Commentary on the Old Testament Volume 2-4

CHAP. XII.

HEre Samuel expostulateth with the people about their rejecting of him, and desiring to have a King; wherein he saith, he had yielded unto them, and they now rejoiced in him, as by whom they had gotten a great victory, so that all sense of their sin was now past. Wherefore, as was needful, he taketh this opportunity of having them together, to summon them to repentance: 1 By showing, that he had given them no cause to be weary of the government of Judges, for which they should desire a King. 2 By recounting God's gracious dealing towards them ever since the time that they were in Egypt; for if they were at any time oppressed by their enemies for their sins, & cried unto the Lord, he delivered them by Judges even to his time. 3 By denouncing as great judgments against them and their King, as they had formerly suffered, if they did evil; so that the having of a King should no more privilege them from sufferings, by their enemies then living under Judges, contrary to their foolish surmise, who thought now that they had a King, they should be safe, whatsoever they did. 4 By calling for rain and thunder to terrify them, God showing hereby from heaven, that he was greatly displeased with them for rejecting his government, and that it was not Samuel's saying only.

And now behold your King walketh before you, and I am old and grayheaded, and my sons are with you, &c. Some of the Rabbins say, that Samuel died at 52 years of age, 18 of which time he lived after that Saul was made King; Josephus also saith, that at 12 years old he began to be a Prophet, and to judge the people, and 12 he judged alone, and 18 with Saul. By the first account he could be but 34, by the other but 24, when Saul was made King, both which must needs be most false, for before this he was old, and made his sons Judges, and both his sons and his gray head, now argue him to have been near 60, for in those days men were not counted old sooner. 1 Sam. 7. 6. Samuel is said to have judged Israel in Mizpah, which was 20 years after that the Ark came to Kiriath-jearim, and that was almost a year after Eli's death, and before his death the word of the Lord came unto him, and he was known to be a Prophet. Allow unto him then a competent age for a Prophet in Eli 's time, and he could not be less then 20 or 25. whereunto add 20 more till his being received for Judge, see my notes upon 1 Sam. 7. 6. and then he must be 40, or thereabout, when he began to judge, after which he could not be so old as to need substitutes till 20 years more were expired; so that when Saul was made King, he must needs be above 60, unto which if 18 in the time of Saul be added, he must needs be about 80 when he died. But for his time of judging alone, and together with Saul, see my notes upon Acts 13. 21.

But why doth he say, My sons are with you? Lyra answereth, he meaneth, that they were as pledges to make satisfaction, wherein he was not able, if he had done them any wrong. Uatablus and Pelican, that they were amongst them to be consulted with, because Saul had yet no experience of government. Osiander, that they were as private men to be called to an account, as he would give account for himself. Borrhaeus saith, that he speaketh of his sons by way of upbraiding them, in that they refused to have them for their Judges, coming of a father that had so well deserved of them. Of all these, that of Osiander seemeth to me most genuine. I am old, and so unfit now any longer to bear the great burden of governing alone, and therefore I have made you a King to govern in my stead; and for my sons, whom ye complained of, as unworthy for their corrupt dealing, to Judge, now that I have made you a King, they are with you, they are deposed, and become like yourselves, private men and subjects, so as that they can trouble you no more by the abuse of their authority; but if ye will have them further punished for abuses past, ye may, but I have walked before you from my childhoold hitherto. And now in all this time of my being Judge over you, which he meaneth by walking before them, if ye have anything to object against me, wherein I have wronged any of you, speak, and I will make satisfaction, and if not, ye did headily and unadvisedly in rejecting me for a King. Peter Martyr saith the same with Osiander, and addeth, that he spake of them, because they knew him at home, and more inwardly, and therefore if they would, they might know of them whether he had any way dealt corruptly.

Behold here I am, witness against me before the Lord and his anointed, &c. Here by anointed he meaneth not Christ, as some think, but Saul, as appeareth more plainly, v. 5. before whom he spake thus, partly, that he might by his example of just and equal dealing, be put in mind of his duty, and not take occasion from that which he had said before of the manner of a King, to play the tyrant; partly, to vindicate his government from all aspersion of injustice that might after wards be laid upon it; and partly, that the people might see their own folly, recounting the equity of their Judges, when they should see the unequal proceedings of some of their Kings. Whose ox have I taken, that is, saith Lyra, to do my work, or whose Ass, that is, to ride upon from one place to another. Whom have I defrauded, that is, by unjustly drawing him to judgment; or oppressed, that is, doing him any kind of injury; Of whose hand have I received any bribe to blind mine eyes therewith; the Vulg. Latin, & contemnam illud body, which Lyra following, saith, he meaneth, that if he had taken anything for judging justly, he would not hold it still, but restore it, as in the next words, Hebr. it is, That I might blind mine eyes with it, because it is said, Deut. 16. 19. A reward blindeth the eyes of the wise, that is, that he seeth not the goodness or badness of the cause, but is, as it were, blindly led to give sentence on his side that bribeth him. Wherefore without cause are those Expositors divided amongst themselves, who refer these words, with it, some to a bad cause, some to a good, and some to the person judged. Peter Martyr readeth it, Of whom have I received a price, and bid mine eyes from him. He saith also, that Samuel speaketh but of small things, intimating, that much less had he taken any field or possession; so Moses in way of apology for himself, saith of Corah and his company, I have not taken an hoof of them. Hereby it appeareth what a good governor Samuel was, and hereunto the people gave all witness, he sought not the enriching of himself and his children, but only the good of the Common-wealth to his own great charge.

And Samuel said, The Lord is witness this day, &c. here, saith Lyra, the Hebrews have a tradition, that Samuel desiring that God would be his witness, a voice came from God, saying, Witness, and indeed so the Hebrew soundeth, where the words are these, God is witness against you, and his anointed is witness this day, that ye have not found ought in my hand, and he said, Witness; therefore it seemeth, that God himself by a lively voice testified his innocence.

Samuel's innocence being thus cleared, he now repeateth God's gracious dealing towards them ever since their being in Egypt, for neither there did he fail to deliver them, when they cried unto him, by the hands of Moses and Aaron, and since their coming into Canaan, although for their sins he gave them into the hands of their enemies divers times, yet when they cried unto him he raised up deliverers, who saved them from Sisera, the Philistines and Moabites, even Jerubbaal, Bedan, Jephthah and Samuel. In speaking of Moses and Aaron, he saith, Which brought your fathers out of Egypt and made them dwell in this place. Wherepon a question is made, how Moses and Aaron could be said to make them dwell in the land of Canaan, seeing they were both dead [Qu.] before their coming into Canaan? Junius answereth, Moses gave them part of their inheritance before their going over Jordan, and in this regard it was thus said. Osiander, He by Joshua, whom he substituted in his own place, gave them possession. But most improbably of all Borrbaeus and Vatablus, they made them dwell here by giving them Laws, and Ordinances, whereby they attained it. For they were always rebellious and disobedient to these laws. The true answer is, they made them dwell here, because they brought them to the very entrance of the land, and gave it unto them by assigning to the nine tribes and half the whole Country, and laying out the bounds thereof for them, when they had given to the other two Tribes and half actual possession of their parts. They were so ascertained of the land by them as if they had had it then in possession.

For the enemies, into whose hands they were so sold, Judge. 3. We find, that Cushanrishathaim was the first, and Moab the second, and Judge. 4. Jabin King of Canaan and Sisera his captain, the third, and Judge. 6. the Midianites the fourth, and Judge. 10. the Philistines and Ammonites, the fifth, & Judge. 13. the Philistines the sixth. The Judges raised up to deliver them was first Othniel, second Ebud, third Barak and Deborah, fourth Gideon, otherwise called Ierubbaal, fifth Iephtbab, sixth Samson, and after him Samuel who delivered them mightily from the same enemies. But here three sorts of enemies are only mentioned, the Canaanites, Philistines and Moabites, and that not in order neither, for Moab oppressed them before the other two: and of their deliverers four only, and of these two saved them out of the other enemies hands, viz. the Midianites and Ammonites, Samuel from the Phisistims, Barak being left to be understood, by the Canaanites and their Captain Sisera mentioned, seeing it was well known, that by Barak they had that deliverance, and Ehud by mentioning the Moabites, yet the Vulgar Latin supplieth Barak, but I see no reason, but Ebud might as well have had his name put in also. But Samuel thought it enough for brevities sake to give only a touch of every oppression and deliverance, by mentioning either the one or the other and not both, except in that of the Philistines, because they were their most noted enemies, and had been longest grievous unto them. But as their first oppression by Cushanrishathaim is not touched upon, so neither is Othniel, their deliverer from him, but another strange name Bedan, never heard of before, put in: yet in the Sept. Translation omitted, and Ierubbaal, Barak, Jephthah, and Samuel mentioned. It is generally held both by Hebrew and Christian expositers, that Bedan was Samson, so called, because the Spirit of God moved him in the campe of Dan, for Bedan, is in Dan, but some Rabbins will have it Bedan, for Bendan the son of Dan: and they say, he is mentioned before Jephthah, although in time after him, because he was more famous. Junius hath a singular opinion by himself, whom Willet also followeth, that by Bedan Jair a Judge, a Manassite is meant, because he was before Jephthah, but Samson after, and to make this the more probable he allegeth 1 Chron. 7. 17. where this name is found amongst the Manassites, and he might be called both by it and Jair also. This opinion I confess, moveth me somewhat, but seeing Jair only judged Israel, and was not famous for any particular deliverance, as the rest here named were, I cannot subscribe to him: for Samuel naming so few would never have put in one amongst them, that was of no fame for any warlike exploit, leaving out others of note. And why Bedan should be put for Samson, I cannot see, for if he were moved in Dan, other Judges were also moved in their Tribes, for which they might as well have been named thereby. I therefore prefer the Sept. putting Barak for Badan, not through mistaking, as some think, or corruption, because in the Hebr. and Chaldee it is Badan or Bedan, but his known name is in the Hebr. concealed, because he went about the work to which he was called so cowardly, for he would not go, except Deborab went with him, for which she said, that it should not be for his honor. He is then set forth by the name of Bedan signifying in judgment, to intimate, that although he was used as an instrument to deliver Israel, yet it was under another that was Judge, viz. Deborah, so as was none of all the other Judges. For the total omission of the first Judge and deliverance from Cushanrishathaim, it was of so short a time and so long a time of peace immediately followed, and happily in that short time the oppression was not great, but a tribute only exacted of them, as that it was not now much talked of. If the time of Barak be objected, for he was before Ierubbaal, but here Bedan is named after, Samuel was nothing curious in keeping order, as we may see in that their oppression by Moab, which was before the other two is named last. Touching Samuel's naming of himself, this was not out of vain-glory, but because by him they had so lately been delivered from the the Philistines, who were kept under ever since, to aggravate their sin of ingratitude, in that now they would shake him off and have a King notwithstanding that great blessing enjoyed by his means.

Yet when ye saw, that Nahash, the King of the Ammonites came against you, ye said, Nay but a King shall reign over us, when the Lord your God was your King. How is it said, that the coming of Nahash against them was a cause of their asking a King, when as Nahash came not against Jabesh, till after Saul's election, and that as some say, a month? Hugo answereth according to Josephus, that Naqash came against those, that dwelt beyond Jordan in divers places and vexed them before the election of a King, but now having gathered a far greater army, he returned again and besieged Jabesh, and put them to it so, as was said before, Ch. 11.

If ye will fear the Lord and serve and obey him, then shall both ye and your King continue following the Lord your God: the Vulgar Latin, eritis sequentes dominum, and Hebr. ye shall be after the Lord, so Vatablus, Peter Martyr, Arias, &c. but Junius, perman • bitis sequentes, expounding it, whilst ye follow the Lord, ye remain safe. But rendering it word for word, ye shall be after the Lord, is best if with Peter Martyr, we expound it, ye shall be still under him, as your King, and he will protect you and take care for you. But if you will not obey, but rebel against the commandment, Hebr. the mouth of the Lord, then shall his hand be against you, •• it was against your fathers, Hebr. and against your fathers. But hereupon a question is moved, how it could be threatened to be against their fathers? Peter Martyr answereth, it is meant either against their Princes, who are parents of the Country, or being against them, it was also against their parents, because they were part of their parents, or else according to our translation, and 〈 in non-Latin alphabet 〉 being taken for, as; Yet some, he saith, understand it against their parents, in that his promises, made to them should not be performed. I prefer the first way, as also doth Pelican, Vatablus, and Borrheus; the Sept. to put it out of doubt read it, and upon your Kings, and this is made plain, v. 25. But the Chaldee, Junius, and Osiander are for this rendering, as against your fathers. Thus Samuel having put them in hope of having God on their side, if they did well notwithstanding their fore-objected ingratitude, but terrifying them if they did ill; now that they might have some sensible sign of this their sin, and be humbled for it, he calleth to God for rain and thunder in the time of wheat-harvest, which God accordingly sent, and then the people feared greatly, and desired Samuel to pray for them, and confessed their great sin in asking a King. Samuel prayed once before, 1 Sam. 7. 10. and it thundered upon the Philistines, wherefore now to make them to see into their sin, he prayed for thunder again, and yet for rain withal, because otherwise it might have been more dangerous. And this he did, because hereby they might be put in mind of the former thunder, and of God's power shown therein, to the destruction of the Philistines, and consider again in what grace Samuel was with him, so as that when he would he could procure thunder, that they might both be sorry, & condemn themselves of folly for rejecting such a Judge for a King; and seeing that if he would, he could have procured a destroying thunder against them, as well as against the Philistines, they might fear and tremble before God and him, and so the more readily hearken to his instructions. And it is noted to have been in the time of wheat-harvest, because this tended to the magnifying of the miracle the more, seeing that in those hot Countries it never used to rain at that time of the year. For some say, it rained not there from the midst of March to the midst of October, between which times they had their early and their latter rain, and all generally, that they seldom had any rain in harvest. Against this, Hugo saith, it may be objected, that Jordan is said to have overflowed the banks, Josh. 3. 15. at harvest time, and the same is touched upon, Ecelus. 24. and how could this be, but by the abundant falling of rain? He answereth, this might either be caused by the rain falling abundantly before harvest, or by the snow, which melting now came down and made it to overflow, see Josh. 3. 15. But the overflowing of Jordan in harvest, is to be understood of the barley harvest, and not of the wheat harvest, of which it is spoken here, and that was long before this, and so nearer to the time of rain. For the people's fearing, it was because the tempest was so terrible, that it seemed to threaten destruction unto them, of which terror in the time of thunder and lightening we have had often experience, and many have perished thereby. For their sin in asking a King now acknowledged, see before, 1 Sam. 8.

