15. — they made Saul king] The mode in which Saul was made king is peculiarly remarkable; the people retained such reverence for their God, and such confidence in their Prophet, that they did not attempt to elect a king themselves, but waited for the Divine appointment. In this appointment, care was taken to preserve in its full force the Divine government originally established over the Jews. A king was elected by the express declaration of the Divine oracle, raised from an obscure family, chap. ix. 21, so that he himself, Samuel testifieth his integrity. CHAP. XII. He reproveeth the people of ingratitude. Before CHRIST 1005. # CHAP. XII. 18. — feared the Lord and Samuel.] They feared lest God should destroy them for their presumption, and lest Samuel should not intercede for them, on account of the affront they had put upon him by asking a king. Dr. Wells. 19. — we have added — this evil, to ask us a king.] How clearly does the whole transaction respecting the Israelites asking a king illustrate in all its circumstances the nature of that government, which God exercised over His people, and shew how admirably it was adapted to their situation and character! It exhibits, not the overwhelming violence of resistless power, but the steady, yet mild control of parental authority, correcting this wayward people with necessary strictness, yet attentive to their feelings, indulgent even to their weaknesses, ever ready to hear their supplications, and accept their penitence. While in the people we perceive a puerile turn of mind, easily caught by outward show, and breaking forth into tumultuous applause, at beholding the stature and beauty of their new sovereign, chap. x. 23, 24; rather weak and inconstant in their moral and religious character, than obstinately impious and depraved; often inattentive to the guardian hand of Providence, but never deliberately rejecting the authority of their heavenly King. On the contrary, when their reflection is roused, and their seriousness awakened, by a sensible proof of the Divine displeasure, chap. xii. 16—19, they, as it should seem, humbly confess and deeply lament their transgressions, acknowledge gratefully the past mercies of their God, deprecate His wrath with heartfelt terror, and engage for their own future obedience with heartfelt sincerity. Such appears the real character of the Jewish people; such the nature of that discipline, and the degree of that control which the wisdom of God exercised over them, as sufficient for securing the great objects of the Divine dispensations. Dr. Graves. 21. — vain things,] False gods or idols. 23. — God forbid that I should sin — in ceasing to pray for you: Samuel counted it a sin to cease to pray, even for those who had entreated him ill. His love and zeal for them were not diminished, but increased, by their ingratitude. He saw it the more necessary to "teach them the good and right way," because they had forsaken it, and to offer up his prayers for them, because they had offended God and done wickedly. Christian parents and masters, as well as Christian priests and divines, should study and practise this excellent pattern. They should reprove, if it be necessary, those under their care, with sharpness and authority; but at the same time, in the spirit of the good Samuel, should never cease to instruct them and to pray for them. Wogan. Chap. XIII. ver. 1. Saul reigned one year: Interpreters are much divided in their interpretation of this passage. The sense seems to be this: that Saul had reigned one year when that happened which is related in the foregoing chapter; namely, Samuel's convening the people, and reproving them. Then the history proceeds to relate what afterwards passed; namely, that when he had reigned two years, he "chose three thousand men &c." Wogan. 5. — thirty thousand chariots,] This number appears prodigious: the Syriack and Arabick versions have 3000, instead of 30,000, which is probably the true reading; and even then we must suppose, that under the name of chariots are included carriages of every description which attended the army. Bp. Patrick, Dr. Wells. Saul is reproved by Samuel Before CHRIST 1093. from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; intrested the face. 12. — I forced myself therefore, &c.] This excuse of Saul's carries a plausible appearance; but, at the bottom, it is nothing more than his setting up his own discretion and conduct against the positive command of God: for God was Governour in chief of the affairs of Israel, and Saul had nothing to fear from the Philistines, so long as he obeyed His orders. Saul's piety on this occasion was merely pretended: for when he prayed to God to prosper his undertaking in a way which was contrary to His own clear revelation, his conduct was so far from deserving the name of piety, that it was a direct affront on His infinite wisdom. Reading. 13. — Thou hast done foolishly: &c.] The command which Samuel had given to Saul when he anointed him, chap. x. 8, was, to come to Gilgal to offer sacrifice, to wait for him there seven days, and to act by his direction. Saul transgressed every part of this command, in offering the sacrifice himself which should have been offered only by the Prophet; in not waiting till the end of the seventh day, but offering on the morning of that day; and in intending to begin the war without any direction from Samuel. Thus he broke the commandment of God, which was expressly given to prove his trust in God's word, and his obedience to the law, and obtruded himself, without authority, on the office of the priest; herein giving proof of a presumptuous and impatient temper. Bp. Patrick, Dr. Wells. Probably Samuel came not within the time appointed, on purpose, perhaps, to prove the faith and patience of Saul. Dr. Hales. Saul, impatient and weak in faith, snatched at the seeming advantage of the moment, and shrunk not from purchasing it at the price of disobedience. He called for burnt offerings and peace offerings. Scarcely had he made an end of offering when Samuel arrived. Saul endeavoured partly to extenuate, partly to vindicate, his conduct, and pleaded the critical emergency. The Prophet cut off at once all excuses by a declaration, to which the understanding and conscience of the king immediately bore witness, "Thou hast done foolishly." Gisborne. God would have us adhere inviolably to what He commands, and not depart from it on any pretence whatever. We must never seek excuses or make use of pleas when God commands; for nothing is more offensive to Him than disobedience to His orders. Ostervold. — for ever.] Not strictly for ever, but for a long time, or as long as his posterity should remain: for God could not intend to establish the kingdom in Saul for ever, without contradicting the prophecy of Jacob, Genesis xlix 10, who had promised the sceptre to the tribe of Judah. Bp. Patrick. 14. — the Lord hath sought him a man after his own heart.] God had not yet commanded David to lead His people, but He fully intended so to do, if Saul did not repent and obtain a pardon of Him for his offence: he had not yet provoked Him so far, as to have an irrever- sible sentence passed upon him: but the sentence might have been revoked if he had not persisted in his folly, and committed a much greater offence against the Divine Majesty in his war against Amalek. Bp. Patrick. David is here called "a man after God's own heart;" because he acted in conformity to the main purpose of God's heart. He is so called, not on account of his private virtues, but of his publick conduct; not for a spotless purity of manners, but for his abhorrences of idolatry, and his strict adherence to the civil and religious laws of his country. Whoever exerted himself vigorously and effectually in upholding true religion, which was the great end and main design of the Divine government established over the Jews, might with the strictest propriety be called a man after God's own heart. Now this was the distinguishing excellence of David's life: he was a sincere and hearty lover of his country, a zealous observer of its laws in opposition to all idolatry, from which he kept himself and his people at the utmost distance. If any Christian writers have supposed that this title was the mark of moral perfection, and, in consequence of that, have exalted David's character into a standard of virtue, they have, with a very good meaning perhaps, done a very injudicious thing. Bp. Porteus. Whoever observes the occasion of this expression will find, that it ought to be taken principally in a comparative sense, and in reference to the conduct of Saul, whose transgression, in sparing Amalek, the Prophet Samuel was then reproving; it means, that, in executing God's decrees against the idolatrous nations round about him, David would be more punctual, and not so remiss as Saul had been, and in this respect would conform to the Divine will, or be "the man after God's own heart." Stackhouse. "The man after God's own heart" stands in opposition to the character of Saul, who is described as acting foolishly, by breaking the commandment of God, and rejected by Him; that is, deprived of the succession to the crown in his family, on account of his folly, presumption, and disobedience. It therefore means, one who would act prudently, and obey the commandments of God delivered to him by His Prophets, and whom therefore God would thus far approve and continue to favour. There are therefore two senses, which are evidently implied in this character of a man after God's own heart; a man who would faithfully execute the will of God according as he was commanded; and one who, on that account, and so far, would be the object of His approbation. In one or other, or both, of these senses, we find the expression always used. Dr. Chandler. In a general and indefinite way of speaking, where the subject treated of is only the general relation of man to God, no one can be called "a man after God's own heart," but he who uses his best endeavours to imitate God's purity, as far as humanity will allow, in the uniform practice of every virtue: but, in the case of David, The policy of the Philistines. Jonathan smiteth their garrison. Before CHRIST 1003. 19. — there was no smith found &c.] Such was the miserable condition to which the tyranny of the Philistines had reduced the Israelites. By a similar policy the Chaldeans took away the smiths of the Israelites, 2 Kings xxiv. 14; Jer. xxiv. 1; xxix. 2; and Porsenna obliged, by covenant, the Roman people to use no iron, except in tilling their fields. Bp. Patrick. 20. — down to the Philistines, &c.] Not to the country Israelites, join against them. 24 Saul's un-advised adjuration kindereth the victory. 32 He restraineth the people from eating blood. 35 He buildeth an altar. 36 Jonathan, taken by lot, is saved by the people. 47 Saul's strength and family. Before CHRIST about 1067. NOW || it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father. 23. — the passage of Michmash.] The passage which led to Michmash, and which it was thought necessary to secure. Dr. Wells. Chap. XIV. ver. 1. — that is on the other side.] On the other side of "the passage of Michmash," mentioned in the last verse. This attempt of Jonathan's would have been rash and criminal, as he had no orders from his father, who commanded the army, if he had not been stirred to it by a Divine impulse. Bishop Patrick. A divine terror seizes the Philistines. I. SAMUEL. Saul's unadvised adjuration Before CHRIST about 1687. still. c 1 Macc. 4. 20. 10. — this shall be a sign unto us.] This shall be a watchword to us, presaging our certain victory. Bp. Hall. Hence it appears, that the undertaking of Jonathan proceeded wholly from a Divine instinct, which had suggested to him what is contained in this and the foregoing verse, as a sign of what they were to do. Dr. Wells. 15. — and the earth quaked:] Some think there was a real earthquake, which increased their fear; but it may be no more than a metaphorical expression for the great tumult into which they were thrown. Bp. Patrick. 16. — the multitude melted away.] The multitude of the Philistines grew less and less, from the confusion into which they were thrown. Dr. Wells. 18. — Bring hither the ark of God.] The ark mentioned here, as also at 2 Sam. xi. 11, is understood not to mean the ark of the covenant which contained the tables of the Decalogue, but another ark or chest, which was made for the conveniency of carrying about the sacred ephod with the Urim and Thumenim, that they might be able to consult God on any sudden emergency Dr. Berriman. 23. — the battle passed over unto Beth-aven.] These words seem to imply that the fight continued till they came to this place, which lay westward from Michmash, chap. xiii. 5; and there the Philistines threw down their arms, and fled as fast as they could to their own country. Bp. Patrick. 24. — for Saul had adjured] As Saul's intention in making this adjuration was good, namely to execute vengeance on the enemies of God and His people; so the matter of the obligation was not in itself unlawful, if he had not been so rigorous in the exclusion of food, hindereth the victory. CHAP. XIV. The people restrained from eating blood. 