Commentary on the Old Testament Volume 2-4

CHAP. XVIII.

THen Jonathan began dearly to love David. Here is first set forth the great grace that David was in after this victory: 1 With Saul 's son, then with the rest of the people. 2 The envy of Saul against him. Jonathan Saul 's son loved him as himself, & in token of his great love made a league with him, and gave him his robe and his garments, even to his sword, his bow, and his girdle. This according to some, saith Lyra, is thus expounded, he gave him his robe and garments, but not his sword, &c. because these were of necessary use for himself, but according to others, inclusively, he gave unto him all these in token of perfect amity; which he rather approveth and answereth the reason brought for the first, by saying, that Jonathan being a Kings son, could easily get him another sword and bow. These things, saith Peter Martyr, Jonathan took from his own body, and gave to David, because in making leagues some outward symbols were wont to be used, and hereby he shown, that the friendship, unto which he received David, was such, that all which he had should be common to him, as to himself, according to that saying, amicorum omnia sunt communia. And Christ hath given to us yet greater pledges of his love, his own flesh and blood in the sacrament of the Lord's Supper, and herein the great provident care of God over David appeared, in that he stirred him up such a friend in Saul 's Court, for his greater safety. For the grace that David was in with the people, Saul took him, and would not let him go home anymore to his father, but employed him about divers things belonging to the State, and David behaved himself wisely in all things, and Saul set him over the men of war, and he was accepted both of the people, and of the servants of Saul. It may seem strange, that David being but ere while a shepherd, should know so soon Military policy, wisely to order the men of war, but the Spirit wherewith he was extraordinarily endued, taught him wisdom in all things. What men of war he was set over, is not here said; but v. 13. when Saul began to be afraid of him, he is said to have removed him from him, and to have made him Captain over a thousand. Some think, that the thing generally spoken of here, that he was set over the men of war, is there more particularly expressed to be over 1000. But others, that he was graced at the first with being set over all, but afterwards, when Saul envied him, he was put out of that place, and made only Captain of 1000. And this seemeth to me the more probable, because it is said, that he removed him from him, when he set him over 1000, and before that he had sought to slay him, so that this remove was done in displeasure, and therefore cannot be understood of his first preferring him, but of his putting him down from a greater dignity to a lesser. Whereas Pelican objecteth, that Abner was General over all the forces, it may be answered, that he was General of them that went out to fight against the enemy, but over those that Saul kept about his person he might set David, but when he grew into a fear of him, putting him from this office, he made him Captain over 1000 of them that went to war, when Saul stayed at home, that thus by going oftener against the enemy, he might be in the more danger of being slain.

When they returned from the slaughter of the Philistine, the women came out with music and singing, Answering one another, Saul hath slain his 1000, and David his 10000, &c. The women ascribed to Saul more then he deserved, as Chrysostom noteth, for he suffered the Philistim to vaunt himself forty days together, and yet cowardly sat still: but to David they ascribed no more but according to his deserts, for his killing of that Philistim, was as much as the killing of 10000 of them, yet Saul was vexed at it, and envied, and from thence-forward hated David to the death, for he began now to suspect that he was the man that should have the Kingdom transferred to him. And therefore when David stood before him playing with the Harp, the next time that the evil spirit was upon him, when he prophesied, he sought to slay him by casting a spear at him, and in thus doing he wickedly opposed himself against the will of God, who had threatened to take the Kingdom from him and to give it to another, whereas David contrariwise being in danger to lose his Kingdom afterwards submitted himself to God's will, but this his opposition and all his other devilish projects were vain, as the sequel doth declare, for there is no withstanding of God in his will. But how is Saul said to prophesy in his mad fit? Lyra answereth not properly, but denominatively, because as an arreptitious person he spake that which the evil spirit moved him unto, and not of himself, so likewise Junius and Borrhaeus, his speech and behavior was strange, as of the prophets, when they were moved by the spirit of God, so that it was called pophesying for the manner only, and not for the matter also, as when he was said before to prophesy ch. 10. 19. Clarius Chaldaeus expoundeth prophetare insanire, because the gesture of a prophet, when he was moved by the Spirit, was such that he seemed to be mad. Whereas it is said, that Saul said, I will smite David, Peter Martyr thinketh, that he said thus in his heart only, for although the evil spirit coming upon him he was like a mad man for the time, yet he had the use of his reason to know what he did. For David's escaping twice, when his destruction was thus sought, it was not without the hand of God making Saul to miss of his mark, and David to beware of him, wherein he was a type of Christ, whose destruction the Jews sought, Luk 4. and Joh. 7. but he declined their violence, and went away.

Then Saul feared David and put him from him, and made him Captain over 1000, in which place he behaved himself wisely, and so was beloved of all Israel and Judah. The more Saul sought to prevent David from coming to the Kingdom, the more possibility did he grow unto of attaining it, so all things are turned to good, to those that are chosen of God, but all means used [Note.] by the wicked to free themselves from danger, are frustrated, and their fears by God's judgments justly against them are increased.

He set David over 1000 men, that by making excursions against the Philistines, with them he might come into the greater danger of destruction, but it succeeded otherwise, the Lord was with David and he prospered in all things.

But how did Saul know, that the Lord was with David? R. Levi Ben Gerson saith, that he knew it by his prevailing against Goliath, and his escaping the stroke of his spear two times.

David being made such a Captain, to put him on the more to hazard his person against the enemy, Saul offered him his daughter Merab to wise, so that he would be a valiant son in law unto him, and fight manfully against the enemy. But David speaking modestly of himself, as unworthy of such a marriage, she was given to another man. Then Michal his other daughter was offered him, and for his dowry nothing required but 100 foreskinnes of the Philistines, but all this was done in fraud to bring David into danger of his life by the Philistines. By Hypocrites and wicked men one thing is pretended and [Note.] another intended, when they make the greatest show of love, they have hatred in their hearts, yea there is no ordinance of God so sacred, but they will abuse it for their own devilish ends, so Domitian the tyrant would speak him the fairest, to whom he meant the greatest mischief, and a preparative was made by a marriage to the most bloody massacre in France, that ever was in time of peace, ann. 1573.

For the words of Saul v. 21. in one of the two thou shalt be son in law to me to day, Hebr. it is, in two thou shalt be son in law, so likewise the Vulg. Lat. expounded by Lyra, in my two daughters, in the first by espousalls, and in the second not only so, but by marriage, which was a double honor to him, and therefore he meant, that he should be bound the more to behave himself valiantly. Junius rendereth it, by the other thou shalt contract affinity with me, taking the cardinal number for the ordinall, as 2 King. 15. 32. in the two year, for in the second year, and this reading is rather to be preferred, in the second or in the other of my daughters. In some Latin Copies it is for two things thou shalt be my son in law, that is, according to the Ord. Gloss. for killing Goliath, and for 100 foreskinnes of the Philistines, but this last is not mentioned, till afterwards.

For the 100 foreskinnes, which Saul required for a dowry, and not any gold or silver, it is to be understood, that the manner of old was for a man to give a dowry to his wife before marriage, but as for portions we read not, that the woman brought any, except they were inheritrixes, as the daughters of Zelophehad were. That a dowry was wont to be given, see Exod. 22. 16, 17. and of what quantity, Deut. 22. 29. And accordingly Shechem offereth a dowry, that should be required, to Dinah; and Abraham's steward gave great gifts to Rebecca and her mother and brother, and Jacob gave seven years service for Laban's daughter nomine dotis. And the dowry was to be at the woman's disposing, and for her maintenance, if her husband died. This custom, as it seemeth, was continued a long time under the Gospel, for in the Council of Arles, which was in the time of Constantine it was decreed, that no marriage should be made without giving a dowry, as Peter Martyr saith, which decree was made to prevent clandestine marriages, because that unto dowries witnesses must be used, and so there must needs be witnesses of the marriage. And this he well approveth, but not that of dowries, because it is nowhere expressly required in the word of God: but by dowry he understandeth somewhat given with the wife, wherein he is certainly mistaken, for that which she bringeth, is no dowry, but a portion, and that only is a dowry, which is given to her.

And whereas for the matter of dowry given to the wife or for her, he distinguisheth between the times before the law and the time under the law, holding that dowries were given before, but not under the law, because if still that custom had held, it should not have been imposed nomine paenae upon him, that had deflowered a Virgin to endow her and to marry her; I think this collection is ill made from that ordinance, because there is a clause therein, according to the dowry of Virgins: whereby is intimated that it was a custom to endow Virgins, when they were married. But both are in use at this day, the woman bringeth a portion to the man, and the man endoweth her with all his worldly goods, or whether she bringeth portion or not, and for earnest giveth her a ring, so that when he dieth, she hath right to so much of his whole estate, as may suffice for her maintenance. But to return to David, he when Saul's daughter was propounded to him, said, that he was poor and of a mean house, and therefore unworthy of such a match, whereby he meant, that he had nothing to endow her withal, as would be expected of him that married a Kings daughter. For he had indeed right unto her from Saul's first pact, for his killing of Goliath, and he was worthy, because he had been anointed to be King: but he in his humility looked not at these things, but at his own present condition. Wherefore Saul to put this doubt out of his mind touching a dowry telleth him by his servants, that he looked for no dowry of gold or silver, but of 100 foreskins of the Philistines. And herein he pretended zeal against the uncircumcised, who hated nothing more then to be circumcised, and he knew, that David could not cut off their foreskins, unless he first killed them, but his intent was to bring David into the greater hatred of the Philistines, by thus exasperating them against him. Josephus is far wide here, when he saith, that Saul required 600 foreskins, and that David brought him so many heads, for it is said, that instead of 100 he brought him 200 foreskins, and this might better satisfy Saul, because he was hereby assured, that they were Philistines that he had slain and not any of them Israelites, because they were all circumcised, so Lyra, who also saith, that it pleased David well upon this condition to be the Kings son in law, partly for the great love that Michal bare unto him, and partly because the Philistines were God's enemies, and so hateful unto him. [Qu.] If a question be made of the lawfulness of this enterprize, it is answered, that the Kings command was a sufficient warrant unto him to go against them, and to do any despite unto them, especially being professed enemies of God's people, and God had also called him to be a deliverer to his people.

Then the Princes of the Philistines went forth, &c. They understanding, say the Rabbins, that David was married, and that none in Israel went to war the first year after his marriage, took their opportunity now to war against Israel, hoping that in his absence they should prevail. But Peter Martyr thinketh rather, that being by the despite done unto them immediately before by David exasperated, they now came forth to be revenged, and this hath the better ground. Whereas in our translation it is rendered, David did more wisely, then all the servants of Saul, Junius rendereth it, he was prospered more, and the Hebr. word may be indifferently expounded either way, but I rather think with Junius, that his prospering in his wars against them is meant, because it followeth, his name grew famous, which must be for his noble exploits against the enemy, none doing the like. By David so greatly beloved of Jonathan, that he stripped himself of all for his sake, mystically understand Christ, to follow whom the faithful at the first forsook all. By Saul envying him, when all others praised him, the Devil stirring up the Pharisees to envy Christ, when as his miracles and teaching all admired him. By his cutting off the Philistines foreskin, and then marrying Saul's daughter, Christ's removing of the foreskin, as it were, of the Gentiles by circumcising their hearts through saith bestowed upon them, after which he will espouse unto himself the Synagogue of the Jews, for when the fullness of the Gentiles is come in, all Israel shall be saved. Lastly by David's prospering the more, the more Saul envied him, Christ's prospering and growing famous all over the world against the endeavors of the malicious Jews.

CHAP. XIX.

