easily concealed. Yet for all this it must needs be confessed a great wonder, that such a slaughter of men and women in no greater distance of places should so long time be concealed, and that there was a special hand of God so disposing of it, that David might be preserved from those dangers and evils which would have befallen him if it had been discovered.

{saying, Lest they should tell of us} i.e. Thus thinking with himself.

V. 12. {And Achish believed David} Heb. believed in David. i.e. Not only gave credit to his words, but also reposed trust in him. So Exod. 14. 31.

{he hath made his people utterly to abhor him} Heb. to stink. Or, to abhor him as a thing stinking and odious, Gen. 34. 30.

{therefore he shall be my servant for ever} i.e. Seeing he can never have any hope of being reconciled to his people, he will never leave me to go to them, but will remain still with me, to do me service as long as he lives.

CHAPTER 28

V. 1. {The Philistines gathered their armies together to fight against Israel} i.e. Not only Achish king of Gath, but with him all the other four princes of the Philistims; See ch. 6. 17. Now this came to pass by God's special providence, that Saul, whose sin was now come to its full measure, might be cut off with all his wicked followers, and so a way made for bringing David to the kingdom; though it may be the Philistines were encouraged to undertake this war by Saul's ill government and the distractions that followed thereupon in the kingdom of Israel.

{Know thou assuredly, that thou shalt go out with me to battle} He thus resolves out of the greater confidence he had in David's valor and fidelity, whom he supposed he had made sure unto him by his benefits conferred on him.

V. 2. {And David said to Achish, Surely thou shalt know what thy servant can do} Here again David through human frailty equivocates, because he would not displease Achish by a refusal, or the discovery of his irresolution to do him service. By this doubtful speech it appears he meant nothing less than to fight for God's enemies against his people, howsoever he desires that Achish should so understand him. Neither can we reasonably think that David intended that Achish should experimentally know what he was able to do in fighting against him, who in his great extremity had entertained him and his followers with so much humanity and love; seeing this would have branded him, with base ingratitude and treachery: But being resolved to do nothing either for him or against him, he speaks thus ambiguously; because not knowing by what means he might avoid doing either the one or the other, as a man unresolved he depends upon God, and no doubt earnestly prayed unto him, to find out some way for him to come out of this labyrinth. And he was accordingly heard, by being cashiered out of the Philistims' army, through the princes' mislike of his going with them to battle.

{And Achish said to David, Therefore will I make thee keeper of my head for ever} Being deluded with David's ambiguous answer, and understanding thereby that he would give him his faithful assistance, he promises chiefly to rely upon him for his safety, and to prefer him to the office of being captain of his lifeguard, as long as they both lived; an high advancement, no doubt, for the king of Israel to be made chief captain to the petty king of Gath, and a gross idolater.

V. 3. {Now Samuel was dead, and all Israel lamented him} This was related ch. 25. 1. but is here again repeated; to make way unto the following story of Saul's going to the witch. For Samuel being dead, he could not resort unto him for counsel in his great extremity; and he was now quite forsaken of God, and utterly destitute of all means to advise him what to do: therefore he could think of no other way, but by the help of witches and wizards to raise up Samuel from the dead, that he might confer with him; seeing he thought he would most pity his case, and be most able and ready to give him advice, whom he had always found so faithful unto him. Thus this hypocrite is driven to seek and sue unto Samuel after his death, whose counsel he had neglected all his lifetime.

{and Saul had put away those that had familiar spirits, and the wizards out of the land} This is brought in as a difficulty that crossed Saul's desire. He knew not how to resort to any witches for his purpose, because he had rooted them all out of the land. This he had done, not with an upright and true heart out of zeal to God's glory, or obedience to his commandments, or hatred of their sin; but that, like an hypocrite, he might make show of zeal and love to religion, and so raise up an high opinion of himself in the minds of the people. For otherwise, if he had done it in hatred to their sin, he would not now seek unto them, as he does, against the light of his knowledge and the testimony and conviction of his conscience.

V. 4. {in Shunem} A city in the borders of Issachar, Josh. 19. 18. where Elisha was harbored, 2 King. 4. 8, 10. and where Abishag David's virgin-wife and nurse was born, 1 King. 1. 3.

{And Saul gathered all Israel together} i.e. An army out of all the tribes of Israel.

{and they pitched in Gilboa} A mountainous place on the south limits of the tribe of Issachar, near Jezreel, where Saul and his sons were slain in battle, ch. 31. 1. and 2 Sam. 1. 21.

V. 5. {And when Saul saw the host of the Philistines, he was afraid} Out of guilt of conscience thinking the time of his cutting off was now come.

V. 6. {And when Saul enquired of the LORD, the LORD answered him not} i.e. By such means as were at hand: Which is rendered as a cause why Saul desired to resort to a witch.

{nor by Urim} Abiathar the priest, to avoid Saul's cruel rage and save his life, was fled to David, carrying the ephod and breastplate with him, ch. 23. 6. and 30. 7. So Saul could not inquire by Urim, which was in the breastplate; yet it is here inserted among the rest, to show that he was utterly forsaken of God, who either had deprived him of the means of inquiry, or would not answer him in those he had. This was a sign of God's extreme anger. See ch. 14. 37. Lam. 2. 9.

{nor by Prophets} i.e. By no means, ordinary or extraordinary, Num. 27. 21. And the reason is, because his inquiry was out of base fear, and not out of faith: for then he would have been constant in it, waiting upon God in the use of lawful means, and not have run after witches, as a man desperately resolved to seek help of the devil, if in his own limited time God would not answer him. Such faithless inquiring was no better than nothing; and therefore it is said 1 Chr. 10. 14. he enquired not of the Lord, because he left the Lord, and inquired of one that had a familiar spirit; and for this the Lord slew him.

V. 7. {Seek me a woman that hath a familiar spirit} Heb. A Pythonisse, or a dame of a familiar spirit. So familiar spirits call witches their dames unto this day. Such an one was that divining maid mentioned Act. 16. 16. For this service the devil makes choice of women more frequently than of men, as being the weaker sex, and more apt to be abused and deluded. Such a woman Saul commands his servants to seek out, that he might go and inquire of her. Like an impious wretch, when he had no hope in heaven, rather than he would fail of his purpose, he went to hell for help; herein going against not only God's express commandment, Deut. 18. 11. but his own conscience and practice also, who had before deservedly destroyed witches. See on Isa. 8. 19.