25. — there was honey upon the ground.] Which dropped from the hollow trees or the clefts of rocks, where bees make their combs in that country, as they do sometimes on the ground. Wild honey was so copious there, and flowed so plentifully, that it gave occasion to the hyperbolical expression in the book of Job, chap. xx. 17, of brooks or torrents of honey and butter. Bp. Patrick. 27. — and his eyes were enlightened.] He received new strength, by which all his senses were cheered and revived. Bp. Hall. 32. — did eat them with the blood.] For want of patience to dress their provisions in due form, they ate their flesh, half boiled and half roasted, with the blood not duly drained from it, contrary to the express injunction of their law, Lev. vii. 26; xix. 26; Deut. xv. 23; xii. 16. Pyle. It seems probable, that on this occasion the people, in their haste to satisfy their hunger, 33. — roll a great stone unto me this day.] He desires them to roll a great stone unto him, for the purpose of building an altar, as is related at ver. 35, in order that they might slaughter their animals on it before God, and under his own view; or else that the blood of the animal slaughtered might sooner run off, by its head hanging from the stone; for, before, they had been slaughtering their animals on the level ground, by which means the blood was so long in running off, that, in the impatience of their hunger, they could not wait for it.—“This day,” means “now,” “at this time.” Poole’s Syn. Critic. 35. — built an altar unto the Lord:] To offer sacrifices of peace offerings, and to give thanks to God for this great victory; though others think it was a monument in the form of an altar, in remembrance of the Divine mercy in the late deliverance. Bp. Patrick. 38. — wherein this sin hath been] From God’s not regarding his supplication, he concluded that some Jonathan taken by lot. Saul's strength and family. Before CHRIST about 1687. 41. — Give a perfect lot.] The word "lot" is not in the original: but the Hebrew words signify give perfect, that is, declare who is innocent. Bp. Patrick. 45. — So the people rescued Jonathan.] By their petition to Saul, and also by earnest prayers to God, who perhaps signified to the high priest that He approved the people's desire, and annulled Saul's oath as rash and inconsiderate. Dr. Wells. Saul's conduct on this memorable day was rash and impolitick in the extreme. Instead of trusting in the Lord to avenge him of his enemies, like his pious son Jonathan, he cursed any of the people, who would eat food until the evening, that nothing might interrupt the slaughter: but he "troubled the land" thereby, for the people, growing faint with hunger, were forced to tranagress; and Jonathan would have suffered death Israel out of the hands of them that spoiled them. 52. — he took him unto him.] That is, he chose the best men for strength and courage to be his guards, and to be preferred in the army. Pyle. Chap. XV. ver. 3.—go and smite Amalek, &c.] This heavy sentence was pronounced against the Amalekites long ago, Exod. xvii. 14; and renewed at the entrance of the Israelites into Canaan, with a charge not to forget it, Deut. xxv. 19: the order is now given to put it in execution. Bp. Patrick. It may justly be esteemed a question of some difficulty, whence it might come to pass that God should give so very severe a command. There certainly cannot happen any case, wherein it would be justifiable for any mortal power, upon his own authority, to take upon to deal in such a manner with any enemy whatever. But God, who is the supreme — he set him up a place.] Meaning either that he encamped there for the night, or that he erected a triumphal arch in celebration of his victory. Dr. Wells. — he hath also rejected thee from being king.] The ungrateful monarch, stubborn in rebellion against the will of his heavenly Benefactor, is now decisively informed that God had rejected him. At first with daring falsehood he steadily averred to Samuel, that he had obeyed the commandment of the Lord. Then he charged the disobedience on the people; then pretended that the sheep and oxen were saved for purposes of sacrifice. Driven from evasion to evasion, he could no longer dissemble his guilt, but was constrained to confess that he had feared the people instead of God, had obeyed their voice instead of the voice of God. The extreme solicitude with which, after his confession, he importuned Samuel to turn with him and honour him before the elders of the people, shewed that the respect of men 4. — Comest thou peaceably?] They suspected that the purpose of his coming might be, to reprove them for some misdemeanour, or to pronounce some judgment on them for it. Pyle. 7.—from Havilah &c.] That is, the whole extent of the country of Arabia, of which Havilah was the boundary on the northeast, and Shur on the southwest. Bp. Patrick. 9.—spared Agag, &c.] In this Saul disobeyed the commandment of God, and followed his own fancy and affection, being either struck with admiration of the personal appearance of Agag, or else intending to lead him in triumph. Bp. Patrick. Here Saul was guilty of two very great faults: 1st, of covetousness, in preserving for himself the best of all those spoils which God had expressly commanded to be utterly destroyed; 2dly, of vanity and ostentation, in taking Agag the king of Amalek alive, and bringing him with him in triumph, when God had peremptorily commanded him to destroy them all. Dr. S. Clarke. 11. It repenteth me that I have set up &c.] Meaning, that He had resolved to cast him down from the throne. Repentance in God implies only a change in His dispensation towards His creatures: it is ascribed to God when He alters His course and method of dealing, and treats a person as if He indeed repented of the kindness He had shewed him. Bp. Patrick. God speaks as a man, to make Himself understood of men. Wogan. See notes at Gen. vi. 6. —and hath not performed my commandments.] This very king Saul, but a little time before, would have put his brave son Jonathan to death only for taking a little honey, contrary to his command. Behold here the pride and impiety of man's heart, full of resentment, if his own unreasonable will be not in all things complied with, and quite negligent and forgetful of the holy will of God! Whereby he plainly honours himself far above his Maker, expecting the greatest deference to his own word, while at the same time he pays little or no reverence to that of the Most High. Reading. 12.—came to Carmel.] Not the famous mountain so called, but a city in the south part of the tribe of Judah, mentioned Josh. xv. 55, which seems to have given name to the territory round it. Eusebius and St. Jerome mention, that there was in their time a town called Carmelia, ten miles from Hebron to the east, in which the Romans kept a garrison, which might very God's rejection of Saul for his disobedience. a place, and is gone about, and passed on, and gone down to Gilgal. 13. — Blessed be thou of the Lord.] A form of salutation, wishing him all happiness from God; who had ordered him to undertake this service. Bp. Patrick. — I have performed &c.] It might seem from this confident address to the Prophet, that Saul expected praise and not reproof for what he had done; but, as appears from the Prophet's answer, while the sinner neither saw nor heard his sins, they cried aloud in the ears of God. We cannot but notice here the strange blindness of a carnal and worldly heart; we are all too apt, like Saul, to mistake a part for the whole of our duty, and even to pride ourselves in such a partial obedience, as if it was uniform and complete. Wogan. 13. — anointed him] He did not hereby invest him actually with the kingly power, but only marked him Before CHRIST about 1063. meeting. a 1 Chron. 25. 6. Ps. 7. 8. Jer. 11. 20. &17. 19. &20. 12. b 2 Sam. 7. 8. Ps. 78. 79. round. of spec. 15. — the people spared] This was a mean excuse, to throw all the blame upon the people, when he himself was principally in fault, and when he had it in his power to govern the people better. Bp. Patrick. As one sin naturally draws on another, Saul having first transgressed in the principal action, falls into other continual provocations. On Samuel's coming to meet him, ver. 13, he first presumptuously declares that he had obeyed the commandment of the Lord. When the falsity of this declaration was immediately laid open, by the spoils which he had taken being present before him, he endeavours to transfer the fault from himself to others, ver. 15, as if what the people did was not done by his direction and authority. This being too apparent to be denied, he next adds an excuse drawn from a pretence of religion; which was as much as to say, we have disobeyed the commandment of God in order to serve Him. Dr. S. Clarke. 22. — Behold, to obey is better than sacrifice, &c.] The meaning is, that a virtuous and good life is better, not only than Jewish rites and ceremonies, but better even than the best of any other worship that is paid to God, either on earth or in heaven. Nevertheless, as the one ought above all things to be done, so the other ought not by any means to be left undone; nay, the worshipping Him is part of that very obedience, and a means to enable men to perform more acceptably the other parts of their obedience to Him. Dr. S. Clarke. In the case of sacrifice, and all other ritual observances, it was the inward principle of humble and dutiful obedience which made them acceptable: the outward observance, when separate from that, is vain and insignificant. Dr. Berriman. There can be no excuse for swerving from the precise rule which God hath prescribed to us; nor must we propound a religion out of the good purposes and intentions of piety and devotion, for our convenience, while for the present we decline a fundamental point of our religion, obedience to what He has commanded. We are not judges what is to be preserved, or which is the way of preserving. It may be God thinks it fit that our estates, liberties, and lives, should be sacrificed to His truth, and for the defence of it; and then, the redeeming either by artifices or compliances is no less than sacrilege. What He hath determined shall be destroyed or utterly lost to us, must not be kept for sacrifices; and what He hath appointed for sacrifice to Him, must not be preserved to ourselves. Lord Clarendon. 23. — rebellion is as the sin of witchcraft, &c.] The word we here render "witchcraft," signifies the following of divinations and enchantments, which were superstitions forbidden with the severest penalties under the law, and were justly looked upon as a renouncing of God, in having recourse to other real or imaginary powers in opposition to Him. When therefore a crime is said to be "as the sin of witchcraft," the meaning is, that it is a fault of so deep a die, of so heinous and pro- Saul's fruitless humiliation. hast rejected the word of the LORD, he hath also rejected thee from being king. 24.—because I feared the people.] It is probable that in this Saul only prevaricated, and endeavoured to dissemble with God; his authority was so great and absolute, that he had no occasion to fear the people; and his own covetousness certainly made him readily consent to the people and army, even if, as does not appear, the first motion came from them. Dr. Wells. If this excuse had been true, it would have been rather an aggravation, than a diminution of his crime. To fear the people whom he ought to command, was a weakness unworthy of a king. To dispense with a positive command of God, was an impious presumption; to obey man rather than God, was wicked and profane. Wogan. 28.—The Lord hath rent &c.] God was not moved with Saul's expressions of repentance, because his repentance was not sincere; and the fear of being deprived of his kingdom was his chief motive. For this reason, Samuel insisted that God had rejected him, and would never see him more. The sorrow of the wicked is not always true repentance; it is often nothing but a worldly sorrow; and therefore God, who knoweth the heart, disregards it, and forsakes them when the measure of their iniquity is full. Osterwald. 29.—the Strength of Israel &c.] He tells him it must be unavailing for him to importune any further, for that it was not with the great and all-wise God as with hasty and irresolute men; and it was His unalterable decree to transfer the crown from him, and give it to one of less passion and more piety. Pyle. As any judge or inferiour magistrate would deserve to suffer death, who should neglect his duty to his sovereign, when peremptorily commanded to execute justice in any matter; so considering the infinite difference between God and man, and the long train of wickedness into which Saul afterwards ran, the severity of God can hardly be thought excessive, in punishing his contempt of this great command by the alienation of the crown from his family. Stackhouse. 30.—yet honour me—before the elders of my people.] Saul, though he used no diligence to regain the favour of God, was yet very solicitous that his honour might be preserved in the opinion of the people. Thus do too many care little for their consciences, yet stand much upon their credit. They are loth to leave their sins, and as loth to own them: therefore they try to Samuel and Saul part. Samuel anointeth David. Before CHRIST about 1079. d Exod. 17. 