THe better David deserved, the more Saul envied and hated him, so that now he could not contain himself, but brake out, and willed Jonathan and his servants to kill David. This Jonathan disliked for the great love that he bare to David, but all the rest of the Courtiers seemed to be indifferent, for none of them did anything for him, either in word or deed. There be many feigned friends in the world, but true friends indeed, are very rare, for all Saul's [Note.] servants seemed before highly to esteem of, and to love David, but now not one stands for him, but Jonathan only, who, a man would think, had least reason, seeing the Kingdom belonged unto him by succession after Saul, and if David lived, there was little hope of his attaining unto it. But to keep a good conscience, and to prevent the shedding of innocent blood, was by him more esteemed of, then the kingdom; and so it is by every godly man. Now for Jonathan's silence at the first, it was discretion in him at that time before the servants of Saul, that he might not seem publicly to oppose his father; and if he had spoken then, it was not likely, that he should do so much good, as afterwards, having his father alone and in a better humor. But he neglecteth not to tell David of his fathers motion, that he might look to himself, and promiseth him to speak for him to Saul alone, when he was walking in the field, and to certify him of his answer. For these words, I will stand besides my father in the field where thou art, the Vulg. Lat. hath, in the field wheresoever he shall be, so likewise Peter Martyr, but Hebr. it is where thou art, and it is likely, that they knowing in what field Saul used to walk for his recreation, David was hid there, that upon Saul's answer to Jonathan speaking in his behalf he might have him at hand to relate the news unto. If any doubt be made here, whether Jonathan did not an act of treachery towards his father, in discovering to David, what he had spoken against him? Peter Martyr answereth well, that he did a good office towards his father in saving him from shedding innocent blood, and a good office to his friend, that he might look to himself, and as his duty to God bound him, who is to be obeyed in saving life before King or Father unjustly seeking to kill. v. 4. Jonathan then persuadeth his father Saul not to seek the life of David. 1. Because he had done no evil against him. 2. Because he had deserved very well of him, in adventuring his life for him, against the Philistines. 3. Because the Lord was with David, and by him wrought a great salvation for Israel, the whole common-wealth was bounden unto David. 4. Because the time was when Saul liked David exceedingly well for his valor, and was glad to see it, wherefore he ought not now without cause to be so changed towards him, as to seek his death. Saul overcome with these persuasions sweareth, that David should not be slain, and so Jonathan bringeth him to Saul, and he standeth before him for a time securely, as in times past. But ere long, although after this David did valiantly again in putting the Philistines to flight, v. 8. when the evil spirit came upon Saul, he contrary to his oath raged more against David, then ever he had done before, for he both struck at him with his javelin, and when he escaped, he sent after him to watch his house, that he might be taken and slain, but Michal let him down at a window and he escaped, telling Saul's messengers the mean season, who were sent to slay him, that he was sick in bed, but she deluded them by laying an image in the bed, which she happily shown them afar off, that they might go and tell their master Saul, David having the more time, whilst they went and returned, to flee away. Then Saul bade the messengers to go and bring him in the bed, that he might slay him, but when they came into the chamber, they found that Michal had mocked them with an image, which Saul hearing he reproved his daughter Michal, but she excused her self, saying, that David said, Let me go, or else I will kill thee. By this inconstancy [Note.] of Saul we may see, what little credit is to be given to the most serious promises and oaths of wicked men; and such are they professedly, that be of the Church of Rome, their tenet being, that faith is not to be kept with heretics, and therefore Ladislaus the Emperor contrary to his faith given to the Turk made War upon the Turk, which made Amurath the great Turk cry out upon the perfidiousness of Christians, and seeing the Emperors standard, which was a crucifix, to say, O Christ, if thou beest a God, take revenge upon these thy perfidious servants: and he was heard, and the Imperialists were overthrown, and many thousands of them slain to the great loss of Christendom. The word rendered Image, which Michal took and laid in the bed, Hebr. is Teraphim, whereby images abused to idolatry are commonly set forth, as Judge. 17. 5. 1 Sam. 15. 23. Gen. 35. 4. Hence some gather, that Michal kept images in secret, which David knew not of, as Rachel sometime had done, Jacob being ignorant of it, and that she took one of these being the image of a man and laid it in the bed, and a goats skin under the head, that there might be a resemblance of hair, and the liver of a goat panting within the bed, as Comestor hath it following Iosehpus.

For Michals excusing herself to her father, that David would have killed her if she had not let him go, herein she sinned saith Martyr, three ways, 1. in telling an untruth, 2. in raising a slander against David, 3. in being so timorous, as not to dare, to speak in the defense of David being innocent, as her brother Jonathan had done. The sister of Dionysius the tyrant, and wife to Polyxenus doth greatly condemn her, in that she being reproved by Dionysius for not telling him before her husband fled away, who should have been questioned for treason, answered him, Dost thou think me so degenerous, that if I had known of his fleeing, I would not have fled with him? yet Michal did the part of a loving wife in that she had rather endanger herself of the Kings displeasure, then that her husband should come in any danger.

David then came to Samuel in Ramah, and told him all that was done, and they two went together to Naioth & dwelt there. He would not flee to his own City, because he thought Saul would soon find him out there, but to Samuel, of whose anointing him Saul had not yet heard, supposing that he might keep there concealed, and by Samuel be directed, what to do. Ramah was in Benjamin, and Naioth saith Lyra, a place in Ramah, see v. 22. Here saith Hugo, was a company of Nazarites always attending upon singing Psalms and praising God. To this place when Saul heard, that David was there, he sent messengers to fetch him, but when they came there, the Spirit of God was upon them and they prophesied, so likewise did the second messengers, and the third, and afterwards Saul himself coming thither. For as Rabanus hath it, wicked men and reprobates may prophesy for a time, as Balaam, and those Matth. 7. which say, in thy name we have prophesied; or by prophesying understand praising of God by singing. Hereby was set forth the power of prophesying, in that such as came to the company of Prophets here with an intent to take David and to slay him, were upon the [Note.] sudden so changed, that they joined with them in prophesying: so Latimer going to hear Mr. Stafford, to scoff at him, was turned, and preached the truth also as he did: and Augustine by hearing Ambrose, being before a Manichee. Yea such is the force of human reason being pithily set forth, that it hath had some time the like admirable effects, as in drunken Polemo, who went in his Garlands to deride Xenocrates the Philosopher, but having heard him, he casts of his Garlands and turned one of his Scholars. But such effects are not common, but very rare to show the great power of God's holy Spirit, so they that came to apprehend Christ, were taken with admiration and returned without doing that for which they were sent.

For Samuel entertaining of David, if it be questioned, how he could do so, [Qu.] seeing Saul the King held David to be his enemy? It is easily answered, that althoug such as be traitors, and so enemies indeed to the King, no good Subject may receive, except as Jael did Sisera, to give them up to the higher power, yet Samuel sinned not in receiving David, whom he knew to be innocent, and a mere patlent, as Obadiah sinned not against his allegiance to Ahab, when he hid the Prophets of God from his fury in caves, and fed them there. And he took him to Naioth, where was a School of the Prophets, that he might have the comfort of the godly exercises there performed, and it being a most retired place, the more safely lie hid there and out of danger, especially because such houses of learning and piety have always been as sanctuaries, and none almost have ever been so barbarous to offer any violence in such places, see before Ch. 10. 5. But as Samuel received none but the innocent to this place, to protect him hereby, so ought none to be received to sanctuary, but such, whereas contrariwise amongst the Papals the foulest malefactors and murderers have been received to sanctuary to the encouraging of many in all manner of lewdness. The pretext of these Sanctuaries was the appointing of Cities of refuge for such to flee unto, as had shed blood unawares. But besides that herein was something typical, and so that law is at an end; Popish sanctuaries differed altogether from them. 1. Because they were but a few, these as many, as there be Monasteries. 2. Into them were received no willful murderers, into these all sorts promiscuously. 3. By men's fleeing thither the course of justice was stayed, but the Magistrate might examine and judge the case, but here the authority of the Magistrate is quite cut off. One saith that Naioth in Ramah was a most pleasant place, and therefore Samuel brought David hither to comfort him, it was from Gibeah of Saul 12. miles. Touching Saul himself more is said, then of his messengers. For, 1. he began to Prophesy upon the way to Naioth, but so did not they. 2. He cast off his garments and prophesied naked, when he came before Samuel and David. 3. He continued so all that day and all that night. By his garments, which he cast off Lyra understandeth his Kingly garments, which he did wear uppermost, and by his being naked his stripping of himself only of these, and putting upon him such a garment, as other Prophets used in praising God, as David is afterwards said to have made himself naked, when he put on a linen Ephod, having put off his Kingly Robes and danced before the Ark. Junius saith, he put off his military garments only, neither do any understand, that he was altogether naked, but for putting any other thing on Willet denieth it; Peter Martyr saith, happily he did so, Osiander, that undoubtedly he did so. Of Saul's prophesying before this, see Ch. 10. 10. and Ch. 18. 10. where he is said to have prophesied, when the evil Spirit came upon him. But this prophesying differed from that, as Peter Martyr noteth, for then he only uttered some strange words after a prophetical manner, and used strange gestures, but now he joined with other holy Prophets in praising God; and whereas then he practiced mischief against David, now coming to the place where David was, full of mischief in his mind against him, he is suddenly cicurated, and remaineth near unto him a whole day and night without attempting anything against him: but some think that during the time of this ecstasy of Saul, David fled thence, taking it as a singular providence of God, to give him this opportunity, by holding Saul in this case so long, to escape his hands. For his falling down all that day and night, the Vulgar Latin, and Martyr have it, cecinit for cecidit, he sung naked all that day, but the word 〈 in non-Latin alphabet 〉 signifieth he fell. But how this is to be understood all are not agreed. Junius saith, excidit, extra se raptus est, he was wrapped by the Spirit and so fell besides himself, as Balaam, Numb. 24. 4. and thus continued a day and a night; Vatablus, he lay naked as one bereft of his senses for that time; Osiander, he fell down certain hours that day and night, as the rest of the Prophets did in praying and praising of God, for none ever were able to do it so long a time without intermission. That of Vatablus cannot stand, because he did, as the rest of the Prophets, who lay not in a trance all that time saying nothing, but chanted out the praises of God. It is rather to be held according to Junius, that he being ravished by the Spirit fell down, as the Spirit moved him, forgetting the cause of his coming thither, and contrariwise lying prostrate, as the company of Prophets, he continued in their manner uttering the praises of God, yet sometimes resting, as Osiander hath it, and then at the times, that they prophesied, prophesying again, with them. For the Proverb arising hereupon, see before Ch. 10. 11. For the quest. how Saul's being now before Samuel agreeth with that, 1 Sam. 15. 34. Samuel came no more to see Saul, till the day of his death, see the resolution there: the interlinear Gloss saith, that Samuel and David were hid from the sight of Saul, but upon what ground I know not. And Samuel, say Lyra and Hugo, saw not Saul in his Kingly apparel, but having put this off and now as a private person, in which sense it was said before, Ch. 10. that Samuel saw him no more.

Mystically by David watched in his house the Ord. Gloss understandeth Christ watched in his sepulcher, their watching to kill David, the endeavoring of these men to destroy the memory of Christ's resurrection by reporting, that his disciples came by night and did steal his body away; for this was, as it were, an attempting to kill him in the hearts of men in hindering them from believing in his name. But as they could not kill David, so these could not obliterate the memory of Christ. David's coming to Naioth, whither Saul's messengers follow and prophecy there, the Jews preaching of Christ after this, who before were persecutors, as Saul, Act. 8. and divers, that were added to the Church and joined with the Apostles, Act. 2. and Act. 4. Saul following also and prophesying naked, the Jews denuded of the faith, Prophephesie and Priesthood, and yet having the Scriptures in their mouths.

CHAP. XX.

DAVID having escaped the danger at Naioth, by God's miraculous changing of Saul's mind for the time, now lest he should send or come to slay him there another time, because he would not tempt God by looking for such a miraculous deliverance again, he fleeth from thence to Jonathan his dear friend to expostulate with him about his fathers violence so without all cause against him, saying, what have I done, what is mine iniquity, or sin against thy father that he seeketh to slay me? Jonathan answereth, that he should not die, and if his father had any such intent, he knew, that he would reveal it to him. It may seem strange, that Jonathan should say thus, seeing Ch. 19. 1. he had dealt with Jonathan and all his servants about the killing of him. But Lyra answereth well, that Jonathan knew not of his attempts against David, since that he had reconciled him, and brought him to Saul again, Ch. 19. 6, 7. David replieth, that it was most certain, and bindeth it with an oath, which in matters of great moment, as this was, is not unlawful, because it tended to the preservation of life and the glory of God; Jonathan being hereby assured, that David's life was sought, that he might the more seriously apply himself to use the means of his preservation. Hereby Jonathan perceiving, that David would have him do something for him, promiseth to do whatsoever he should desire, that is, as Martyr hath it, whatsoever he might lawfully do, for he presumed, that David being a godly man would not desire of him anything unlawful. Then David desired him that the next day being the new Moon, when he should be expected to sir at meat with the King, he would excuse his absence, saying, that he asked leave of him to go to a feast, which at that time was kept at Bethlehem by his Fathers family, and if he were wroth, then it might certainly be gathered, that he intended mischief against him, but if he took it well, the contrary. It may seem strange, that David knowing certainly that Saul sought his life, would trouble Jonathan anymore, with observing his father, and certifying him. But as Martyr saith, either he thought, that he did seek to kill him in his mad and phranticke fits only, being of another mind at other times, and so if any means might be used, as in times past, to drive away the evil spirit from him, he might be safe, or keeping out of his reach at such times. Or else, that if he would live altogether retiredly and privately, and not come at the Court anymore, or undertake any public service against the enemy, whereby he had gotten himself so great fame, he would be pacified. For he knew not certainly as yet, that nothing would appease Saul but his avoiding of the Kingdom. If it shall seem not so well, to agree with David 's faith to be so full of fear of the bodily death, the same author answereth, that Elijah also was afraid of Ahab and Jezebel sometimes, and Jacob of Esau, but as they, so neither David feared out of distrust in God, nor were for fear driven to do anything against God's law, or to neglect the doing of anything that pertained to their duty, as the wicked and unbelievers are.