{there is a woman that hath a familiar spirit at Endor} A town in the tribe of Manasseh, on this side Jordan, Josh. 17. 11. Here many of Sisera's fleeing soldiers perished, Psal. 83. 10. And here this witch lurked, as no doubt divers others did in other places, notwithstanding that Saul had endeavored to root them all out.

V. 8. {And Saul disguised himself, and put on other raiment} Both that the witch might not know him, seeing it was likely that if she knew him to be Saul, who had destroyed so many of her consorts, she would hide her devilish art, and deny his request, for fear of death; and also because he would not have any other discover him, lest they should take notice of his gross hypocrisy and impiety, in resorting now unto witches for counsel and comfort, who had lately persecuted them even to the death.

{and bring him me up whom I shall name unto thee} i.e. Raise him from the dead, and bring him up out of the ground and grave.

V. 9. {Wherefore then layest thou a snare for my life, to cause me to die?} i.e. Why do you expose me to the danger of death by the hand of Saul for exercising these inhibited arts? Here the woman, though unknowingly, convinces Saul's conscience of a grievous sin, in seeking to have his purpose by such diabolical means as he himself had, formerly condemned and punished.

V. 10. {And sware to her by the LORD} Impiously abusing God's holy name, in swearing that he would sin against him by transgressing his law which commanded that witches and sorcerers should be put to death, Exod. 22. 18. Deut. 18. 10. and to this end that he might encourage her to wickedness.

{there shall no punishment happen unto thee for this thing} i.e. By my discovery, and making it known.

V. 11. {And he said, Bring me up Samuel} Though Saul rejected him and his counsel in his lifetime, and would not be advised by him, yet, being now in straits, none but he will serve his turn;

V. 12. {And when the woman saw Samuel, she cried with a loud voice} The spirit having discovered to her that it was Saul, and she suspecting he had laid this train to circumvent her and take away her life, cries out for fear. Now this was not the true Samuel whom the witch raised up, but a wicked spirit in his shape, personating and acting his part, as if it had been Samuel himself; as may appear by these reasons. I. Because there is none but an infinite power, which is peculiar unto God, that can raise the dead to life again. And this he communicates sometimes unto his saints and servants, that they may confirm the truth by miracles, as he did to Elijah, Elisha, Peter, Paul, and Christ himself; but never to the devil, to countenance lies, and his diabolical acts. II. They that die in the Lord, are under his protection, and their souls out of Satan's reach, in heaven; without which the body can act nothing; yea the body itself is designed to the grave, as a repository and place of rest, whence it cannot be raised to life again until the day of the general resurrection. And as the devil had no power to bring Samuel: so it is not probable that the Lord did send him. For if he refused to answer Saul in an ordinary way, by dreams, Urim, and prophets, it is very unlikely that he would do it in an extraordinary and miraculous way, by raising the prophet Samuel from the dead; seeing this course is disclaimed by Abraham, in his speech to the rich glutton, Luke 16. 31. Neither would Samuel have said to Saul, Why hast thou disquieted me? and ascribed his coming to the power of the witch's charms. III. His appearing in a mantle does make it manifest that it was only a representative show, and not a real truth, seeing he had no mantle to bring with him from the place of the dead but it was only a garment of the devil's making, and by him put on, that he might more speciously act his part. But against this two things are objected: First, that in the story he is divers times called Samuel, and therefore was so indeed. To which I answer, that the wicked spirit personating Samuel, has also his name fitly given him as a player acting the part of a king, and representing his person, is also called by his name. Secondly it is objected, that he foretold things to come which accordingly came to pass; and future contingents are not within the compass of the devil's cognizance, seeing they are wholly at God's disposing. To this I answer, I. That Satan in some cases and at some times can foretell things to come, as being a great naturalist, and able to dive into the hidden causes and deep secrets of nature, and so accordingly to frame his predictions, which seem wonderful and supernatural unto us, who are unable to dive into those unknown mysteries. II. Being acquainted with the causes of things, natural, moral, political, from these premises he is able to deduce such consequences as in all probability will follow, if God be not pleased to interrupt the series and chain of causes, as he sometimes does. And then in such a case, that his predictions may seem true, whatsoever happens, he delivers them in such ambiguous, equivocal and doubtful speeches, that they may be understood either in this or that sense, though they be diverse, yea even contrary to one another. God sometimes uses Satan as an instrument to execute his judgments, as in the case of Job, and the four hundred false prophets deluded by him 1 Kings 22. 22. and then it is easy for him to foretell those things which belong to the execution of God's commands. IV. God may reveal things future and contingent unto Satan, and so he may discover them to witches and sorcerers before they come to pass, to encourage and harden both their hearts in their diabolical practices, and others also that resort unto them. V. The devil might very probably foretell Saul's approaching ruin, by comparing one thing with another; as his rejection by God, and David's election and anointing to be king, Saul's heinous and raging sins against God and his servants, the measure whereof now seems to be full; the great preparations of the Philistims, joined with much confidence and courage, compared with Saul's diffidence in God and the fear and fainting of his heart, who had formerly been courageous and full of valor.

V. 13. {And the king said, Be not afraid} To wit, that you shall sustain any hurt or danger by my presence, seeing I have not set you on work to this end, but only to be satisfied in my demands.

{For what sawest thou?} Hereby is implied that Saul was not by at the first while the witch exercised her charms and spells to raise the spirit; which witches use to do secretly by themselves, that their diabolical arts may not be discovered: For if Saul had been present at his first raising and appearing, he should not have needed to have asked this question, being an eyewitness of all himself.

{And the woman said unto Saul, I saw Gods ascending out of the earth} Like an heathen she speaks in the plural number, gods, though she saw but one. So Exod. 32. 4. And she calls him a god; either because he appeared in the habit of a judge or supreme magistrate, as he formerly had been; who are called gods, Psal. 82. 1, 6. Or rather because he appeared as a glorious and divine person, like unto God, and with such majesty and brightness as did disanimate and astonish her: For the devil can transform himself into an angel of light, 2 Cor. 11. 14. Or else her meaning is to denote an excellent person: for so the word Elohim, though of the plural number, does sometimes signify.