11. Numb. 14. 43. about 1063. in thine hand. 32. — came unto him delicately.] Not like an offender expecting sentence of death, but in the garb and gesture which became his kingly quality. Poole. — Surely the bitterness &c.] Having been spared by Saul and his army, he now apprehended no hurt from Samuel. 33. — And Samuel hewed] Caused it to be done by the publick executioner. It appears from Samuel's words to Agag that he was not cut off merely for the sins of his ancestors, but also for his own merciless cruelties. Bp. Patrick. Chap. XVI. ver. 2. — and say, I am come to sacrifice] at his † coming, and said, Comest thou peaceably? — in the midst of his brethren.] It should have been translated, from the midst of his brethren; that is, he singled him out from the rest, and privately anointed him. For it is manifest that Samuel was afraid to have it known, and therefore did not anoint him publicly in the midst of his brethren. And by Eliab's treatment of David after this, chap. xvii. 28, it plainly enough appears that he did not know him to be the king elect of God's people. Bp. Patrick. — the Spirit of the Lord came upon David] God, by the influence of His power and Spirit, inspired a disposition into David, as He had before inspired into Saul, after his consecration, worthy of royalty. He no longer considered himself as a shepherd, but as destined to be a king; and was enticed with courage, resolution, and prudence to fit him for the events which awaited him, and for the government of God's people, whenever he should be promoted to that dignity. Dr. Chandler. The Spirit of the Lord coming upon David, accounts for the extraordinary effects and endowments, which immediately followed after his designation to the throne: otherwise it would indeed be difficult to explain, how a designation to empire, which in common circumstances is too apt to debase, corrupt, and overset with vanity, should raise an obscure uneducated youth, in an obscure age and country, without the advantage either of instruction or example, into the greatest musician, the noblest poet, and the most consummate hero of all antiquity. Stackhouse. Chap. XVII. ver. 1. — Shochoh and Azekah.] These places lay to the south of Jerusalem, and east of Beth-lehem; about four leagues from the former, and five from the latter. Calmet. 14. — an evil spirit from the Lord troubled him.] An evil spirit, by permission of God, troubled him by causing in him, or putting into his mind, suspicious, timorous, envious, and melancholy thoughts. Dr. Wells. The obstinate infatuation, afterwards displayed gers unto Jesse, and said, Send me David thy son, which is with the sheep. Before CHRIST about 1065. 23. — the evil spirit departed from him.] The bad effects of the melancholy and disorder caused by the evil spirit departed from him for a time, being removed by the alteration which the musick made in his animal spirits. Dr. Wells. The original use of musick was probably to compose the spirits, and to render the mind sedate, at the solemnities of religion, sacrifice, &c.; afterwards, to soothe and tranquillize the imagination and the fancy, for purposes of repose: and this appears still to be the character in which Eastern musick excels, where not science, but expression prevails. Saul was at this time an hypochondriack, whose low spirits were relieved by the cheerful and animating vibrations of the young shepherd's careless harp; and it may easily be conceived Goliath defieth Israel. David being sent to Before CHRIST about 1063. sheweth the reason of his confidence. 38 Without armour, armed by faith, he slayeth the giant. 55 Saul taketh notice of David. Or, the coast of Dammim. ranged the battle. clothed. Or, garget. NOW the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in || Ephes-dammim. soul.] There is no instance in history of two persons 2. — by the valley of Elah.] "After some miles of hard journey over hills and rocks, we entered the famous Terebinhine vale, renowned for centuries as the field of the victory gained by David over the uncircumcised Philistine. Nothing has occurred to alter the face of the country. The very brook whence David chose the five smooth stones has been noticed by many a thirsty pilgrim, journeying from Jaffa to Jerusalem, all of whom must pass it in their way. The ruins of goodly edifices indeed attest the religious veneration, entertained in later periods for the hallowed spot; but even these are now become so insignificant, that they are scarcely discernible; and nothing can be said to interrupt the native dignity of this memorable scene." Dr. E. D. Clarke. 4. — six cubits and a span.] Above eleven feet, according to Bp. Cumberland. 5. — was five thousand shekels.] The estimate of this weight depends on that of the shekel; it could hardly be less than 150lbs. nor more than 200. The weight of his spear's head, ver. 7, 600 shekels, was probably from 16 to 24lbs. Script. illust. 6. — greaves of brass.] These were necessary to defend the legs and feet from the iron stakes placed in the way by the enemy, to gall and wound their opponents: they were a part of ancient military furniture, rendered necessary by the artifices of the contending parties. Burder. 17. — Take now for thy brethren &c.] It is reasonably supposed, that, in those days, the soldiers went to war at their own charge, or found themselves in provisions. Dr. Wells. It is observable, that David himself was not at first concerned in the war, and only went to the army apparently by accident. In all this, the particular hand of Providence is visible, which thus disposed circumstances for the exaltation of David, when he thought nothing of it; and, from the lowly condition of life in which he had been brought up, made him his brethren in the camp, accepteth the challenge. Before CHRIST about 1063. cheese of milk. captain of a thousand. the carriage. array, or, place of fight. the vessels from upon him. asked his brethren of peace. his face. b Josh. 15. 16. the deliverer of his people, and afterwards their king. Ostervold. 18. — take their pledge.] The meaning of this phrase is not clear. According to some, it means that he should bring something from them which might certify Jesse of their health. Others translate the word, not pledge, but business; and understand the sense to be, Bring me word what they do, how they behave themselves, with whom they associate, &c. Bp. Patrick. Perhaps the pledge is meant which they gave for the purchase of this food. Houbigant. 22. — left his carriage] In which he had brought the provision sent by his father. Bp. Patrick. 25. — make his father's house free] Free from tribute and taxes: this was a royal privilege, and ennobled the family on which it was conferred. Dr. Wells. 26. — What shall be done to the man that killeth this Philistine, &c.] The workings of David's modesty and valour are finely painted in these questions. His modesty would not suffer him directly and openly to accept the challenge, and profess himself Goliath's antagonist; and yet the fortitude of his own beating VOL. I. ten loaves, and run to the camp to thy brethren; 28. — And Eliab's anger was kindled] Eliab, who knew David's spirit, soon perceived his design; and, filled with indignation lest David should achieve what he himself had not dared to undertake, reproved him with the most taunting questions, as if nothing but vanity and a vicious curiosity had drawn him thither. Dr. Delaney. 29. — Is there not a cause?] Is there not just cause for my offering myself to encounter this giant, since none other is bold enough to take away this reproach from Israel, and our God? Dr. Wells. David has first to overcome his brethren's envy, before he engages the proud Philistine; but his greatest victory is over himself. His meekness does this; his faith and love to God did the other. His mild answer, "Is there not a cause?" implied both, and shewed at once his virtue and his piety. He is fittest to be God's champion, who has learnt to master his own passions. Wogan. 33. — Thou art not able to go] Meaning, "Thou 34. — Thy servant kept his father's sheep, &c.] This relation of David's is admirable for its artless simplicity, and for the united dignity and humility of mind which it displays. Self-praise is, for the most part, offensive to the human ear, as proceeding from self-love and intemperate vanity; but yet when it is extorted, as it was on this occasion, nothing can be more becoming or more noble: it is then adorned with all the dignity of self-defence, under a false imputation of the heaviest guilt. And David's temperance and modesty in reciting his own praises are remarkable. He describes his combat with the lion in the shortest and simplest narration that ever was made of such a combat, and, as if to avoid dwelling on his own exploits, says no more of his combat with the bear, than merely that he slew him; and as if this had been too much, he concludes all in the style of a man, who had been delivered by God, not who had conquered by his own prowess. Dr. Delaney. 36. — seeing he hath defied &c.] Here we see that David's confidence of success is founded on Goliath's blasphemy; he felt assured that God would prosper him in his combat with such a blasphemer, as formerly with the lion and the bear. Dr. Delaney. 37. — The Lord hath delivered me, &c.] The seal which David evinced on this occasion, his noble confidence before Saul in the Divine protection, his trusting had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 39. — for he had not proved it.] He had not been accustomed to use arms of this description, and therefore requested permission to lay them aside, as rather likely to encumber him than to facilitate his enterprise. Bp. Patrick. 46. — This day will the Lord deliver thee into mine hand;] In saying this, David does not vainly and rashly boset beforehand of the victory, as Goliath had done; but, being full of faith, he praised the Divine Omnipotence, and prophesied of an assured victory. Bp. Patrick. David excelled not only king Saul, but perhaps all other kings that ever reigned, in this; that, as he rejoiced to do the will of God, and to fight His battles, so he went about his work with a singular alacrity, a marvellous affiance in God, and dependence on His arm for succour and assistance. When he heard the proud boastings of this Philistine, his seal was fired for God and his country. He considered his gigantick enemy no otherwise than the lion or bear, who came to devour his flock. He knew that by the general law and sentence of God the Philistines were doomed to destruction, and that Goliath had more particularly de- Before CHRIST about 1068. thee up. slayeth the giant. Saul taketh notice of David. Before CHRIST about 1063. and spear: for the battle is the LORD's, and he will give you into our hands. 47. — for the battle is the Lord's, &c.] What a strain of piety pervades these words of David! How it must have filled the hearts of the people with inexpressible joy, to hear their young shepherd speak so like a prophet, priest, and king; so incomparably beyond any thing they could expect from his age and experience! It is plain that, even at this time, David was inspired with a large measure of the Spirit of God. Reading. 51. — cut off his head] This was customary in those countries. Niebuhr presents us with a similar scene, where he relates, that the son of an Arab chief killed his father's enemy and rival, and, according to the custom of the Arabs, cut off his head and carried it in triumph to his father. He adds in a note, cutting off the head of a slam enemy, and carrying it in triumph, is an ancient custom. Burder. 54. — put his armour in his tent.] The armour was afterwards in the holy tabernacle, as was the sword, to remain there for a trophy. Bp. Patrick. 58. — Whose son art thou, thou young man?] It may seem extraordinary that Saul should know nothing of David, who had so very lately attended on him at his court. It should be observed, however, that Saul does not ask who David himself is, for he and those about — and fight the Lord's battles.] Maintain the cause of the Lord in defending His people against their enemies. The wars of the Hebrews, as long as they were undertaken and conducted by the orders of God, truly deserved the name of "the Lord's battles." But, when they were carried on from a love of conquest and a spirit of domination, they ceased to deserve this name, and became mere wars of profane ambition. Calmet. Chap. XIX. ver. 4. — Let not the king sin] Jonathan, on this occasion, shewed himself an admirable son, thus solicitous to preserve his father's honour; and an incomparable friend, thus to plead for his innocent injured friend, even in opposition to the tyrant who was bent on his destruction. Dr. Chandler. Jonathan's friendship now set itself at work, and shewed that true management which real friendship as naturally deserves on one side, as it suggests on the other. His courage led him to undertake David's defence before his father. His good sense directed him to ground his defence on such topics as placed the merit of his friend in its proper light, and at the same time disposed Saul to see and acknowledge it. Friendship is never more amiably engaged than when it is defending a good cause. Whoever steps forth in the defence of virtue, secures commendation by the choice he makes of his party; and whoever succeeds in his defence, reaps a double reward from the thanks of the publick and the thanks of his friend. Dr. H. Stebbing. Jonathan gave noble proofs indeed of his friendship for David, and of his virtue, when he used his utmost endeavours to pacify his father, and spake with so much respect and resolution in behalf of his friend, to reconcile his father to him. By this means, he discharged his duty to his friend, and at the same time to his father, by inspiring him with more just sentiments. Thus ought we ever to take part with the innocent when persecuted unjustly, never to be backward in our good offices towards others, and to use all means of appeasing those that are enraged. Ostervald. 