Whereas it is said, tomorrow is the new moon, and I will go and hide myself, till the third day: It is to be understood, that the Israelites kept every new moon as a festival, with blowing of Trumpets and offering Peace-offerings, with part of which they feasted together all that were clean, but they were not enjoined to rest from labor then, but only in the new moon of the seventh month, wherefore a feast now was to be kept at the Court by Saul and his company, at which it seemeth that all men of note about him used to be present, and so David being his son in law. But David fearing the fury of Saul desired to be excused from that meeting, and that not only the first but the second day also, for he would hide himself unto the third, which may seem strange seeing the law appointeth but one day only, but in Peace-offerings that which was not spent upon the first day might be eaten upon the second, but until the third nothing might be reserved, but the remainder then must be burnt with fire. We may then gather from hence, that such plentiful provision was made for the sacrifice, that enough remained to feast withal upon the second day also, and so at the Kings Court the company was expected to come together to meat upon both these days. Comest. saith, happily it was some more solemn feast at a new moon then ordinary, lasting three days. But what sacrifice was it at Bethlehem, by going to which David desired to be excused? Ans. It was a yearly sacrifice offered for some great benefit at that time received by that family, so Peter Martyr. But whether it were so or no, it was no unwonted thing to avoid danger for the servants of God to pretend some honest and allowable action, to hide some other thing intended, whereby they might be endangered, as Samuel being instructed by God himself, ch. 16. 1, 2. Of sacrificing in any place besides that where the Ark was, see ch. 16. Whereas David willeth Jonathan to say, David asked leave of me to go, &c. it is to be understood, that Saul was still at Naioth, and Jonathan supplied his place in his absence, as being his eldest son. Wherefore it is to be held, that David fied from Naioth to Jonathan even whilst Saul was there prophesying. David having ended his request Jonathan biddeth him to go with him into the field, because he had asked him, who should tell him what answer his father made: For it seemed hard unto him, that Jonathan should fine out any means to let him understand it, if his father determined ill against him, because he being the Kings son used not to go alone, but with attendants, and if he should send unto him by any messenger, he knew not whom to trust in this matter, as Lyra hath it. Wherefore Jonathan leadeth David out into the field to show him the place, where he should hide himself, and by what means he would certify him. And being now in the field, he said. O Lord God of Israel, when I have sounded my father about tomorrow any time or the third day, &c. For these words (O Lord God) in the vocative case the Sept. Chaldee. and Vatablus have (the Lord God of Israel) in the nominative, all the rest of the words in this 12 verse coming in by a parenthesis, and then those v. 13. the Lord do so and much more to Jonathan, do make the speech perfect, he imprecateth himself, if he declared not unto David the mind of his father towards him, when he had once found it out. And this Willet preferreth, as the best reading, and I see no cause, why the first words should be rendered in the vocative, and being read so, the sense falleth not so well, but in the nominative very well, the Lord God of Israel, when I have sounded my fathers mind, &c. and I send not to thee, &c. the Lord, I say, do so, &c.

Jonathan having thus secured David by oath, as touching his faithful dealing with him, before he propoundeth the means whereby he would let David understand Saul's mind, he interposeth a Covenant, to which he required David to agree, saying, and thou shalt not only whilst I live, yet show me the kindness of the Lord that I die not, but also thou shalt not cut off thy kindness from my house forever. The Vulg. Lat. and Sept. render these words thus. And if I live, thou shalt show me the mercy of the Lord, but if I die, thou shalt not take thy mercy away from my house forever; or if I shall not do it, when the Lord hath rooted out the enemies of David everyone from the earth, let him take Jonathan away out of his house, and the Lord require it at the hand of David's enemies. Hebr. it is, And thou shalt not whilst I yet live, thou shalt not show the mercy of the Lord unto me, that I die not: and thou shalt not cut off thy mercy from my house forever, no not when the Lord hath cut off the enemies of David everyone from off the face of the earth, whereby it appeareth, that much is added in the Vulg. Lat. for explication. But the sense will better be made up thus, going word for word according to the Hebrew and some more words supplied. I do not only pray God to do so and so unto me if I be not faithful, but I desire not that thou shouldst show me any mercy, or spare me from death, but slay me as the son of thine enemy. But I being faithful to thee, thou shalt not cut off thy mercy from my house, when all thine enemies being destroyed thou shalt be advanced to the regal dignity: for to this Jonathan did verily believe, that David should come.

So Jonathan made a Covenant with the house of David, saying, Let the Lord require it at the hand of David 's enemies, that is, saith Junius, of them that should break this Covenant made with David. The Sept. render it, as a part of Jonathan's oath, and let Jonathan be cut off by the house of David. Vatablus, and let David cut off Jonathan with his house. The Vulg. Lat. hath it both ways. Let him take away or cut off Jonathan from his house, and the Lord require it at the hands of David's enemies: Jonathan therefore made a Covenant with David's house, and the Lord requied it at the hands of David's enemies. But the first of these, saith Lyra, is not in the Hebr. Text, whereby it appeareth that he judged it superfluous, and the second to be the true reading, saying, that the revenge, which God is said here to have taken of David's enemies, was that of cutting off Saul and others that conspired against David, according to all Christian expositors. But the Hebrews, he saith, turn it another way, God required it at the hands of David's enemies, that is, of David, because he brake this Covenant when he divided the land of Saul between Mephibosheth and Ziba, for then saith R. Solomon, a voice came from God, saying, Rehoboam and Jeroboam shall divide thy kingdom. But to pass this over as an imagination; The reason of the difference amongst expositors about the first words is, because the word 〈 in non-Latin alphabet 〉 here used signifieth either shall cut off, or make a Covenant, in which last sense it is used ch. 22. 8. because it signifieth to strike, and the word Berith being added it is spoken in this sense Gen: 15. 18. ferire faedus.

But I assent rather to Vatablus, taking this to be the sense, and if Jonathan be not faithful, David shall cut him off as an enemy also, with his house, and yet God shall not lay blood to his charge, but shall herein be accounted to judge David's enemies, as they are worthy, for their unfaithfulness towards him. And if it be thus understood, both the proper signification of every word shall be retained, and the clause against David's enemies will follow most aptly. But if it be expounded by making of a Covenant, both the future tense is taken as a preterperfect, and of the latter clause there will be no coherence.

And Jonathan caused David to swear again because he loved him, &c. The Vulg. Lat. Arias Mont: Peter Martyr &c. Jonathan sware again to David, Hebr. it is, Jonathan added to make David to swear, for the Verbe is in Hiphil, wherefore Junius rendereth it, Jonathan adjured David, and thus the word is used ch. 14. 27. when Saul is said to have adjured the people. And when swearing to one is meant, the proposition 〈 in non-Latin alphabet 〉 is used, as Gen: 47. 31. but here 〈 in non-Latin alphabet 〉 , wherefore I assent to Junius and our translators, to make a firm League between his house and David's, he having bound himself by oath, now causeth David to do likewise, see this farther approved, v: 42. and 2 Sam: 23. 7. If the reason added shall seem to make against this exposition, for he loved David, it may well be taken as a reason of his making David to swear also unto him, that the league between them might be made most firm forever.

Then Jonathan said, To morrow is the new Meone, when thou shalt be missed, because thy seat will be empty, &c. It may seem strange, that Saul should expect David so soon after that he sought his life, to come so near unto him again. Some think that the History is transposed, and that this was before David's fleeing to Naioth, but for this there is no color of reason, some that David was before this again reconciled to Saul, as Peter Martyr, but for this there wanted time. Others that Saul might forget what he had attempted against David, especially considering the case that he was in, as Claudius the Emperor is said to have been so forgetful, that he asked for those at table, whom he had before put to death. But I rather think, that he supposed the matter to have been so covertly carried, as that David knew not of his evil intent against him, and for his striking at him with a spear, he might impute that to his phranticke fit then upon him, he doing therein he knew not what. Then Jonathan bade him hide himself by the stone Ezel, that is, saith Lyra, according to the Hebrews, by the stone of walking, because that stone served to direct travelers, that walked that way.

And I will shoot three arrows, as though I shot at a mark, and I will say to my Lad, Go and find out the arrows, &c. By shooting and speaking to his boy he would signify his mind unto David in case that there should be any company in that way, so as that he could not secretly come and speak unto him, for of this he was uncertain. But it fell out otherwise, for he had the opportunity, after the shooting of his arrows, to go and speak privately with him also. Or his device was to go out with bow and arrows only with one lad, to avoid the company of other attendants at that time, so that he being sent away with his bow and arrows, he might be alone with David.

The matter being thus ordered, Jonathan cometh the next day to meet with Saul, and when the King sat upon a seat by the wall, Jonathan arose and Abner fate by Saul's side, &c. Touching Jonathan's rising divers conjecture diversely. Junius, that Saul was not there, when they began to sit down, so that Jonathan took his place, but his father coming, he rose up to give him the place, but Saul was set first, and therefore this cannot stand. Vatabl: and Osiander, that Jonathan being set before Abner came, arose to give him the place next the King. Lyra, that David used to sit next the King, but now his place being empty, so that Jonathan, who used to sit next unto, him sat next the King, he arose, that Abner might come next unto the King, because it was not the custom for the Kings son to sit next unto his father. And Hugo saith likewise, or that Saul being set, Jonathan rose up to come to the Table. Pelican, that Jonathan using to sit next his father, now pretending some other reason, arose from that place, and gave it to Abner, because he feared some hurt from his father, if a phrenticke fit should come upon him. It seemeth to me, that nothing is meant here by Jonathan's rising up, but that when Saul came to take his place, he being at his before, rose up for reverence to his father, and then sat down again to his meat, as others did. For Abner 's fitting by the Kings side, Josephus saith, that he sat on his left hand and Jonathan on his right. To this exception is taken by Willet, because this had been too great honor for the son, but without just reason, seeing amongst Princes the middle place is the most honorable, and it was not unusual amongst the Jews for an inferior to be set on the right hand, and another on the left, the King sitting upon a chair of state in the middle, as may be gathered from the request of Zebedees sons unto Christ; Grant that we may sit one on thy right hand and the other on thy left in thy kingdom; which if there had been no such custom, had been a request too arrogant. v: 26. Saul spake nothing the first day, touching David's absence, because he thought happily, that he might be unclean, for he thought, something hath befallen him, he is not clean, surely he is not clean, the Vulg: Lat: he thought he was not clean, nor purified; Junius, he is not clean, and because he is not clean he cometh not, supplying the last words, he cometh not, to make the sense perfect, and this is the best, being word for word according to the Hebrew. Hereby clean is meant legally clean, which he thought David might not be, because either he had touched some dead body, something had come from him in the night, or he had lain with his wife. For none but the clean might eat of the sacrifices. And herein the hypocrisy of Saul appeared in that he could think upon legal cleanness thus to be prepared, but for being clean from [Note.] foul sin, set forth hereby, and therefore chiefly to be looked unto, he had no care of that in himself, because he was at this time full of deadly malice and hatred against David.

The next day David's place being empty again, Saul asketh Jonathan for him. Whereas by the law one day only was appointed to be kept for the new moon, something hath been already said, why Saul kept two days, upon v: 5 Willet addeth two reasons more: First, that such as were not clean the first day, might keep the second, as they that were unclean at the time of the Passcover the first month, were appointed to keep it the second month, Numb: 9. Secondly, because it did not agree with the magnificence of the King, to keep the feast no longer then the common People, whereas then they kept it one day, he would keep it two. And upon the second day he thought David might be clean, although not upon the first, because the unclean by washing at even were made clean.

Jonathan answereth for David, that he asked leave of him to go to Bethlehem to a feast, as he had directed him v: 6. but he addeth of his own, that his brother sent for him, and he was gone, wherein he shown his infirmity by lying for his sake; Josephus also addeth, that Jonathan said, he was also invited.

Then Saul said, Thou son of a perverse and rebellious woman, do not I know, that thou hast chosen the son of Jesse to thy confusion, and to the confusion of thy mothers nakedness? The Vulg: Lat: respecting rather the sense then the words, hath it, fil • mulieris virum ultro rapientis, that is, of an impudent whore, who sought another man to lie with her, and Saul saith Lyra, spake thus, to intimate that Jonathan proved himself a bastard, and none of his son, because he was so contrary to him, in loving David and taking his part, whom he so greatly hated. Some think, that he taxed his mother only, for her crossness unto him, and him for being like unto her. But because he speaketh of the confusion of her nakedness, I rather assent unto the first. Junius rendereth the words thus, thou most contumacious son of a most perverse woman, disjoining the two ignominious words, and referring the one to Jonathan, and the other to his mother, as the Soph pasuch coming between showeth, that they are to be distinguished.

Then Jonathan replieth, but what evil hath he done? Saul then waxed more mad and cast a javelin at him to strike him, that is, at his own son Jonathan for pleading David, cause. Wherefore he avoided the room, and next morning betimes dealt with David as he had promised him.

Then David rose out of his place and bowed himself three times to the ground, and they kissed each other and wept, till David exceeded; Junius, till he had lifted up David, both against the current of all other expositors, and the proper meaning and placing of the words, which are 〈 in non-Latin alphabet 〉 till David made more tears to come out. And there was most reason, as Peter Martyr hath it, that he should exceed, because he was now not only to part from his dear friend, but also from his wife, and the people and Tabernacle of the Lord.

Mystically by the arrows shot by Ionath. when David was hid thereby, we may understand the holy Scriptures, showing something concerning Christ, when he was in the world, as it were hidden, for he came into the world and the world knew him not, for as the lad gathered up the arrows, and bare them away, but knew nothing, so the Jews, who had the holy scriptures knew not Jesus, of whom they spake, and therefore, as Saul at his feast gave the sentence of death against David, so Pilate when the preparation was to the feast of the passover against Christ.

CHAP. XXI.