Samuel seeing the people greatly perplexed, comforteth them, by promising that the Lord would not forsake them, because he had made them his people, having first exhorted them constantly to serve God, and not to go after vanity, although they had done this great wickedness to ask a King. V. 22. For the Lord will not forsake his people for his great Names sake, because it hath pleased him to make you his people: the word 〈 in non-Latin alphabet 〉 rendered, hath pleased, signifieth also, hath sworn, and hath begun; wherefore the Vulg. Latin hath it, begun; Pelican, sworn; Peter Martyr, he would, rejecting neither of the other, for it may well be understood any way, but rather the good pleasure of God is here pointed at as the cause of their election to be his people, so that he could not for the glory of his Names sake, this being known to the Nations round about, but spare them and uphold them from perishing, and defend and make them yet a greater people. For if he should not, other people's would either have said, that he was not true of his promise, or that he was not able, which would have been to his great dishonor. And this is the ground of the comfort of all his elect, he will not forsake them because of his own good will he hath chosen them.

Moreover, God forbid that I should sin against the Lord, in ceasing to pray for you, &c. that is, although ye have rejected me, yet I am so far from any enmity or hatred in my mind against you therefore, as that I will not cease to pray for your good; and hereby it shall appear that I have not prayed for this thunder out of hatred against you, but to bring you to repentance and better obedience, that ye might escape God's destroying judgments, and still keep his favor. And he saith, God forbid that I should sin, to imply, that a Prophet who neglecteth his duty in praying for the people committed unto him, sinneth against God, and consequently if he should neglect to instruct and teach them: And again, that the enmity of others against us may not be requited with enmity, but with love, and praying for them, according to that, Love your enemies, and pray for them that hate you and persecute you, and therefore to cease to pray even for such is a sin.

Having comforted the people in promising to pray for them, he concludeth with an exhortation to serve God in truth, and with a threatening if they did otherwise, that both they and their King should perish. In truth, saith Lyra, that is, without dissimulation, and with all your heart, that is, without dimunition.

CHAP. XIII.

SAUL reigned one year; and when he had reigned two years over Israel, he chose unto him 3000 out of Israel, &c. The Vulg. Latin, Saul was the son of one year, when he began to reign, and he reigned two years, that is, saith Lyra, he was innocent and unblameable as a child of one year old, when he began to reign, and in this goodness he continued two years; but after that he fell from it, and David was anointed King; so that although he reigned still 18 years more, yet that was by usurpation, and therefore he is said only to have reigned two years,. But some, he saith, read it, Saul's son was of one year, but this is confuted by 2 Sam. 2. 10. where ••• bosheth his son is said to be 40 years old, when he began to reign, which was immediately after Saul's death, and therefore he was now 20. The Chaldee. saith the same with Lyra, and others, of whom see my Notes upon Acts 13. 21. Theodoret saith the same with Lyra, but that the rest of his time was imputed to the administration of Samuel. Junius saith, it is meant only that he was in his first year, when those things were done, which were before set down. David Kimhi, and Ben Gerson, whom Vatablus followeth, and Peter Martyr say, that it is meant, one year was past before his confirmation in Gilgal, after his anointing privately by Samuel, and two years he reigned, before that for his sin he was rejected, of which it is spoken afterwards in this Chapter. And this is most probable, because his confirmation was spoken of immediately before, Chap. 12. Now then that we might understand at what time that was done, it is here said, 〈 in non-Latin alphabet 〉 the son of a year was Saul, when he reigned by a general consent, for before many were against him, and happily it is meant after this that he reigned two years well, before his rejection, and after that 18 more; although Osiander hereupon gathereth, that he reigned but two years in all, for so many battles could not be fought, and David so much pursued in so short a time. Some think, that the first and second year of his reign are thus distinguished, to intimate, that he reigned, first, without any royal pomp, and then took a guard of men unto him, being attended like a King; and at this our Translation seemeth to aim, When he had reigned two years, he chose 3000; but the word [when] is not in the Hebrew, but is added for more expression, yet not rightly, for then it must be granted, that he took him not this guard till after two years of his reign expired; whereas it appeareth plainly to have been done at the time of this Assembly for his coronation in Gilgal, for that it is said, The rest of the people he sent everyone to his tent; therefore he chose out the 3000, before that they departed from this Assembly. It is best therefore to render the Hebrew word for word, thus, And he reigned two years over Israel, and chose him 3000 men; that is, after his public inauguration till this time, he cannot properly be said to have reigned anymore then two years, and that he might henceforth be attended as a King, he now took from amongst the people this retinue of 3000.

Of these 3000 men, 2000 were with Saul in Michmash, and in mount Bethel; and 1000 went with Jonathan to Gibeah, &c. Michmash, saith Junius, was no name of a City, but of a tract of ground extending to mount Bethel: here Saul took up his station, and Jonathan was most probably sent by him against the garrison of the Philistines in Gibeah with 1000 men, and cut them off happily being but 200, or 500: of Gibeah see before, Chap. 10. 5. Saul divided himself most probably thus from Jonathan keeping at this place, that he might after that exploit done by Jonathan both send out to call the people together against the Philistines, who he knew before upon the smiting of their garrison, would come against Israel, and that he might the sooner be at Gilgal, to which place Samuel had before appointed to come unto him.

Jonathan having smitten the garrison of the Philistines, they hear of it, and Saul blew the Trumpet throughout all the land, that they might assemble together, and be prepared to go against the Philistines to battle, and they were called together to Gilgal, to which place Saul went. Michmash, from whence he went to Gilgal, saith one, was a City in the borders of Benjamin and Manasseh 4 miles from Gilgal, see Ezra 2. 27. Esa. 10. and this seemeth not to be so probable, as that of Junius before-going, because here pitched the huge Army of the Philistines, v. 5.

And the Philistines gathered themselves together to fight with Israel, 30000 chariots, and 6000 horsemen, and people as the sand on the sea shore. Of war chariots, see Judge. 4. 13. The people are said to be as the sand, by an Hyperbole, because they were an exceeding great multitude. Josephus saith, they were 300000 footmen. And for the chariots, Lyra conjectureth that they were not 30000, but all the persons fighting in them were 30000, because Sisera his great Army consisted but of 900 chariots, and Pharaoh's of 600: but Josephus saith the same with the sacred history, neither is it safe so to go from the express words thereof. Here is rather set forth such an Army, as was never heard of in that land before, that the power of God might be the more magnified for confounding it, as he did, by such weak means, as is shown, Chap. 14. that none may ever trust to the greatest multitudes and preparations, seeing all are vain where God will destroy, as also appeared in the great Armies of Darius and Xerxes. The Philistines pitched in Michmash, the place where they heard Saul was before; and it is said to have been eastward from Bethaven, that is, not from Bethel, as some think, holding, that Bethel, whereby Michmash was described before, v. 2. and this Bethaven were all one place. For although the name Bethaven was translated to Bethel by the Prophets, yet it was not so called now, but after that it was made a place of Idolatry by Jeroboam, who set up his Golden Calf here, then it was Bethaven, that is, the house of iniquity, and no longer Bethel, that is, the house of God. But at the first Bethel and Bethaven were two distinct places not far asunder, as we may read Josh: 18, 12, 13. Junius.

The People of Israel being terrified by so great a multitude of Enemies, some hide themselve in caves and thickets, and some flee over Jordan to Gilead and Gad: and some remain with Saul in Gilgal trembling. Touching those that fled over Jordan, it is said, the Hebrews passed over Jordan, for so it is Hebr: and not, some of the Hebrews, as in our translation, and hereupon it is scanned by Hugo, who these were, for of the whole body of the people it is said before, when the men of Israel saw themselves in a straight, they hid themselves, and here, the Hebrews passed over. He resolveth, that they were some of them, who more properly retained the name of Hebrews, because they used often to pass over Jordan, for the word 〈 in non-Latin alphabet 〉 signifieth to pass, and here it is 〈 in non-Latin alphabet 〉 the passengers passed, that is, they that would pass over, they that were right Hebrews, according to their name. And why fled they that way? because, saith Lyra, it was Eastward, and the Philistines came against them, from the West, where their country lay. Here, as Peter Martyr noteth, appeared presently their vanity in asking of a King, whom if they had once obtained, they thought they should be most safe from their Enemies, but now having one, they fear and are as much perplexed, as ever.

And be tar •• d 7 days according to the time which Samuel had set, but Samuel came not &c. Here is shown how Saul sinned first, and was therefore rejected, viz. by offering sacrifice which was unlawful for him to do, but only for a Priest or Prophet. For Samuel had promised to come unto him within 7 days to sacrifice for his prosperity, which, how it is to be understood, see there. Some think, that he sacrificed not, but by the hands of others, as Elkanah is said to have sacrificed, and David and Solomon, but all the Rabbins say, that he himself sacrificed, so saith P. Martyr, and that Ben Gerson saith that Saul by sacrificing thought to obtain the spirit of Prophecy, and so to know the will of God, and to direct himself without Samuel's advice; so likewise Sulpitius Severus, Rupert, Lyra, Josephus. But it was a custom even amongst the Heathen to sacrifice before they went to war, that they might have the God's propitious unto them, and this doubtless was Saul's end in sacrificing.

Saul having made an end of offering his burnt offering, Samuel came, and he relating what he had done, was by Samuel reproved therefore, and threatened that his Kingdom should not continue. But here a question ariseth, how he brake the commandment of God, seeing he stayed 7 days, as Samuel had appointed? To this Hugo answereth according to some, that no certain number of days was set by Samuel, to the end whereof he should tarry for him, but that he should tarry till he came and then he would offer for him 7 days together, but this hath been already confuted, Ch: 10. 8. Andreas saith Lyra answereth, that Samuel meant he should tarry 7 days after the day, in which Saul sent for him, but he reckoning that day for one, tarried but 6 more, and so transgressed. But he rather approveth of a third answer, viz. that Saul tarried not 7 days complete, but the time of the evening sacrifice approaching and Samuel not coming, he offered the same day, for when he had made an end of one sacrifice, before he had offered the Peace-offerings Samuel came. And to this do I subscribe, and this is spoken of by P. Martyr, as the only sin of Saul at this time, and it was sin enough, for which to be rejected, to do against God's command, in the smallest matter, as for our first Parents to eat of the forbidden fruit, so for Saul to anticipate the time set by the Lord, although never so little. But Lyra taxeth him for two other sins here. 1 That he presumed to sacrifice, which King Uzziah presuming to do afterwards was smitten with the Leprosy. 2 In that he excused himself instead of confessing his sin, but his excuse by the great danger that he was in was nothing, for his sacrificing was rather a provoking of God against him then a reconciling of his favor towards him. He should have kept to the time set him by the Lord, and by faith rested upon him, in how great a straight soever he saw himself to be: for God had promised to his people keeping his Commandments, One of you shall chase 1000, and 100 of you put 10000 to flight; and it had been shown in Gideon's expedition, that God can as easily save by few as by many. Whereas Saul in excusing himself, saith, I forced myself and offered a burnt-offering, the Vulg: Lat: hath it, being compelled by necessity I offered, Vatabl. I was bold, but the word is 〈 in non-Latin alphabet 〉 I refrained myself, as Joseph is said by the same word to have refrained himself from weeping before his Brethren. His meaning is then, that he refrained as long as he could from sacrificing, although in so great straights, but at length seeing not Samuel come within the time limited he offered. And herein Saul thought that he did wisely and providently, not to go to the battle before that he had made supplication to the Lord, (for sacrificing was joined with the confession of sins, and praising of God) but Samuel telleth him, that he did foolishly, because he transgressed the commandment of God; and so do all carnal men, when they think that they do wisely, they do foolishly, for who so goeth from the commandment under what pretence soever doth foolishly, and shall [Note.] be rejected therefore, as Saul was. But how is it justifiable, that he should speak so unreverently to the King? Peter Martyr answereth well, that God spake thus by the mouth of Samuel, and Isaiah, Eliab, and Elisha and other Prophets being carried by the Spirit have spoken to Kings without all respect, because in such cases they were God's legates, and not merely as their Subjects, in which regard at other times they humbled themselves before them. And as for Samuel in particular, he was more then another Prophet, a Judge, for it was said before, that he judged Israel all the days of his life; and he was set not only to judge the people but even the King himself, in that he both made him King and pronounced his doom of rejection, and set up David to be King in his stead.

And now would the Lord have established thy Kingdom over Israel forever, but now it shall not continue, &c. A question ariseth here, how it could be said thus, considering [Qu.] the Prophesy of Jacob, that the Scepter should not depart from Judah, so that the Kingdom was to be established in Judah, not in Benjamin? Some answer, that by these words forever, a long time only is to be understood, or all the time of Saul's life. Others, the Lord would have established thy Kingdom forever, if thou hadst persisted in obedience to God's commandments: for there was no promise made unto him, as afterwards to David, of an everlasting continuance of his Kingdom, but being set up by the Lord, there was a foundation laid, so that he might have continued and his children after him, if he had not transgressed; and here D. Kimbi applieth that Deut. 17. 20. that the King should read the book of the Law continually and keep it, that he might prolong his days in his Kingdom, and his Children after him, and saith, that according to this it is here spoken: see the like passage before 1 Sam. 2. 30. If it be said, then if Saul had not disobeyed, how should the prophesy touching Judah have taken effect? Answ. God, to whom all things to come [Qu.] are present, foresaw, that Saul would break his express commandments, that he might justly cast him and his house off again. If it be objected, then there was a necessity of Saul's sinning and rejection. I answer, it is true, he could not but sin, yet he was carried hereunto, not by any necessity of God's decree, but by the corruption of his own nature and will, for God tempteth no man to evil, but every man is tempted when he is drawn away by his own concupiscence. But it will be said, Is not the will of God immutable? Lyra answereth well, the will and decree of God, as it is in his divine prescience, is immutable, [Qu.] but as it is in reference to secondary causes, viz. the well or ill doings of men, it is mutable, and so it is to be understood here, If thou hadst persisted in obedience, thy Kingdom should have stood forever.

Samuel having thus taxed Saul went away to Gibeah, and Saul and Jonathan followed him, having but 600 men with them, and the Philistines were still in Michmash. From Gilgal to Gibeah was 12 miles, from thence to Michmash 8 miles. They followed Samuel to Gibeah, saith Lyra, being so few, that they might have the comfort of his presence: and happily he went to Gibeah, or the hill of God, where the company of the Prophets was, that he might there together with them pray to God for the people being in this distress. Some because there is no preposition before Gibeah, read it, he left Gilgal in Gibeah, but because these two were distinct places and far asunder, this cannot be. Josephus saith, that Samuel went now to his own house in Ramah, but it is more probable, that although in his anger he went away from Saul, yet he did not quite leave him in his danger, but let him understand, to what place he went, that he might come to him thither with his men, viz. to Gibeah. For although God by the mouth of Samuel rejected Saul, yet that he meant not that he should presently be cut off, appeareth by the good success that he had by Jonathan's means, now that he was come to Gibeah, against the Philistines, and therefore Samuel would not doubtless now give him over, but keep near unto him, and pray for him, and by his prayers most probably such a wonderful victory was now immediately obtained. For he directed him after this to go and fight against Amalek ch. 15. and still mourned for him ch. 16. 1.