3. — made a covenant.] Entered into a solemn league of mutual friendship. 4. — stripped himself of the robe &c.] He did this, that his singular affection to David might be known to all, and that they might appear the more closely united into one. This was a customary method of testifying affection. We read in Tavernier of a Nazar, whose virtue and behaviour so pleased a king of Persia, after being put to the test, that he caused himself to be disappointed, and gave his habit to the Nazar; which is the greatest honour that a king of Persia can bestow on a subject. The giving a girdle in particular, was deemed a token of the greatest confidence and affection: in some cases it was considered an act of adoption. In regard to the sword and the bow, it has been customary in all countries to make such military presents as these to brave adventurers: of which instances occur in Greek and Roman writers. Fragments to Calmet. 6. — the women came out] It appeared before, from Exod. xv. 20, that it was customary for women to sing the praises of God in publick on remarkable occasions; and, as is there related, Miriam and the women then answered one another as they played, as they do in the present instance. Bp. Patrick. 9. — eyed David] Looked upon him, as one whom he envied, hated, and feared. Bp. Patrick. 10. — the evil spirit from God] The evil spirit which had formerly haunted him, and now, by his discontent, anger, and melancholy, was brought upon him again. Bp. Patrick. — and he prophesied] He used in his fits of distraction such expressions and gestures, as if he had been possessed with a prophetick impulse, above the power of his own mind to direct and restrain. Pyle, Or He offereth him his daughters for a snare. played with his hand, as at other times: and there was a javelin in Saul's hand. 12. — Saul was afraid of David,] Saul's envy of David now began to be mixed with terror; for that he, so skilful at his weapons, should twice miss his aim, and at so near a distance, had surely something very extraordinary. It was natural for him to think this could not be without a Divine interposition, and for some extraordinary end; and what end could this be, but David's designation to royalty? Dr. Delaney. 13 — went out and came in before the people.] "Went out" on the expeditions to which Saul commanded him, and "came in" from them, with success, "before the people;" who took great notice of his prudent and successful conduct. Dr. Wells. 17. — her will I give thee to wife:] He now bethinks himself of his promise publicly made (chap. xvii. 25.) father's family in Israel, that I should be son in law to the king? 21. — that she may be a snare to him,] That he might perish in some of the dangers, to which he was to be exposed, as the condition of having her to wife. Bp. Patrick. — in the one of the twain.] By marrying one of his two daughters: for though David was disappointed in one of them, yet Saul's promise was fulfilled if he married the other. Bp. Patrick. The Hebrew expression means literally, "in the twain," and so some translations render it; but it is doubted whether it refers to his two daughters, Merab and Michal, one of whom was betrothed to David, and the other should actually be given to him; or to David's two claims of merit, in having killed Goliath, and in slaughtering the required number of the Philistines. Poole's Syn. Crit. David marrieth Michal. Jonathan reconcileth Saul to David. Before CHRIST about 1063. fulfilled. præcious. say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. 25. — not any dowry, but an hundred foreskins of the Philistines.] This condition was imposed by Saul with an insidious design; but the custom hath prevailed in many countries, to give their daughters in marriage to the most valiant men, or to those who might bring so many heads of their enemies. Particularly, it was the custom among a people in Carmania, that, if any were desirous of marrying, it was necessary he should first bring to the king the head of an enemy. As to dowries, it was customary among the Hebrews for the husband to endow the wife, and to receive nothing at all with her. Bp. Patrick. Saul seems to have mentioned the foreskins and not the heads of the Philistines, by way of reproach upon them, as an uncircumcised and infidel people. Pyle. Or rather, to prevent any chest or collusion in the matter, and to enable him to be sure that they were Philistines only whom he killed; for the Philistines were the only neighbouring people who were uncircumcised. Calmet. 27. — And Saul gave him Michal — to wife.] This whole history shews, that, notwithstanding all which was done by Saul for the destruction of David, he was forced to give him his daughter Michal; that God blessed David every day with some new success; and that the snares laid by Saul turned to his own confusion, and to David's glory, and served to endear him more and more to the people. Thus we see, that nothing can hurt those whom God loves; that He always watches over them for good; and turns all that the wicked undertake against them to their real welfare and advantage. Ostervald. 29. — Saul became David's enemy] Such strange infatuation did Saul's anger, hatred, and other bad passions, bring upon him, that he set himself against the # CHAP. XIX. Before CHRIST about 1063. 5. — and slew the Philistine, &c.] In all the seeming simplicity of this plain and short intercession, we perceive all the strength of reasoning, and all the skill and delicacy of address, which could possibly be crowded into so few words. Jonathan had much more to say in David's favour; but he well knew, that to enumerate David's merits, would be to inflame his father's enmity: and therefore, though he mentioned David's merits in general, yet he insisted only on that single point, in which Saul himself had some merit and much complacence; and he well knew, that the bare remembrance of it would bring back to his father's mind the greatness and generosity of the prize proposed, which excited David's valour, and led to that happy event, in which Saul himself was so greatly a partaker. Dr. Delaney. 5. — to morrow is the new moon.] A solemn sacrifice, attended by a feast, took place every new moon; and on such an occasion David, as one of the king's family, was wont to eat with him. Bp. Patrick. The Jewish months were lunar, and never began before the new 10. And Saul sought to smite David &c.] How sad and shocking a scene was this! David labouring with all his skill to relieve the anguish of Saul, and Saul in the same instant meditating his destruction! sitting sullen and determined, with his javelin in his hand, watching his opportunity, and waiting perhaps till the power of musick had so far calmed his spirits as to steady his hand. On the failure of the attempt, we cannot fail to adore the providence of God, by which David 15. — saying, Bring him up to me] Such was his insatiable rage, that he could not stay to see the event of David's supposed sickness; but, when he was able to make no resistance, resolved to despatch him. Bp. Patrick. 17. — He said unto me, Let me go; &c.] The conjugal fidelity and affection displayed by Michal on this occasion are much obscured by this falsehood, which she told, to the disgrace of her husband, to excuse herself to her father. Dr. Delaney. 20. — sent messengers to take David.] His implacable hatred to David had abolished all respect and reverence to Samuel, (under whose protection David now was,) and to the college of Prophets, which was a kind of sanctuary to those who fled to it. Bp. Patrick. Envy is too hard to be subdued, although it is sometimes weak enough to be diverted: Saul's envy had only dropt its present purpose by his reconciliation with David; the passion was ready to resume its strength on another occasion of its being excited. Dr. H. Stebbing. — they also prophesied.] They no sooner arrived, and heard the Prophets singing their Divine hymns, Before CHRIST about 1063. Saul prophesieth. David consulteth Before CHRIST about 1002. 23. — he went on, and prophesied.] So strangely obstinate and wicked was Saul, that he not only contended with the Spirit of God in sending others, but resolved at the last to go himself, as if he could oppose the Spirit of God: on the way, however, he was inspired by God, and he sang praises, as did the Prophets. This was to convince him that he laboured in a vain pursuit after David, whom the Spirit of God powerfully defended. Bp. Patrick. — and prophesied.] See note on Numb. xi. 25. This is a word of extensive signification, and may denote sometimes those actions, motions, and distortions, which Prophets in their inspirations were wont to exhibit. But the generality of interpreters take prophesying, in this place, to signify Saul's singing of psalms, or hymns of thanksgiving and praise which he was compelled to do, even against his will, to teach him the vanity of his designs against David, and to shew that, in them, he fought against God. Stackhouse. It is to little purpose to inquire what was the subject of Saul's prophesying. For what reason he and his messengers were seized with a prophetic spirit is most evident; namely, to prevent their intended violence to David. And this good effect was worthy the good Spirit of the Lord to produce. The circumstances here recorded afford a most pleasing instance, to a generous compassionate mind, of the care of Providence over persecuted virtue, and of the impotence of human malice towards those whom God is determined to preserve. Dr. Chandler. Mark the peculiar interposition of God on this occasion. He withheld Saul's hand from villany, and employed his tongue in such acts of devotion as he least intended: so that this incident served only to advance his shame and David's honour. Dr. H. Stebbing. 24. — lay down naked] In this expression, and others of the same import, (Is. xx. 2; Mic. i. 9.) we are not to understand that the persons were entirely naked, but only that they took off some external habit, or upper garment, which they were wont to wear when they went abroad, or that they had some part of their body uncovered. The word in the original admits this meaning. Stackhouse. He had taken off his outward garment, his military habit and royal robe, and thus appeared like the rest of the Prophets, a plain, disarmed, and therefore naked, man. Dr. Chandler. — Wherefore they say, Is Saul also &c.] This was mentioned as a proverb, by anticipation, at chap. x. 11, 12; but it is evident that the original of the proverb was this second prophesying among the prophets: because Saul was not at that time known among the people, and because the origin of the proverb is here expressly referred to his second prophesying. This proverb was used to express any thing unlooked for, and improbable. The meaning is, Is Saul, who throughout his whole reign hath so much slighted and contemned the law, and would conduct his actions by the mere rules of human policy, is he at length become studious of, and zealous for, the law of God? Bp. Warburton. Chap. XX. ver. 2. — behold, my father will do nothing &c.] Jonathan might well say this, when he had his father's oath to support his opinion. As many an honest man does, he judged of another's sentiments by his own; and if he judged better of his father than he deserved, by firmly believing that he would not falsify his oath, the mistake turned to his own honour, as it shewed his own regard to such a religious obligation. Dr. H. Stebbing. 8. — for thou hast brought thy servant] It was at Jonathan's instigation that they first made a solemn covenant of mutual friendship before God. Bp. Patrick. 14. — the kindness of the Lord,] The kindness covenanted between us before the Lord. Dr. Wells. 