DAvid having taken his leave of Jonathan fled to Nob to Ahimelech, the High Priest, this was the same, saith Lyra, which is before called Ahiah, se 1 Sam. 14. 3. whereas Mark. 2. 26. David is said to have come hither in the days of Abithar the High Priest, but Abiathar was not yet High Priest, but the son of Ahimelech, the High Priest, Ch. 22. 20. It is answered, that the father was called both Ahimelech and Abiathar and so was the son by both these names: for Ahimelech the son of Abiathar is said to be High Priest, when David was King, 2 Sam. 8. 17. and Ch. 25. 35. Abiathar is said to be Priest, and hither David came and not to Samuel again, to avoid danger both to himself and Samuel, for he might more easily have been pursued, and it would have been taken more heinously at Samuel's hands by Saul, seeing he had been once with him before. Touching Nob, where the High Priest now was, it was a City of Priests about 12, miles from Gibeah, from whence David fled, and 16. from Jerusalem, and it stood in the Tribe of Benjamin not far from Anathoth, wherefore they are named together, Nehem. 11. 32. Kimhi therefore was wide, who saith, that he learned of his father, that Nob was the same with Jerusalem. Here it seemeth, was the Tabernacle at this time, and the Altar and Table of show bread, for these were not disjoined at any time, but the Ark remained at Kireath-jearim, ever since the bringing of it back from the Philistines country, til the time of David's reign. Whereas David is said to be alone, when he came to Ahimelech, but v. 4 other young men with him are spoken of, and Mar. 2. 26. Lyra saith, it is to be understood, that he was not so alone, but that he had two or three servants with him, but because he used to go forth attended with many men, he is said, when he had no more with him, to be alone. Peter Martyr saith, that he was alone without one servant, for he had appointed to them such and such places, but he asked bread for himself and them, when he should come unto them who were not far off: so likewise Josephus, nec famulitio stipatus, nec servis comitatus. But by that Mark. 2. 26. it is plain that some were with him. Answ. They were with him in the journey, as he pretended, awaiting his coming again to the place where he had set them not far off, or now ready to come thither unto him hungry, and in want. To this effect also Abulens. saith, that he came alone to Ahimelech, his servants being lest elsewhere and appointed a place wherein to meet him again. David to excuse himself for being thus alone, feigned, that the King had sent him about a very secret business. Herein David cannot be excused, saith Lyra, from telling an officious lie, so likewise Hugo, but yet he excuseth him, because in thus saying he intended no hurt to any man, but only to get bread for his own necessity. P. Martyr saith, that neither he nor Ahimelech did anything unlawful, and that the fault was only Saul's, and some, saith Willet, that he lied not, because the King of Kings had appointed him to a secret business, viz. to be King. But we need not thus to seek to justify the best in all their actions, for there are none but have failed in such cases, and it cannot but be acknowledged a great fault in David thus to bring God's Priests into danger, as he confesseth he feared, Ch. 22. 22.

Ahimelech said, that he had no common bread, but hallowed, if the young men had kept themselves from women. David asked 5. loaves, happily, saith Hugo, according to the number of men, that he had with him. And seeing he asked only bread, he showeth, that Prelates, when they came to Priests houses, should not look for dainty fare, but be content with anything for their necessity. The hallowed bread, which as our Lord saith, the Priests only might eat, was the show-bread, of which see Levite. 24. 7, 8, 9. there was also other holy bread, which was offered in peace-offerings, which was the Priests, Levite. 7. 9, 10. 14. Of which both they and their families might eat, or any person being clean. And touching the show bread, any of the people might eat of it in case of necessity, that is, being hungry and having no common bread to seed upon, and therefore this fact of Ahimelech is justified by our Lord. For to feed the hungry is a moral duty, it being a point of love, to which ceremonies must give place, as is shown by that saying, I will have mercy and not sacrifice. And of this kind was healing the sick upon the Sabbath day, the ceremony of resting gave place to this work of charity. But whereas some make eating swine's flesh under the Law to be a like lawful for a Jew in case of necessity, if he hath nothing else to eat, I cannot subscribe to this, because to do thus were to commit an abomination with the heathen Canaanites, & the 7. brethren in the Book of Maccabees, are commended for that they would rather die, then eat swine's flesh. Yet Peter Martyr saith, that they were required to eat in testimony of their forsaking of God's Laws, and not as being put to it through necessity, in which case it is not unlawful. For the condition put by the Priest, if the young men have kept themselves from women, that is, from their wives. For of the bread or meat consecrated unto God none might eat, but the clean, and who so lay with his own wife by the Law of Moses was unclean all the day after, until Even, wherefore when the people were prepared to receive the Law, they were forbidden to come at their wives. Peter Martyr contendeth, that that Law should be understood of such, as had a flux, or issue, but it is plainly meant of any companying of man and woman together for generation, compare Levite. 18. 20. Yet this proveth not, that now there is any uncleanness in the Matrimoniall Act, for the bed of the married is said to be undefiled, but there was only a Legal uncleanness, as by an issue or flux, or touching any dead th • ng, &c. which, as all other ceremonies, ceased long ago. Wherefore the Popish are in an error, who teach that the Matrimonial Act doth so defile, that it is unlawful the day following to partake of the holy Communion, or to pray, and that by reason of this defilement it is unlawful for Priests under the New Testament to marry, because they daily celebrate the Communion. For touching the first, although the Apostle saith, Defraud not one another, except it be by consent for a season, that you may give yourselves to fasting and prayer, yet it followeth not hereupon, that in the companying together of man and wife there is uncleanness, hindering, and making unfit for those duties, but because of the pleasure that is herein, which agreeth not with the sorrow, that should be at such extraordinary times, the Apostle spake so. For if prayer could not stand with matrimonial duties, then matrimony were altogether unlawful, seeing we must pray continually. And for eating the holy bread of the Communion, the Aaronicall Priests themselves were not made unfit by companying with their wives, for they were married men, and attended daily upon the Altar, before that their number being much increased they were in David's time distinguished into courses, and ate of the holy bread and offerings. And if not immediately after such matrimonicall acts, but they refrained because of the law in force then, yet now there is no such uncleanness herein to hinder the people from receiving, or the Priest from administering. Yet for better preparation, and that the mind may not be drawn away from divine meditations, allare to be advised, rather to refrain against the times of communicating, then to take their liberty herein. Yet Gergory saith, no necessity is to be imposed upon any man herein, but he is to be left to his own discretion, and not for this to be kept from the Communion by us, that knoweth not to burn, when he is put in the fire. St. Augustine speaketh of some, that received the Communion every day, which he doth neither praise nor dispraise, but to receive every Lord's Day he persuadeth. De Dogmat. eccles. c. 53. but from hence we may gather, that in the matrimonial duty it was then held, that there was no uncleanness, for if so, what Christian could have married? and if there were no uncleanness to hinder receiving, there is none to hinder the administering of the holy Communion. To come now to the condition required by the Priest, If the young men have kept themselves from women: Herein Jerome saith, Ahimelech spake foolishly, for although they had not kept themselves from women, he must not rather have suffered them to starve, then to have given them holy bread. But happily he thought them not to be in so great necessity, and therefore he spake accordingly, that he might not give them of this bread, except they were clean, unless in the case of extreme want to save their lives, in which case a ceremony must give place to charity. Moreover Junius saith, he consulted with God about giving him victuals, and by him was directed to question this, see Ch. 22. 10. Wherefore the Popish in forbidding a Carthusian to eat flesh in what necessity soever, and a son to come out of his monastery to labor for the relief of his aged Parents, although ready to perish through want, do grossly err, as the Pharisees overthrowing God's Commandment by their traditions.

And the vessels of the young men are holy, and the bread is in a manner common; yea though it were sanctifi • d this day in the vessel; the Vulgar Latin, moreover this way is polluted, but it shall be sanctified today in the vessels, Junius, it is in a manner common with the Priests, especially seeing other bread is sanctified this day in the vessel. The Vulgar Latin agreeth best with the Hebrew, 〈 in non-Latin alphabet 〉 which is word for word, and the way it self is common or unclean, &c. but because 〈 in non-Latin alphabet 〉 signifieth also modum, manner, it is so rendered by some: the next words, penes sacerdotes, with or in the power of the Priests, is added by Junius, for further expression; and in the next, other bread, is added, and of the whole sentence he giveth this exposition, the vessels of the young men, that is, their bags or sacks, as the word is taken, Ch. 9. 7. and in the end of this verse, the word vessel is put for that, wherein the bread was put: David meaneth then, that the vessels wherein they would carry the bread, were fit to put holy bread into, because they were not unclean: so likewise Hugo having expounded it another way, of their bodies, mentioneth this of vessels or baskets to carry victuals in, saying, either it may so be understood. And Willet reasoneth against that of bodies understood by vessels, because enough had been spoken of the cleanness of their bodies before, in that they had not come at women in three days before, wherefore it is not likely, that David being in haste would stand to iterate the same again in other words more obscure. And of the next words Junius giveth this sense; the time being now come to put other shewbread before the Lord, this is not now so holy, because the Priests did eat commonly of it, but he saith, these words are added by the author from Levite. 24. 9. And for expounding 〈 in non-Latin alphabet 〉 in a manner, Willet argueth both from other places, where it is used in this sense, as Esa. 10. 26. and to prove, that it cannot be taken here for a way, he saith, that it is of the feminine gender and the word 〈 in non-Latin alphabet 〉 of the masculine. But Comestor, Lyra, Peter Martyr, Borrhaeus, Pelican, by vessels understand bodies, as the word is taken, 1 Thes. 4. 4. 2 Cor. 4. 7. and women are called the weaker vessels, 1. Pet. 3. 7. and so the meaning is, we are not only free from uncleanness in respect of women, but in respect of anything else, that might make us unclean: and being thus expounded here is no repetition of the same thing, as was before objected, but a securing of the Priest touching any manner of uncleanness, about which he might make scruple. As for vessels to put the bread in, I cannot see, how they should be meant here, because it is not likely, that David's coming away being in hast, he would go or send home for bags or baskets to put victuals in, but rather, that he was furnished with such things where he had this bread. I assent, therefore to the most for this first clause. For the next, Lyra expoundeth it thus, in coming by the way, indeed happily we may be some occurrence have contracted uncleanness, but forsomuch as the vessels of our bodies are clean from women, we shall have a sanctified use of this bread: or thus, this way or proceeding, to give to lay-persons holy bread is unclean, or unlawful indeed, but our necessity, we being now ready to starve, if we have it not, maketh it lawful. Comestor, thy question is profane, for although we were clean, we might not being no Priests eat of this bread, but necessity hath no law, and therefore we eating it in our necessity, it shall not be polluted, or anything unlawful be done, but this eating, and feeding the vessels of our bodies with it, shall before God be counted an holy and lawful using of it. Hugo followeth Comestor, but only that he hath these words more. David by saying it is sanctified in the vessels, meant that he was sanctified in his mind, for that with an holy mind and not willing to offend the law of God, he would use this bread being urged by necessity, otherwise he would not presume to eat of it. Peter Martyr, I am in the manner of a profane man, for whom it is not lawful to eat it, but taking it for my necessity, and using it holily, it shall not be polluted. Osiander, by profane way understandeth their business, which was not religious, but worldly and common. Genevens: it shall be sanctified in the vessels, that is, having taken this bread, we will be more careful to keep our bodies holy. Vatablus, we will keep it holily in the vessels, wherein we carry it. To me the meaning seemeth to be plainly this, the vessels or bodies of the young men are clean, and so holy, and thus fit to receive this bread, because the Priest had spoken of his holy bread, although the way, which they have come, be common or unclean, because many in travel do sin, being carried by fleshly lusts, nevertheless it shall be sanctified, that is, holily used, being received into their vessels or bodies, because they are none of that sort of young men, but chaste and fearing God, so 〈 in non-Latin alphabet 〉 answereth to 〈 in non-Latin alphabet 〉 holy bread mentioned by the Priest before, and 〈 in non-Latin alphabet 〉 common or profane to 〈 in non-Latin alphabet 〉 common bread likewise before mentioned by him.

So the Priest him ballowed bread, for there was no bread there, but the shewbread, which was taken from before the Lord, to put hot bread in the day that it was taken away. Of this show-bread there were 12 cakes, two tenth deals to a cake, and they were changed every Sabbath day, the old being taken off, and new being set on the Table of show-bread, as is shown, Lev: 24. 8. Hence it is gathered, that it was the Sabbath day, when David came to Ahimelech, but this doth not necessarily follow, forsomuch as it is not said, it was that day taken from before the Lord, but in the day that it was taken, hot bread was set there, so that it might be taken before the time of David's coming, but not yet spent. And although the bread set on upon the Sabbath was hot, yet as Martyr saith, it was not baked that day, but the day before, and left in the Oven all night. Of the mystery of this bread, see Lev: 24. and Exod: 25. 30. Martyr will have not only the spiritual food of the word and sacraments set forth hereby, and the number of 12. to set forth the 12 Apostles, but also how that we have all our corporal food from God, by the means of the heavenly planets, whose influences make the earth fruitful.