V. 14. {covered with a mantle} A garment used by Samuel and other of the prophets, ch. 15. 27. 2 Kings 2. 8, 13.

{And Saul perceived that it was Samuel} i.e. Both by the witch's description, and presently by his own sight, he knew him to be Samuel; though it were not the true Samuel himself, but the devil in his likeness. For soon after she had raised him by her devilish spells, she calls Saul himself to see and talk with him; which was the cause of his coming: and she going out, leaves them to themselves to debate together of their secrets, as thinking it no manners to pry into them, as appears, v. 21.

{and he stooped with his face to the ground, and bowed himself} Being deluded by the devil, he does him this honor instead of Samuel. Thus he who in his prosperity neglected Samuel, now, in the straits of trouble adores him as his superior.

V. 15. {Why hast thou disquieted me, to bring me up?} It was neither in the witch's nor devil's power to raise up Samuel. But God permits the devil to delude those to their perdition, that believe him, and put their trust in diabolical arts.

{that thou mayest make known unto me what I shall do} i.e. What is best to be done by me, that am in such a distressed condition.

V. 16. {Wherefore then dost thou ask of me, seeing the LORD is departed from thee} As the devil counterfeited Samuel's person and habit, so did he also his words and speeches, in all his conference with Saul. q.d. Why do you seek to me for counsel, seeing I can do you no favor, being God's enemy?

V. 17. {And the LORD hath done to him} i.e. To David. According to his promise. By rejecting and bringing you to ruin he has made way for him to come to the kingdom. Others read it thus, The Lord hath done for himself; i.e. has disposed his counsels to his own ends, as he spoke by Samuel, ch. 15. 27, 28.

{For the LORD hath rent the kingdom out of thine hand} Some say the phrase of renting is used, because the whole kingdom was not taken at once from Saul's posterity, but part of it for a time was held by Ishbosheth, one of his sons; as it is said of Solomon's kingdom in like case, 1 Kings 11. 31.

V. 18. {Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek} Saul had committed many other heinous sins, for which he deserved to be dethroned, as his murdering of the Lord's priests, and persecuting the Lord's priests, and persecuting David, being innocent, against his knowledge and conscience. But the devil names this sin only, because upon commission thereof the sentence of rejection was denounced, ch. 15. 28. Here observe the devil's method in dealing with his vassals; First he tempts them to sin under the notion of a good deed or work of mercy, and when he has drawn them to commit it, he presses it upon their consciences, especially in the day of their calamity, as horrible and heinous, that he may bring them to despair.

V. 19. {And to morrow shalt thou and thy sons be with me} Hereby is not meant either heaven or hell, but the state of the dead, to wit that they all should be dead, as he was. So 2 Sam. 12. 13. Now whereas he tells him that he should to morrow be with him in this state of death, he speaks ambiguously, and might be understood either of the next day following, or indefinitely of some other time near approaching. For so to morrow is often taken, as Exod. 13. 14. and Matt. 6. 34. And so in this place it is to be understood. For it was not the next day that Saul and his sons were slain, in which the Philistims were but preparing for the battle, and sent away David from amongst them, ch. 29. but, as it seems, a day or two after. And using the same ambiguity he also says that Saul and his sons should be with him; which, whether understood of Samuel or Satan, heaven or hell, could not be true of them all without distinction.

V. 20. {Then Saul fell straightway all along on the earth} i.e. Being frighted with this dreadful news, his vital spirits so failed him that he fell into a deadly trance.

{for he had eaten no bread all the day} i.e. His fright accompanied with fasting did, both working together, bring him to this fainting and deadly swoon. And the cause of this his fasting, as some think, was, that coming to inquire of a witch, he might thus prepare himself to receive her answers, the devil imitating God as his ape, who will be sought unto by fasting and prayer.

V. 21. {And the woman came unto Saul} Namely after their conference being ended, the counterfeit Samuel was departed from him. Whereby is implied that, while it continued, she had absented herself from them.

{and I have put my life in mine hand} i.e. I have exposed it to extreme danger to satisfy your desire, if you should be pleased to deal with me as you have formerly done with others of my condition. See on Judg. 12. 3.

V. 22. {let me set a morsel of bread before thee} i.e. Make some poor provision, as I am able, for your comfort and refreshing in this your faintness and disconsolate condition.

V. 24. {And the woman had a fat calf in the house, and she hasted and killed it} For this Josephus much commends her, as having herein done a noble act of humanity, and that to Saul, who had destroyed all he could find of her profession; and when also he was in that dejected and desperate condition, and never likely to make any recompense for her cost and kindness. But others think it was an act of self-love, in which she only respected her own safety; and fearing that if he died in her house, she should be called to account for his death, as having some hand in it by way of revenge, because he had slain so many of her consorts, she used the best means she could to comfort and strengthen him, that he might depart safe out of her hands.

CHAPTER 29

V. 1. {Now the Philistines gathered together all their armies to Aphek} There were divers cities of this name in Canaan; one in Judah, Josh. 15. 53. where the Israelites were defeated, and Eli's sons slain, ch. 4. 1. and where Benhadad was overthrown, 1 Kings 20. 26. another in Asher, Josh. 19. 30. Judg. 1. 31. and this in Issachar, near Gilboa, by the great field Megiddo, Josh. 19. 18. Before, ch. 28. 4. the Philistims are said to have pitched in Shunem, and the Israelites in Gilboa, and now the one in Aphek, and the other in Jezreel; not because they had changed the place of their encamping; but those places being very near one another, and their camps overspreading both alike, they are said promiscuously to have pitched sometimes in the one, and sometimes in the other place.

{in Jezreel} Near unto mount Gilboa, where the battle was fought Josh. 19. 18.

V. 2. {And the lords of the Philistines passed on by hundreds} i.e. They came to take a view of their armies, as they were divided into hundreds and thousands, before they were to lead them out to battle.

{But David and his men passed on in the rereward with Achish} Who, though he were but one of the five kings or lords of the Philistims, yet it seems was chosen general in this expedition; and having chosen David and his followers to be his lifeguard, he placed them in the rearward of the battle, together with himself, as reposing most trust in them, especially David, whom he had said he would make keeper of his head for ever, ch. 28. 2.

V. 3. {the Princes of the Philistines} i.e. The other lords of their chief cities, who had associated themselves with Achish in this war.

{What do these Hebrews here?} So they call them in contempt and despite, as being their mortal enemies. q.d. Their room were much better than their company, seeing they are likely to do us more hurt than good.