15. — thou shalt not cut off thy kindness from my house] Jonathan's submission to the will of God in the designation of David for the throne, as it prompted him to see, so it entitled him to ask for, the benefits attending his advancement: and, finding that God had transferred the protection to other hands, he shewed that obedience to his heavenly Ruler, and that generous care for his own posterity, to seek protection where God had placed it. Dr. H. Stebbing. From what passed between Jonathan and David, it appears that Jonathan was persuaded David would one day sit upon the throne, and yet he was not in the least jealous of him, because he knew it was the will of God. These sentiments of Jonathan express the greatness of his soul, and give proof of his piety. True and solid friendship is founded upon virtue; and, instead of being jealous of the advantages of our friends, makes their happiness our joy and satisfaction. Ostervald. How tender a sense had Jonathan of that friendship which he thus wishes to perpetuate! How unspeakable a generosity to stipulate for his own life with that man whose life was then absolutely in his power, interceding that his children might not be considered as enemies to him; concluding with that remarkable and undistinguishing imprecation, "Let the Lord require it at the hand of David's enemies." Dr. Delaney. Saul, missing David, seeketh to kill Jonathan. Before CHRIST about 1062. beyond thee; go thy way: for the LORD hath sent thee away. 23. — the Lord be between thee and me] As a witness and avenger, if we keep not the covenant we have made of perpetual friendship. Bp. Patrick. 25. — upon a seat by the wall.] It is conjectured from this expression, that the table was in a half circle, and that Saul's seat was in the middle, which in the nature of things was next to the wall. Dr. Delaney. — and David's place was empty.] It may seem a little strange that Saul, who had so often endeavoured to kill David, should ever expect to see him at his table any more: but perhaps he thought that David might be disposed to overlook all that had passed, as the effect of his frenzy and melancholy, and to consider him now as returned to a sound mind: also, that because David had ventured into his presence again, after the first javelin was thrown at him, he might for the future be guilty of the same indiscretion. Calmet. 26. — he is not clean;] He thought that he had fallen into some legal uncleanness, which prevented him from appearing. Pyle. 30. — Thou son of the perverse rebellious woman,] The Hebrew should rather be rendered, Thou son of per- verse rebellion; that is, Thou most perverse rebel. Bp. Patrick. — unto the confusion of thy mother's nakedness?] For the world would think that he was not the son of Saul, because he loved so greatly a person whom Saul thoroughly haird. Bp. Patrick. Or the meaning is, This thy favour to David will be to thy own wrong and shame, by depriving thee of the kingdom, as if thou wert base-born: and to the shame of thy mother, who will by this act be proclaimed an adulteress, and a dishonour of my bed. Bp. Hall. 33. And Saul cast a javelin at him] If it be asked, How it came to pass, that Saul had always a javelin in his hand (on this and other occasions) to execute his evil purposes? the answer is, that spears were frequently the sceptres of those ages, which kings always carried in their hands. Stackhouse. By his spear is to be understood his sceptre, according to the phrase of those times. Justin says of the early Romans, that their kings had spears or javelins for signs of royal authority; and Pausanias says, that the kings of Argos called their sceptres, spears. Bp. Patrick. Jonathan taketh leave of David. David obtaineth hallowed bread. Before CHRIST about 1062. testicularis. was his. LORD be witness of that which, &c. 40. — his artillery] His weapons, his bow and arrows. Dr. Wells. 41. — a place towards the south.] Probably on the south of the stone Ezel before mentioned. — until David exceeded.] Proceeded to an excess of grief, being about to become an exile from his friend, his wife, his kindred, and people, and the sacred solemnities of his religion. Bp. Patrick. We may readily pronounce, that it was the sense, not of his own distress, but of Jonathan's generosity, which now overwhelmed David. He was leaving, perhaps taking his last leave of, that man, who though he knew David stood between him and the throne, yet had often saved his life, and was now just come from saving it again, at the imminent hazard of his own. And how was he leaving this invaluable friend? He was leaving him to the rage of a furious incensed father, who would not fail to destroy him for the very kindness he was then shewing David, if it ever came to his knowledge. Jonathan was too delicate and too generous not to see all the movements of David's heart on this distressful occasion; and seeing them, he repressed his own grief, for fear of sinking his friend too much by excess of tenderness. This made him conclude the conference in that religious and calm manner recorded in the next verse, "Go in peace, forasmuch as &c." Dr. Delaney. Chap. XXI. ver. 1. — to Nob] A city in the tribe of Benjamin, one of the cities assigned to the priests, as appears from chap. xxii. 19, also from Nebem. xi. 32, where we find it reckoned among the Levitical cities. Dr. Wells. — Ahimelech the priest:] The high priest. David intended perhaps, by coming to him, to recommend David, and said unto him, Why art thou alone, and no man with thee? 2. — the king hath commanded me &c.] It is evident from this passage how far excessive fear may make even an otherwise good man forget his duty of having a strict regard to truth. Dr. Wells. We are not hence to take an example of speaking untruths, but to deplore the wickedness of the world; since the most excellent men have sometimes been induced to tell a falsehood, for the purpose of preserving their lives. Bp. Patrick. It is thought by some, that, in compunction for his guilt on this occasion, David utters that lamentable complaint in Ps. cxix. 28, 29, "My soul melteth away— Take from me the way of lying." All persons however do not see his conduct in so unfavourable a light, considering that his intention was innocent, and that he industriously concealed his condition from the high priest, in order to keep him clear from all suspicion and charge of having combined with him against Saul. Dr. Delaney. 2. — every one that was in debt, &c.] David probably felt himself forced to take this course in his defence, that he might not be suddenly surprised by any party Saul might bring against him; and he seems to have adopted it, without the least intention of raising a rebellion against Saul, or of doing him an injury; much less of injuring his country. Dr. Wells. A most injurious imputation has sometimes been cast upon David, for his behaviour on this occasion, as if he was attempt- Before CHRIST about 1062. marke. playeth the mad man. a creditor. of soul. 4. — hallowed bread:] The shewbread on the table of the tabernacle, which was to be eaten by none but the priests and their families; and which Ahimelech permits David and his soldiers to eat, provided they were in the same state of legal cleanness which was required of the priests. 5. — yea, though it were sanctified this day in the vessel.] The marginal translation is more plain, especially when this day there is other sanctified. He means, new bread was set upon the table of the Lord, so that no wrong was done to Him. By the vessel is meant, the dish on which the bread was placed, mentioned at Exod. xxv. 29. Bp. Patrick. 6. So the priest gave him &c.] In this, neither Ahimelech nor David committed any sin: for invincible Before CHRIST about 1062. a Exod. 25. 30. Lev. 24. 5. Matt. 12. 4. especially when this day there is other sanctified in the vessel. David taketh Goliath's sword. Companies resort unto him. Before CHRIST about 1062. but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away. 7. — detained before the Lord.] Detained at the tabernacle by some vow which he had upon him, or other religious performance, to which he had obliged himself. Bp. Patrick. The circumstance of Doeg's being present is here mentioned, with reference to his afterwards accusing Ahimelech for what now passed, as is related at chap. xxii. 9. 9. — The sword of Goliath the Philistine—is here] As it was an ancient custom among the Jews to hang up in the temple arms taken from their enemies, so the heathens were wont to do the same in their temples: it was in conformity with this custom that David dedicated to the Lord the sword with which he cut off Goliath's head, and delivered it to the priest, as a moument of his victory and the Israelites' deliverance. Calmet. 10. — went to Achish the king of Gath.] Such was his miserable condition, to be forced to flee for protection to those whom he had reason to think were his bitter enemies: Gath was the city of Goliath, whose sword David now had about him. Bp. Patrick. 11. — king of the land?] The person who sways so much in Israel. Bp. Hall. Either they meant a chief 13. — and feigned himself mad] David's counterfeiting madness, when he was discovered by the Philistines in the city of Gath, must be considered as a weakness not altogether free from sin; since he shewed thereby that he did not sufficiently depend upon the promises of the Lord. This is a warning to us, never to have recourse to evil means, or do any thing unworthy of our character, to deliver ourselves from the dangers which threaten us. Ostervald. Chap. XXII. ver. 1. — the cave Adullam.] A strong hold, 1 Chron. xi. 15, in the tribe of Judah, Josh. xv. 35; to which tribe as David belonged, he might hope to find some friends there. Bp. Patrick. It was on David's happy escape from the Philistines on this occasion, that he wrote the xxivth psalm. Dr. Chandler. 3. — the king of Moab.] He applied to the king of Moab, not only as being at variance with Saul, chap. xiv. 47, but also, probably, because he himself was descended from a Moabite, by his mother's side; especially if Ruth the Moabitess were of the royal family, as the Jews imagine. Bp. Patrick. 4. — was in the hold.] Was forced to keep himself in some strong place, not easy of access. Dr. Wells. 6. — under a tree in Ramah.] Or, in a high place, as Ramah signifies: otherwise the first words must be translated, near Gibeah, or in the territory of Gibeah. Bp. Patrick. 8. That all of you have conspired against me, &c.] If this complaint of Saul's had been just, he would indeed have been to be pitied: to be betrayed by his own servants and his own tribe, in favour of a fellow servant and one of another tribe; to be betrayed by his son in favour of his servant; nay, to have that servant excited against him by his son; this were indeed a lamentable condition. But the truth is, Saul had no ground for his suspicion, except the consciousness of having deserved what he dreaded. Dr. Delaney. 9. — the son of Jesse] He seems to use this as a name of reproach; the son of an obscure mean person. Dr. Delaney. 15. — Did I then begin &c.] He says, that in consulting the oracle then, he did no more than what he had often done before, in duty to Saul, without being blamed; for he conceived that David his servant and son was employed on his business. Dr. Wells. Or, the words may very naturally be interpreted, so as to convey an absolute denial of the charge: "Did I then begin to inquire of God for him?" I never did it before, nor did I begin to do it now. Doeg charged him with consulting God for David, but, as it should seem, falsely and maliciously. Dr. Chandler. Doeg killeth the priests. David rescuth Keilah. Before CHRIST about 1602. Turn, and slay the priests of the LORD; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD. 18.— And Doeg — fell upon the priests.] We cannot but observe upon the wickedness and cruelty of Doeg, who, when he had prejudiced Saul against the innocent, and found his guards refuse to lay their hands on the Lord's ministers, slew them himself. Such is the character of wicked men: they stick at nothing; and, by their false accusations, lay themselves under a fatal necessity of committing every enormity, for the purpose of supporting their calumnies, and destroying the innocent. Osteroald. 