The Philistines lying in Michmash were not idle, but sent out 3 companies to spoil the Country of the Israelites, which, saith Lyra, they were the more bold to do because they knew them to be unarmed, and so could make little resistance, and if they should set upon their Campe, when these were gone, they made 〈…〉 doubt, but that they should resist them well enough with the company remaining. But God intended otherwise, as appeareth ch. 14. where by Jonathan and his Armor-bearer alone the whole Campe was troubled. One Company went in the way that leadeth to Ophrah in the Land of Shual. Opbrah, saith Junius, was in Benjamin, Josh. 18. 23. and the region of Shual was spoken of before ch. 9. 4. but there it is Shalisha, it is therefore rather to be held, that it should be read in the Land of Saul, as Lyra readeth it, and the Vulg. Latin: for the Country of Benjamin might be called well the land of Saul because he was of Benjamin. And to spoil this land they sent out first and chiefly, because Jonathan the son of Saul had smitten their garrison, whereby they were provoked to this war. But whereas the Vulg: Latin hath it, by the way of Ephraim to the land of Saul, this Lyra taxeth, as a corruption in the translation, but yet he erreth also in turning it Epbrata, whereas Hebr: it is Opbrah. The other compapany went the way of Betheron, that is, saith Junius, in the land of Epbraim Josh: 16. 3. the third company towards the valley of Zeboim towards the Wilderness, that is, in the land of Benjamin near unto Jordan, Nehem. 11. 34.

Now there was no smith in all the land of Israel, for the Philistines said, Lest the Hebrews make them swords or spears. It was the policy of the Pbilistims, when they had the Hebrews under, not to permit them to have any weapons of war, & to this end not a smith, that could make them in all their land, or that could make any iron tools for any other use, as Mattockes, Spades, Plough-shares, &c. only they were permitted to have files to sharpen these, and if they would have any made new, they must go to the Philistines for them: which showeth, in what a miserable case they were in those days, seeing this must needs be a wonderful trouble unto them, and being naked of weapons they were always liable to the danger of their enemies. Thus the Pope depriveth the people of their spiritual weapons by debarring them from reading the holy Scriptures, and by keepeing them in an unknown tongue, and Julian the Apostate by forbidding the learning of the liberal sciences unto Christians did the like, and thereby did more in danger the Christian religion, then all the persecutors, that were before him. And as Hugo noteth, they that take away faithful preachers from the people, which should provide and put weapons into their hands to fight against their spiritual enemies. But how could the Philistines rule now thus over them, when as not long before they were subdued by Samuel's prayers, and then it is said, they came no more into the land, and the hand of the Lord was against the Philistines all the days of Samuel? Moreover a little before this Ch. 11. they obtalned a great victory against the Ammonites, and then there went out to war 330000. how then could they be all disarmed again by this time? To the first Peter Martyr saith, according to the Robbines, that the Philistines had them in this subjection in the latter days of Samuel, when the people fell again to idolatry. But this is against that 1 Sam. 7. 13. wherefore I rather think, that this was a policy used of old by the Philistines before that great overthrow given them by Samuel, when they had subdued the Hebrews at the end of Eli his prefecture, they interdicted them the use of smiths, and although a little before this they were exempt from the jurisdiction of the Philistines, yet through disuse having none expert in making arms amongst them, they remained without smiths to this day contenting themselves with slings, and bows, and clubs, and pitchforks, and long stays to fight with all, and the rather because without other warlike instruments they had prevailed against the Canaanites in the time of Deborah, who had also taken their weapons from them, when they reigned over them, and Shamgar with a ploughshare, had slain 600. of the Philistines. And for husbandry business, although it was a great toil unto them, when they would have any new iron tools made to go for them to the Philistine smiths, yet not knowing by this time, how to remedy it, for the present they made this shift. Tostatus thinketh that the men with Saul only were without sword or spear as being of Gibeah, where a Garrison of the Philistines had lain to keep them under, if it shall seem strange, that the armed should hide themselves, and these only stay, there was a special providence herein for God's greater glory. For the ot 〈…〉 question an answer to that may be gathered from this, which hath been already said, they fought and prevailed against the Ammonites without sword, or spear, with such instruments, as were before spoken of, so David prevailed against Goliath armed with a sword and a spear, having nothing in his hand but a sling only, and amongst those of Gibeah 700. are said to have been able to sling a stone at an hairs breadth. And this of their being without sword or spear is premised here to magnify God's power the more, in giving them the victory, of which it is spoken Ch. 14. Yet some think, that the Israelites only in the land of Canaan were thus unprovided of weapons, they to whom the power of the Philistines had not extended on the other side of Jordan being sufficiently armed, and so in the expedition against the Ammonites; they had armor and weapons of them, seeing Jabesh Gilead, to the rescue whereof they went, lay there: and Kimhi saith, that they had old weapons, a few: but none new. But the text is plain against smiths throughout all the land of Israel. And all the Israelites went down to the Philistines to sharpen their sheares and coulters, &c. yet they had a file for the sheares &c. the Vulgar Latin, retusae it a{que}erant acies vomerum, &c. the edges of their sheares, &c. were therefore blunt unto the very ox goad, expounded by Lyra, because after that Jonathan had smitten the Garison of the Philistines, they durst no more go down to the smiths amongst them to sharpen them. But the Hebr. words are 〈 in non-Latin alphabet 〉 and there was a file of mouths for the sheares, and by a file both David Kimhi and R. Solomon expound it, and Pagninus saith, it is called a file of mouths because it hath many mouths, as it were, and this they used commonly to sharpen their instruments of husbandry withal, but only when they were so worn, that they needed more to be done unto them, for then they had used to go down to the Philistines smiths, although now it is most probable, that they durst not do so anymore, so that there was now not any, that had sword or spear, except Saul and Jonathan, who being Princes, it is no marvel, though they were better provided then any of rest, so Lyra, who saith, that the Rabbins say, that these weapons were brought unto them miraculously, but he rejecteth it, as a fable, because if it had been so, it should doubtless have been spoken of in the Scripture.

And a Garison of the Philistines went out to the passage of Michmash, that is, saith Junius, that having taken it, the Country of Benjamin, which lay before it, might be open to them, which is spoken in way of preparative to the history following, Ch. 14.

Mystically, saith Hugo, by smithes wanting in Israel, understand faithful Preachers failing in the Church, at what time they go down to Philosophers and Orators, which are set forth by the Philistines smiths to sharpen their instruments, that is, to set a gloss upon their teaching, which tendeth indeed, to the bringing in of worldly gain, when the people are taken with their eloquence, but for the spiritual warfare they want weapons, all but a Saul and a Jonathan, that is, Christ and a few faithful teachers.

CHAP. XIIII.

HEre Jonathan espying, how the Garison of the Philistines was placed moveth his armor bearer to go with him over unto it, but Saul his Father knew not of his going. This motion in Jonathan came doubtless from God, as the sequel showeth, and therefore that he might not be hindered in this attempt, he made not his father acquainted with it: a thing, which otherwise he ought not to have done, to go against the enemy without order from the General of the field, or without his knowledge; for to do thus commonly tendeth to the confusion of the Army, wherefore Torquatus, as Martyr noteth, put his his own son to death for presuming thus to do, and Marlius another Roman his, although he had fought valiantly against the enemy. He also arguing the case, whether it were not temerity in Jonathan thus alone to go against an whole Garison, rather then true valor, defendeth it, because God had promised that one of them should chace a 1000. and two of them put 10000. to flight; this Jonathan recounted and believed, and so being full of faith proceeded to this encounter; and because by Saul deliverance had been promised from the Philistines, he seeing his father now grown timorous, and not daring to oppose himself against the Philistines, that wasted the Country, took courage to himself and went alone with his armor-bearer, as God moved him.

And Saul tarried in the uttermost part of Gibeah under a Pomegranate tree, which is in Migron &c. that is, saith Junius, in a field so called near one part of the straight towards Gibeah, Esa. 10. 28. here he and his men lurked for fear, watching to see, what the Philistines would do. And with him was Ahiab the son of Ahitub, Iehabods brother, the son of Phinehas, the son of Eli, the Lord's Priest in Shiloh, wearing an Ephod, &c. Ahiah is said to have been there wearing an Ephod, to signify that he was now High Priest, for the rich Ephod with the Breastplate, and the Urim and Thummim was for the High Priest there withal to consult with the Lord, Exod. 28. In that he is said to be the son of Ahitub, the son of Phinehas, it appeareth that Phinehas had two sons, Ahitub not hitherto mentioned, and Ichabod his younger brother who was filius Posthumus, and since the time of Eli’s death, and Phinehas slain, when Samuel was young, Ahitub finished his course, and now Ahiah his son was Priest; but whether Ahitub was ever High Priest or no, we do not read, it is most likely that he was not, but during the 20 years, that the ark abode in Kiriathjearim, before Saul's election, Eleazar the son of Abinadab being sanctified for the Priest to keep it, he lived and died privately, Eli's posterity being then presently by the just judgment of God for his and his sons sins thus long stripped of this honor, and although Ahiah his son now attained to it again, yet it continued not long in that family, as hath been before shown, and will afterwards appear in the beginning of Solomon's reign. This Ahiah is otherwise called Ahimelech, Ch. 22. 20. who was slain at Saul's command: whereas he is commonly understood to be the nephew of Ichabod, the son of Phinehas, Junius will have him to be his brother, but this cannot be, because so he must have been the son of Phinehas and not of Ahitub. The consideration of these Priests, Eli, Ahitub, Abiah, and Abiathar also his son, to whose time Samuel lived, showeth plainly, that he was a very old man, when he died, and not of 52 years only, as the Rabbins would make him, of which see before, Chap. 8. 1. Now as Ahiah the Priest was present, we read the like of the Ark, v. 18.

In describing Jonathan's proceedings, here is shown how hardly he came to the Philistines garrison, he was fain to creep upon his hands and his feet over a steep sharp rock to come unto them, and his Armor-bearer after him; and there are said to have been two rocks on either side of them, north and south, so as that both those ways they thought themselves safe from the enemies attempting anything against them, as being strongly defended by nature, and other passages they kept by force of arms. Wherefore by this way, whereby they thought themselves most secure, they with great difficulty gat unto them. Jonathan had smitten one garrison of the Philistines before, having with him 1000 men; now he telleth his Armor-bearer, that there was no restraint unto the Lord, to save by many or by few, exhorting him therefore to go with him over to these uncircumcised. Whereas he saith, It may be the Lord will work for us; this was not spoken by way of doubting, saith Pelican, but of praying, and to intimate the difficulty of the attempt, that his man might be excited by faith to rely upon God also for help.

The man promising not to leave him, they go over the rock, and show themselves to the Philistines, and Jonathan saith to his Armor-bearer, If they shall say, We will come to you, then we will stand still and go no further; but if they say, Come to us, we will go, for the Lord hath delivered them into our hands. Josephus saith, that Jonathan having earnestly prayed unto the Lord, had this sign given unto him, and it was a sign in reason, that if they should say, come to us, they should be confounded, because it argued confidence in their own strength, that they durst not come near unto them being so strong. And not much unlike unto this is that of Borrhaeus, it was a boasting speech like that of Goliath to David, for which it was just with God to pull them down. Pelican saith, if they said, tarry and we will come unto you, it was a sign of courage, that they durst go and set upon their enemies, but if they said, come to us, of pusillanimity, and that they feared to set upon them. For God's giving Jonathan this sign, it is not to be doubted, but that he was moved thus to say, by the instinct of his Spirit, as Abraham's servant propounded a sign, when he went to fetch a wife for his masters son Isaac.

The Philistines seeing Jonathan and his Armor-bearer, first deride them, and then bid them, Come hither, and we will show you a thing. Jonathan hearing this, was full of courage and confidence, and fell upon them, and his Armor-bearer after him, and they slew at the first onset twenty men within balf an acre of ground, which a yoke of oxen might plough. Whereas Jonathan is said to have gone up upon his hands and his feet, Josephus saith, that he went not on that side where the Philistines saw him, but at another place where they were more secure: And when he came unto them, a cloud suddenly arose, which darkened the air so, that they knew him not, nor one another, and so everyone smote his fellow that was next him; and they that had gone out to spoil the Country, returning, fought against their own men. But others, as Lyra hath it, better, that they were smitten with an acrisis, as the Syrians were, 2 King. 6. when they came to take Elisha, so as that they could not perceive, or see those that smote them, nor know one another, but everyone took the next unto him to be his enemy, and therefore went on beating down one another, as v. 18. And v. 20. it is said, Every ones sword was against his fellow, and there was a very great discomfiture: yet here is nothing expressed, but that there came upon them a very great trembling, and that the very earth trembled under them, they by a fear, wherewith they were smitten from the Lord, and the earth by an earthquake sent to increase their terror; but hereby we may gather, that they were so blinded in their judgment, that they knew not one another, and therefore as any was in another's way in this their hasty flight, he beat him down and slew him.

For these words, v. 15. there was a very great trembling, Hebr. it is, a trembling of God; and so Uatablus and the Chaldee. render it, noting from these words, that there was trembling or shaking upon the very earth sent from God, and not upon the Philistines army only; the Vulg. a miracle from God: Junius a very great trembling, because that which is caused by God extraordinarily, is very great. I think it best to hold to the original. For the quantity of ground where upon these 20 were slain, it is said to have been half an acre, which a yoke of oxen might plough; in the Vulg. Latin, which a yoke might plough in a day; Hebr. it is, as it were in half an acre of a pair of land, which must necessarily be supplied to make it sensible, in half an acre of land ploughed by a pair of oxen: the Chaldee, about the space of half a journey of a pair of oxen, but hereby must be understood half a days work, because it is but little that a pair of oxen could plough at half a journey, and certainly half an acre is here meant; Josephus saith, this was done early in the morning, and these twenty men were smitten being yet asleep. But it seemeth rather that they were placed in rank, or else one would not have been so far from another, as to have supplied half an acre with twenty men. And this is said to have been the first slaughter, because there was another that followed, made by the Philistines amongst themselves, and a third by the Israelites after this chacing them.

The watchmen of Saul seeing the trouble of the Philistines host, certify him thereof, and the people being numbered, he findeth that Jonathan and his Armor-bearer were absent, then he bade Ahiah to bring the Ark. Hereby Peter Martyr gathereth that Samuel was not now there, or if he were, he would no more consult with him, as being too rigid: but that he was in Gibeah, hath been shown before. When, or how the Ark was brought hither, is uncertain; some think it was carried to Gilgal before, where their assemblies met, and from thence now to Gibeah, when the campe removed, but here it stayed not long, for it was still in Kiriath-jearim in the time of David's reign, so that it was soon carried back thither again. For consulting with the Lord in any difficult case by the Ark, it is most probable, that the High priest, arrayed in his robes and Ephod, with the Urim and Thummim, stood before the Oracle, and from thence craved and expected answer from the Lord. Now Saul taketh this course, that he might seem to be religious, and not to attempt any great matter, but God being first consulted with.