{Is not this David the servant of Saul?} i.e. A man greatly renowned amongst his people for wisdom and fortitude, and therefore able to do us special service, being now fallen to our party.

{which hath been with me these days, or years} i.e. As there is no doubt to be made of his abilities, so there is no reason to question his faithfulness, seeing I have had good experience thereof many days, or I may rather say years, he having now dwelt among us a whole year and four months, ch. 27. 7.

{and I have found no fault in him} An high commendation. He was a man not only adorned with many virtues, but those also not blemished with any fault.

{since he fell unto me} i.e. Since he left his master's service, being much wronged by him, and came unto me for protection. And though it cannot be denied but that by reason of his valor and prudence he did us much mischief while he was our enemy, yet we shall now thereby receive the more benefit, he being become our friend, and having left his former interest.

V. 4. {And the Princes of the Philistines were wroth with him} Because they thought Achish was much deluded upon slight and weak grounds, and by his error would greatly endanger the whole army.

{Make this fellow return——to his place which thou hast appointed him} i.e. To Ziklag, which you have given him, though he be a fellow (howsoever high in your esteem, yet) unworthy of it, being at the best but a reconciled enemy, and as yet unknown to us how he will prove.

{Lest in the battle he be an adversary to us} i.e. Turn from our side to help our enemies, as others of his nation have served us in former times to our great hurt and prejudice, ch. 14. 21.

{For wherewith should he reconcile himself to his master? should it not be with the heads of these men?} i.e. By betraying the lives of this whole army into Saul's hands. q.d. It cannot be but that it much discontents him to lose all the comforts of his native country, and to live as an exile in a strange nation: yet thus he must do, unless he be reconciled to the king his master. And what more likely means of bringing that to pass, than by a service of so high a nature as this, to make him victorious over his enemies?

V. 5. {Is not this David, of whom they sang one to another?} i.e. As he is a man likely to betray us in respect of his own interest: so is he a most dangerous man in respect of his great abilities to effect it, being so much renowned for valor and military prudence, ch. 18. 7. and 21. 11.

V. 6. {Surely as the LORD liveth} He swears by the true God Jehovah, though he were an idolater, either because he had learned so to do of David, or because, swearing by his God, he should the rather believe him.

{thou hast been upright} i.e. Approved yourself to me as a faithful servant: and all your dealings, since you came into the army, I approve as just and good. Num. 27. 17.

{Nevertheless the lords favour thee not} Heb. thou art not good in the eyes of the Lords. He qualifies their hard and harsh censures and suspicions with fair terms, that he might not too much grieve David, nor incense and raise up his spirit against them.

V. 7. {that thou displease not the lords of the Philistines} Heb. do not evil in the eyes of the lords. i.e. In this follow my directions: For though your actions may be good in themselves, yet if they seem evil to them, they will displease them, which would not be safe for you seeing you are now in their power.

V. 8. {And David said unto Achish, But what have I done?——that I may not go fight against the enemies of my lord the king?} Here David bewrays his great frailty, in using this deep dissimulation to please the king: For he had not the least desire to fight in the quarrel of the idolatrous and uncircumcised Philistims against God's people; and no doubt he had earnestly prayed unto God to give him some means whereby he might prevent it without running into extreme danger; and now that God had heard his prayer, and found out a way for him above the reach of human reason, he makes show of great willingness to decline it, and of much discontent because he was put off from doing the king service.

V. 9. {Thou art good in my sight, as an Angel of God} i.e. A man of such excellencies in mine eyes that you seem, as an angel, to be sent from heaven. Which phrase he had either learned from David, or had it from the Hebrews, who were a neighbor nation, or from some relics of the light of nature, which still remain even among heathen idolaters.

V. 10. {And as soon as ye be up early in the morning, and have light, depart} This advice he gives him, to make all haste to get away, lest the lords of the Philistims should be incensed by his stay, and so either fall upon him and his followers in the camp, or lay secret ambushes to entrap him in his return. But God by his secret hand of providence so disposed of it, both that he might not by staying among them be drawn into the battle to fight, either against God's people contrary to his conscience and faith, or against Achish and his people, and so brand his name with infamy, for his perfidiousness and ungrateful inhumanity, having been so much engaged unto him for his courteous entertainment, and also that he might by his speedy return come seasonably to recover his captives and the spoils of Ziklag out of the hands of the Amalekites; who had carried them away.

V. 11. {to return into the land of the Philistines} i.e. Ziklag, which lay in the confines of the Philistims' country. And the army of the Philistims marched on to Jezreel to give battle to Saul and the army of Israel.

CHAPTER 30

V. 1. {When David and his men were come to Ziklag on the third day} To wit, after they had departed from the Philistims' camp.

{the Amalekites had invaded the South and Ziklag} i.e. Part of the Philistims' country, and part of Judah, which lay on the south, as the Egyptian expounded it, v. 14.

{and smitten Ziklag, and burnt it with fire} i.e. Slain the men and burnt the city. These Amalekites were either the remainder of Saul's sword in former times, and David of late, or else some others of that nation that inhabited some remote corner of the land, who taking the opportunity of David's absence in the Philistims' country revenged themselves on him, by foraging his tribe of Judah, burning Ziklag, which belonged unto him, slaying the men which he had there left behind him, and carrying the women and children away captive, to make them slaves, because he had invaded and spoiled their country, ch. 27. 8, 9. This was their aim: but God by his providence disposed of it for other ends. David out of diffidence and distrust in God's promises and protection had fled out of Judah, where God had appointed him to abide, ch. 22. 5. into the land of the uncircumcised Philistims, hoping there to find more safety than in that place which God had assigned him; and that out of his own policy, never consulting with God about it. And to strengthen this tottering hope, when it was ready to faint and fail, he had basely shifted and shuffled for himself, telling many untruths, and using gross dissimulation, counterfeiting himself to be a friend to God's enemies; and an enemy to his friends, and all to please the heathen king in whose protection he put his confidence. Now God made use of this action of the Amalekites and their sacking of Ziklag to bring David to the sight of his sins, and to teach him for the future, to make God his refuge. Again, God hereby tried and exercised his faith, bringing him into such straits and dangers as no human wisdom could teach him how to evade. Further, he made way for David to obtain a glorious victory over God's enemies, which might raise his fame, and make him be held in high honor and esteem among his own nation; while they admired his valor, and tasted of the fruits of his victory which he sent among them: whereby he knit their hearts unto him, when he had most need of their assistance for obtaining the kingdom. And finally hereby a way was laid open for the ruin of the remainder of the Amalekites, that cursed nation, which God had devoted to destruction.