Now there was a certain man of the servants of Soul, there detained that day before the Lord, and his name was Doeg an Edomite, This of Doeg is here inserted, because of the history following ch: 22. of his accusing Ahimelech unto Saul. This Doeg, saith Lyra, was not in the Tabernacle, but in the Court, for into the Tabernacle none but the Priests might enter, and he was detained by reason of some offerings and prayers that he came to make upon a vow, which could not be finished, but in more days then one, and he saith, he is held by the Hebrews to have been a judge, and the chief of Saul's judges, for judges are shepherds of the people, and he saith, it is not likely, that he was a keeper of Cattle, because he is said ch: 22. 9. to be the chief of Saul's servants. Hugo saith according to Josephus, that he kept the Mules of Saul, and likewise the interlinear gloss, and that he was detained here by some vow, which he had made to continue at the Tabernacle in prayer certain days; and that he was not a judge but a shepherd, or heard-man, (for 〈 in non-Latin alphabet 〉 signifieth either) do I think, for he was a servant of Saul's, as judges be not called. Doeg is said to be an Edomite, as some think, because descended of an Edomite, but by religion an Israelite; but Hebr: it is Adomite, and Junius thinketh, that he might be so called from the City Adamah in the Tribe of Naphtali, Josh: 19. 36. or the pricks being changed, Adomite might be put for Edomite. In him was figured Judas, that betrayed our Savior, and all such, as pretend piety, but are full of malice and wickedness in their hearts, such are damnable hypocrites.

Then David desired of Ahimelech a spear or sword, and he told him that he had none there but the sword of Goliath, which lay wrapped in a cloth behind the Ephod: How the head and armor of Goliath was disposed of, see ch: 17. 54. where it was shown, that his sword was placed in the Tabernacle for a monument of that victory, and not dedicated to God, as Lyra saith some do hold, for if so, then it had been unlawful for David to take it, and to put it to any common use again. Yet Peter Martyr saith, that it was dedicated, and therefore not to be taken, but in the case of necessity, wherein David now was. Whereas it is said to have lain behind the Ephod; Junius rendereth the words thus, after that he had applied the Ephod, he said, behold the sword of Goliath &c. lieth wrapped up in a linen cloth, approving this reading both from Jonathan the Chaldee: paraphrast and Jeshaiah an Hebr: interpreter, and from that which followeth, ch: 22. 10, 11. where Doeg saith, that the Priest asked counsel of God for him, of which no mention is made here, unless it be meant by these words after the Ephod, as it is in Hebrew, that is, after the Ephod applied for consultation. And it is not likely, saith Willet, that the rich Ephod, which was for the High-priest, did lie open for any man to come to it, so as that if Goliath's sword lay behind that, David could not have come to take it, as the Priest bade him, because none but the Priests come into the Tabernacle, but only to the door thereof, and he referreth for the like use of the word 〈 in non-Latin alphabet 〉 to Deut: 24. 21. But although he bade David take it, it followeth not, that he meant he should go to the place, where it lay, to take it, for David by and by saith, Give it me, and ch: 21. 10. he gave it unto him. In bidding him take it then, he only made him the offer of it, so that this is no argument against the laying of it behind the Ephod. Wherefore I subscribe rather to the first and most received translation, and for omitting his consulting with God for David in this place, it is not a thing unusual in other places, for everything done is not always related at the first, but afterwards. When David heard of the sword of Goliath, he said, there was none to it, because as Martyr hath it, he counted it, as it were a sacrament, whereby God's benefits past were brought to his mind, and his hope was further confirmed. Pelican thinketh, that David sinned in taking this sword, because dedicated to God, and that he did unwisely, being to go amongst the Philistines, who could not but know it.

Then David fled to Achish, the King of Gath, but when he heard it spoken amongst his servants, that he was David King of the Land, he was afraid, and feigned himself mad, &c. They called him King, saith Lyra, because they had heard that he was anointed by Samuel, but that being so secretly done, saith Martyr, could not be known amongst the Philistines, and therefore they called him so from the superlative praise given unto him, when he returned in triumph from the slaughter of Goliath. Now David hearing this beginneth to see that he had done unwisely in fleeing into the Philistines country, and to escape this danger, because the report of his wisdom and valor brought him into danger, he feigned himself mad, and let the spittle fall upon his beard, and scrabled upon the doors of the Gate: thus some have acted the greatest part of wisdom, as Brutus, who likewise feigned himself mad, when he set himself most seriously to meditate upon the good of the common wealth, and Ulyssos, when he would not go forth to War with the Grecians, like a mad man sowing his ground, that was tilled, with salt. For these words, he scrabled, Martyr hath he described upon the doors, that is, saith he, some ridiculous and foolish things, and so the word 〈 in non-Latin alphabet 〉 signifieth, he scribled or made marks, for thus lunatickes and mad men used to do. And this is said to have come from a great fear, that was in David, and yet it is by many justified in him. For in dissimulation it is to be considered; 1. with what mind it is done; 2. about what subject or matter; 3. for what end. For if it be not from a distrustful mind, but used as a mean to save a man's self, a confidence being still in God to make this means effectual, it is no sin; 2. if the matter which, be not religious, but civil; 3. if the end be not uncharitable, but to do good to himself or others without hurt to any. And these three were in David at this time, for 1. although he feared, yet he cast not away his confidence in God, see Ps. 34. 6. 2. it was in a civil matter; 3. his end was to save himself without hurt to any. But contrariwise he that dissembleth, not having any confidence in God, in the time of danger, or in matter of religion for gain or honor, as Simon Magus and other hypocrites, or lastly with a malicious mind, the more closely to do hurt unto his brother, as Cain to Abel, he sinneth greatly against God, and therefore such dissimulation is by all men to be abhorred. Thus Willet, who also maketh a difference between dissimulation in the carriage and gesture and lying, which is always with a mind to deceive: for a man may tell an untruth and yet not lie, if he himself thought it to be true, and in spaking the truth be a lie • , if he thought it false, as Augustine saith. He that telleth a thing false thinking it true, doth not deceive, but is deceived, and therefore is not to be reproved for lying, but for rashness. And again, he that unwittingly speaketh the truth with his mouth, but wittingly lieth in his will, is not free from lying. Now although some dissimulation be lawful, yet no lying is lawful, no not so much as the jesting or officious lie. For although there be no great fault herein, as August: noteth, yet they are not without fault. The first of these is not pernicious, because it deceiveth not, and the second less, because it retaineth some good will, but if any man thinketh, that there is any kind of lie that is nor a sin, he deceiveth himself. Reasons against the most tolerable kind of lying, is 1. because the truth is hereby corrupted, 2. to lie is simply evil, as being contrary to God, and evil may not be done, that good may come of it, &c. so Peter Martyr: yet it is not lying to conceal part of the truth, as Samuel did, 1 Sam. 16. when he came to Bethlehem, nor always when a man doth not, what he saith he will do, as if a man taking a sword of a man promising to give it him again, if he proveth mad, although he now giveth him it not, doth not lie, as August: saith, and other like cases may be put of parents, saying they will beat their children to terrify them for their amendment, as God said he would do by Nineveh, but yet they do it not.

Some to excuse David's fact here, say that he was taken with a fit of madness, and some that he did it by a divine instinct; but what need such devices? He did thus to save himself, and as some think, not without a mystery, the account that Christ was had in being figured out hereby, for he was counted mad, and to Paul it was said, Much learning hath made thee mad. Lyra saith, that Christ, according to this type, changed his countenance and gesture, when he taught the contempt of worldly things, which in the Law were promised as blessings, for which they counted him mad. Now this policy of David took so, as that Achish put him away, as a mad man, and he escaped.

CHAP. XXII.

THEN David fled from Gath to the Cave of Odullam, which as Lyra and others say, was in the Tribe of Judah, of which Tribe David was, and therefore for his greater safety he fled thither amongst his friends. It was a place full of Caves and Rocks, and therefore fit for fugitives to flee unto. It had the name from a little Town called Odulla, of which, see Gen: 38. • . where Judah is said to have married the daughter of an Odullamite; it was from Jerusalem 8 miles southwest, and from Gath 24. being derived from Ed, a testimony, and Dalim the poor. Here it is held by some, that David compiled Ps. 5. 7. and Ps. 142. but it seemeth rather by the contents of those Psalms, that he made them in the Cave in the Wilderness of Engedi, the one, viz. Ps. 142. when he lay hid there, as the title also showeth, for he prayed for deliverance from his enemies, as being in great danger, and the other, viz. ps. 57. after that Saul had come into his danger there, because he speaketh of a pit made by his enemies, into which they themselves fell, and the title of the psalm is, when he fled from Saul into the cave, so Junius, or he compiled Psal. 14. 12. in this cave and Ps. 57. in the other. Now whereas Odullam may seem not to be in Judah, because v. 5. the Prophet Gad biddeth David. to go from the hold into the land of Judah. Junius also resolveth this, by expounding the hold,wherein David was, when Gad came to him, of an hold in Mizpah in Moab, but Lyra saith, that his father and mother tarried with the King of Moab all the time that he was in praedicto fortalitie, and yet upon the next words v. 5. he saith, that Gad bade him go from them lest his company should be corrupted with Idolatry, if they made any long stay in Moab. Comestor by these words, all the time that David was in the bold, understandeth all the time that he was in his expediton, seeking strong holds to lurk in. Hugo saith that David, when he was in a polluted land, was bidden to go into the land of Judah, that he might suffer persecution, so that he also is for some hold in Moab. I subscribe to Comestor, that by hold not any particular hold is meant, but in general, that he should no longer hide himself in strong places and caves, but go, where he might be in action and do some good to his country, as the following history doth declare, that he did. And why David should keep in a cave in Moab, I can see no reason, forsomuch as in that Country he was out of Saul's reach, and so had no need to hide himself. Wherefore it is not said, that Gad came to him to a cave, but only, that he came and bade him not abide in a cave or hold, that is, when he was in Moab, but had a purpose to go again and lurk in some part of the land of Israel in a cave, whilst his friends, that were not able to follow, stayed in Moab, by cave not meaning the cave of Odullam, or one in Moab, but caves in general, by enallage numeri, abide not in a cave, that is, not in caves, & yet it is not to be understood, that he was by the Prophet forbidden to keep at any time in a cave, for then he had afterwards sinned against this charge, but that he should not so hide himself for fear of Saul, as to refrain from going out to exercise his military prowess upon the enemies of God's people, as his calling to be their King and Captain required. Some tax David of weakness in that he sought to be hid in caves and rocks, saying, that Gad was therefore sent to reprove him: but I hold rather with them, that say, that Gad was sent to comfort him, for of reproof we read nothing here, neither did he anything worthy of reproof to hide himself, when he was in danger.

To the cave of Odullam repaired to him his brethren and all his fathers house, because, as Lyra and others have it, most probably they were persecuted, and hardly used by Saul for David's sake. Josephus saith, that David sent to his brethren to let them understand, where he was, or else they could not have known, whither to resort unto him. And together with his kindred, or after them came unto him all that were indebted, distressed, or discontented, to the number of 400. men, and he was their Captain. By such as were indebted, we must understand such, as had nothing to pay, or else it is likely, that David would not have received them; and for others in distress, and discontent, it is likely, that many of them were in the same case with David's fathers house, discontented at the tyranny practiced by Saul upon such, as would not show themselves enemies to David, and further his unjust designs against him. Now David received all these, not to attempt anything with them against the King or his country, but for his own comfort and theirs, and that their forces being united together they might the better defend themselves against their enemies, and do something against the enemies of their country, as the following history showeth, that they did. Wherefore, as Lyra saith, he did nothing unlawful herein, especially being already anointed to be King over Israel. And Peter Martyr noteth it to have been a singular providence of God towards him thus to aggregate forces unto him in Saul's lifetime, that he might make some beginning of executing his Kingly office for the defense of the distressed, and the repressing of insolent enemies, that Saul who unjustly persecuted him, mighe be the more vexed at it, and pine away through envy of his prosperous proceedings. And herein David was a type of Christ, as expositors generally note, in that such as be indebted by sin and distressed and troubled through Satan's temptations, do by faith and repentance come to him, and are protected against their spiritual enemies. If it be said, David did like unto wicked Abimelech in receiving such. It is answered, there was great difference, for Abimelech gathered unto him for hire, vain and wicked men, unjustly to obtain the Kingdom, and to make way thereunto by the bloody and unnatural murthering of his brethren: but David hired none, but they came voluntarily unto him, and if any of them were wicked and came to him in an ill mind, the fault cannot be laid upon him, for he expostulated with them about this, 1 Chron. 12. 17. and Christ himself had one follower of the 12. that was a Devil, and at this day hath many more, that gather to him, who be unsound, yea preachers that preach not in sincerity. Neither did David ambitiously seek the Kingdom with these forces, or oppress any of the people of God, but destroyed their enemies. Yet from this mean beginning he grew up into a great Kingdom, as Moses, and Cyrus, and Julius Caesar.

And David went from thence to Mezpeh in Moab, and he said, Let my father and mother I pray thee remain with you, till I know, what God will do with me. And he brought them before the King of Moab, and they abode with him all the time, that David was in that fort. Mizpah of Moab this is called, because there was a City of the same name in Judab, 1 Sam. 7. Junius for further explication saith, that is, to a den or cave called also Malle, 1 Maccab. 5. 26. which signifieth ammunition. But enough hath been said already against David's abiding in a cave in Moab. He came thither with his troupe to bring his father and mother, who were aged and so unfit to travail, that with the King of Moab they might be safe from Saul's tyranny, till that he had a more settled estate, and by him, saith Josephus, they were honourably entertained, although some of the Hebrews say that he afterwards put them to death, after that upon Gads warning of him, he removed from Moab into Judah again. Touching the reason why David fled into Moab, as some think, was because he was allied to the Moabites by his great Grand-Mother Ruth: others, because Saul made war against the Ammonites, 1 Sam. 14. 4.