19. And Nob, the city of the priests, &c.] Saul's fury transported him to deal worse with the city of the priests than he did with the Amalekites, some of whom he spared, though God commanded him to destroy them all. In this destruction of the priests was fulfilled the word of God against the house of Eli, as mentioned in chap. ii. and iii. of this book. Bp. Patrick. In this case he let none escape, in order to deter others from giving the least shelter or assistance to David, and to incite them the rather to come and give him information respecting his haunts and lurkingplaces. Stackhouse. His barbarity on this occasion was such, as many a savage would have abhorred to commit, or even to palliate or excuse. Dr. Chandler. Such was the strange and irregular temper of this unhappy prince, that he destroyed the innocent and spared the guilty: through excess of zeal, he exterminated those whom he was obliged by the oath of God to protect; and, for want of zeal, he showed mercy to the Amalekites, whom God had commanded him to destroy. But, howsoever faulty and strange this conduct may seem in him, the case is too frequently not unlike with us all. How apt are we to gratify our passions at the expense of our duty! How earnest to serve the world, our lusts, and our interests; but how cold, languid, and partial, in obeying the most positive commands of God! How often do we sacrifice the priests of God and spare the Amalekites; how often shew more favour to the enemies than to the friends of God! How apt to be merciful when we should be severe; severe and cruel when we ought to be merciful! A conduct and spirit, from which the most serious professors of religion are not wholly free. Wogan. Saul attained two ends by this massacre: he weakened the power of the priests, whom he had made his enemies by slaying so many of them, and stripping them of their possessions; and he strengthened the hands of his own family by conferring those possessions upon them. We should not dismiss this subject without remarking, that we have here a remarkable instance of God's turning the worst devices of the wicked to the purposes of His providence. In consequence of Eli's grievous offence, God had denounced that his race should be cut off by a sudden and surprising destruction, I Sam. ii.; and now, by Saul's unparalleled cruelty, this denunciation is fulfilled. Dr. Delaney. Chap. XXIII. ver. 1. Then they told David.] Or, "Now they had told David;" for this was done before Abiathar came to tell David, ver. 6, of the slaughter of the priests. Dr. Waterland, Locke. Keilah was a city in the tribe of Judah, Josh. xv. 44. — they rob the threshingfloors.] The threshing-floor was commonly without the city, for the convenience of wind to separate the chaff from the corn. See Ruth iii. 2, 15. Bp. Patrick. 5. — So David saved the inhabitants of Keilah.] This was a noble proof, as Grotius justly observes, of David's love for his country, that, though he was proscribed as a rebel by the king, he was so far from injuring his country, that he zealously served it at the cost of his enemies. Dr. Chandler. This is one of the noblest adventures of David's life. Another man in his place would have rejoiced at this invasion, and perhaps encouraged it, and this both from self-preservation and policy; because he had nothing to fear for himself while Saul had such an enemy on his hands, and because the distress of the country was most likely to bring Saul to reason. But David was governed by no such narrow views; and neither safety nor honour was desirable to him, when purchased by the distress of his country and his friends. Dr. Delaney. 5.—David's heart smote him,] He was inwardly troubled at having done an evil thing, it being deemed an indignity to a prince to have his royal robe so disfigured. Bp. Patrick. This one example of David's, under all the provocations he received from Saul, abundantly shews us that the persons of kings are sacred and inviolable. Stackhouse. 6. — with an ephod] Rather, with the ephod; namely, that of the high priest. It seems that, when Ahimelech and the rest of the priests were slain, Abiathar, who had been left to keep the sanctuary, took the principal vestment of the high priest, the ephod, with the breastplate, and Urim and Thummim annexed, and carried them to David. Bp. Patrick. Thus one consequence of Saul's slaughter of the priests was, that he deprived himself for ever of the protection and counsel of God, the ephod and oracle being now transferred to David. Dr. Chandler. 16. — strengthened his hand in God.] Encouraged him to trust in God, notwithstanding his present afflic- tions; for that God would certainly make good His promises at last, and enable him to prevail over his enemies. Dr. Wells. The conduct of Jonathan in this remarkable transaction is truly disinterested, generous, and great. He could not now be ignorant of David's destination to the throne of Israel by the will of God, and knew that nothing could prevent his succession to it, as God had appointed it. In such a situation, how does he act? He scorns by fraud and violence to attempt the life of a man whom God had fixed on to be king, even in preference to himself; but seeks him out in the wilderness, where his father was hunting him to destruction, and "strengthened his hand in God," not by money, forces, or any military aid; not by promising to assist in disturbing his father's government, nor by any plot or conspiracy against his father's interest and honour; but by comforting him under his cruel persecution, and assuring him of God's protection, of his future advancement to the throne, and of his own confidence in his David's future friendship. Dr. Chandler. 17. — Fear not:] It were hard to determine which we ought most to admire on this occasion, the moderation, the friendship, the piety, or the unexampled generosity of Jonathan. To be able to resign a kingdom with that calmness, that frankness, that tender love and inviolable fidelity to his rival, and that steady submission to the will of God, seems to have something in it infinitely beyond all the other praises of heroism. Dr. Delaney. The Ziphites discover David to Saul. David cutteth off Saul's skirt. Before CHRIST about 1061. right hand. wilderness? shall be. 27.—there came a messenger] By the singular providence of God, which stirred the Philistines up at this very time to make an irruption into the land of Israel, for the preservation of David, when he was in extreme danger. Bp. Patrick. 29.—En-gedi.] A place in the tribe of Judah, not far from the Dead sea. As the country around it abounded with mountains, and those mountains had plenty of vast caves in them, it was a very commodious place, where David might retire and conceal himself. Stackhouse. En-gedi is taken notice of, Cant. i. 14, for its camphire, or (as others render it) cypress. St. Jerome tells us, that it was remarkable for opobaisamum, (supposed to be what we now call balm of Gilead;) also that it was a great town in his days. Dr. Wells. The name En-gedi signifies in Hebrew "the kid's fountain;" and the place was probably so called, because the inhabitants of the country used to water their flocks there. It is now called Anguedi. Dr. Delaney. Chap. XXIV. ver. 3.—where was a cave:] Many of the caves in Palestine are extremely large. We visited one, in which David and his men might have been hid, and not seen by Saul. Bp. Pococks. —went in to cover his feet:] Went in to take some sleep. See note on Judg. iii. 24. — wherefore the Lord reward thee good] Saul's feeling of David's generosity must indeed be strong, when he beseeches God to reward it. Indeed, Saul had no equivalent to give David for the kindness shewn him; and therefore he refers him to God for retribution. For if, after this, he could even save David's life he could only save the life of his best benefactor; whereas David both spared and saved the life of his mortal enemy. Dr. Delaney. Chap. XXV. ver. 1. And Samuel died.] The Jews are of opinion, that Samuel died only four months before Saul: but, by the generality of Christian chronologers, he is supposed to have died about two years before the death of that prince, and in the ninety-eighth year of his age; twenty years of which had been spent in the government of Israel before Saul's inauguration, after which he lived eighteen. He was, while he lived, an excellent governor, and, through his whole administration, superior to vanity, corruption, or any private views. Those who attend to his life may observe, that he was modest without meanness, mild without weakness, firm without obstinacy, and severe without harshness: a fine eulogy of him is given by the author of Ecclesiasticus, ch. xlvi. 13, &c. Besides the things recorded of him in this book, there are other matters related of him in the first book of Chronicles; as that he enriched the tabernacle with spoils taken from the enemies of Israel, chap. xxvi. 28; that he assented in reguisting the distribution of the Levites for the service of the temple, chap. ix. 22; and lastly, that he wrote the history of David in conjunction with the Prophets Nathan and Gad. But, as he died before David came to the throne, this can only be meant of the beginning of that history, which might be continued by the others. There is great probability that he composed the first twentyfour chapters of this first book of Samuel, containing historical facts in which he had so large a share. Stackhouse. How singular was the character and piety of Samuel! devoted to God from the womb, and worthy to be so! Early dedicated to the Divinity, and hallowed by His influence! Descended from Prophets, himself a greater! The service of God made the early business of his life; nor was ever interrupted by any thing but the service of his country. Exalted to supreme power, without ambition; exerting it without oppression or avarice, and resigning it without reluctance, when his God commanded! Illustrious in the splendour of a throne, and yet more so in the shade of a cell; so far from envying his successor to the supreme power, that he pitied and prayed for him! It were hard to determine which was happiest, his life or his death. He lived to the noblest purposes, the glory of God, and the good of his country; he died full of years and honours, universally lamented. 6. — The Lord forbid &c.] Here was a noble instance of David's moderation and forbearance, as well as greatness and generosity of mind. The feelings which restrained him were worthy of a brave and generous man; a man of honour, religion, and virtue. He durst not stretch forth his hand against his master, and "the Lord's anointed." Under this sacred character, he forgot that Saul was his implacable enemy, and instantly sacrificed his resentment to his conscience and duty: and hereby acted with a goodness and elevation of mind, which Saul himself thought no one besides him would have displayed. Dr. Chandler. Let us learn to frame our lives after the noble example of king David, who, when he had many occasions given to work evil for evil towards king Saul, yea, and many times had opportunity to perform mischief and to slay him; nevertheless, fearing God, would not follow his fleshly affections, and walk inordinately without the will of God's word, which he confessed always to be his direction. Bp. Latimer. 13. — Wickedness proceedeth &c.] He means to say, If I were so wicked as I have been thought by thee, I should not have hesitated to kill thee: but I am no such person, and therefore my hand shall not be upon thee. Dr. Wells. Guilt is the consequence and fruit of guilt: if I had been guilty of conspiring against thee, I should have crowned that guilt by killing thee, when thou wert in my power. Dr. Delaney. 14. — after a dead dog, &c.] One of the meanest and Vot. I. weakest of his subjects; of no more consideration and strength, in comparison of the king of Israel, than a dead dog or a contemptible flea. Dr. Chandler. David represents himself to be as contemptible as possible, that he might convince Saul it was not for his honour to take so much pains to kill him. Bp. Patrick. 16. — Saul lifted up his voice, and wept.] Saul himself, with all his rage and malice, could not withstand this instance of generosity in David, but melted and sunk under it; instead of lessening the merit of it with an unrelenting heart, he "lift up his voice and wept," and with his tears acknowledged David's innocence, and his own guilt; and even prayed to God to reward that very person, whom, but the moment before, he was pursuing to destruction. Dr. Chandler. 19. — if a man find his enemy, &c.] Saul was now convinced of David's integrity, when he did not take advantage of him in the cave, where he might have securely destroyed him. He was never so confounded with the shame of his own jealousy and malice, as by this act of piety and magnanimity in David: though he had long known that David was anointed, and appointed by God to reign as king after him, yet he did not so thoroughly believe it, till this great instance of the temper of his mind, and of his relying on God's purpose so entirely, that he would not, by an act of his own, endeavour to bring that honour on himself sooner than the Divine wisdom intended it for him. He knew that God would not have given to any man such a dominion over 20. — I know well that thou shalt surely be king.] How wonderful it is, that Saul should so often have attempted to destroy David, with this knowledge of his high destination. He surely would not have done so, if he had always continued in his reasonable hours. But what will not a man do, when his passions destroy his reason, and when he is stimulated with the evil spirit of ambition, envy, rage, and malice? It was this which made the unhappy king regardless of God and man, and excited him to fight against heaven and earth. Dr. Chandler. 21. Swear now therefore unto me] David, by sparing his enemy, now found himself possessed of the proudest pleasure which human vanity could wish: to see his prince his petitioner, his enemy his suppliant, conscious and confessing his own guilt and David's superiority, and begging that mercy to his issue which he himself had just experienced and had not deserved. Who would not, like David, spare an enemy for the sake of so glorious a triumph? Dr. Delaney. 