Whilst Saul talked with the Priest, the noise increased, then he said unto him, Withdraw thy hand. Of what he talked to the Priest, is not said, but by the premisses it appeareth, that he talked with him about bringing the Ark, and the thing that he would have him to consult about. But now seeing the Philistines already falling, he stayeth not, but maketh haste into the battle, bidding the Priest withdraw his hand, that is, to proceed no further in inquiring. Josephus saith, that the Priest had received answer, that the Philistines should be overcome, but this agreeth not with the sacred history. Saul, as is generally held by Expositors, herein shown the fickleness of his devotion, and how little trust he had in God, in that when he was in a right way, which God himself had directed to, Exod. 28. yet perceiving the victory already to be partly obtained, or, as some say, fearing that the Philistines hastened towards him, he either would not, because he thought he was now sure of the victory, or durst not, because he feared the enemy coming, stay till he had received answer from the Lord. Yet Samuel hearing of the enemies approach another time, stayed till he had done offering sacrifice, and then going out to battle, God fought for him. We contrariwise must seek to God with [Note.] perseverance, and in all times of danger when we are in his service, rely upon his gracious protection.

When Saul and the men with him came to the battle, they found the Philistines fighting one against another, which Josephus saith, was, because the Army consisting of people of divers Countries, the soldiers knew not one another, and the Hebrews that were with the Philistines, turned against them, joining with Saul and Jonathan; and such as had hid themselves in Mount Ephraim, came forth and fought against them also. Peter Martyr thinketh, as was said before, that they were held so in their eyes, that they could not discern their friends from their foes and herein the wonderful mercy of God: appeared towards his people, in that Saul having sinned, and so being worthy to be forsaken, and Samuel having left him, and the people showing their distrust in God, in that they fled away and hid themselves, yet he wrought this great miracle for them; But herein he had respect to the great faith of Jonathan, whom he had singularly stirred up, and to his Covenant made of old with their fathers Abraham, Isaac and Jacob. The Hebrews that were with the Philistines were either such, as sojourned amongst them, or dwelt still in the Cities which they had subdued, and served them, and so in time of war were constrained to go with them, as David sometime when he dwelt in Ziklag, had gone with the Philistines to fight against his brethren, but that the Princes would not suffer him; And the battle passed over to Bethaven, that is, the army went this way in pursuing the Philistines; this Bethaven was near to Michmash, see before, Chap. 13. 5.

And the people of Israel were distressed, because Saul had adjured them, &c. Saul seeing the Philistines to flee, to the end no delay might be made in slaying and pursuing them, adjureth all the people to eat nothing till night, in this form, Cursed be the man that eateth any food until evening, and to this Lyra gathereth by the sequel, that the pain of death was annexed. And hereupon he moveth a question, Whether Saul sinned in thus adjuring the people, or not? And answereth, that it is the common opinion of Doctors, that he [Qu.] did sin, and that two ways: First, because it was ill to adjure the people. Secondly, it was worse to seek to fulfill this oath. For although it be lawful to give an oath in the case of necessity, and due circumstances being observed, yet if either of these fail, it is a sin. Now here was no necessity, unless God had so directed, thus to pursue the enemies, because God had miraculously confounded them already; and he failed in the circumstance of excepting, if any through abstinence were ready to faint and die; whereas in all ordinances about meats, and abstinence herefrom, men's lives and healths are to be respected, and they are not in the case of necessity bound by any laws. Wherefore he sinned yet worse in seeking to slay Jonathan, because he ate a little honey in his necessity, and because by this his adjuring them, he hindered them from pursuing and destroying more of their enemies through faintness, and was a cause of sin in the people, in that being kept so long from food, when they came to it, they were so hungry, that they ate flesh with the blood, as is afterwards shown. Whereas it is objected, Saul 's desire was good, viz. to destroy the more of God's enemies by this means; and if he had sinned in adjuring the people thus, then Jonathan had not sinned in eating contrary to this oath; and if so, God would not have directed the lots to the finding of him out. Sol. A good intention doth not justify a man's action, for then if one should steal with an intent to give to the poor, he should do well. Again, although by God's judgment Jonathan was found out, yet it followeth not, that he sinned herein, but God discovered him, that by being brought forth, and answering for himself, his innocence might appear, which otherwise might have been questioned amongst the people, because some of them saw him eat honey, but knew not that he heard not, when his father adjured all to eat nothing till evening. God therefore discovered him to be the man, but by his answer it appeared, that he was clear from any fault, because he had not heard of the adjuration before; neither could it be a sin in him howsoever, because he was enforced by necessity to eat, seeing his spirits began to fail him, which hereby were revived. Josephus saith, that Saul used this victory too insolently and immodestly, to fill himself with the slaughter of his enemies; and some, saith Peter Martyr, hold, that he would have them fast out of superstition, that by the merit hereof they might obtain the greater victory; but he preferreth the former, that he did it out of insolency, and therefore he condemneth him of folly and cruelty towards his subjects, whose health and safety he ought to have preferred before the destruction of his enemies. And as others have it, he shown his hypocrisy and arrogancy, in that he would by this means ascribe to his own policy the victory, which God had given by Jonathan. Comestor saith, that in war they used not to eat, till the time of the evening sacrifice, hereupon Saul made this adjuration; sed vix credo.

Then the people came into a wood where the honey dropped, and none durst eat any thereof, because they feared the oath. Bees, saith Lyra, kept in trees, and gathered thither such abundance of honey, as that it dropped from thence down upon the ground; and because it was so in divers places of the land of Canaan, it was called a land flowing with milk and honey. They feared the oath, because the penalty of breaking it was death.

But Jonathan not knowing of this adjuration, because he was absent when it was made, tasted a little honey, and his eyes were cleared, which one seeing, told him of the oath. Then Jonathan said, My father hath troubled the land; see now I pray you how mine eyes are enlightened, because I tasted a little of this honey: How much more if the people had eaten freely today of the spoil of the enemy which they found? for had there not now been a much greater slaughter made of the enemies? Through hunger the spirits begin to fail, and then the sight, which is by the spirits coming to the eyes, must needs wax dim, but food being received, the spirits are strengthened, and so the sight cometh again, according to this speech of Jonathan. The words of v. 30. are very obscure, and therefore are rendered diversely from the common reading; by Junius thus, Etiam quia (utinam comedisset populus libere body de spoliis inimicorum quod suffecisset) quia inquam jam non infertur in Philistaeos plaga amplior: so also Arias Montanus, and this is word for word according to the Hebrew, and the sense is perfect. I would to God the people had been permitted freely to eat, because by their being restrained no greater destruction hath been made of the Philistines through their fainting for want of food. Whereas in the common reading, the words in the beginning of the verse are altered, how much more, to which the Hebrew 〈 in non-Latin alphabet 〉 cannot be drawn, and that which is indicative in the end, is made interrogative; Saul is here rightly taxed, for, as Theodoret and Chrysostom have it, he did foolishly, so likewise Procopius; but Tostatus defendeth Saul 's act, because there was no such necessity of eating till night, when they were in the heat of war; and Cajetan also, and Tertul. de jejun. and Ambrose. Ser. 36. praise him; and Jerome li. 2. contr. Jovin. saying, that herein he followed Moses and Joshua.

And they smote the Philistines that day from Michmash to Aialon, &c. This Aialon was a City in the tribe of Dan, Josh. 19. 42. and it was 12 miles from Michmash. The people having pursued them thus far, waxed faint, and so could follow them no further, then the evening coming on, they fell to eating of the spoil, and killed and ate sheep, oxen, and calves with the blood; and it is said, they slew them on the ground, which, saith Lyra, is expounded three ways. 1 In every place where they took them, not bringing them first to the sanctuary which was then amongst them, that the blood might be poured out upon the Altar, as the Law required; for although being far off from the Sanctuary, they were to pour out the blood upon the ground, yet being near unto it, they were to kill their beasts so, that the blood might be sprinkled upon the Altar. 2 Upon the ground, that is, not laying them upon something, from whence the blood might the better run, and be all drained out. 3 They did kill and eat of the spoil of the enemy, before that they had brought a sacrifice to the Lord, which they ought to have done first. For the first of these is Jerome, and for the third, and for the second Pelican, and Peter Martyr, and Junius. And this is undoubtedly meant, as the complaint following which was brought to Saul, doth show. They laid not the beasts up upon some stone or block, as the manner was, that the blood might run all away from the flesh, but for haste they killed anywhere upon the ground, and the beast being dead, prepared the flesh with much blood still remaining in it, and therefore Saul to remedy this, commanded a great stone to be brought, and that all the people should come thither to kill their beasts, that he might see the Law duly observed in letting out all the blood. But by his ordinance before made against eating ought, till the evening, he was the occasion [Note.] of this sin against God's ordinance, as one well noteth, and so the Pope is by many of his decrees, as the Pharisees by their traditions, an occasion of overthrowing God's commandments.

For the great stone which Saul biddeth them roll unto him, some think, that it was not to kill the beasts upon, but that being killed near unto it, sacrifice might be offered thereupon, and therefore they say it was the Altar, which he is said to have built, v. 35. but all others understand it as before, and Josephus saith, he built an Altar besides this stone; and Peter Martyr, that in compelling the people to come to one stone, although he made a show of piety, yet he added still more trouble to the people, they being now 10000, as Josephus hath it, to cause them all to come to one stone to kill before they could eat, which could not be done but in a long time, and to the increase of their misery, being already near famished through abstinence.

Touching the Altar which he built, it is said to be the first that he built unto the Lord, for as Lyra hath it, although he offered sacrifice before, when he was reproved by Samuel, yet it was not upon any Altar which he built, but upon one set up there before; now seeing that sacrifice was not accepted, he made a new Altar to offer a sacrifice of praise for this victory thereupon, but indeed he was now so far from the other, which was in Gilgal, and he at this time in Aialon, that he could not use it. Hugo saith, that he built it to sacrifice for the sin of the people upon it, for that they had eaten flesh with the blood. Jerome following the Hebr. traditions, thinketh, that he had built Altars before, but because he built now in obedience, then in hypocrisy, this is said to be the first. Osiander saith, that this Altar was not set up for sacrifice, but for a monument of the victory. Josephus, that sacrifices were offered upon it. It seemeth plain to me that he never built any Altar before, which is here taxed as a neglect of piety in him, in that other great persons, who were godly, upon any favor received, have built Altars to God to show their thankfulness, as Samuel, Jephthah, Gideon, &c. but Saul had obtained a victory before against the Ammonites, and yet built none till now: And for the use of this Altar, I hold with Josephus, and Lyra, and others, that it was for sacrifice, and that of praise, as had been the use of Altars formerly set up by other godly Commanders. When anything hath been set up for a monument, it hath been a stone or Altar, having a name given it implying so much, as the stone called Eben Ezer, set up by Samuel. Whereas it may seem unlawful for Saul to set up an Altar for sacrifice, which might not be done in every place, but only in the place which the Lord should choose, except it were done by a Prophet, or some man having extraordinary direction from God: It is answered, that it was in the presence of the Ark, which was there at that time, and therefore justifiable.

Saul having refreshed himself moveth the people to go down the same night against the Philistines, but being advised by the Priest he first inquireth of the Lord, whether he should go and prevail, and no answer being made, he calleth them together to inquire out the sinner, for whose sake God denied to give any answer, vowing, that he should die for it, if it were his son Jonathan: whereby it appeareth, that he thought this to be the sin in that they had some of them eaten contrary to the oath. In calling the people together it is said, draw ye near together all the chief of the people, Hebr. and Vulg. Lat. all the Corners of the people, and thus, saith the ordinary Gloss, are Princes called, because as by the corners the walls are held together, so by Princes the people in Unity, and as Hugo hath it, because the corner stones of a wall are the best, as Princes ought also to be; thus therefore they are called also Zephan. 1. and Esa. 19.

For Saul's swearing, that he should die whosoever had committed this sin, this was both an unjust oath, because he knew not whether the sin were of that nature, that it might be punished with death, and a foolish oath, because now everyone for fear would conceal himself, as P. Martyr noteth. Then he divideth himself and Jonathan from the people, and casteth lots to find out the offender, praying God to give a perfect lot, Hebr: give perfection, the Vulg. Lat. give judgment, Junius and Osiander. give him that is innocent, observing that when Jonathan was taken, it fell out according to this his desire, but the Chaldee. better, a perfect lot, and so our translation. Of lots see Numb. 33. 54. Now for so much as God heard Saul and gave a perfect lot, for first he and Jonathan, then Jonathan was taken, a question ariseth, whether Saul prayed in faith? 2. Whether [Qu.] Jonathan sinned in eating honey, because he was taken? 3. Whether Saul sinned not as much or more then he? To the first Peter Martyr answereth well, God directed the lots aright, not so much because Saul prayed so, but for his own Glory, seeing he professeth to be the disposer of lots. Wherefore when the Mariners in the Ship with Jonah, who were Heathen, cast lots, the offender was hereby rightly found out. To the second some answer, that Jonathan sinned not in eating, because he knew not of the oath, yet the lots were so directed, that he was found out, that his innocence, when he was heard to speak, might appear, as I have already shown upon v. 24. But Willet contrariwise will have Jonathan somewhat faulty for breaking the oath, because ignorance, although it excuseth à tanta, yet it excuseth not à toto. But this is only in case, that a man is bound to take notice of the thing. wherein it is transgressed, as I cannot see, how Jonathan was, except order had been taken for the notifying of it to everyone, as well absent as present. Jonathan therefore was taken, and God denied to make answer, till this sin was found out, it hereby appearing that sin was committed, not that he might be convinced of doing evil, and so suffer for it, for God provided for his deliverance by the people, but that Saul's rashness and sin in adjuring all the Hoast might thus be checked, as he was well worthy. For although he pretended piety in that adjuration, and then in showing to be so impartial towards the transgressor, how near unto him soever, yet this was in him nothing but hypocrisy, and tyranny, and folly, to the hindering of the slaughtering of many more of God's Enemies at that time. And thus it is easily answered to the third, Saul sinned most, yea only, but was not taken, 1 For his credits sake, he being King, that it might not be impaired, which conduced much to the keeping of the people in obedience. 2. Because if he had been taken, none could have done execution upon him. 3. That there might thus be a foundation laid of Military discipline in Armies. 4. Because Jonathan was seen by some of them to break the Oath, who knew not that he did it ignorantly, and so might otherwise have been scandalized: and although he sinned not in eating, yet his open impugning of the Kings act was worthy of some taxation. Jonathan being taken and confessing what he had done, Saul sweareth again, that he should surely die, Pharisee- like using more rigor for his own Ordinance broken, then for God's, in eating with the blood, for that he easily passed over, and so do the Papists count it a greater sin and more severely punish it, to transgress one of their Ordinances, then the express laws of God.