But the Prophet Gad said unto David, Stay not in this hold, but return into the land of Judah, and he came to the forest of Hareth. This was doubtless a great comfort to David to have the counsel and direction of a Prophet in the midst of so great dangers, and he used the Prophet Gad divers times after, when he was King. 2 Sam. 23. 1 Chron. 21. 2 Chron. 29. Whereas there were Prophets in the Church in those days extraordinarily endued with the Spirit, but now we have none, there was great reason for it. 1. Because the Church had need then to be nourished in the hope and expectation of the Messiah, by the reviving of Prophesies. 2. Because the Church was but in one Nation, which was hated and envied of all others, they needed Prophets to encourage them. 3. To stay them from going to wizards, which was commonly practiced by others round about them in those days, 4. Because they had not the Scriptures complete, but only the five Books of Moses a long time, therefore for a supply of that defect God sent them Prophets: so Peter Martyr.

Then Saul bearing that David was discovered, and the men with him, he remaining still in Gibeah under a tree in Ramah, &c. and his servants about him, said, He are, ye sons of Iemini, &c. Gibeah was the City of Saul in the Tribe of Benjamin, but Ramah was the place, where Samuel dwelt, far from it, and therefore Ramah here must not be taken for a proper name, but appellatively for an high place, as Junius expoundeth it, and he sat here under a tree or wood, as the Vulgar Latin, for it may be taken either way. For the speech made here by Saul unto his servants, he asketh them, whether David would give to every one of them fields and vineyards &c. thus deriding David's inability, for he knew, that he himself being King had these to give, and that David had none: then he chargeth them falsely to have conspired with David against him, and likewise his son Jonathan, when as David attempted nothing against him, but he sought David's life unjustly. And herein he figured out the Antichrist of Rome, who calleth his Council about him, and thus upbraideth the Protestants for ambitiously seeking after Bishoprics and Arch-Bishoprics, &c. when as they seek for no such thing: thus Peter Martyr.

Then Doeg told, what he saw touching David's coming to Nob to Ahimelech, and his relieving of him with bread &c. but how Ahimilech was deceived by David's dissimulation he told him not, which shown his malicious desire to provoke Saul against him, with whom he had been in pretence of great piety, not long before For these words, Doeg, who was set ever the servants of Saul, Junius and Vatablus have it, who stood amongst or with the servants of Saul, and this seemeth to be the best reading, because Doeg was not set over all the rest of Saul's servants, but over this cattle, as Ch. 21. 7. wherefore the Sept. Transl. hath it, set over the asses of Saul. Whereas he saith, that the Priest asked counsel for David of the Lord, some saith Lyra, think that he lied, but because Abimelech himself confesseth it, v. 15. it is plain, that he lied, but his sin was great in that he maliciously reported that which Ahimelech did innocently, as done by way of conspiracy with David against Saul. And therefore Psal. 52. David inveyeth bitterly against him, and prophesieth his destruction. He was a true Edomite, hating David, and God's Priest, as Esau did Jacob, and such are all that to curry favor with Princes do accuse unto them his faithful servants and stir them up against them.

Saul then sent for Ahimelech and all his fathers house, and when they were come unto him, he charged Abimelech with that which he had done for David, as done against him. Ahimelech pleadeth his innocence and David's, but the tyrant fully bent to destroy him and all his fathers house, how just a defense soever he made for himself, denounceth the sentence of death against them all. Ahimelech pleadeth 3. things, as Peter Martyr noteth, in his own defense: 1. David's faithfulness to Saul in times past, neither did he at his coming to him know anything to the contrary. 2. That he was the Kings son in law, and so what he did him a man would think should have been kindly taken by the King. 3. This was not the first time, that he asked counsel of God for him, but he had used so to do in times past, and it was accepted by Saul, and therefore he thought, that he would not be offended now at it. And this is implied in the interrogative; Did I then begin to inquire of God for him? Yet David Kimhi readeth it affirmatively, as if he had pleaded, that this was the first time. Whereas he saith nothing of David's dissembling, that he came about the Kings business, which might probably have excused him most, Josephus saith, that he spake of that also, and therefore some think that all is not set down, which Ahimelech spake: but others, that he concealed it purposely, lest if David should happily be reconciled unto Soul again, he should fare the worse for revealing it at David's hands. Saul who breathe out nothing but death and destruction for consulting with God, aptly figureth out the Antichrist of Rome, who objecteth heresy & rebellion to those, that seek to God's Oracles, that is, his word, for their direction. So Borrhae.

Then Saul bade the fooremen about him to slay the Priests, but they would not, then he bade Doeg, who forthwith show them to the number of 85. Persons, and after this he destroyed their City Noh, both men, women, and children, and sucklings, oxen, asses, & sheep. But Comestor referreth these words he rased Nob and slew, &c. Saul who by his men did this after to the slaughter made by Doeg. Ahimelech having made his defense no better, but having said something, whereby God might be offended with him, in that he pleadeth that he knew not David to have been proscribed by Saul, as if he would not have received him in his necessity, had it been known unto him, and something, whereby Saul might be more offended, in that he so praised David for faithful and honorable when he saw Saul to be so set against him, and omitting altogether all prayer for pardon. Saul presently commandeth execution to be done, and it is done by Doeg and his servants, for it cannot be conceived, that he could do it alone, to kill so many and to destroy all the people, and cattle in an whole City. Other servants of Saul refused to do this bloody act, but this Doeg partly out of malice, which the wicked commonly bear against the godly, and partly to curry favor with Saul for his own benefit, doth it without delay, as is intimated in Ps. 52. which was made purposely against him. Now although this was a most unjust fact in Saul to murder the Priests of the Lord, yet it was a judgment justly brought upon the house of Eli, according to that which was threatened, 1 Sam: 2. 31. And it is not to be doubted, but that there were other sins in these Priests, although unknown to us, for which they were thus cut off, howbeit that against Saul they had done nothing worthy of death: for God's judgments are often secret, but always just. By this example, as Martyr noteth, we may see that the High-priest of old was not above, but under the King, to be summoned and judged by him: so Solomon afterwards cast out Abiathar from being Priest, and before Constantine the Emperor the Bishops accused one another, and Justinian deposed Sylverius, and Vigilius, Bishops of Rome. Yet now he that taketh upon him, to be the High-priest of all the Church, usurpeth authority over Kings and Emperorurs, affirming, that he may not be judged by any man, as Pope Nicholas, and the Decretals, that no man may say to the Pope, why dost thou so? yea, he exempteth all his Clergy from the secular jurisdiction, contrary to Rom. 13.

Besides the cruelty here expressed, Josephus saith, that Saul caused the City of the Priests to be razed to the ground, thus leaving the very Tabernacle of God, that was there, in desolation, without any minister to serve about it. Whereby we may see how he increased in wickedness drawing nearer to the time of his cutting off by God's just judgment. When he went against Amalek, he spared some things contrary to the express word of God, but now, it being the will of God, that he should have spared, he destroyeth all, neither was he touched with any remorse, as then we read upon Samuel's admonition, that he was. So that in him, saith Josephus, we may see the condition of wicked men, when they have no power, they seem to be good and kind, and humble, but coming to have power, they show their nature, which was before cunningly hidden, to be most wicked, cruel and bloody.

Some question here, whether Saul's servants did well in refusing to stay the Priests, when Saul commanded them? but this is easily resolved, we must rather obey God then man. Whereas Doeg is said to have slain 85 persons that did wear a linen Ephod; Lyra saith, that they came to Saul in their Ephods, thinking hereby to move him the more for reverence to God, whose Ministers they were, to spare them from destruction: thus also Ostander. But Vatablus, Martyr, and Junius, that they were not now clad with Ephods, because they were to be worn only in Ministring before the Lord: but they are said to have worn them, because there were so many slain, that were come to full age actually to serve about the Tabernacle in Ephods. I prefer the first, holding, that this clause is added to aggravate Doeg's sin, in that they having on the holy vestments, which should have stricken a reverence into him, he yet presumed so atheistically to slay them, as it were, in despite of God, in whose liveries they were. And it is said a linen Ephod, to difference it from that which the high-priest did wear, which was much more rich and precious. In that sucking children were also slain, herein David was again a type of Christ, because at his fleeing into Egypt, the infants in Bethlebem were slain also by the command of cruel Herod.

But one of sons of Ahimelech, Abiathar, escaped and fled after David, &c. Saul thought to have rooted out all the posterity of Ahimelech, but God preserved one still from his rage, yet it was but to endure more misery, and to be grieved at his future deposing, 1 Kings 2. 26. according to the prophecy against Eli's family, 1 Sam. 2. 32. He brought the news to David, at which he was greatly grieved, and comforted Abiathar by promising to be his protector.

CHAP. XXIII.

HERE it is shown, how David was certified, that the Philistines invaded Keilah, and spoiled the threshing floors thereof, that is, by carrying away their corn, and it is likely, as Lyra hath it, that the men of Keilah sought to David for succor in this their distress, wherein he was also ready both for his love to the children of Israel, and because he being anointed King, it was his part to defend them, as his Subjects. But because he would go upon good ground, he first asketh counsel of the Lord, and is bidden by him to go against the Philistines and promised he should prevail, and when his men forecasting the danger of Saul, that they might thus come into, he consulted again, not that he doubted, but to satisfy them, and for their confirmation, and then he was assured again of the victory.

Then David went with his men, and having smitten the Philistines took their Cattle, that is, the beasts, which they brought with them to carry away the corn and provision of the men of Keilab. Touching David's asking council of God, before he would go to battle, herein he did as the children of Israel had done before, Judge. 1. 1. & 20. 18. and it is the only sure way, when at any time a people go forth to war, to seek first unto God to have him propitious; to do otherwise, is temerity and rashness, as Peter Martyr noteth. For the manner of David's consulting with God, Lyra, Hugo, Martyr and others, for the most part hold, that it was done by the Priest Abiathar having the Ephod, which he brought with him, when he fled unto David, v: 6. But Junius and Willet follwing him will have it by a Prophet, and most propherly by Gad, because it is said, that Abiathar came to David to Keilah, but this consultation was before his coming to Keilah, and Josephus saith, that he consulted with God by a Prophet. And this is the rather to be followed, because when he consulted by the Ephod, v: 9. it is mentioned, for he said to Abiathar, Bring hither the Ephod, whereas nothing is spoken of it in this place, but v. 6. it is recorded, that Abiathar brought it with him, as a preparative to the consulting hereby spoken of, v. 9. that we may understand, how it happened, that they had then the Ephod to ask counsel by. Of consulting by the Ephod see before, ch. 14. 18. and Numb. 27. 21.

Then it was told Saul, that David was come to Keilah, and he said, God hath slout him up in my hand, &c. Hereby the blindness of Saul appeared; he for his wickedness was hateful to God, and yet he speaketh as if he thought God to be on his side and against David, and so do others, who be enemies to God's servants and to his truth, as the Papists in their wars against the Protestants, [Note.] who give for their posy, Adjutorium nostrum in nomine Domini, and in their persecuting proceedings begin with these words, In nomine Domini, as Peter Martyr noteth, and so did Senna • eherib, coming against Jerusalem, Am I now come up without the Lord, said he, by his General Rabshakeh? so do the wicked flatter themselves with an opinion of God's being with them, when he doth utterly abhor both them, and their ways.

Then David understanding of Saul's purposing to come against him, consulteth with the Lord by the Ephod, and first receiveth answer, that Saul would come to Keilah, as he had heard, and 2 ^lie . that the men of Keilah would deliver him and his men into Saul's hands. He inquireth of both together, but hath an answer given only to one at the first, and then asking again touching the other, ansswer is made to that also. The Rabbins hereupon, saith Martyr, fain, that the divine oracle never gave answer to anymore, then one demand at one time, but there is no ground for this, it is rather to be held with Lyra, that although two questions be here propounded together, yet but one was asked first, and that being answered, the other: or God would have him seek again unto him, before he would answer all, to teach us that he loveth to be importuned by us in prayer, and to be often sought unto, as also is taught Luk. 18. For touching a double enquiry made of the Lord, and all answered at once, we read 1 Chr. 14. 10.

Whereas the Lord answered, Saul will come down, and the men of Keilah will deliver thee up to him, and yet neither of both was done, it is to be understood for the justifying hereof, that Saul would have come, it David had staid there, and if he had come, they would have delivered him up, but not otherwise. Wherefore David with his men departing thence, Saul hearing of it went not forth, for both Saul had his spies to watch David, and David his to watch Saul, whereby it came to pass, that either sooe heard of the proceedings of the other, and did accordingly. The men that went with David now, were 600, but before 400, so that his company was not wasted by warring with the Philistines, but increased, none fell from him for fear of Saul's coming, but more were added, even as in the time of persecution, the Church was increased, when many were killed, as Martyr noteth, who also saith, that God could as well have given David victory against Saul, as against the Philistines, if he had staid his coming to Keilah, but forsomuch as Saul was his anointed, the Lord would not have David to fight against him, and he being destroyed, to come to the Kingdom, because that would have been a blemish to him, and it might afterwards have been objected to him that he sought and came to it by ambition. Yet Jehu by going against King Joram and slaying him, attained his Kingdom, and was approved therein: but Joram was not anointed, as Saul was, that we read of, but came to the Kingdom by succession, and both he and all Ahab's posterity were adjudged before to destruction by the Lord, for Ahab's wickedness, and Jehu was stirred up by the Lord to do the exeuction, a Prophet being sent unto him, 2 King. 9. 7.