22. And David sware unto Saul.] David generously took the oath, and honourably and religiously performed it. The whole address of Saul to David on this occasion was the natural effect of the various thoughts and passions which then agitated his breast. The full conviction he had of David's innocence, the proof now given him of the greatness of his temper, some remains of generosity in his own breast, the consciousness of the falsehood of his own suspicions, and of his own injurious and ungrateful conduct, the recollection of David's being appointed to succeed him, the vanity of opposing the order of God, the tender concern he had for the fate of his family under David's reign; all these considerations, and the various passions arising from them, ness, he mindeth to destroy him. 14 Abigail understanding thereof, 18 taketh a present, hurting thee.] David knew full well that he durst not trust his own heart; and, being jealous over himself with godly jealousy, ever made God his refuge. In this instance, when he had been kept back from sin, on an opportunity provoking him thereto, he blessed God for it, ver. 32; for he saw that it was God's doing, more than his own. Thus, without God's help and blessing, all human endeavours are vain: His help and blessing must therefore be especially sought for by prayer. Bp. Sanderson. Who would not think that the ungrateful conduct of Nabal, heightened by reproachful language, would have warranted the sharpest revenge; such as began to broil and burn in the breast of this great warrior? But vengeance is so much the prerogative of the Almighty, so absolutely the peculiar of heaven, that no consideration whatever can warrant the best of men in indulging such a feeling. On this occasion, David, being prevented, by a happy and seasonable pacification, from acting a bloody tragedy on which he was entering, and so turning his eyes from the baseness of him, who had stirred up his revenge, to the goodness of that God who had prevented it, breaks forth into the triumphant praises and thanksgivings here expressed; which serve to teach us the important truth, that prevention of sin is one of the greatest mercies which God can vouchsafe to us in this world. Dr. South. 5. — and greet him in my name.] This message of David to Nabal affords a fine picture of ancient and true politeness. The message is directed "to him that liveth;" that is, that liveth in prosperity: in Scripture, living, and being happy, are frequently synonymous; and now, David's benevolent spirit suggested to him, that, being happy ourselves, we should endeavour to make others share in our happiness. The great beauty and propriety of that ancient Eastern salutation, "Peace be to thee," is very emphatical, inasmuch as the best blessings of life, and all the social affections, attend upon peace: the modesty too of the message is very remarkable; for, though David had much real merit towards Nabal, yet he puts his request on having no demerit towards him; and at the same time referring him to his servants for fuller information. Harmer. 5. — lay in the trench.] Or rather, in his chariot; for so the Greek translators have rendered the Hebrew word here. Bp. Patrick. Perhaps a place surrounded with the carriages. Dr. Wells. — the people pitched round about him.] An Arab camp is always round, when the disposition of the ground will admit it; the prince being in the middle, and the Arabs about him at a respectful distance. Their lances are fixed near them in the ground all the day, ready for action. D'Arvieux's Travels in Palestine. We have several representations in Homer of the chiefs wilderness, and he saw that Saul came after him into the wilderness. 7. So David and Abishai came—by night:] This may seem a strange and bold attempt, for two persons to go into the midst of an army of 3000 chosen men. It should be considered, however, that while historians relate something similar of several gallant men, David had throughout an assurance given him, that God would preserve him in all dangers to succeed to the kingdom; and that, at this time, he may have had a particular impulse and incitement from God, in order that he might have a second opportunity of manifesting to Saul his innocence, and the justice of his cause. Dr. Delaney, Stackhouse. 9. — who can stretch forth his hand against the Lord's anointed.] Although David was himself anointed king, and cruelly persecuted by Saul; and though he might have pleaded necessity and providence as much as any persons ever could, (when Saul was thus strangely delivered into his hands,) yet we see what opinion he had of the sacredness of the person of even a bad king. It was not his modesty or policy which kept him from injuring Saul; for he expressly declares, that it was the sin of so doing which kept him from it. He knew it was sufficient (as he states in the next verse) to leave the judgment of Saul's conduct to God. Bp. Stillingfeet. 10. — there be many servants now a days &c.] This was one of the most atrocious reproaches that could be cast upon a well born and innocent man; implying those crimes, on account of which bad servants become fugitives from their masters. Dr. Chandler. Nabal's answer was agreeable to his character, rude and sullen; a strong image of ungoverned brutality, and very natural to that insolence, which wealth is too apt to dictate to undisciplined spirits. Dr. Delaney. 11. — my bread, and my water.] Water is considered as an important part of the provision made for a repast in Eastern countries, and is sent as such to shearers and reapers in particular. The words of Nabal, in reply to David's messengers, are not in the least surprising. The following passage from Drummond's Travels affords proof of their propriety: "the men and women were then employed in reaping: other females were employed in carrying water to the reapers; so that none but infants were unemployed." Harmer. 13. — abode by the stuff.] Remained in the wilderness to guard their property. Dr. Wells. 17. — such a son of Belial.] So wilful and obstinate. Bp. Patrick. 18. — two bottles of wine.] It must be obvious to 35. — and have accepted thy person.] I have accepted thy interposition for Nabal, and for thy sake will not execute my intended vengeance. Dr. Chandler. 37. — he became as a stone.] He was struck with such astonishment, according to Josephus, that he fell into a dead numbness all over his body. Stackhouse. 38. — the Lord smote Nabal, that he died.] The history is here not recording a miracle, but only the man's being struck with a mortal disease. This and other such expressions are frequently nothing more than figurative acknowledgments of the universal superintendency of Providence over all human events. Dr. S. Clarke. There are two reflections to be made on the history of Nabal. 1. The example of Nabal, who, by his greediness and churlishness, well nigh caused the ruin of his whole family, should teach us, that covetousness and ill nature may bring upon us great evils: we learn also from Nabal's death, that avarice, anger, and drunkenness, are generally attended with fatal consequences, and even sometimes occasion the death of those who run into these excesses. 2. From the conduct of David, who, in a transport of rage, vowed to destroy him and his whole family, we may learn how dangerous it is to suffer ourselves to be carried away by passion and resentment; that what is done in anger often occasions repentance and remorse of conscience, and that we ought to thank God when He keeps us from offending against His laws, and executing our evil intentions. Ostervald. 39. — Blessed be the Lord.] David does not rejoice in the death of Nabal, who was a worthless wretch; but in the justice of God, who shewed in this instance that right will be done to men, provided they have patience, without their taking vengeance into their own hands. Bp. Patrick. In the whole of this affair with Nabal, it must be allowed, that David's passion, and his oath to destroy Nabal and his family, are by no means to be vindicated: although the provocation given him was of the highest nature, particularly to a military man, and aggravated by circumstances of outrage, yet the oath was rash and the resolution cruel. Still, as the most generous minds are apt to be soonest irritated and most easily pacified, David was quickly soothed by Abigail's prudence; and then blessed the Lord God of Israel for sending her, blessed her advice, and blessed herself for keeping him from bloodshed: all this indicated an ingenuous disposition, and great moderation and humanity of temper. Dr. Chandler. How fine a lesson is this to mankind to forgive injuries, to refer themselves and their concerns to the Saul cometh against David. David preserveth Saul's life. Before CHRIST about 1066. self on her face to the earth, and said, Behold, let thine handmaid be a servant to wash the feet of the servants of my lord. feet. 44. But Saul had given] Rather, For Saul had given: it is assigned as a reason for David's taking another wife, that Saul had deprived him of his former wife. Bp. Patrick. Chap. XXVI. ver. 2. Then Saul arose.] The inconstancy, falseness, and implacable rage of this prince, are really inconceivable. Not long before, he had been indebted to David for his life, had acknowledged his own errour, and made David swear he would be kind to his posterity: yet here he openly declares himself his enemy again, and seeks to take his life. Bp. Patrick. —saying, Go, serve other gods.] This was the effect of what his enemies did, although they did not say so in express words: for they banished him into a nation of another religion. Jos. Mede. The adoption of the local gods of any nation, as well as of their rites, was so general, that David makes his being driven unjustly into an idolatrous land, the same thing as being forced to serve idolatrous gods. Bp. Warburton. 6.—Achish gave him Ziklag] Ziklag was situate in the extreme parts of Judah to the south. In the division of the land, it was first given to the tribe of Judah, Josh. xv. 31; and afterwards to that of Simeon, Josh. xix. 5; but the Philistines seem all along to have kept possession; so that it never came into the hands of either tribe, till, by the gift of Achish, it became the peculiar inheritance of David and his successors. Stuckhouse. 8.—the Geshurites, and the Gezrites.] Of these we know little, only that they were neighbours of the Amalekites, living in the same territory with them, and were therefore, with the other nations, to be extirpated by the Israelites who were to possess their land. Dr. Chandler. —the Amalekites:] Some that had escaped from the slaughter of Saul, or that were living afar off at the time. And the following words (ver. 11, of David's killing them all) must be understood, that he left none alive whom he found in these parts; for there were still Amalekites in other places, 1 Sam. xxx. 1. Bp. Patrick. The people whom he invaded were most probably the remains of the Canaanites and the Amalekites, whom God had commanded to be destroyed. And therefore, 19.—If the Lord &c.] If God hath excited you against me, on the score of any guilt for which I deserve to die, behold, here am I ready to be sacrificed in atonement for it. Dr. Delaney. Others understand the words as expressive of David's readiness to offer up any sacrifice; for God is not implacable, but willing to be reconciled, when an offence is committed against Him. Bp. Patrick. LORD's anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. 20.—to seek a flea.] To kill a person, from whose destruction could be derived neither profit nor glory. Bp. Patrick. —as when one doth hunt a partridge] The account given by Dr. Shaw of the manner of hunting partridges and other birds by the Arabs, affords an excellent comment on these words: "The Arabs have another though more laborious method of catching these birds; for, observing that they become languid and fatigued after they have been hastily put up twice or thrice, they immediately run in upon them, and knock them down with their bludgeons." It was precisely in this manner that Saul hunted David, coming hastily upon him, and putting him up from time to time, in hope that he should at length, by frequent repetitions of it, be able to destroy him. Harmer. 21.—I have sinned: &c.] The duty and submission of David not only softened, but humbled the haughty Before CHRIST about 1000. cleaning. Saul acknowledgeth his sin. David beggeth Ziklag of Achish. Before CHRIST about 1058. 25.—So David went on his way.] Through the whole of the adventure related in this chapter, what propriety of character, what justness of sentiment, what tenderness of address do we find! Abishai appears, what he was, a soldier, warm and thirsty of revenge. David is resolute and brave, calm and steady, full of loyalty to his prince, of affection and duty to his father, and reverence for his God. Saul shews himself cruel, inconstant, and relenting: falls under conviction, owns his fault, justifies his son-in-law, promising in his present disposition to injure him no more; and in spite of all his faults moves our compassion towards him. Dr. Chandler. Chap. XXVII. ver. 1.