But the People take part with Jonathan and save him. For the manner, how, some think that they offered prayers and supplications to God for his deliverance, as Josephus, some that they became petitioners to Saul, some that they saved him by force out of his fathers hands: for they opposed an oath against his oath, and so Saul seeing great danger of a mutiny in the Army yieldeth unto them. And this is most probable, because no mention is made of their petitioning for his life. But in thus doing there was a foundation laid of civil Wars and Rebellion against the King, which could not but be a great sin, as Chrysost. noteth although it fell not out so, for it is to be considered what might have happened, and not what happened on this their opposing of the King. And he observeth the artificium of the Devil in drawing the people to swear thus contrary to their King, for one part now must needs be entangled with an horrible sin; yea as boys pulling at a line some against others, do on both parts take a fall, if the Rope breaketh, so here was falling into sin on both sides. The arguments used by the people, why Jonathan should not die, saith Peter Martyr, were but weak, 1. he had wrought salvation, 2. God had wrought with him, for a wicked Soldier may sometime do valiantly and have good success, and yet afterwards commit somewhat worthy of death. The main reason then is omitted, he deserved thus well, and for that wherein he faulted, he did it ignorantly, and therefore was not worthy to die.

So Saul pursued the Philistines no farther at that time, and they went to their place, v. 47. from hence to the end of the chapter, the wars and other memorable things touching Saul are set forth most compendiously, that he might hasten to the history of David. Saul took the Kingdom of Israel and fought against all his Enemies on every side &c. Junius readeth it, Saul had his Kingdom being received, the Vulg. Lat. he had his Kingdom confirmed. But the Hebrew best, he took it, that is, having heard by Samuel, that his Kingdom should not stand ch. 13. 14. he strengthened himself by gathering forces unto him, as v. 25. that none might be able to take it from him; to which effect Junius in 1 Sam. 13. 1. Neither did he want success in all the wars which he made against the Ammonites, Moabites, the King of Zobah and the Philistines, for it is said, that whither soever he turned, he vexed them. Of the Zobeans see 2 Sam. 8. Although he were wicked and rejected of God, yet for his people Israel's sake God prospered him in fighting against their Enemies, for now Samuel yet living, they were kept in obedience to God, wherefore he would not for sake them. The word 〈 in non-Latin alphabet 〉 in the Vulg. Lat. is superahat, in Peter Martyr, viriliter egit, in Junius, inquietabat eos, the word doth properly signify he condemned them for wicked, or he handled them as wicked men, as they were, because they were enemies to God's People, and greatly infested them. Lyra will have the Hebrew word to signify he did wickedly, a demonstration whereof is made ch. 15. And he gathered an Hoast and smote the Amalekites &c. This is spoaken by anticipation, that his vallant gests might all be summed up together, and this in particular is left to be declared more at large ch. 15. yet Comestor saith happily he smote them first, before that he utterly destroyed them at the commandment of the Lord. v. 49. His sons and daughters are mentioned, amongst whom Ishbosheth is not named, because happily he was yet very young, or of no valor. But because he is said to be 40 years old at the death of his father, 2 Sam. 2. 10. he was not omitted for want of age, but for want of worth. That of Junius is not so probable, that Saul's sons only are propounded to be mentioned here, which fell with him in his last fight against the Philistines, for why then is mention made also of his daughters?

His wife is said to have been Ahinoam, Abner the son of Ner his Captain, &c. 1 Chron. 8. 33. Ner is also said to be father of Kish, Saul's father, but this, saith Comestor, is spoken for his age, and because he brought him up.

CHAP. XV.

HEre Saul is sent by Samuel against Amalek, being charged to destroy them all, and all their cattle, sparing none, because they had dealt so wickedly with the Hebrews in the wilderness, Exod. 17. 8. Comestor following R. Solomon saith hereupon, that he was charged to destroy the Beasts, because many amongst the Amalekites had the faculty of transforming themselves into Beasts by witchcraft, lest in those shapes they should escape. But Lyra well rejecteth this, because this general destruction of all things tended to show the greatest indignation against so wicked a nation, that might be, that the memory thereof might be quite rased out. And Amalek was not served thus alone but others had also the in like detestation, as Numb. 24. the Lord saith, I remember what Amalek did, this is spoken, as Peter Martyr hath it, not that God doth properly remember or forget, but according to the manner of men, because by not doing anything yet against Amalek in 400. years, he might seem to have forgotten their injuries done to his people, but now taking order for revenge upon them he seemed to remember them. Whence note, that judgments against the wicked may long be deferred, but at length [Note.] they shall come. The particulars to be destroyed are enumerated, that Saul might be without all color of excuse, men, women and children, sheep and oxen, &c. If this shall seem to be cruelty, for what had the little children or beasts done? I answer, if men of themselves being carried on with a desire of revenge should have done thus, it had been intolerable cruelty, but authority being given from God thus to do, it is justice to punish them not only in themselves, but also in their children and cattle. When Samuel came to send Saul against Amalek he said, thus saith the Lord of Hosts, because he hath all power, and all creatures are used as his Hosts, whensoever he pleaseth, see Isaiah 40. 26.

Saul therefore calleth the people together, and numbereth them in Telaim 200000. footmen and 10000. men of Judah. The word Telaim signifying Lambes, is in the Vulgar Latin rendered, as Lambes, and the Hebrews hold, that it being the time of the passover, everyone brought a Lamb, which when they were numbered, the number of the men was known, for it was not lawful to number them by the poll. But to leave this, as a fond conjecture, it is more probable, that Telaim is a proper name here, which Junius conjectureth to be Telem, in the tribe of Judah, spoken of Josh. 15. 24. as lambes, it cannot be rendered, because 〈 in non-Latin alphabet 〉 is prefixed signifying in, and not 〈 in non-Latin alphabet 〉 signifying as. Josephus saith, that he numbered them in Gilgal, but he erreth manifestly in the number, for he hath but 40000. of Israel, and 30000. of Judah. Whereas Judah affordeth a less number then any other tribe and yet was the greatest, 2 Sam. 24. it was because it lay upon the Philistines cost, and so could spare no more. Having this great Army he sendeth to the Kenites to go away, or to descend from the Amalekites, that they might be out of danger; and he biddeth them descend, because they dwelt upon hills and rocks, Numb. 24. 21. These were the people, of whom came Hobab the father in law of Moses, Judge. 1. 16. and they dwelt now on the south of Judah, near unto Amalek, and partly amongst them. Now because the people of Israel had received kindness from one of them in the wilderness, this is here long after requited, as the Amalekites are appointed to destruction for their unkindness, and cruelty, so the benefits done to God's people shall not go unrewarded. But because they are required to depart from amongst the Amalekites, [Note] that they might be spared, hereby was shown, that who so would not partake with the wicked in their judgments, must separate from them, and not be linked in society with them, as 2 Cor. 6. 17.

And Saul smote Amalek from Havilah to Shurright over against Egypt, that is, a Country of Arabia to the uttermost bound of Arabia towards Egypt, whereby saith Junius, is not meant the whole Country of the Amalekites, but so many of them, as came into the place here described against Saul: for if all the Amalekites had now been destroyed, how could they have after this invaded Ziklag, and been pursued and slain by David? thus he, but if Saul had slain only those, that came out against him, he should not have fulfilled God's command, which was not only to destroy the men, but also the women and children, for which he must needs enter into their Cities. Wherefore Josephus better, he went from Town to Town killing and slaying all that he could meet withal from Pelusium to the Red-sea. And whereas the Amalekites are again spoken of after this, Ch. 27. 8. and 30. 1. whereby it should seem, that they were not all rooted out at this time, it may be thought, that some fled away into other parts, and some hid themselves and so escaped, or men of other countries seeing Amalek now to lie waste having some Amalekites amongst them came and inhabited there, being from the place where they lived called Amalekites.

And he took Agag their King alive. This was the common name of the Kings of Amalek, as Pharaoh of the Kings of Egypt. Saul, saith Josephus, was taken with the beauty of Agag, and therefore spared him; but other Hebrews, that he might show him his hidden treasure, and it is most probable, that he was led by covetousness to do this against God's command, as to spare the best and fattest of the Cattle, and every good thing, v. 9. This sin of Saul in sparing Agag, is thus aggravated by Josephus, when God had sent him to destroy the wicked Amalekites and had given him the Victory, he fell into this foul fault to spare the head and chief of all that wicked people, who ought chiefly to have been cut off, and therefore was justly put from his Kingdom. Yet Pelican will not have Saul to have sinned herein, because he is not charged with this, as a sin, but with sparing the Cattle, and happily he saved Agag alive to do execution upon him before all Israel, thus he: but Saul is plainly noted to have sinned herein, because he did contrary to God's command, and Samuel's slaying of Agag, shown, that Saul had no meaning to kill him. v. 9. The best of the sheep, and of the oxen, and the fatlings and lambes, &c. for fatlings and lambs the Vulg. Lat. hath garments and rams, Junius, the secundaries and leaders of the sheep, but the word 〈 in non-Latin alphabet 〉 here used signifieth the double, that is, those that were double in fat and flesh to the rest, wherefore this word is well rendered the fat, and happily, as Pagninus hath it, 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 by a Metathesis, which signifieth fat, and the next word 〈 in non-Latin alphabet 〉 signifieth lambes as well as rams. v. 11. The wickedness of Saul is soon revealed by the Lord unto Samuel, who said unto him, it repenteth me that I have made Saul King, &c. In him that repenteth, saith Lyra, there is mutability, but there is none in God, he is therefore said to repent, because he did like man repenting, destroying that which he had made, in deposing him from the Kingdom, whom he had advanced to it, for v. 29. God is said not to be like unto man, that he should repent. All the mutability then was in Saul; and God's decree, which was from the beginning, that Saul should be put from his Kingdom, remained immutable, wherefore Saint Augustine saith well, paenitudo dei est mutandorum immutabilis ratio.

And when Samuel rose early to meet Saul, it was told him, Saul came to Carmel, and he set him up a place, and is gone about, and passed on to Gilgal. For these words, he set him up a place, the Vulg. Lat. hath erexisset sibi fornicem triumphalem, expounded by Lyra, he set up a triumphal arch of Palms and Olive branches in token of the Victory, which he did in a boasting manner through vain-glory, thus aggravating his sin, in that he did not give all the praise to God. Jerome saith that the Hebrews, when they had gotten a great Victory, used to set up a triumphant arch of Myrtles, Palms, and Olives, and this saith Hugo, was called fornix from fornicor to commit fornication, because it was erected upon a Wall arched, under which of old, whores were prostituted. The Hebrew word is 〈 in non-Latin alphabet 〉 an hand, he made him an hand, which Junius expoundeth of a station, in which he rested with his Army a while; Kimhi and the Chaldeans understand it of a place, where he divided the spoils, and some, saith Peter Martyr, of an Altar, which Altar they think is again spoken of, when Elijah is said to have repaired the Altar in Carmel. To me that of Jerome seemeth best, he set up some monument of his Victory, and so putting his men in order, he led them along in a triumphant manner down to Gilgal, to make the greater show, for by hand power or forces may be understood, Numb. 11. 23. One describing the way that Saul went about this expedition, saith, that from Gibeah to the Amalekites Country was 160 miles, from Pelusium to the Red-sea, the whole Country subdued by him 92 miles, and from thence back to Carmel 140 miles, from Carmel to Gilgal 32 miles.

When Samuel came to Saul, he first said, that he had done God's commandment, but Samuel disproving him by the bleating of the Sheep, and lowing of the Oxen, which were kept alive, he excuseth it, by saying that the People preserved these for sacrifice. Unto his sin of doing against the word of God, Saul here addeth divers other sins, as 1. boasting of his obedience, 2. laying the fault upon the people, and clearing himself, 3. hypocrisy, in that when he spared the Amalekites best things out of covetousness, he pretended piety, 4. his justifying of himself again v. 20. 5. in that when he confessed his sin, he did it feignedly, still extenuating it by his fearing of the people, v. 24. 6. by vain-glory, in that he would needs have Samuel to honor him with his presence (when he worshipped,) before the Elders of Israel. When Saul had spoken, Samuel telleth him of his great sin, and what the Lord had said unto him the night before, first recounting the wonderful great favor done by God unto him to raise him from so mean an estate to that royal dignity, thus aggravating his sin, in that being so engaged to the Lord he would be moved by the spoil to do contrary to the straight charge which he had given him.

Then Saul justified himself again, saying, that he had gone the way which God appointed, and had destroyed the Amalekites, only he brought Agag alive with him, if it should seem so good unto him, to be slain there before all Israel, and for the Sheep and Oxen, and other good things of Amalek, the people spared them for sacrifice, not unto any strange God's, but to the Lord his God in Gilgal: which he spake to insinuate the more into Samuel, thinking, that this would be pleasing unto him, if after so great a Victory obtained, he provided, as piety required, some Eucharisticall sacrifices to be made unto the Lord.

Samuel replieth, that obedience is better then sacrifice, and that Rebellion is as the sin of witchcraft, and as Idolatry, and because he had rejected the word of the Lord, he telleth him, that God had rejected him from being King. Saul's sin in disobeying the express command of God, is likened unto witchcraft and Idolatry, because there is the same fountain Infidelity, and he that feareth not to transgress the known will of God, doth in effect deny him to be God, as Witches and Idolaters do, and he maketh himself wiser then God, as if he could find out a better way then God hath prescribed, saith Vatablus; wherefore Saul sinning so heinously was well worthy to be put down from reigning. But seeing Saul reigned still, how was he rejected from being King? Ans. He was put from his Kingdom in his posterity, seeing none of them reigned after him, but a King was set up of another Tribe and Family.

Then Saul said, I have sinned, and transgressed the Commandment of the Lord and thy word, because I feared the people &c. That this penitency of Saul was not true, but feigned, saith Lyra, appeareth by this, that he sought falsely to shadow over his fault by laying it upon the people. The confession of Saul in the first words was the same with that of David, but yet much different from it. 1. For that it was long before this confession could be wrung from him. 2. He confessed not being moved out of conscience of any offense committed against God, but for fear of losing his Kingdom. 3. He extenuated his sin by making the people most guilty. And such is the repentance of Hypocrites. 1. It is long [Note.] before they repent. 2. They are not moved in conscience, but by sinister respects. 3. They will maintain their credit as much, as they can, by laying the least fault upon themselves. But all such penitentiaries shall speed no better then Saul.