Then David abode in a mountain, in the wilderness of Ziph, and sometimes he was in a wood there, for Saul sought after him continually. Ziph was a City in the Tribe of Judah, Josh. 15. from whence this wilderness had the name, Zepheth signifieth pitch, wherefore it is likely, that pitch abounded here, and so this City took the name therefrom, it was 22 miles from Jerusalem North-east, so H. Bunting. Here Jonathan came to David into the wood, and renewed his League with him, and comforted him, by saying, that his father should not find him out, and that he should be King, and he next unto him in the kingdom. The renewing of their Covenant before the Lord, saith Comestor, was before Gad the Prophet and Abiathar the Priest. Jonathan, saith Lyra, knew, where David was, to go unto him, although Saul knew not, because there were messengers secretly passing between them, as between most entire friends. And this was the third time of their swearing either to other, 1. in the house, 1 Sam. 18. 3. 2. in the field, ch. 20. and 3. in this wood; which he morrally applieth thus, so the faithful soul entereth into Covenant with God, 1. in the house of the heart, 2. in the field of the work, 3. in the desert of contemplation. From Keilah to this Ziph, are reckoned 4 miles. Touching Jonathan's saying that he knew David should be King and he next unto him, in the first he spake upon sure ground, because he was by Samuel anointed, and because Samuel had told Saul that God had rejected him and chosen his neighbor, and for the grace wherein David was with all the people. But for the second, presuming only upon that great league of friendship, which was betwixt him and David, but as the history afterwards showeth, he was herein deceived, for he died before that David attained to the Kingdom, so that as Martyr [Note.] noteth, the servants of God may be deceived in their confidence touching temporal things, whereof they have no certain promise, but so far forth, as they make for God's glory and for their good. Others to justify his saying, expound it as a request made by him unto David, and some of the heavenly kingdom.

Then came the Ziphims to Saul, saying, Doth not David hide himself with us in strong holds and woods? These Ziphims were of the Tribe of Judah and came of Caleb, 1 Chron. 2. 42. In complaining of them David calleth them strangers, Ps. 54. 3. because in their affection they were estranged from him, although of his own Tribe. That which moved them to this treachery against David was doubtless the great fear, wherein they stood of Saul, if they should have for borne to certify him of David's lurking being warned by the example of the City of Nob. The place, wherein he was, they say, was Hachilah, on the south of Ieshimon, the Vulg. Lat. on the right hand of the desert, so likewise Junius. Hebr. it is on the right hand of Jeshimon, and Jeshimon signifieth a wilderness, but most take it for a proper name, and this is to be preferred, because the word 〈 in non-Latin alphabet 〉 is commonly used for a wilderness, and David is said now to have been in a wilderness, and if by Jeshimon a place known particularly by that name had not been meant, how should Saul by this description have known the better, where David was, when they certified him, that he was in the wilderness near to them, on the south of the wilderness, for there being many wildernesses, it would have been uncertain, which they meant. If it be said, he could not but understand it of the wilderness of Ziph, the south or right side of it I say, why then did they vary the word, and not say Midbar, but Jeshimon? Peter Martyr saith, that David upon this occasion compiled not only Psal. 54. but also 99. Psal. 116. and 31. And it was a most inhumane part in them to deal thus with one of their own Tribe, who fled to them, thinking, that for their nearness to him in blood they would have been a succor to him against Saul. In these men therefore the Jews were figured out, of whom it is said, when they rejected Christ and delivered him to death, He came amongst his own but his own received him not. Saul is glad of this treachery of the Ziphims and blesseth them therefore, who were indeed accursed for this wickedness by David led by a better Spirit. Pyrrhus an heathen King met with better measure at the Romans, his enemies hands, for they let him understand of the treachery of his Physician who offered them to poison him; and the Falisci, to whom they sent their Schoolmaster home bound, that went about to betray their City to them by bringing the children of noble men into their power, which had been to him committed for their education.

Saul finding, that the Ziphims were for him, biddeth them diligently to note all his lurking places, for said he, it is told me, that he dealeth very subtly. the Vulg. Latin for he thinketh of me, that I lay wait subtly for him. Peter Martyr, he said unto me, that he was most crafty. Junius, he himself told me, that he was wont to use subtlety. The Sept. for Saul said, lest he use craft, the Hebr. is, for he told me, or one told me, that he is very subtle, and this is the same in effect with our translation, neither is anything supplied, but the Nominative to the verb 〈 in non-Latin alphabet 〉 , which is left to be understood, and that is, someone, whom Saul had employed to observe David. That of Junius, that David in times past when he did so prosperously, being asked by Saul, how he handled the matter so to prevail at all times answered, that he used policy, is not so probable; because he then went armed with a strong band, neither needed he, as now, to shift from place to place for his own safety, which is the Subtilty here meant. All other expositions go from the orginall, and so may easily be rejected.

And they arose and went to Ziph before Saul, but David and his men were in the Wilderness of Maon, on the south of Jeshimon. Junius the Ziphims went before Saul, when he and his men were in the Wilderness of Maon, on the south of the Wilderness. Hebr. and David and • is men were, &c. The Ziphims going before Saul to search out David found him in the Wilderness of Maon, which Maon was also a City in the Tribe of Judah, not far from Ziph, Josh. 15. about 4 miles, as one saith, and this was also on the south of the same Wilderness called Ieshimon. Then Saul followed with his Army, and David hearing of it, went down to a rock there. Junius saith, he went down from the rock, that was in the Mountain. Hachilah before spoken of v. 19. the Hebr. is, he descended the rock, most probably, as Junius hath it, it being meant, that he went down from the hold or rock in the Mountain, that Saul coming might not find him there, and therefore it is immediately said, that Saul and his men went on the one side of the Mountain and David and his men on the other side. Yet I do not think with Junius, that the aforesaid Hachilah is here meant, for that was in the Wilderness of Ziph, this of Maon, for David stayed not long in any place, but was before the returns of the Ziphims to seek him, gone to another rock. Yet general-it is rendered, he descended to a rock, and Willet who in all other things almost followeth Junius, herein leaveth him, and defendeth the most received reading, but upon weak reason. The ordinary Gloss saith, that he went to the rock, to leave this carriage there is some cave, that he might with the more expedition pass on, but this is very improbable.

Saul being come to the Wilderness of Maon pursueth David so hard, that he was in danger of being even now taken by him, wherefore he made haste to get away for fear of Saul. But God by his singular providence saved David, by calling Saul off from this pursuit, for a messenger came to him to tell him that the Philistines invaded the land, and so he left pursuing David for that time to go and fight against them. The Vulgar Latin hath it, he despaired of escaping from Saul: Peter Martyr, David hastened to go away from the face of Saul. And thus it is Hebr. there being no word to set forth his fear or despair, except the word 〈 in non-Latin alphabet 〉 be taken for to be terrified, as it also signifieth, but then it must be rendered, David was terrified at the presence of Saul. But that he despaired not, appeareth by Psal. 116. which Martyr thinketh, that he made upon this occasion. He was tossed between fear and hope, for he saith, that the snares of death did beset him round, but he also saith, that then he called upon God for deliverance, which showeth his faith. Whereas v. 11. he confesseth, I said in my haste, that all men are liars, which some understand, as spoken of Samuel, and that David began now to doubt of the truth of that, which Samuel had told him touching the Kingdom: this is rather to be understood of the Ziphims and the men of Keilah, who dealt so falsely with David. But R. Kimhi maketh a diverse construction thus, although I doubt, yet God is true, for all men are liars, and therefore I. Thus P. Martyr. But I rather hold with Junius, that he spake so having respect unto Samuel, for he said so in his passion through the greatness of trouble, for he professed still, that he believed. Thus God sometimes suffereth his to fall into the greatest straights where by they are much terrified, but let us take heed, that our faith be not overwhelmed with fear, for when all things may seem to be most desperate, then God is [Note.] nearest hand to deliver us, as he did David. Some say, that David feared not so much for himself, but for his company, or because he would by no means fight against Saul being the Lord's anointed. Gloss Ord. that although he doubted not, but he should be preserved to enjoy the Kingdom promised; yet he feared both for his men, lest many of them should perish; and for many, that involuntarily followed Saul, left they should perish. For Saul's ceasing to pursue David, that he might go against the Philistines, Josephus and after him Pelican think, that he did it out of the love of his Country, which did bear more sway with him to preserve it, then his private spleen against David to make him still to pursue him, the weal public being neglected. But Peter Martyr saith, that it is not to be imputed to any goodness in Saul, for he had done the office of a good Prince, if he had so loved his Country, but to God's providence over-ruling him at this time, as afterwards Sennacherib to make him leave the besieging of Jeruslame, when he heard, that Tirhakah, the King of Ethiopia had invaded his land. But forsomuch as even in natural men there may be an earnest love to their Country, and an hatred of some enemies more then of others, and a greater desire to resist them, specially for their own greater good, I see not, why this should be deneyed to have been in Saul or Sennacherib, nay God hereupon, that he might give Saul an occasion to cease from pursuing David, when he was even ready to take him, stirred up both the Philistines to invade his Country, and some man speedily to certify him thereof. For he saw, that by David there was not likely to be any present danger, because yet he attempted nothing against him, but by the Philistines there was danger of subduing his Kingdom to them. and then it would have been too late to go against them, but for David, he thought that he might return and take him as well another time. Saul being thus called away and David by this means escaping, in remembrance of this deliverance he called the place, where Sela-Hammaleketh, that is, the rock of diremptions, because the forces of Saul were here broken off from David's.

And David went from thence and dwelt in strong bolds in Engedi. This is also in the Hebrew added to this Chapter, the Vulgar Latin, and Junius refer it to the next, herein following the Sept. so likewise Peter Martyr. But I, as our translation, follow the original. En-gedi was a strong Castle situated in a Mountain near to the dead Sea, the Mountains here were of a wonderful height, in some places high ragged rocks appearing, which were fearful to behold, and in others places plain and fruitful valleys, it was from Moon, 36. miles, yet in the Tribe of Judah also, Josh. 15. Here grew in the fruitful places, Vines, and other fruits and a Balsam, wherefore Solomon in his Song speaketh of the Vineyards of En-gedi. It signifieth the Fountain of a Kid or Lamb. To this place being in the extremity of the land, and strong by nature, David came, thinking that Saul would not follow him hither, where an Army could so hardly pass, but he so greatly thirsted after his blood that as nothing could stay him from pursuing after him, as the next Chapter showeth.

For the Mystery in this Chapter, The men of Keilah who received so great a benefit of David, but yet ungratefully would have delivered him to Saul, do figuer out the Jews, amongst whom Christ delivered and cured many, but they delivered him into the hands of the secular powers to be crucified, wherefore he left them. And the like is to be said of the Ziphims.

CHAP. XXIV.

THen Saul hearing, that David was at En-gedi went out with 3000. men to seek him upon the rocks of the wild Goats, Junius, rupicaprarum, the Vulgar Latin, quoe solibicibus perviae sunt, which are passable only to the Ibices, that is, saith Lyra, a wild Goat, which casting himself down from the top of a rock, pitcheth upon his horns without hurt; so that the place was difficult and dangerous to travail in. Ibices, saith Comestor, are either those wild. Goats, or fowls so called, being somewhat like astorke.