V. 2. {And had taken the women captives——they slew not any, either great or small} They spared not these out of any love or pity, seeing they were always most malicious to God's people, and now of late extremely exasperated by that sharp execution of David's, putting all of theirs to the sword he could meet with, men, women and children. No doubt they would have rendered like for like unto David's people, now fallen into their hands, and have revenged themselves with all rigor, if they had been left to their own rage. But God inclined their hearts thus to spare them, that David might rescue and recover them. And perhaps they did it out of a covetous desire, to make most gain and advantage to themselves, either by keeping or selling them for slaves, or receiving from David and his company round sums for their ransom.

V. 4. {Then David and the people that were with him lift up their voice and wept} They did not stoically slight this heavy judgment, but laid it sadly to heart. And their hearts being overburdened with sorrow both for their great loss and their sins the cause of it, sought to ease themselves by the passages of the eyes, and sent forth an abundant shower of tears, which are called the blood of the soul.

V. 5. {And David’s two wives were taken captives} This is specially added to show, that besides his grief for the common calamity, and the danger he was in by reason of his people's high discontent, David had cause enough to grieve for his own particular loss.

V. 6. {And David was greatly distressed} He was driven by Saul's rage from his own home, and lived as an exile in an heathenish country: And having had a short time of breathing by dwelling at Ziklag, now that also is taken from him; and the place of his habitation being burnt, he knows not whither to flee for comfort. Not to his own country; for then Saul pursues and persecutes him: Not back to the Philistims; for they having jealous and hard thoughts of him, had lately packed him away with dishonor and disgrace. The Amalekites his malicious enemies were become owners of his beloved wives, and had a strong army to hold their possessions. And his friends and followers, from whom alone he could expect comfort, are vehemently incensed against him.

{for the people spake of stoning him} They now looked upon him as the chief cause of all their loss and misery; partly because he had enraged the Amalekites by invading their country and slaughtering their people; and, partly because having thus provoked them to revenge, he had improvidently left the city naked to their malice, and drawn out all his forces, which should have defended it, to be employed in assisting the Philistims in an unnecessary, yea, pernicious war against God's people. But they entertained these thoughts of stoning David, not so much out of any ground of reason, as because they were wholly transported with passion, having their hearts embittered with grief for the loss of their wives and children. See Exod. 17. 4. John 8. 59.

{But David encouraged himself in the LORD his God} Him, being Lord in general of heaven and earth, and all creatures contained in them, he had by faith made his own in a peculiar manner; like the spouse, Cant. 6. 3. I am my beloveds, and my beloved is mine; and the apostle, Rom. 1. 8. Gal. 2. 20. And in him he encouraged himself when all other comforts forsook him; like Habakkuk, who resolves, that though all other means failed, yet he would rejoyce in the Lord, and joy in the God of his salvation, Hab. 3. 17, 18. And he strengthened his faith in this great temptation, both by remembering God's former promises of protection in difficulties, of which he had had often experience, and of bringing him to the kingdom; and also by comforting himself with future hopes, and among the rest, that he should by God's assistance recover all these losses, and be avenged on his enemies. And in this hope he called for the ephod, that he might consult with God.

V. 7. {I pray thee bring me hither the ephod} i.e. Go fetch the ephod, and put it on, that you may inquire for me by Urim what is to be done in this distress. So ch. 23. 9. Num. 27. 21. Exod. 28. 30. This David divers times had neglected to do upon weighty occasions, as, before he fled out of Judea into the land of the Philistims, when he invaded the Amalekites and Geshurites, and when he followed Achish in the war against his own people; but having smarted for it, and repenting of his neglect, now that he was brought into these great straits, he calls for the ephod, being unwilling to do anything without God's direction.

V. 8. {And David enquired at the LORD} To wit, by Abiathar the high priest: and he was graciously heard, and encouraged to go on in this expedition, with promise of good success.

V. 9. {And came to the brook Besor} In the borders of Simeon, derived and descending from the mountains of Judah, and running to the West Sea.

{where those that were left behind stayed} Being so wearied and faint, that they were unable to go any further, v. 10.

V. 10. {For two hundred abode behind} To wit, to guard and secure the carriages, that David with the four hundred, which were more fresh and able, might with more speed pursue the Amalekites. Here God was pleased again to try and exercise David's faith, in that after he had encouraged him to pursue his enemies, he thus crossed him in his course, by disabling a third part of his company from going on with the rest against a great army. And this he did also that the glory of the victory might be ascribed unto him, and not to their own strength.

V. 11. {And they found an Egyptian in the field, and brought him to David} This happened by God's special providence, who by this means provided both a guide to bring them to their enemies, and also relief for this distressed Egyptian, who was ready to perish with sickness and hunger.

{and gave him bread, and he did eat} This was a laudable act of humanity and charity, in that when they were in such haste, and the hot pursuit of their enemies, they would take notice of a poor wretch, and take such care to relieve him in his miserable condition. Yea, this work of mercy they did in the first place, before they had made any inquiry whether he were willing or able to do them any service in requital of their kindness. This compassion of theirs to this Egyptian God richly rewarded, by making him the instrument of their ensuing victory.

V. 12. {when he had eaten, his spirit came again to him} i.e. By this refreshment his spirits being revived, his soul which was ready to depart, returned to execute its former functions and operations. So chap. 14. 27. Judg. 15. 19.

V. 13. {my master left me, because three days agone I fell sick} Heb. this the third day, to wit, from which I fell sick. This is noted to condemn this barbarous and inhumane Amalekite, who left his servant in his greatest distress, either to die of his sickness, without using any means for his recovery, or to perish with hunger, if the disease were not mortal, or to be torn in pieces with wild beasts, when as it was easy for him, (being at good leisure, and no enemies pursuing) to have carried him away with him in a wagon, or upon some beast. Now this his merciless cruelty God punished with all severity, both in the ruin of himself and the whole army.