Now therefore I pray thee pardon my sin, and turn again with me, that I may worship the Lord. The word here rendered, pardon, is 〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉 to bear, to take away, or to pardon, the Vulg. Lat. therefore rendereth it porta, bear, which is by Hugo expounded, either pacify God's wrath for my sins by praying unto him, for so Levite. 10. the word bear is used, where it is said, that Aaron's sons should bear the iniquities of the people, or to bear sin is to bear the punishments due to sin, as 1 Pet. 2. 24. or to take it away by prayer, as Hos. 4. 8. This last is altogether misalledged, neither hath the second any place here, but only the first, for no man can bear the punishments due to the sin of another, but Christ only: but by praying for him he may obtain remission, as James 5. 16. and if the word bear be thus taken, it is all one to expound it, bear or pardon, the meaning being, procure me pardon by turning and praying with me, and for me to the Lord. Samuel being entreated refuseth to return with him at the first, but afterwards being again importuned, he returneth, not hereby falsifying his word, as Lyra noteth, and others; but as Christ sometime said, I will not go up to this feast, and yet afterwards he went, for he meant, he would not then go up, so Samuel would not at the first return, but afterwards being again urged, he returned, not to pray God to take Saul 's sin so away, as that he might be again established in the Kingdom, but both to do him honor before the people, that he might not fall into contempt whilst he lived, which would have been dangerous to the State; and to assist him in his worshipping, which was his praying, that his sin might be so pardoned, that he might not come into everlasting condemnation therefore. Some think that he returned, that being present whilst Saul worshipped, he might only do him some civil honor in public, and that he prayed not with him. But Josephus is plain for the contrary, that he worshipped with Saul; and Pelican thinketh, that he assisted him according to the will of God, as his prophetical office required. V. 27. Samuel then turning to go away from Saul, he took hold of his garment to stay him, and it rent; then said Samuel, The Lord hath rent the kingdom from thee this day, &c. Here, saith Lyra, some Hebrews have delivered, that Samuel gave Saul a sign who should reign after him, viz. he that should afterwards cut off the lap of his garment; wherefore when David had done this, Saul said, I know surely that thou shalt reign, Chap. 24. but this is uncertain. Whereas Samuel said, This day is thy kingdom rent from thee; Hugo moveth a question, how that could be, seeing Saul was not then put from the kingdom, but reigned divers years after, and he answereth, that now he deserved to have the kingdom rent from him: but Peter Martyr better, the decree is now made never to be altered again, of rending the kingdom from thee, before it was threatened that it should not go to his posterity, but now that he should be turned out of it, by being cut off before his time came to die naturally.

For the strength of Israel will not lie nor repent, for he is not man that he should repent. For strength, Hebr. is 〈 in non-Latin alphabet 〉 , in the Vulg. Latin rendered triumphator; by Junius, the eternity, because it was more apt to set forth God in this case by his eternity, then by his power, seeing he now spake of his unalterable decree forever. But the word most properly signifieth strength, fortitude, or power, and it agreed very well in this case to call God strength, because by his power Saul should now be put down, and another set up, although he should seek to prevent it with all his power; and his power and strength to hold his resolution against all prayers and entreaties, is hereby also set forth. But of what is it meant that he would not repent? Kimhi, saith Martyr, understandeth it of David, his purpose of removing the kingdom to him, and establishing it in his seed shall never be altered; but it is best understood both of the rejection of Saul and his seed, and the setting up and establishing of David, because he spake before of both.

Here Saul confesseth his sin again, and desireth Samuel to honor him by returning with him, before the Elders of Israel, whereunto he yieldeth; seeing he was yet King, saith Lyra, he gave him honor accordingly by going with him to pray; but there was also another cause of his returning with him, viz. to slay Agag: as here followeth.

And Agag came forth delicately, and said, Surely the bitterness of death is past. In the Vulg. Latin it is, Most fat Agag came forth trembling, and he said, Doth bitter death thus separate? Peter Martyr, verily the bitterness of death cometh, the Hebr. is, Agag came forth with pleasures or delights, and said, Verily the bitterness of death is removed, so also Junius, he would seem to be so valiant, as to contemn death, or as some think, seeing Samuel, he hoped for mercy, which is the more probable, because the word used is 〈 in non-Latin alphabet 〉 recessit, is gone.

And Samuel said, As thy sword hath made other women childless, &c. Hereby it is not meant, say the Hebrews, that Agag whilst he was King, had slain many of the Hebrews by invading them, but that the King of Amalek had done so, and thus made other women childless when he fought against Israel in the wilderness, Exod. 17. so Lyra: but I see no reason why it should not be understood properly of this King, seeing the Amalekites. were a warlike Nation, and used to invade other Countries, as appeareth, 1 Sam. 30. Now his mother, Samuel telleth him, should likewise be made childless, because her other children were slain in this war, if she had anymore, and he the only surviver should now be put to death; And Samuel hewed Agag in pieces, &c. This, Josephus saith, he did by the ministry of others, but if so, it would have been said, that he commanded him to be hewed in pieces, as before to be brought forth; it is plain therefore, that he did this execution with his own hands, as being Judge, to supply the defect that had been in Saul, who ought to have slain him before, not out of a desire of revenge, but out of zeal to do Justice; so Pelican and Lyra. Whereas his calling might seem to be against it, because he was a Levite and a Nazarite; it is answered, that he was extraordinarily stirred up, as Phinehas the Priest had been before, and Moses a Levite, and Elijah to slay Baals Prophets. But this is not to be imitated by other Ministers about the holy things of God: for a Bishop, saith Paul, must be no striker; and in ancient Councils they are not only forbidden doing execution, but coming to the place where malefactors were to be put to death, or standing, by the rack wherewith the guilty were tortured, or sitting in judgment where any is delivered to death. And if any Clergy-man by chance sheddeth blood, he is by the Canons of the Church counted irregular, and uncapable of sacred Orders. Wherefore the Pope, that challengeth unto himself the right of the sword, is plainly an usurper, and irregular. Samuel did not only slay Agag, but cut him in pieces, that his destruction deferred contrary to the will of God might be the more notorious; and he is said to have done it before the Lord in Gilgal, because most probably there was an Altar there, it being anciently the place where the Tabernacle stood.

In this slaying of Agag, Peter Martyr observeth the fulfilling of an old prophefie of Balaam touching. Agag 400 years before, although some think Agag to have been the common name of the Kings of Amalek.

After this, Samuel went to Ramah, and Saul to Gibeah; And Samuel came no more to see Saul till the day of his death. Here a question is made by Expositors, how this can be, seeing Saul prophesied after this before Samuel at Naioth in Ramah, Chap. 19. 24. But this question is needless, for there is no contradiction in this he came no more at him, and this, Saul came and prophesied before Samuel; for there Saul came to Samuel, and not Samuel to him, as he had used before to do, to direct him about the affairs of the Kingdom. That is frivolous of some, who say, that these words, he came not to see Saul till the day of his death, imply his coming to him after his death, being raised by the witch of Endor, for it is plainly meant, that he never came to see him anymore; so Peter Martyr, who also examining the reason of Samuel's mourning for Saul, which here next followeth, and praying for him, and how God is said to repent that he made him King; answereth to the first, that although he knew that the sentence of God against Saul could not be reversed, as the case then stood, Saul being impenitent, yet he knew not whether God might be entreated to give him an heart to repent, and so it might be reversed; and thus he might in faith both mourn and pray for him; or although the sentence of losing his kingdom here, must needs stand, yet he might obtain such grace for him, that he might not lose the kingdom of heaven; but he preferreth the former. And for God's repenting, he following Tertullian against Marcion, saith, that in thus saying, no error or crime is implied in the Lord, but the fault of Saul is aggravated, as if he had said, it was so heinous, that if it were possible for the Lord to repent, it would have repented him, that he made him King; for to repent in God, is to change his former sentence without any fault of the changer. But since it is not said, that Samuel prayed for Saul, but only mourned for him: I assent rather to Pelican, that he grieved for the hardness of his heart, and the misery and violent death that he foresaw was to come upon him, for he was much affected with his wickedness, for that near relation that he had unto him, being his successor, and by him set up.

CHAP. XVI.

ANd the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him? fill thine horn with oil, &c. Because Samuel is reproved for mourning for Saul, a question is here moved, whether he sinned not in thus doing? Peter Martyr answereth well, that he mourned out of love to him, and to the Common-wealth, foreseeing the miseries to come, and therefore he sinned not, unless after the will of God made known unto him, that he should mourn no more, he had still continued to mourn. For Paul mourned for the Jews, and the godly in Jerusalem are commended by this, that they mournned for the abominations done in Jerusalem. Cyprian writing of those that fell away in the time of persecution, saith, The darts smite me, wherewith they are smitten; the swords of those that rage, pass through my bowels; I am overthrown also, with them that are overthrown; which he spake by reason of his great sorrow for them. Fill thine borne with oil. It may seem strange, that Saul not being deposed in his person, but in his posterity, another King should now be anointed before his death. But it is answered, God would have David, whose Kingdom should continue, to come unto it through many afflictions and dangers, both to teach us, that we must through many adversities come to the kingdom of heaven, which endureth forever; and that David might be a type of Christ, who lived here also in obscurity, and endured infinite afflictions, and then came to his kingdom, and to be most highly exalted, as Phil. 2. 6. Moreover, David 's afflictions in this time prepared him the better to obey constantly the will of God in all things, as Saul did not, because 〈 in non-Latin alphabet 〉 , sufferings are instructions; It is good therefore, saith he, that I have been afflicted, for here by I am taught to keep thy commandments. And lastly, the malice of Saul in persecuting innocent David in this time appeared the more, to his just condemnation. So that when David was anointed, Saul continued lawful King of Israel still, because although the sentence of rejection was denounced against him, yet it was not executed till his death; so that the people were still bound to obey him, and David himself also to live as a subject unto him, and not to seek his destruction. And God would have him anointed now, saith Peter Martyr, and again afterwards, that he might be equal to Saul in his double anointing. And for the horn of oil, which Samuel is bidden to take to anoint him with, whereas Saul was anointed with a vial of oil, which was a brittle vessel, the stability of David 's kingdom was set forth hereby, as by that the fragility of Saul 's kingdom, as Lyra hath it; for with this oil, David one of the sons of Jesse must be anointed King, as here followeth.

And Samuel said, How can I go, for if Saul hear it, he will kill me, &c. This, saith Lyra, Samuel spake not out of distrust, but as inquiring the manner how he should go; so likewise Borrhaeus, he inquired how he might go and be out of this danger; but Peter Martyr holdeth it to have been an infirmity in him, although he had been at other times so courageous, for even the best of God's servants have their infirmities, as Abraham also feared killing, and Moses. But seeing Samuel may be excused in saying thus, as the Virgin Mary afterwards in saying, how can this be, that she might be better insturcted in the manner; I assent rather to Lyra, for Samuel was now old, and had such experience of God's singular favor towards him, that he could not be so afraid. Solon opposing himself against Pisistratus the Tyrant, was asked how he durst do so, and answered, because he was old, and so could not live long, and therefore he feared not to die, much less did Samuel.

The Lord then bade him take a bullock, and say, I am come to offer sacrifice: for these words, to offer a sacrifice, Junius hath it, to celebrate a feast, yielding hereof these reasons: 1 Because sacrifices might not be offered but before the Ark, or in some high place. 2 In public place, and not in a private house, whereas this was done in the house of Jesse. 3 Because at sacrifices none but Priests and Ministers were present, but he is bidden to call Jesse to this. Willet answereth to all these: 1 That Samuel was a Prophet, and therefore at God's appointment might sacrifice in any place. 2 It is not necessary to understand it to have been done at Jesse his house. 3 Of a sacrifice of peace, a great part was to be spent in feasting, and therefore the Lord's bidding of him to call Jesse to the sacrifice, is to be understood of the feast after made of the parts of the bullock remaining, as both the Chaldee expoundeth, and Josephus explaineth it. And Osiander noteth, that the words imply a religious act, and not a feast, because he saith, to the Lord, and in that he biddeth them to sanctify themselves, and carrieth a bullock with him; and because the Prophet used not to go about any weighty affaire of the kingdom, but first beginning with sacrifice, as also when he first met Saul to anoint him for King, so Pelican. Touching the dissimulation here prescribed, a question is made, how [Qu.] it may be justified, in that the intent of his going being to anoint a King, he contrariwise saith, that he came to sacrifice? It is commonly answered, that to sacrifice was one end of his going, before he went about the other, wherefore he might truly say so, and conceal the other end: for there being two ends of his coming, one to be revealed, the other to be concealed, as Lyra hath it, he declared that which was to be revealed, but concealeth the other, as prudence required, so likewise Pelican: and thus Jeremiah being asked what communication the King had with him, declareth some part, and concealeth the other, Jer. 38. 27. Moreover God's directing him thus to do, freeth him from all fault or blame.

Samuel having received instructions from the Lord, cometh to Bethlehem, and the Elders of the City hearing of it, were afraid, and went to meet him, and asked, whether his coming were peaceable. He being an old man, saith Peter Martyr, and now not using to travail about, they feared, that either some great sin had been committed in the City, which he came to expiate, or that he fled from Saul now enraged against him because he had boldly reproved him, and threatened him with the loss of his Kingdom and the translating of it to another man. Lyra addeth, that they feared because he used not in times past to come thither, and because he came so solitarily. Pelican, that he came at an extraordinary and unwonted season. Then Samuel said, that he came to do sacrifice to the Lord, and bade them sanctify themselves and come to the sacrifice, and he sanctified Jesse and his sons. This sanctifying, saith Lyra, was by the water of expiation, or by abstaining from their wives. Hugo Cardin and Martyr, by washing their clothes and bodies, and abstaining from their wives, as Exod. 19. all were commanded to do. For to cleanse them from any uncleanness they were to wash with water in token of repentance and faith in the blood of Christ, which cleanseth from all sin, and so they were cleansed and accepted for holy in the sight of God, as we now being once baptized, without iterating this washing anymore. For Samuel 's sanctifying of Jesse and his sons, Hug. saith, he did it by sprinkling them with the water of expiation, the Ord. Gloss, by causing them to wash themselves: but so he caused the Elders to do, therefore somewhat more is here implied, viz. that he was an Agent in sanctifying them, and that most probably by sprinkling them with holy water. The sacrifice to which he called them, was the feast made out of that part of it, which remained. Josephus maketh mention of none, but Jesse and his sons called to the feast; R. David Kimhi saith, that some of the Elders of the City were present also, and this seemeth most probable by the Text, but he saith, that when the sons of Jesse came before Samuel, he whispered secretly in the ears of Jesse that which he spake, so that none of David's brethren knew what was said.