—I shall now perish one day] David, weary of wandering, weary of struggling with Saul's implacable spirit, and of obtaining a precarious subsistence by the spoils of his enemies, or the bounty of his friends, resolves at last to quit his country, and throw himself once more on the protection of his enemies. This resolution has been censured, on the ground that he should not have left the land of Judah to go into a heathen country, without the Divine command or permission. Wherefore the generality of writers ascribe this resolution to a want of Divine grace, and of a proper confidence in the protection of that God, who had so often and so signally delivered him under the greatest exigencies. Dr. Delaney. These words seem to have been spoken by David in a melancholy fit, when he was under some great depression of spirit; for, as he had God's promise that he should become king of Israel, he had the strongest possible reason to believe, that Saul would never be able to compass his design against him. He was aware that Saul's heart was not altered, although he had felt and expressed some compunction for his past conduct. Bp. Patrick. 10.—a road] Or an excursion. Dr. Wells. —Against the south of Judah, &c.] He answers Achish artfully in these ambiguous words; that he might understand him to have assaulted the land of Judah itself, whereas he had in reality assaulted the people who bordered on the parts he mentions. Bp. Patrick. It is hard to reconcile this management with justice, truth, or gratitude; neither are we bound to justify or approve all the actions even of good men recorded in Scripture. Dr. Wall. David's answer was ambiguous, but true; for all those people whom he mentions actually dwelt on the south of Judah: but Achish understood the answer as implying that the incursion was made on Judah, which David did not assert. If he was to be blamed, it was for giving an ambiguous answer to a question which he was not obliged to answer directly. Dr. Chandler. David's conduct does not seem to admit strictly of defence, for he certainly practised a deception: and it must be allowed, that all habits of deception have a natural tendency to bias the mind, and warp it from truth; they should therefore be avoided, even where the purpose of the deception is innocent, as was the case here. Dr. Delaney. Chap. XXVIII. ver. 2.—keeper of mine head] Meaning, captain of his guard, or some great officer near his person. Bp. Patrick. — the Lord answered him not.] In such cases, as this of Saul, God very justly turns away His ear, and will vouchsafe no answer in the ordinary way, to such grievous offenders. There is a certain degree of long-suffering and forbearance, beyond which even the Divine goodness will not extend. Provoctions may proceed to such a height as to leave no room for further mercy. Patience long abused will at last give way to vengeance. God will then withdraw His grace, and lock up his favours, deserting the impenitent hardened wretch, and abandoning him to the wild pursuit of his own inventions. This is a matter of dreadful consideration to all inveterate impenitent offenders; and yet it should not be a discouragement to any man against repenting: because the very disposition or inclination to repentance is a hopeful symptom and a promising argument in his favour, that his day of grace is not past, and that it is not too late to return. Dr. Waterland. — En-dor.] A place in the tribe of Manasseh, west of Jordan, Josh. xvii. 11. Dr. Wells. Chap. XXIX. ver. 1.—to Aphek:] There were three places of this name: that in the tribe of Judah seems here meant. Dr. Wells. — pitched by a fountain] It is related by William of Tyre, that the Christian kings of Jerusalem used to assemble their forces at a fountain between Nazareth and Sephoris, which was greatly celebrated on that account. He mentions also another fountain, near a town called Little Gerinum, which he says was the ancient Jezreel. Near this fountain Saladine pitched his camp, for the benefit of its waters; while Baldwin king of Jerusalem had, as usual, assembled his army at the first mentioned place. This solicitude in the princes of these sultry climates to encamp near fountains, and particularly the mention of one near Jezreel, serve to give an excellent illustration of the passage before us. Harmer. 3.—put away those that had familiar spirits.] This was according to the Divine command, Levit. xx. 27; Deut. xviii. 10, 11: it was probably done by Saul, in ruin, fainteth. 21 The woman with his servants refresh him with meat. Before CHRIST about 1056. AND it came to pass in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle, thou and thy men. 4.—in Shunem.] A city in the tribe of Issachar. —Gilboa.] A ridge of mountains, according to Eusebius and St. Jerome, about six miles from Bethshan, chap. xxxi. 10; among them was a city of the same name. Dr. Wells. 6.—when Saul enquired of the Lord.] Observe how careless and unthinking men are apt to be in their prosperity, and till the hour of distress comes on. Saul was a man of as much coldness and indifference in religion as any man could be; swayed, for the most part, by his own humour and vanity. He never thought of consulting God, or asking directions from Him, all the time that he was persecuting righteous David from city to city, hunting him through every quarter of the kingdom, and driving him out into a strange land. He never thought of consulting God, when he barbarously undertook to murder the Lord's priests, innocent men, who had deserved no evil at his hands. But now, at last, when he perceived his own life to be in danger, as if that alone were precious in God's sight, or that alone worthy of the Divine care and notice; then he began to apply to God, and pretended a respect and reverence for Him, although, all the time, his heart was far from Him. Danger and distress will sometimes frighten and diamy a hardened sinner; but that is all; for it is not a real sorrow for his sins that troubles him, but the Saul, forsaken of God, seaketh a witch; Before CHRIST about 1656. neither by dreams, nor by Urim, nor by prophets. 7. — Seek me a woman &c.] Saul, when he was now reduced to extremities, instead of humbling himself before God, fell into another sin, in having recourse to a person that practised forbidden arts, which he himself, agreeably to the law of God, had forbidden under pain of death. This proceeding of Saul proves that he had not consulted God with sentiments of true repentance. This is the true character of sinners, who fill up gradually the measure of their iniquities, committing new and greater abominations, at the very time that the severest judgments are about to fall upon them. Ostervald. — a woman that hath a familiar spirit.] A woman famed for raising up ghosts (as the world believed) by her sorceries and enchantments. It is not material here to inquire into the mysteries of that art to which she pretended. It is sufficient that fame reported this woman to have this power, and Saul believed it; and the woman, trusting to her art, undertook the thing, but God Himself, as it seems, interposed, and both conducted and governed the whole transaction. Dr. Waterland. — there is a woman &c.] It hence appears, that although this sort of divination was not publickly practised, yet it was known there were some who privately continued the practice of professing to have familiar spirits. In having recourse to such a person, Saul acted like a distracted person. He had banished all wizards and sorcerers out of his kingdom, as a dangerous sort of people, who made profession of a wicked and unwarrantable art; yet now he puts his whole con- 8.—But what have I done? &c.] David's answer was a prudent one, and such as became the circumstances in which he was placed; for he promised nothing, and laid himself under no sort of engagement: he neither denied what the Philistines suspected, that he would fall off to Saul in the battle, nor made the least mention of his readiness to fight with the Philistines against the Hebrews. He merely asked why he should be refused to fight against the enemies of the king. Dr. Chandler. 9.—as an angel of God.] Meaning, that he looked upon David as a man sent down to him from heaven. Bp. Patrick. 11. So David and his men] We may easily apprehend to what straits David was reduced, on Achish insisting that he must go with him against Saul. He was now under the necessity of warring against his country, 12. And when the woman saw Samuel, &c.] Respecting this history of the raising of Samuel, there have been three different opinions: 1st, It has been supposed that there was no real apparition, but that a delusion was practised on Saul by some person acting in concert with the woman, and making responses to him in a feigned voice; in support of which opinion it is observed, that the history does not say, Saul actually saw Samuel, but "Saul perceived that it was Samuel," ver. 14; that is, knew him by the description which the woman gave. 2d, It has been conjectured, that some evil spirit appeared with the body and mantle of Samuel, spake articulately, and held this conversation with Saul, being enabled, by some knowledge of future events, to make those predictions which are contained in his answer. 3d, It is thought that the appearance of Samuel was real; God permitting it to take place for wise purposes of His providence; the woman herself crying in alarm "with a loud voice" at the sight of Samuel, as she only intended a delusion. Stockhouse. That God should permit evil spirits, employed by a wretched woman, to summon at pleasure His departed servants from the other world, is not to be imagined. It remains, therefore, either that the whole affair of Samuel's appearance was a contrivance; or that, by the interposition of God, there was a real appearance, which the enchantment did not expect, and could not have effected. The surprise and alarm occasioned in her seem to favour the latter supposition. Thus it is probable, that when Saul was hoping to receive some kind answer from Samuel, and would have received a favourable one from some pretended Samuel; God was pleased to disappoint both the sorcerers and him, by sending the true Samuel, with a true and faithful message, quite contrary to what the woman and Saul had expected; which so confounded and disordered him, that he instantly fell into a swoon, and could no longer bear up against the bitter agonies of his mind. Bp. Horne. The most probable, and best supported opinion is, that God suffered Samuel's departed spirit, or a miraculous representation of his person, to appear to Saul, and, as a punishment for his presumptuous impiety, to disclose his impending fate. The text positively calls him Samuel, (Samuel "himself" in the original,) and what he prophesied proved true: for "on the morrow," that is, soon after, Saul and his sons were slain, and the host of Israel de- Before CHRIST about 1656. who raiseth up Samuel. Saul, hearing his ruin, fainteth. and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. 13.—I saw gods ascending] The Hebrew word Elohim (here translated gods) is often taken in the singular a god, or a great person; and so it should have been rendered here. Dr. Wall. Others translate the words, I saw a judge. Bp. Patrick, Locke. A person like a judge. Dr. Wells. Or, if the plural be retained, we must suppose that, in order to raise Saul's attention, and his opinion of her art and power, she pretends that she saw "gods" rising out of the earth, as if she had brought up several ghosts by her enchantments. Dr. Chandler. 15.—and God is departed from me.] We should well observe, from the history now before us, how miserable, how melancholy a thing it is, for a man to have sinned thine hand, and given it to thy neighbour, even to David: 19.—to morrow shalt thou &c.] "To morrow," that is, not the next day, but very shortly, shalt thou and thy sons be as I am, or amongst the dead. Bp. Patrick. 21.—I have put my life in my hand,] I have exposed my life to hazard, by letting thee know I practise arts of divination. Dr. Wells. The Philistines are jealous of David. I. SAMUEL. Achish commends and dismisses him. Before CHRIST about 1666. that thou mayest have strength, when thou goest on thy way. Chap. XXX. ver. 8. And David enquired at the Lord,] David on this occasion shewed his piety in consulting the Lord to know what he was to do. And God having ordered him to pursue the Amalekites, he recovered all that they had taken away, delivered his wives, and took from them a considerable booty. By these means the evil that befell David turned to his advantage, and to his greater glory; and thus, those who in their troubles make the will of God their rule and guide, never fail to experience His favour and protection. Ostervald. — Pursue: for thou shalt surely overtake] At the time when this answer was given, the accomplishment of it was highly improbable; for the Amalekites were Chap. XXXI. ver. 2. — slew Jonathan.] It was certainly no small grief to David, to hear of Jonathan's death, as well as a trial of his patience and resignation morrow. § Or. asked them how they did. and justice of David are here displayed to great advantage, in his equitable distribution of the booty taken from the enemy, by ordering, that those who were disabled from actual fighting should share equally with the rest. Dr. Chandler. This determination of David's became a law among the Israelites from that day, ver. 25, till the time when this history was written: and Before CHRIST 1056. and forward. blessing. 1056.