V. 14. {of the Cherethites} i.e. The Philistims, as appears v. 16. They were so called (it seems) from some part of their country, which had this name, Ezek. 21. 16. Zeph. 2. 5.

{and upon the South of Caleb} i.e. The south of the land inhabited by Caleb's posterity, Josh. 14. 13. where David's possession lay, which he had by his marriage with Abigail Nabal's widow.

V. 15. {And he said, Swear unto me by God} Though he had good experience of David's humanity, yet in a matter that so nearly concerned him, he requires his oath for better security.

{that thou wilt neither kill me} i.e. Yourself or by your command. Of this he had some fear and suspicion, because it is the manner of men to hate the traitor, though they love the treason; and when they have served their own turn by discoveries of secrets, to cut them off by whom they have discovered them.

{Nor deliver me into the hands of my master} Who, though you do spare me, would surely revenge himself upon me for betraying his secrets. Unto this motion it seems David condescended, though it be not plainly expressed: And he might lawfully do it, seeing the Amalekite was not now his master, having barbarously cast him off, and exposed him to death; nor the Egyptian any longer his servant, but David's, who had not only taken him captive, but also cherished him, and saved his life.

{and I will bring thee down to this company} Having learned by some of them, at their departure from him, where they purposed to encamp, that if he recovered his health he might come unto them.

V. 16. {and out of the land of Judah} Unto which Ziklag and the land of Caleb belonged.

V. 17. {And David smote them from the twilight} (To wit, of the foregoing evening) {to the evening of the next day} He found them eating and drinking, dancing and reveling; which usually are the actions of the evening, and not the twilight of the morning. And having so small a number against a great multitude, the night was fittest for such an attempt. Yet some take it for the morning twilight, because without some rest, David's men would have been unfit for this enterprise after their long march.

{And there escaped not a man of them} This great and general slaughter may seem cruel, especially seeing the Amalekites had spared their wives and children; yet it cannot be counted so, if we consider they were not left to David's mercy, being a nation whom God had designed to utter destruction; and for sparing of whom, Saul was severely punished, when, God having put them into his hands, he did not to the full execute his righteous judgments. Neither were they to be favored for sparing the women and children, seeing they did it not out of any love or pity, but out of self-respects, God overruling them by his powerful providence, and blunting the edge of their malice and fury.

V. 20. {and David took} To wit, David's men.

{all the flocks and the herds} i.e. All the residue of the cattle, which the Amalekites had taken from others; i.e. the Philistims, the Calebites, and men of Judah.

{which they drave before those other cattle} i.e. Those which they had taken from Ziklag, and which belonged to David and his followers.

{and said, This is David’s spoil} i.e. It belongs to David by his soldiers' free consent and gift: And therefore afterwards he bestowed it on whom he pleased, v. 26. And thus David's followers made him some amends for the wrong they had done him in their former muttering, by ascribing unto him the whole honor of the victory, as God's instrument, seeing he had, when the case seemed desperate, consulted with God, encouraged them to the pursuit, and, as their general, conducted them in the expedition, (and unto the general, the praise of the victory is usually ascribed) and by enabling him by this rich gift to gratify his friends, and make them firm unto him when he should have occasion to use them.

V. 21. {And when David came near to the people, he saluted them} Or, asked them how they did. i.e. Spoke courteously unto them, that they might not be dejected by their absence in the fight, unto which they were necessitated by their weariness.

V. 22. {Then answered all the wicked men} i.e. When the two hundred men had spoken to have their part of the spoil.

{and men of Belial} See on Judg. 19. 22.

{Because they went not with us, we will not give them ought of the spoil} i.e. There is no reason they should have any part of the wages, seeing they have done no part of the work, nor run any danger in the battle. Now in this they spoke impiously against God, robbing him of the glory of the victory, and arrogating it to themselves; and unjustly and uncharitably against their brethren, seeing it was not their fault that they were not in the service: from which they were detained by mere necessity, through faintness and weariness. Neither were they in the meantime altogether unserviceable, seeing they kept the carriages and stuff, which might have been plundered and spoiled if they had not guarded it.

V. 23. {Ye shall not do so my brethren} He calls them brethren, because they were of the same nation, and professed the same religion, though they were men of Belial, and did not walk according to their profession; that by that sweet compellation he might insinuate into their affections, and make them more pliable to hearken to his admonition. So Lot, Gen. 19. 7. and the old host, Judg. 19. 23.

{with that which the LORD hath given us} i.e. With the spoil which we have gotten not by our own valor and strength, but by God's gracious favor and free gift, and in which these our brethren have a part and interest as well as we.

{who hath preserved us, and delivered the company that came against us, into our hand} And therefore we should be very ungrateful unto him, if we should be injurious to our brethren, seeing he is Lord of us all, and respects not one more than another.

V. 24. {For who will hearken unto you in this matter} i.e. The thing you propose is so unreasonable and unjust, that no man of judgment or indifferency, and not wholly overbiased by self-love, will think it worthy the hearing.

{But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff} They both alike shall have their shares, Josh. 22. 8. Not equal shares, in an arithmetical, but in a geometrical proportion. For those that went to war, Num. 31. 27. were by God's appointment to have half the spoil, though they were but twelve thousand men; and the other half was to be divided among the rest of the people, which were six hundred thousand. And out of the soldiers' part there was to be taken but one of five hundred, of the captives and cattle, and to be given to the priests; but out of the people's part there was to be taken one of fifty: Whereby it appears, that the men of war had a great part above the rest in the division of the spoil. Whether that proportion was ratably observed in this division, or afterwards, we cannot infallibly determine. But of this we may be sure, that these two hundred had not an equal share with the four hundred that went to war: for then they should have had twice as much as they in the personal division, seeing they were but half so many as they in number.

V. 25. {And it was so from that day forward, that he made it a statute} i.e. Did revive and ratify this statute first made by God, namely, That those which guard the camp should according to their proportion and number share with them that go out to war. See 2 Macc. 8. 28.

V. 26. {He sent of the spoil to the elders of Judah, even to his friends} This he did both in way of justice, restoring unto them that which had been their own; much of these spoils having been taken from them by the Amalekites, v. 16. and also in way of gratitude for the many favors and courtesies he had received when he lived among them; and lastly in way of prudence, to make them hereby more firm unto him, and more willing to give him their assistance: The time now approaching near of accomplishing God's promises in bringing him to the crown, Saul and his sons about this time being slain and taken out of his way.