The seven sons of Jesse being caused to come before Samuel, he first looked upon Eliab, the eldest, supposing him to be the man whom the Lord had chosen to be King, but he was bidden not to look at his beauty or the height of his stature, &c. Samuel remembering that Saul, whom God had chosen before, was endued with these outward gifts, seeing they also avail much in a Captain; when he saw Eliab endued with these, he thought verily that God would have him anointed. For the phrase which he used, verily the Lord's anointed is before him, this by Kimhi is expounded of his pleasing the Lord, by some, saith Martyr, it is expounded interrogatively, as by the Vulgar Latin, is he before the Lord? that is, although he be not known yet unto men: Some refer it to the sacrifice, but Junius best, this man is verily chosen by the Lord to be anointed, or because when men appeared about sacrificing they were commonly said to be before the Lord, Samuel spake this of Eliab, who was called to the sacrifice, by the name of the Lord's anointed. But God checked this his thought, saying, I have rejected him, for God seeth not as man seeth, for man looketh to the outward appearance, but God seeth into the heart. R. Solomon saith, that Eliab was a proud and angry man, as appeared also afterwards, when he gave such a check to David. Into the hidden conditions of this man Samuel could not see, because he could not see into his heart, but God saw them, wherefore he refused him, but Samuel led by his external form judged him to be the man, whom he should anoint. And this is the weakness even of the best men, they know not by the outward appearance at the first sight, who is fit to be a Ruler and who not, and therefore no man ought rashly [Note.] to pass his sentence upon any, but in every time of want desire of God a Ruler, whose heart he seeth to be upright. Samuel had found before by experience in Saul that there was deceit in the outward appearance, and yet it is strange to see, how ready he is to err again in the same kind. Wherefore we had need to be warned of it, not to respect outward lineaments and parts so much, but inward virtue in the choice of any to any rule or office, as Jethro his counsel was to Moses, Exod. 18. But are not all hearts corrupt and sinful? how then could the Lord be moved by David 's heart more then by Eliab 's? Answ. Naturally all are corrupt and abominable, as the Psalmist [Qu] saith, but God had sanctified the heart of David, and not of Eliab, wherefore he refuseth the one and chooseth the other, and in so doing he had not respect unto man's merit, but to his own gift of grace, for whom he hath justified he hath glorified, and he crowneth his own gifts in us, as Augustine speaketh. Neither was the good heart in David the cause of his election, but only hereby he was made fit for this dignity, the cause of his election was only God's good pleasure preordaining him to the Kingdom, so Peter Martyr, who also questioneth why he refused not Saul then, who had nothing but outward things to commend him no more then Eliab; and answereth, that he would have men to know the difference between an evil King and a good. [Qu.] But the true reason is, because God was angry with the people for desiring to have a King, wherefore he gave him unto them in wrath. He was then their King, as Samuel called him, saying, behold your King, but the King now to be made was God's King, a man after his own heart, therefore that they might see, what the fruit of men's heady desires is to repent thereof, God chose them not one at the first, whose heart was right, but one, who as far as they could see, might be most fit and able to defend them from their enemies, that enduring many miseries under his government they might learn afterwards to depend upon God, and to be ordered in all matters of such moment by him only. Yet for the general good of the people, because they were his people, he gave unto him many famous victories, until that by his disobedience and wickedness, being greatly provoked he left both him and them to the will of their enemies, as he had threatened saying, both ye and your King shall perish.

After Eliab Jesse brought forth Abinadab, and Shammab and all his seven sons, that were men grown, but they were all refused. But here a doubt ariseth, how Jesse could be said to have seven sons, besides David, when as six only are reckoned up, these three, and Nathaniel, Radad and Ozem, 1 Chron. 2. 13. yet he is said expressly, 1 Sam. 17. 12. to have eight sons. To reconcile this difference Junius saith, Shammah his son Jonadab, mentioned 2 Sam. 13. 3. was probably one of the seven, because in holy Scripture, grandchildren are also called sons, so likewise Lyra, Comestor, &c. But I approve rather of the conjecture of R. Solomon, that one of the sons of Jesse died without issue and so is not numbered, 1 Chron. 2. 13. Samuel then asked Jesse, whether he had no more sons, he answered, there remaineth yet the younger, and he keepeth sheep; Samuel said, Send and fetch him, for we will not sit down till he cometh. David the youngest was thought least fit of them all to be made King, yet God chose him before all the rest, and herein he was a type of Christ, who was despised of men, but honored above all by God; and in his elder brethren, who were rejected, the Jews were figured out, in him the Church of the Gentiles, who were a despised people and thought most unworthy of the Kingdom of heaven. Samuel, saith Lyra, would not sit down to meat, till David came, because he was to anoint him with oil and fasting spittle, but it is more likely, that this was done for honors sake unto David. Here Peter Martyr, inquireth how David could come in amongst the rest to this holy assembly, seeing he was not sanctified as the rest were; and answereth, either that he was there before and was sanctified, but the sacrifice being ended went out to look to his sheep, or that he was so careful in his life, that he had contracted no legal uncleanness, or that God, who made the law of sanctifying by washing before such meetings, could in a case extraordinary dispense with it; and this last I think the best, and yet happily he might be instantly sanctified by sprinkling with holy water.

David being come in is said to be ruddy and of a beautiful countenance, then the Lord bade Samuel anoint him. Junius and Paellican refer this redness to his hair, but Arias, and Osiander, and our translation better to his face, because red hair doth not conduce unto beauty, but a mixture of red and white in the face, see Caut. 5. 11. black hair is more commendable, and because the same word is used to set forth the redness of the body, Lament. 4. 7. the color of David shown him to be a man of spirit and courage.

V. 13. Then Samuel rose up and ancinted him in the midst of his brethren. Saul was anointed secretly, saith Peter Martyr, not so much as one man his servant being permitted to behold it, but David before many, because Samuel was to live to confirm him King publicly, but before David's inauguration he died, therefore that witnesses might not be wanting of his anointing, this was done openly. Yet it is to be held, that none of his brethren, but Jesse and David only knew, whereunto he was anointed, for that had been dangerous, whilst there was another King living, and if they had known it, Eliab would not have handled him so harshly afterwards. They might conjecture then that he was anointed for some notable end, that he might be endued with the Spirit of prophesy to make Hymns and Psalms to the praise of God, and to make music thereunto, and to prophesy in Samuel's stead, but of the Kingdom they could conjecture nothing, only when they saw it come to pass, they could testify this his anointing to it by Samuel made long before. Some think, that David was anointed in the sight of his brethren, expounding these word in the midst of his brethren amongst them, he being chosen from amongst them all, as Kimhi: some, the thing being made known to them also, but they contemned it, as Osiander, because it is said, 2 Sam. 5. 2. God hath said, &c. but this might be published afterwards by Samuel or David. And the spirit of the Lord came upon David from that day forward, Touching the age of David, when he was anointed, nothing is said in holy Scripture, but Pelican guesteth that he was 23, and so the time betwixt this anointing and that to be King over Judah, 1 Sam. 2. seven years, as the time betwixt that and his being anointed King over all Israel, 1 Sam. 5. 7. was 7 years: for when he was first made King over Iudab, he is said to have been 30, 2 Sam. 5. 6. It seemeth to me that he was not near the age of 23. but rather about 16. or 17. because he was thought unfit for his age to come before Samuel amongst his brethren, whereas if he had been 23. or 21. he should surely have been called amongst them at the first, because at this age one is no youth, but a man. Moreover Saul told him after this, that he was a youth, but Goliath a man of war, intimating his young years. But although he were so young and by men refused, God chose him and sent his spirit into him: that is, saith R. Levi, the spirit of felicity, but Peter Martyr, the spirit of fortitude, as appeared by his killing of a Bear and a Lion, and fighting against Goliath; the spirit also of Wisdom, to execute the office of a King and Captain, as was necessary, because he had not been brought up so, as to be fit by experience; so likewise when Saul was anointed, the spirit of God came upon him; lastly the spirit of Prophecy, for he set forth many Psalms, that were Prophetical; and the spirit of sanctification, which Saul had not, but with this he was endued before his anointing, for God saw his heart and approved it.

But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. Saul, although he had sinned greatly, yet the spirit of wisdom and fortitude, to make him fit to rule, was not hitherto taken from him, but it is taken away, and an evil spirit is sent to trouble him. Lyra saith that this evil spirit is said to come from the Lord, because by his permission, but Peter Martyr better, he was not only permitted, but sent for the punishment of Saul in judgment for his sins. For the manner, how this evil spirit troubled him, Josephus saith, that it tortured his body at sometimes, so as that he seemed to be suffocated. Osiander saith, it was a melancholicke fury, wherewith the spirit troubled him at times. Borrheus referreth it to trouble in regard of his sins. Pelican to vexation, and envy stirred up in him by the evil spirit for the loss of his Kingdom, making him oft times phrentick and mad. And it is not unlikely, but that he was troubled all these ways, and so his case was most miserable, and the more because he was now also destitute of that good spirit of God whereby he might have been supported in his misery.

Saul being thus vexed, is advised by his servants to send for one that could play upon the harp, that so the evil spirit might be made to depart from him, and David is commended for this purpose unto him, as being both cunning to play, a valiant and prudent man, and that the Lord was with him. It is noted here, that Saul's servants in speaking to him about this, said, and evil spirit of God troubleth thee, whereupon a question is made, if it were an evil spirit, how it could be said to be of God, for whereas in our translation it is from God the Vulg. Lat. hath it of God, and likewise the Hebs. Lyra answereth, even the evil spirits were made by God, but good at the first, but by their pride they made themselves evil, wherefore they are thus called in respect of their Original, they are God's creatures and so spirits of God; and Peter Martyr addeth, that they are also called thus, because they are executioners of God's will against the wicked. So likewise Isidor saith, and that the threatening made against transgressors Deut. 28. 28. was here fulfilled upon Saul. Gregor. saith, the same spirit is called the spirit of the Lord, and evil; Dei, per licentiam justae potestatis; matus, per desiderium injustae voluntatis: therefore he is not to be feared, because he can do nothing, but being permitted, for although his malignity be not from the Lord, ye he hath no power, but from the Lord. And whereas his servants say, an evil spirit of God vexeth thee, this was not spoken by way of accusing their Master, but piously according to the manner of God's people, who in the time [Note.] of any malady looked not, as the phycisian doth, to secondary causes only, but to God, and so should we do.

For their advice given unto him to send for David, that could play upon the Harp; the Hebrews, saith Lyra, have a tradition, that it was Doeg who counseled to send for the son of Jesse in particular, and that not out of good will unto him, but out of a grudge, which he bare against him even then, that being before Saul, when his phrenticke fit came upon him, he might be endangered; Junius thinketh that it was Jonathan. But to leave both these to the Authors thersof, music is a great means to cheare the mind being oppressed with sorrow, and • oetius saith, that a certain Philosopher by playing upon the Harp expelled the Devil out of one, so saith the Ord: Gloss: But Peter Martyr derideth this, because the Devil hath nobody, and so cannot be affected with bodily things, yet he granteth the mind being pressed with melancholy by reason of the bodies distemper, that worketh upon it, (for the mind followeth the temper of the body) may be cheered with music, and so for the time much eased, and the mind being cheered, the pain of the body may be allayed hereby, because as the body worketh upon the mind, so doth the mind upon the body. And Borhaeus saith, music is of wonderful force to work upon the affections to stir them up, if it be loud and running, as is used in war, or to allay them, if it be soft and moderate, as appeareth by the example of a phrenticke young man, whom Pythagoras by such music restored to his wits, and some barbarous and savage men have been reduced to a civil life, by the music of Terpander, Arion, and Ismenias, Thebanes, wherefore Saul 's distempered affections being the instruments of Satan's working, and these being cheered, his troubles were mitigated. Josephus saith, that David did not only play, but sing sacred hymns before Saul, and the sound of the music allayed the passion, the voice of the sacred hymn did cause an intermission of Satan's work. But it is said v. 23. that when David plaid with his hand, the evil spirit departed from Saul, so that music is of force to drive out evil spirits from the possessed, not by working immediately upon them, but active corporeal things mediating, which dispose the matter to receive an afflictive action in the bodies possessed by them, but being by corporeal means removed, such a disposition of the body may follow, as that it is not fit to receive any afflictive action of the Devil, as Lyra reasoneth, and he bringeth in Saint Augustine affirming the same. Yet properly he denieth, that any evil spirit can be driven out by corporeal means, unless it be held with the Platonists, that they have aerean bodies, which they have not. To the fume of the fishes liver in Tobit objected, he saith both that it is apocryphal, and not the fume, but Tobits prayers effected that, the fume being but a sign. But whereas Burgensis goeth farther, and saith, that by musical harmony the evil spirit may be altogether expelled, because such a disposition ceasing, as whereby a man is made fit to be wrought upon by the afflictive actions of the Devil, he cannot thenceforth work upon him anymore, this he saith is false, seeing God can send an evil spirit upon any man in judgment, whatsoever his disposition is, as he did upon Saul, whom we may gather not to be any way so disposed of himself, because he is commended, 1 Sam. 9. 2. as being at the first excellently disposed. And whereas Burgensis to prove the force of music, alledgeth the example of Elisha, to whom the spirit of prophecy was brought hereby, and therefore an evil spirit may be much more expelled hereby; he answereth, that this was not done by music, but by the merit of the praise of God sung by the musitian, and because a virtue created cannot extend it self to acts supernatural. But before this he answereth better, by music Elisha his mind was more lifted up towards God, and taken off all other things, and so by David's music Saul's mind might be taken off from his passions and he for the time eased. It is then to be held, that although Saul's passions were lenifyed for the time, when David played upon his harp, which is called a departing of the evil spirit from him, yet the chief means of being delivered from this judgment, viz. prayer, and fasting, and true repentance being neglected, there was no perfect cure of this malady made, and therefore, howsoever David was now dismissed, as having wrought the cure perfectly, as may be gathered from the Chapter following, yet the evil spirit vexed Saul again ch. 18. 10. The counsel of Saul 's servants then he being under such a judgment, to send for a musitian, but speaking nothing of repentance and prayer, was carnal and insufficient, and like unto it [Note] is the counsel of such friends about the sick to send to the Physician, the chief means, prayer and repentance, being neglected, and sending for the Presbyter to pray for them, and if any being oppressed with melancholy or phrensy, the natural means only of merry company, or physic be used, and not these spiritual. But much more are they to be condemned, that send in such cases to Wisards. Saul himself abhorred from doing thus, yea as bad as he was, he persecuted such evil members to the death, and therefore he shall rise up in judgment against these degenerating Christians and condemn them: but of this enough upon Levite. 20. 6. Whereas David is commended for his valor, some think that he had slain Goliath before this, and that this is set down here by anticipation, because when he went out against Goliab, Saul knew him not; but there is no need for this to hold the History to be disordered, seeing he might grow famous for his valor, for killing the Lion and the Bear, which happily was done soon after his anointing, the spirit of God coming upon him, before that he was nominated to Saul; and if his combat with Goliath had gone before this, he should not doubtless have been spoken so slenderly of in this place, by one only, but all would have been ready to speak of him by name. For Saul 's not knowing him after this, he might happily be somewhat altered in person and habit by that time, and so he might not so well remember him, especially in that place, being so full of trouble: for some hair might now be grown upon his face, which was not before, he having been from the court, as is supposed 18. months, and coming in such apparel as he used to keep sheep in, whereas standing before the King he had used another habit, might easily make him unknown to Saul.

When Saul sent for David, he is described by this, that he was with the sheep; to intimate, that although he were anointed King, yet he followed his old calling still, leaving it unto God, who had chosen him, to bring it about in his good time, for he knew no means, how to attain unto it. Wherefore now God beginneth to work by moving one of Saul's servants to speak of him to Saul, and thus he is brought to the court, and liveth there for a time, that he might get some experience of the Kingdom, that he might afterwards be the more fit for it, and that before he came to reign, he might be exercised in his faith and patience by many dangers.