And they came to the sheepfoulds by the way, wherein was a cave, and Saul went in to cover his feet. This cave, it seemeth, was very large, for it receiveed David and all his men, so that it seemeth to have been a place, into which the shepherds brought their sheep in the night season for their safeguard. Osiander saith, in Germany there be caves so large, that in one, an whole band of men may be hidden. Now the nature of a cave siath Mortyr, is such, that they within may see him that entereth, but he cannot see them, wherefore David with his men being there saw Saul, but he could not see them. Then David's men said unto him, The day is come, whereof the Lord hath said, I will deliver thine enemy into thy hand, and thou shalt do unto him what seemeth good unto thee, we do nowhere read of any such promise made, to David, yet happily it was made when David was with Samuel amongst the Prophets, but it is not recorded before this, as neither be many other things that were spoken or done, so Mar. and Lyra saith. Doctors do commonly hold, that this was spoken to David, when he fled to Samuel; Junius hath it, this in the day, in which the Lord saith, behold I deliver thine enemy into thy hand. Howsoever, it seemed not good to David now to slay Saul, but to cut off the lap of his garment only; for he said, that his hand should not be upon the Lord's anointed. This garment, saith Lyra, was a military garment called Chlamys, or Pyrautica, because it was shrp on both sides, and it reached down to his ankles; One of these laps David came softly and cut off. If it be doubted, how he could do its and not be perceived, Peter Martyr saith, that happily he lay his upper garment aside, whilst he did his easment, but Pell. better, that the Jews were wont for decency, when they sat down to do their easment with their upper garment to cover themselves all over, and therefore it is called covering their feet, & so it hanging upon the ground in part, David might easily cut one lap off without being perceived, especially by reason of the noise made by the Army without in the mean season. But when David had done this, it is said, that his heart smote him, whereupon the Rabbins say, that he went with a purpose to kill Saul, but repented in going, and so did no more, but cut off a skirt of his garment, but for this God punished him in his kind, in that when he was old, he was cold and could not get any hear: but this soundeth like a frigid and cold invention of theirs, for David always abhorred from having a thought in his mind to kill the King, how injurious soever to him, because he was, as he saith in the next verse, the Lord's anointed. But wherein was his fault, that his heart smote him, seeing he did no more, but cut off the skirt of [Qu.] his garment, for this seemeth to have been a very small injury? Answ. Peter Martyr saith, that his heart smote him because at the first his fact seemed to be injurious; but afterwards considering, that he did not this to offer any injury to Saul, but hereby to manifest his humanity towards him, his deadly enemy, in sparing his life, when he could as easily have taken it away, as cut off the lap of his garment, he doubted not, but that it was warrantable both before God and men. And God would have him thus to obtain testimony of his innocence from Saul, his utter enemy, which as Aristotle saith, is the greatest testimony of all others, Lyra saith, this cutting off some part of Saul's garment could not be without some injury to Saul and therefore well might David's heart smite him, seeing Saul was still his King, and therefore no injury ought by any of his Subjects to be done unto him, no not with the best intention; and amongst the Jews we may note it to have been counted an ignominy to have part of the long upper garment cut off, from the example of David's men, who were so served by the King of Ammon, when they were sent to congratulate his coming to the Crown after his fathers death, 2 Sam. 10. From this tenderness in David we may learn, how every Subject should [Note.] abhor from killing his King, or doing him the least injury in word or deed for reverence to God, whose Vicegerent he is, although he be a tyrant, and therefore as David, he must with patience bear his tyranny, waiting the time that God hath appointed to take him away, from being anymore a burden to the Common-wealth, as David said, Ch. 26. 10.

David being blamed, as it is likely, by his men for sparing Saul, said unto them, the Lord forbid that I should do this thing to my master, the Lord's anointed, &c. and with these words stayed his men from rising against Saul. The Vulg. Latin, here hath these words further inserted, as the Lord liveth, the Lord shall smite him, or his day shall come, &c. as Ch. 26. 10. But this Lyra judgeth well to have crept out of the margin into the Text through the ignorance of the scribe.

Saul thus escaping and going safe out of the cave, David followed him and cried unto him, (My Lord the King) wherefore hearest thou men's words, saying, behold David seeketh thy hurt &c. David imboldened by his good conscience, dareth now to show himself to Saul, but he neglecteth no means, whereby he might pacify his anger. For 1. he boweth low unto him. 2. He acknowledgeth him to be his Lord and King, and father, and himself his humble Subject and Servant. 3. He proveth his innocence towards Saul against all traducers, because God having delivered him into his hand, he spared his life. 4. He vilifyeth himself in comparison of Saul, as a dead dog or a flea, after whom therefore it was a most unfit thing, that the King of Israel should come out, and take this travail upon him to pursue him. Now whereas he saith, that God had delivered Saul into his hands, he meaneth not, that he might lawfully have slain him, although some think so, and the same phrase is afterwards used to Ahab, and he is threatened, because the Lord having delivered Benhadab into his hand, he let him go: and he that is slain casually by another man, is said to have been by God delivered iuto his hands, Exod. 22. 13. But here Saul. is said to have been delivered into David's hands, because he had an opportunity given him to slay him for the trial of his patience and charity towards his enemy. For it was not lawful for him to kill him, as Martyr reasoneth. 1. Because so he should have taken vengeance into his own hands. 2. It might have been an occasion of great dissention in the Commonwelath. 3. it would have been scandalous to David thus to attain the kingdom. 4. It would have been an evil president to others to rise against their Kings, and to murder them, yea to his own Subjects to have taught them afterwards to offer violence to him, upon their grievances. It may seem indeed to have been lawful, as the case stood, because David was anointed King, Saul grew intolerably outrageous and had killed the Priests of God, and came thither with a mind to kill David and his men, and it is not unlawful to kill another in defending a man self; which last is true, if there be none other way to escape, but God shown David a way to escape without killing Saul, as we see in this place; and although David were anointed, and so appointed King after Saul, yet he must wait, till God, who had set him up, would pull him down again; and until his actual possessing of the kingdom, it belonged not unto him to punish outrages done upon any, except common enemies of the people of Israel. Lyra also saith that David was to honor Saul, as long as God tolerated him in his kingdom, and that he ought not to take revenge upon Saul in his own case, especially he having no office to execute judgment, and that this oppourtnity was offered him that his humanity might be manifested to his enemy.

As saith the proverb of the ancients, Wickedness proceedeth from the wicked, &c. Hereby saith Lyra, he meant, that he went not about to kill Saul, neither would he, but that he being wicked, he would leave him to be slain by the more wicked, as it fell out, for he was slain in a manner by the Philistines, when, to avoid that ignominy, he slew himself. The Hebrews, saith he, think, that by the ancients, the ancient of days is meant, as God is called, Dan. 7. 9. and that this proverb was grounded upon that law, Exod. 21. 13. If a man smite his neighbor, not having laid wait for him, God hath delivered him into his hand, and I will appoint a City of refuge for him to flee unto: for this, they say, is either for some secret wickedness in the slain, thus judged by God, or in the slayer bringing that evil upon him, that he must live in exile from his own house. But this is far fetched and little to the purpose, and for the former, that he would leave the wicked to be slain by the wicked, it is not probable that he spake in such a sense, for hereby Saul might have been more exasperated against him, and as improabable is it, that he is meant that he would leave him to fall by his own wickedness, as Vatablus hath it, as also that of Barrhoeus, that although Saul's wickedness were such that he sought to kill David, yet David would not attempt the like against him, for thus he should have accused Saul, whereas he endeavored not to accuse him, but only to excuse himself. The best then is that of Pelican, that he meant Saul's parasites by the wicked, such as Doeg and the Ziphims, as if he had said, this wickedness of killing any man unjustly cometh from the wicked, who stir thee up against me to take away my life, but I am none of that sort, for I fearre God, and therefore my hand shall not be upon thee, I abhor from such a sin.

The Lord therefore judge between me and thee, and plead my cause and deliver me out of thy hand. Having briefly said what he could to Saul. he lastly fleeth to prayer, having little hope to prevail with him being so inveterated in malice But his humanity and oration so full of weighty reason, and pathetical, did so work with Saul, that he wept, and was overcome, and acknowledged David to be more righteous then he, in that he being his enemy he yet spared his life, and so prayeth God to reward good unto him therefore. Some saith Martyr, think that Saul spake thus to David in hypocrisy, because of those that were about him, and saw how well David had deserved of him, who could not but have condemned him, as a raging beast, and no man, if he had not shown to relent, upon so extraordinary kindness shown upto him, and he thought happily by this means to draw him to the Court again, and there with less scandal cut him off. But he thinketh rather, that he was seriously touched with remorse for the present, because he dealt with him, as one that he verily believed should be King, and have his children in his power, in that he urged him to swear, that he would deal mercifully by them: thus also Pelican, and this is most probable, because even in the wicked there is a conscience accusing them for their horrible wickednesses, as in Judas, who also confessed his sin in betraying the Lord, and in Caiu &c. but here was no true repentance, because no reformation followed, but after a while he persecuted David again. But here was a wonderful change for the present in Saul from that which he was before, when he challenged Jonathan for taking part with David, and David for conspiring against him, for now he justifieth him and condemneth himself. A great encouragement to David in his affliction, and to all the [Note.] godly, for that their wicked enemies cannot 〈…〉 in their consciences acknowledge their innocence, although out of an 〈…〉 d malice against goodness they persecute them, and speak evil of them: which should make such as fear God to continue constant in their upright dealing, notwithstanding their suffering, because one day their righteousness shall break out as as the sun, and their wicked enemies shall be ashamed.

Here Saul further saith, that he knew certainly that David should be King, and that the kingdom should be established unto him, because he was so good and virtuous, God was so manifestly with him to preserve him and bring him into his hands, who before had said, when he was at Keilah, that God had delivered David into his hands, and because God did prosper him so in all his undertakings, and he was so gracious in the eyes of all the people. For his wickedness had made, that God had left him and threatened, that his kingdom should not stand, and the hearts of the people were averse from him, wherefore from the contrary in David, he gathered, that David was the man whom Samuel meant, when he told him, that God would take his kingdom from him and give it to his neighbor, that was better then he: for I do not think with Martyr, that the anointing of David by Samuel was yet come to Saul's ear, for then he would also have sought Samuel's life, so that he knew not thereby, that David should be King, but by the signs before alleged.

Then Saul required David to swear unto him, that he would not cut off his seed, but leave him a name in Israel, whereunto David yielded and sware unto him, wherein saith Lyra, it may seem that David sinned, 1. Because Saul was reprobated of God, and so no oath ought to have been made unto him for the preserving of his name in Israel. 2. Because David did afterwards contrary to this oath deliver 7 of the children of Saul to the Gibeonites to be cut off. But he answereth to the first, that he knew not Saul to be any further reprobated of God, but only in respect of his temporal kingdom: and to the second, the will of God is always to be understood to be excepted, so that when a man hath sworn to spare any, if God biddeth him kill, he may do it without perjury, and this was the case of those 7 children of Saul, God bade him satisfy the Gibeonites, whose demand was to have so many delivered unto them to be hanged up in revenge of Saul's cruelty formerly against them. Yet neither was the seed of Saul quite cut off, for Mephihosheth the son of Jonathan, the son of Saul was preserved, yea David was so far from sinning, when he made this oath to Saul, that he fulfilled a precept of greatest perfection. Love your enemies, and die good to those that hate you, &c. Moreover God in his law provideth, that the son shall not die for the offense of the father, so that David sware to nothing, but what was just, and if he should have refused to swear thus, there might have been some color for Saul to persecute him again. And as he swear, he did his endeavor to keep his oath, for he did both slay him that said he killed Saul, and both those conspirators that slew Ishbosheth, the son of Saul. Only in the matter of the Gibeonites, wherein he had no power, he suffered that to be done, which he could not hinder, it being understood when he took this oath, unless God should command to the contrary.

Mystically by David hidden in a Cave, understand Christ, by Saul coming into his power to kill him, the Jews coming to take him, whom he shown, that he could have destroyed, when he made them fall backward by the breath of his mouth; the Cave, wherein Christ was hidden in respect of his divinity, was his flesh, so that the Jews could not see it; the lap of Saul's garment, which David cut off, was the kingdom in a figure, whereof the Lord deprived the Jews; and as at the last, when David shown himself to Saul, there was compunction in him and he acknowledge his own wickedness and David's righteousness and sought his favor, so the Jews shall one day, when their eyes shall be opened to see whom they have pierced, be compunct and sorrow therefore and seek his favor.

CHAP. XXV.

HERE first is the death of Samuel recorded, and how he was buried and lamented by all Israel. God let him live saith Pelican, till that Saul himself was brought to acknowledge, that David should be King, as he had foretold, and after this he took him out of this life, and Saul lived not long after, some Hebrews say but 7 months, but this cannot be, because David sojourned after this a year and 4 months in the Philistines country, before the death of Saul. That of Josephus therefore is more probable, that Samuel died in 18 year of Saul's reign, and Saul 2 years after, when he had finished 20. For the age of Samuel see before ch. 12. 22. Lyra noteth that Samuel's death and burial is first set down in this chapter and then Nabal's death, the one a good man buried with honor, the other wicked and buried without all honor that we read of that we may see, how the godly do excel the wicked even after death, according to that, The memorial of the just shall be blessed, but the memory of the wicked shall rot. For the place of Samuel's burial, it was in his house at Ramah, that is, saith Osiander, amongst his kindred and others of his family. Of mourning for the dead and burials, see Gen. 50. And David went to the wilderness of Paran, that is, leaving the strong hold in Engedi, he took this opportunity, saith Junius, to remove to the uttermost parts of the land, whilst all were busy in burying Samuel, that he might be further out of Saul's danger. Of the wilderness of Paran, see Numb. 10. 12. it was so large, that it extended from mount Sinai to the south border of the land of Canaan.

And there was a man of Maon, whose possessions were in Carmel, he had 3000 sheep and 1000 goats, and he was sphearing bis sheep in Carmel, &c. Maon was a City in Judah, of which see before ch. 23. 24. Carmel signfieth a place tilled or planted, there were two thus called, as by their proper name, one in Issachar, where Baals Priests were slain, the other in Judah, Josh. 15. 53. not far from Maon, and of this it is here spoken. David taketh this opportunity to send for some refreshing for himself and his men to Nabal, to Carmel, where he now made a feast, saying to the young men that went, then shall ye say to him that liveth in prosperity, peace be to thee, &c. the Vulg. Lat. peace be to my brethren and to thee, &c. Junius, ye shall say, if he be safe, enjoy thou peace, &c. Peter Martyr, say to him living so, peace to thee, &c.