{Behold a present for you of the spoil of the enemies of the LORD} He intimates unto them, that he had gotten these spoils, not in pursuance of his own interest, or by taking private revenge, but by fighting against them who were God's enemies, and the [professed] enemies of the whole commonwealth, whom God had devoted to utter destruction.

V. 27. {To them which were in Bethel} Or, the house of God: which at this time was at Kirjath-jearim with the ark, ch. 6. 21. and 7. 1. Hither he sent as it were the firstfruits of the spoil, and by way of thankfulness devoted them unto God, who had given him this great victory. Some understand it of the city Bethel properly so called: But this was not in the tribe of Judah, whither David for the most part sent his present, but in Ephraim, Josh. 16. 2. Judg. 1. 22. unto which tribe he was not bound by any special favors that we read of. Besides the word Bethel is taken appellatively for the house of God twice before, ch. 7. 16. and 10. 3. And it was now in Kirjath-jearim a city of Judah, Josh. 15. 60. as most of the cities were which are here mentioned. Finally, it is most likely that David would chiefly remember to send a present to that place where was the ark of God, to testify his thankfulness for his victory.

{in South-Ramoth} A city in Simeon, Josh. 19. 8. called here South-Ramoth to distinguish it from Ramoth in Gilead, 1 Kings 22. 13.

{in Jattir} A city on a mountain in the tribe of Judah, Josh. 15. 48.

V. 28. {in Aroer} A city on the banks of the river Arnon, belonging to Reuben, Josh. 13. 16. Deut. 3. 12. See on Isa. 17. 2.

{in Siphmoth} The same (as some think) with Shepham, Num. 34. 10. one of the land-limits of Canaan.

{in Eshtemoa} A city in Judah, called also Ashtemoh, Josh. 15. 50. given to the sons of Aaron, 1 Chron. 6. 57.

V. 29. {in Rachal} This town is not mentioned anywhere else in Scripture. Some think it was in the tribe of Judah, though not named in that catalogue, Josh. 15. 37.

{in the cities of the Jerahmeelites} See ch. 27. 10.

{Kenites} See Judg. 1. 16.

V. 30. {in Hormah} Called also Zephath, Judg. 1. 17. 2 Chron. 14. 10. belonging to Simeon, Josh. 19. 4.

{Chor-Ashan} The same (as some think) with that which is called Ashan, in the tribe of Simeon; who had their inheritance out of Judah: Josh. 19. 7.

{in Athach} This S. Hierom in his book De locis Hebraicis places in Judah. We read not of it but here only.

V. 31. {in Hebron} A famous city in the mountains of Judah, given to Caleb, Josh. 14. 13, 14.

{and to all the places where David himself and his men were wont to haunt} i.e. Where he had found entertainment in his distress when he fled from Saul. He sent them presents to testify his thankfulness for their love towards him.

CHAPTER 31

V. 1. {Now the Philistines fought against Israel} Here the writer returns to the history from which he had digressed in the former chapter: 1 Chron. 10. 1.

{And the men of Israel fled from before the Philistines} An evidence of God's wrath for their sins, threatened Deut. 28. 25. Lev. 26. 36. Besides their other wickedness, many of them had conspired with Saul to persecute David, and not showed any dislike of his horrible cruelty in slaughtering the Lord's priests; and therefore partaking with him in his sins, no marvel if they also did partake with him in his punishment.

{and fell down slain in mount Gilboa} See ch. 28. 4. This happened, as Josephus relates, at the very same time when David was victorious over the Amalekites: So that God gave contrary success to David and Saul; victory and triumph to the one, who trusted in him in the use of lawful means, and ruin and destruction to the other, who out of diffidence in God consulted with a witch.

V. 2. {And the Philistines slew Jonathan, and Abinadab,} (who is also called Ishui, ch. 14. 49.) {and Malchishua, Saul’s sons} Of all Saul's legitimate sons, only Ishbosheth remained: Who was not at the battle, either because he was no martial man, and unfit for service, or because he was left at home to look to his father's affairs, either domestic or public, in the time of his absence. But Jonathan is slain with the other two, though a most pious, noble, valiant and virtuous prince, and no doubt very dear unto God; verifying by his example the wise man's saying, Eccles. 9. 1, 2. No man knoweth either love or hatred by all that is before them. All things come alike to all: there is one event to the righteous and the wicked. Only we may guess he was by God's good pleasure taken out of the way, that David might have the more free and easy access to the kingdom, and so God's former promises made unto him might be verified, and Jacob's prophetical blessing fulfilled, That the Scepter should be established in Judah, and not depart till Shiloh, that is, the Messiah, should come, Gen. 49. 10. Now had Jonathan lived, though out of submission to God's will, and love to David, he would not much have affected sovereignty, yet when the crown should have been pressed upon him with the importunity of Abner and the rest of his kindred, and the people's readiness to settle him in his hereditary right by the utmost of their service, it would have proved a sore and shrewd temptation; and above human strength to resist it. For if the people were so ready to settle Ishbosheth upon the throne, that ten tribes adhered to him, though a worthless man and of no value, how much more forward would they have been to advance Jonathan's title, who was so excellent a person, and had done so much good service to the whole commonwealth? Neither are we to think that Jonathan had any hard measure here offered him by God, seeing he was pleased, instead of an earthly kingdom, full of care and trouble, to enter him into the present possession of an heavenly kingdom, immortal, glorious, and full of unconceivable joys, without the mixture of any sorrow. The which also was Moses his case, whom though the Lord would not permit to enter into the land of promise, yet he took him into heaven, of which the other was but a type and shadow, Deut. 32. 49, 52.

V. 3. {And the battle went sore against Saul} For a little while he outlived his sons; which was an aggravation of his punishment: For it could not be but a great grief to his very soul, to see his army routed, his friends and followers slaughtered, and his dear sons killed before his face, and himself also wounded, and so environed with his enemies, that there was no hope of escaping.

V. 4. {Draw thy sword, and thrust me through therewith} Thus after a wicked life, he makes choice of a sinful and desperate death; and he that commands Doeg to slay the Lord's priests, now requires his armor-bearer to do the like execution upon himself. Who this armor-bearer was, it is not certainly known. But the Hebrews, as Hierome and many expositors witness, think him to have been Doeg the Edomite.