Then Jesse sent David to Saul with bread, an asse, a bottle of wine, and a kid &c. thus it is Hebr: in our translation according to the sense, an Ass laden with bread, a bottle of wine, &c. They that came before Kings or other great persons, were not wont to come empty, if they desired to be accepted by them, wherefore Jacob sent a present by his sons to Joseph in Egypt, and Jesse here to Saul, which was no great matter, yet it shown his respect unto him, and so could not but be well taken. For two things, saith Aristotle in Rbetor. make gifts acceptable, ambition and covetousness, but to the last small gifts are not acceptable, but to the first they are, because hereby a respect is shown unto him, wherein the ambitious are delighted.

David coming to Saul pleased him so well that he loved him greatly, and became his armor-bearer. Here was a good beginning, but this love was turned afterwards into hatred, so that felicity we see, standeth not in the favor of Princes, wherefore let no man trust hereunto, as we are exhorted Psalm. 146. [Note.] but in God only. This love of Saul to David was but as lightning before a terrible tempest of thunder, when he might seem to begin to be happy, then a foundation was laid of many miseries.

Mystically by the harp, wherewith David played, we may understand Christ crucified, set forth by the preaching of the Gospel, and by preaching him evil spirits are chased away; morally the striking of the harp with his hand, setteth forth the mortifying of the flesh by fasting, whereunto prayer being added the evil spirit is expelled, according to that, this kind goeth not out, but by fasting and prayer. Or by David Christ was figured out, who by his word expelled evil spirits, as David by his harp.

CHAP. XVII.

THen the Philistines gathered themselves together to battle in Shochoh, which belonged to Judah, and pitched between Shochoh and Azekah in Ephes-Dammim. Of Shochoh and Azekah, see Josh. 15. 32. and Shochoh is said to have belonged to Judah, to distinguish it from that on the other side of Jordan, spoken of, Gen. 34. For these words, in Ephes-Dammim, the Vulg. Latin hath, in finibus Dommim. And Saul, with the children of Israel, pitched by the valley of Elah; the Vulg. Latin, in valle terebinthi, taking the word for an appellative; and Junius, ad convallem querceti. For the places in particular to inquire into them, is not material, but here the battle being set in array on both sides, upon two opposite mountains, a valley being between, a Champion of the Philistines, Goliath by name, came down into the valley, and challenged any one of all the men of Israel to fight with him, and he is described by his stature, armor, and weapons, and he said, I defy the host of Israel this day. For the cause of this war made by the Philistines, we read nothing, but it may easily be conjectured, that they hearing Saul the King to be so distracted and unfit for war, took this opportunity. For these words, [A champion of the Philistines,] Hebr. are these 〈 in non-Latin alphabet 〉 Ish habenaim, a man between two, whereupon a question is made, why this is said of him? To this Willet answereth, that most understand it between the two Armies, but this cannot be, because the word armies is of the feminine gender, but this of the masculine, and because he is said immediately to have come out of the Philistines campe. Pelican, that he was as big as two, but this he also rejecteth, because the description of his bigness followeth in the next words. Junius, duellator, the Sept. 〈 in non-Latin alphabet 〉 a champion, or a mighty man, according to our translation, and this he approveth. But I rather approve of the common reading, a man between them both, vir intermedius, as Peter Martyr hath it, that is, between the Israelites and the Philistines, into the valley; and in the next words it is shown, to what side he belonged. The Vulg. Latin rendereth it spurius, but upon what ground I know not, and therefore even Lyra leaving this reading, saith, it is Hebr. vir intermedius, and such an one must needs be fortis & audax, who being confident in his own strength, goeth out before his Army ready to fight against any man that should come against him from the contrary army. Whose height was six cubits and a span. A cubit is commonly held to be a foot and half, but according to some, saith Lyra, two foot. But taking a cubit for a foot and half, he was higher then any other man by the third part and more, because four cubits is the stature of a man, but he was six and a span. Wherefore he was a Giant, many of which were found in the land of Canaan, at the Israelites first coming thither, but they were slain by Joshua and his men, only some remained still in Gaza, Gath, and Ashdod, and accordingly it is said, that Goliab was of Gath. Giants have always been noted to be most wicked, and contemners of God, wherefore by the Ethnics they are called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , they are described by the Poets by snake-like feet, and distorted thighs, and Josephus thinketh, that they were begotten of incubi devils. They are set forth in holy Scripture by divers names, sometime by this name, Rephaim, taken from death, because men are ready to die for fear when they see them; sometime by the name Nephalim, from falling down before them; sometime by the name Anakim, signifying chains, because they went sumptuously adorned; and sometime Emim, from fear and terror which they struck into the beholders.

He had an helmet of brass upon his head. Junius, for brass, hath it, steel, of which helmets used to be made; and Lyra saith, the word rendered brass, signifieth any kind of mettle, and he thinketh iron to be meant hereby; but that of steel is rather to be preferred. His coat was of Male, of 5000 shekels weight: This is cast up by one, counting a shekel for half an ounce, to be 156 pound weight, and 4 ounces; his spears head weighed 600 shekels of iron, that is, 18 pound and 3 quarters, unto which the other parts of his armor being added, could not amount together to less then 200 pound weight, a great burden for another strong man to bear, yet he could with all this go and fight, which shown his wonderful great strength, that seeing how [Note.] easily he was brought to destruction notwithstanding, all men might learn not to trust to human strength, how great soever it be.

And he had greaves of brass upon his legs, and a target of brass between his shoulders: the Vulg. Latin hath, boots of brass upon his thighs, and a target of brass covered his shoulders. Junius, bosen of steel upon his feet. The word 〈 in non-Latin alphabet 〉 of which 〈 in non-Latin alphabet 〉 here used cometh, doth signify a forehead, it signifieth then anything fastened on before upon his legs for defense. Peter Martyr rendereth it plates of brass. Pagnin, either plates or boots; the other word rendered legs, properly signifieth feet: the meaning is, that he was substantially armed from top to toe. For these words, a target of brass between his shoulders, which reading most do follow, it seemeth not so apt, because v. 7. one bearing a target or shield of brass is said to go before him. The Chaldee. therefore best rendereth it a spear, and likewise Josephus, bearing a spear between his shoulders, for so the word 〈 in non-Latin alphabet 〉 here used, is taken, Josh. 8. 17. Job 41. 19. Ier. 6. 23. Whereas another word 〈 in non-Latin alphabet 〉 is here used for a spear, and both together, v. 45. which showeth, that not one and the same thing, but divers things are set forth by these two words, It is answered, that by this first was meant a truncheon spear, which he carried upon his shoulder, and by the other a javelin, which he had in his hand, which is the more probable, because v. 45. David speaketh of both these, and a sword, wherewith he saith Goliath came against him, intimating that they were none of them for defense, but all instruments to fight withal, such as a shield is not. Lyra also saith, that this was no shield, but rather according to the Hebrew, a plate of brass on each side of his helmet, hanging over with a sharp end to defend the junctures of his arms upon his shoulders: the shield carried by the armor-bearer, was delivered to him when he came to sight.

Goliath thus armed, challengeth the men of Israel, offering this condition, if any one of them were able to overcome him, then the Philistines should become their servants, but contrariwise they should serve the Philistines; and this challenge he came and made forty days together, v. 16. In challenging them, he saith, Am not I a Philistim? Vatablus, Am not I that Philistim? that is, who am famous for many exploits done amongst you. Ionathas Syrus thinketh, that it was he that had killed Eli 's sons, and taken the Ark, but the time doth not agree, for if he had been a man of war then, when Samuel was a child, he would now in Samuel 's old age have been too old to enter into this duel. Upon this duel into which David entered, at the challenge of Goliath, a question is made, whether duells be lawful? and it is generally [Qu.] answered, that they are not lawful: 1 Because the challenge is made out of pride and vain-glory. 2. Because to enter into a duel is to tempt God, and it is said, Thou shalt not tempt the Lord thy God, as in the Decrees of Nicolas 1. they who follow Monomachies do tempt God. And in the book of Decrees, it is said, such are lifted up with pride, and boast themselves of their strength. In the Lateran Council, besides this, three reasons more are yielded. 1 Champions are sometimes hired to fight, and so men set their lives to sale for money. 2 They fight and die in a rage and malice of one against another. 3 He that killeth having no warrant from God so to do, is a murderer. From this yet it seemeth, that of old a duel hath been held lawful, and therefore to decide the question arising between two in a matter of moment, the one accusing, the other standing upon his justification, a duel hath often been by Christian Kings and Judges allowed, but by the Doctors of the Church condemned, because the only lawful way, as Stephanus hath it, to judge by, is either by a voluntary confession of the offender, or the testimony of witnesses; for things hidden and unknown, are to be left unto him, who only knoweth the hearts of men. To try men then by a duel, is to go from the ordinary lawful way, and to take a way unlawful, and so to do evil, and we must not do evil that good may come of it. Moreover, it may be very unequal, he that is worthy to be condemned, being strongest or most expert in the use of his weapon, and the innocent weakest and most inexpert. This then is no way of trial to be tolerated amongst Christians, and therefore it is now well left. And much more intolerable is the practice of those, who upon any offense will challenge others to a duel in fury and malice to be revenged upon them, for vengeance is mine, saith God, and I will repay it, therefore avenge not yourselves. The Devil who delighteth in blood, is the instigator to this duel, and thus at his pleasure taketh two at once in his net, the murderer by his sin of murder, and the murdered by his sin of hatred, wherein he died. But for this duel between David and Goliath, it was doubtless by a singular instinct from God, to glorify his power the more, and to make David the more famous, and therefore no example is to be taken hereby.

Now David was the son of that Ephratbite of Bethlehem Judah; whose name was Jesse, who had eight sons, and went for an old man in the days of Saul. Jesse is called an Eprathite, because Bethlehem had also the name of Ephratah: Of his eight sons, see before, Chap. 16. 10. Hebr. he was old going amongst men, which is spoken to show, that he went not now to the wars for his age. But his three eldest sons went; as for David the youngest, he had returned again before this from Saul, to seed his fathers sheep; which is spoken because the history left David with Saul, as being entertained by him to serve him. Lest any man should marvel then, how he could now be at home with his father to be sent to his brothren by him, as followeth, his dismiss from Saul is here mentioned. And it is most probable, that Saul having now warlike employment to busy his mind about, was not troubled with his former melancholic fits, and therefore he sent David home to be a comfort to his aged father, contenting himself with his three other sons that followed him. This shown the great humility of David, in that having lived delicately at the [Note.] Court, he was content to return again to a shepherds life, but thus also did Moses, after 40 years spent in Pharaohs Court, he lived a shepherd in the land of Madian 40 years. And David coming thus to sight with, and to [Note.] overcome Goliath, when he had not been used to feats of arms; the victory was the more admirable.

The challenge of Goliab, and his defying of God's host, having continued 40 days, David is sent to the host to carry some provision to his brethren and their Captain. Peter Martyr condemneth Saul being of so strong a body, and the men of valor about him, as wanting all love and zeal to God, for that they could endure to hear God blasphemed and railed upon twice a day so long a time, and yet none of them would descend to fight in this quarrel. But thus it is commonly with men, they are hot in their own causes, but cold [Note.] in God's, wherefore God provided himself a Champion extraordinary, even David, the most unlikely of them all, and by him chastised the insolency of that proud Philistines.

The provision carried by David, was an Ephah of parched corn, ten loaves, and ten cheeses sent to the Captain, and Jesse biddeth him see how they did, and take their pledge. For parched corn, Lyra hath, sodden wheat, but the word 〈 in non-Latin alphabet 〉 signifieth tostum, parched; an Ephah was ten homers, and an homer as much as would suffice a man for a day. For these words, see how thy brethren fare and take their pledge, the Vulg. Latin hath it, cum quibus ordinari sunt, but the word is 〈 in non-Latin alphabet 〉 their pledge, and so the word is used, Gen. 38. 17. some think, that the meaning may be, if they had laid anything to pawn having lain there so long, and their victuals being spent, whereby they might be enforced to pawn some of their apparel for food, he should redeem it: some, take a token, whereby thou mayest safely pass and repass in the army: some, bring a token from them in sign of their welfare; the Chaldee, bring their welfare. I prefer that of Pelican, that for his more secure passing amongst such a multitude of soldiers with that provision which he carried, he should go first and bring some token from them, before that he went into the Army with it, that it being brought to him that kept the carriages, when they should at night come to require of him this corn and bread, they might be delivered to them by that token, and therefore v. 22. it is said, that he left it with the keeper of the Carriages at the trench, and ran and saluted his brethren. For Jesse might well conceive that his sons might be busy in the war, and so could not for the present take and bestow the provision sent them in their tent, wherefore he directed David in this course, that he might return with the more expedition, and not be forced to wait their leisure. Comestor saith, that their pledge was a bill of divorce to their wives, for the manner was, when men went to war, to give their wives bills of divorce, that if they tarried out three years they might marry again to whom they would, because they might happily be taken by their enemies and carried away.

The place, where David came unto his brethren, is said to be the valley of Elah, where the Army of Israel was fighting with the Philistines: of this valley, see before v. 2. by which they are said to have pitched upon a mountain, but here they were fighting in this valley, which is not to be understood, as if the fight were now begun, but that they were descended upon some part of the valley ready to fight, as is shown more fully, v. 20. 21. Yet Comestor saith that they had some skirmishing together every day.

David, as his father commanded him, riseth betimes and cometh to the Army, and leaving his provision with a keeper, goeth to his brethren, and whilst he was talking with them, Goliab came forth again and spake as at other times, which David hearing, and seeing the fear that all men were in, he desired to know what should be done to him, that could kill him, speaking, as if there were no cause, why they should be so afraid of an uncircumcised railer. They tell him, that Saul would give him great riches, and his daughter to wife, and make his fathers house free in Israel. For the place, to which David came, where he left his carriage, before that he went into the Army, it is called 〈 in non-Latin alphabet 〉 , by the Vulgar Latin, Magalah, but the same word Ch. 26. 5. is by the same interpreter rendered, a tent. Uatablus and the Chaldee render it the place of tents, Arias Montanus, as our Transl. the trench, Junius, plaustorum ambitum, because hagalah signifieth a cart, the Sept. to the roundness or compass, and Ch. 26. 5. a cart: most aptly hereby may be understood the place of carts, set on the outside of the Army for a defense unto it. For the rewards promised, they served to whet on some to this enterprize, the making of his fathers house free was meant from taxes and impositions, so Osiander, and the advancing of it to the state of the Nobility, as Junius and the Chaldee, the Vulgar Latin, he will make his fathers house without tribute. Now David was not moved, as Chrysost. thinketh, and Peter Martyr, with these rewards but for the glory of God and the love of his people, whom Goliath had so proudly defyed, because when he came before Saul, he made no mention or pact about this reward. Whereas then he demanded what should be done to the killer of Goliath, it is to be held, that he asked this, that he might take occasion to extenuate the exploit in him, that should do it, for there should not need to have any such rewards propounded, seeing that Philistines power was not so great, but that a mean man might overcome him, seeing he had railed upon the host of the living God, and so had laid himself open to God's judgments through his blasphemies.