{Lest these uncircumcised come and thrust me through} He acts the hypocrite's part even to the very death, disdaining the Philistims for their uncircumcision in the flesh, though himself were of an uncircumcised heart, making no scruple of committing any wickedness.

{and abuse me} Or, mock me. i.e. Put me to some disgraceful death, unworthy my place and calling, if they should take me prisoner. So v. 9, 10.

{But his armourbearer would not; for he was sore afraid} To wit, out of reverence towards the person of his king.

{therefore Saul took a sword, and fell upon it} He that could not be satisfied with shedding the blood of others, but slaughtered the Lord's priests, and thirsted after David's blood, though an innocent, becomes now a butcher to himself, and so concludes a wicked life with a desperate death. The which befalling him by God's righteous judgment, rendering like for like, and giving him up to a reprobate mind, to act this horrid murder, for the punishment of his former wickedness, the Lord takes it upon himself, and says that he slew him, 1 Chron. 10. 14. See Judg. 9. 54.

V. 5. {he fell likewise upon his sword, and died with him} So strong a motive it was to draw him to the committing this bloody sin, to have his prince to be his precedent, leading him on by his example. And if this armor-bearer were that wicked Doeg; we must needs acknowledge that God justly revenged upon him the blood of his innocent priests, by giving him up to be his own executioner, and with his own hands to open the door that would lead him into hell.

V. 6. {So Saul died,——and all his men that same day together} i.e. Most of his family and kindred, courtiers and commanders, with a great part of his army. So 1 Chron. 10. 6.

V. 7. {And when the men of Israel that were on the other side of the valley} i.e. Of Jezreel in the tribe of Issachar, ch. 29. 1. And not only they who dwelt on either side of this valley, but they also who dwelt in it, 1 Chron. 10. 7. quitted their habitations, and fled for their lives.

{they forsook the cities, and fled; and the Philistines came and dwelt in them} i.e. Pursuing their victory, they made the inhabitants for fear forsake their cities and habitations, and placed garrisons in them, that they might retain them for their own use.

V. 8. {on the morrow} To wit, after the battle was fought.

{The Philistines came to strip the slain} Therein they wisely observed martial order and discipline, not falling upon the plunder and spoil until the victory was complete.

V. 9. {And they cut off his head, and stripped off his armour} This they did, partly by way revenge, because their Goliath was so used, and partly that they might carry his head about as a trophy, and show it in all parts of their country, and afterwards set it up in the house of Dagon their god, and so thereby ascribe unto him the glory of their victory, as appears 1 Chron. 10. 10. Such use David had before made of the head of Goliath, which he carried to Jerusalem, ch. 17. 54. and 21. 9.

{and sent into the land of the Philistines round about, to publish it} i.e. Their great victory, and the death of Saul and his sons, by way of joy and triumph. Thus God was pleased to dispense with his own honor for a time, and to suffer these idolatrous heathens to prosper, as though their idols were stronger than he, that thereby he might bring Saul and his followers to deserved punishment.

{in the house of their idols} Heb. terrours. So called, because they possess the minds and hearts of their superstitious worshippers with terrors and fears and do neither teach nor comfort them.

V. 10. {And they put his armour in the house of Ashtaroth} See Judg. 2. 13. Augustine thinks this idol to have been Juno, worshipped in the form of an ewe, as Jupiter Hammon was in the form of a ram. And it is written in the plural number, because there were many sorts of this idol.

{And they fastened his body to the wall of Bethshan} i.e. To a wall at the end of the street in Bethshan, 2 Sam. 21. 12. called also Bethshean, Josh. 17. 11. which was in the lot of Manasseh, but not recovered from the Philistims in the first conquest, Judg. 1. 27. nor to this day; as it was said before of Ziklag, ch. 27. 6.

V. 11. {And when the inhabitants of Jabesh-Gilead heard of that &c.} In token of thankfulness to Saul, who had rescued them from Nahash, ch. 11. 11. they make this attempt to free his dead body and the bodies of his three sons from the ignominy and reproach that was by the Philistims cast upon them. For though Saul's body only be named v. 10. as being the chief, yet the bodies of his sons were used in the same manner, as appears, v. 12. 2 Sam. 21. 12, 13. and 1 Chron. 10. 12.

V. 12. {And took the body of Saul, and the bodies of his sons} Not by open force and assault, as some expositors would have it, but by stealth, secretly in the night, as appears 2 Sam. 21. 12.

{And came to Jabesh, and burnt them there} i.e. As it is very likely, in an honorable manner, with odors and aromatical spices, as being persons whom they much honored. So they bestowed great cost upon Asa, not only embalming his body with sweet odours, and so laying it in his sepulcher, but also making a great burning for him, 2 Chron. 16. 14. Now though this was not the usual manner of funeral solemnities among the Hebrews, yet the men of Jabesh now used it to the dead bodies of Saul and his sons, both because their flesh, having been divers days exposed to the sun and air, was so putrefied that they could not be embalmed with spices and odors, and also because they would hereby prevent further abuse, which might have been offered to their bodies, if the Philistims should have got them again into their power. Others take it thus, that they burnt by their bodies odors and spices, as was used to kings, 2 Chron. 16. 14. Jer. 34. 5. But this agrees not so well with the words of the text, which says that they burnt them there. See on Gen. 50. 5.

V. 13. {And they took their bones, and buried them under a tree at Jabesh} Because in those times they had no solemn places of burial, therefore they made choice of a tree, as the lasting oak, or terebinth, to bury them under it, that it might serve as a mark or monument to show men in after ages where they were interred. So Gen. 35. 8.

{and fasted seven days} i.e. Till the evening of every day. And this they did, not out of any prescript of law, but voluntarily, to express their heaviness, not only for the loss of their king and his sons, from whom they had received their lives and liberty, but also for the great calamities which now lay upon the land by reason of that great defeat they had received from the Philistims, and the miserable effects which were like to follow it. This moved them to humble themselves by fasting and mourning: And no doubt they joined prayer therewith, for the averting of God's judgments, both present and imminent; without which, fasting and simple abstinence had been to little purpose. Some add, that in these seven days of fasting they had respect to those seven days of truce with the Ammonites, wherein if they had not been rescued by Saul, they should have come forth to them, and having their right eyes put out, have submitted themselves to perpetual slavery, ch. 11. 2, 3.