Commentary on the Old Testament Volume 2-4

CHAP. IX.

HEre is shown how the Lord satisfied the importunate desire of the people in making Saul King over them. And therefore he is first described, and then the occasion and means of his coming to Samuel to be anointed King. He is described first by his parentage, he was the son of Kish, the son of Abiel, the son of Zeror, &c. a mighty man of power, 1 Chron. 8. 33. Kish is said to be the son of Ner, but he most probably had two names, as many others, being called by the one here Abiel, and by the other there Ner. 2 He is described by his youth, comliness and stature, A choice young man, and a goodly, neither was there amongst all the children of Israel a goodlier person then he, from his shoulders upward he was higher then all the people. For these words, A choice young man and a goodly, the Vulg. Latin hath, electus & bonus, choice and good: and for the next words, there was not amongst the children of Israel a better then he, and this reading is according to the Hebrew; wherefore Lyra and others say, that he is here commended from the goodness of his nature and disposition, as in the words following from his stature. But from his goodness, saith Peter Martyr, he afterwards degenerated, as also many more have done, when they have attained to a kingdom, or to any other great dignity, they have been good at the first, but afterwards tyrannical or epicurish; so that we have need continually to pray that our Kings and Rulers may always persevere in goodness. Yet most Interpreters, saith he, expound it goodly, as respecting the form of his body, which is the more probable, because it is by and by added, From his shoulders upward he was higher, &c. I see no reason but that it may be taken both ways, he had a good stature, strength, and comliness of body, and a good disposition, and so was a man of all others most fit in human reason to be made King. He is here commended, saith Martyr, from all sorts of causes; the formal, because there was no ambition, deceit, or violence used to get this kingdom, but merely the will and providence of God effected it: the final, that the people might be defended from the incursions and violence of their enemies: the efficient, God, who shown him to Samuel, and bade him anoint him King: and the material, Saul himself, who came of a father a mighty man, and therefore was likely to be such himself also, seeing mighty men beget mighty men, was now in the prime of his age, and at his greatest strength, of a good condition, and stature, and form; as it was said of Priamus, fit for an Emperor. Of his City, no mention is made here, for it was Gibeah, which was in famous for the great wickedness committed there upon the Levites concubine, and therefore it is let pass in silence.

And the Asses of Kish, Saul's father, were lost, &c. He took great delight in Asses, saith Josephus, and therefore kept of the fairest sort; and by sending out his son Saul to look them up, he shown, in what manner great men brought up their sons in those days, not in idleness and pleasure, but to look to their cattle. In profane Histories we read of Hercules, that he kept an heard of bullocks; and Apollo served King Admetus in the same office; and Paris the son of king Priamus kept sheep.

And Saul passed over Mount-Ephraim, which was, saith one, 4 miles from Gibeah, the City from whence he came. Then he went into the land of Salisah, and to the land of Salim, that is, 12 miles. Salisah was in the tribe of Benjamin, 2 King. 4. 42. Of Salim, see Joh. 3. 23. it was not far from Jordan: then he went to the land of Jemini, which was also in the tribe of Benjamin, 16 miles from Salim, but Salisah, saith the same Author, was in mount-Ephraim, but Junius in Benjamin, alleging 2 King. 4. 42. but there is no mention made of the tribe wherein this land lay, yet it seems not to have been in mount-Ephraim, because it is spoken of as a distinct place therefrom.

Then they came to the land of Zuph, this is thought by Junius and others to have been Ramah, where Samuel dwelt, otherwise called Ramathaim Zephim, and the land of Zuph, from Zuph, the first in Samuel's pedigree, Ch. 1. 1. and this is not unlikely, because here Samuel dwelt, as appeareth, v. 6. His servant said unto him, Here is a man of God, an honorable man in this City &c. and to this man when he advised him to go to ask about the Asses, Saul took care for some gift to bring unto him, and so they resolved to give him the fourth part of a shekel of silver, which his servant had about him. Here it may be demanded, whether Samuel being a Prophet of the Lord did use [Qu.] to take gifts for doing any act of his prophetical office, seeing Elishah would not take anything of Naaman, and Gehazi his servant was punished with the Leprosy for taking? Peter Martyr answereth, it is held by Josephus and by Jerome after him, that it was Saul's error to think, that the Prophet would take something for his divination, but we read not, that he took ought of him, but rather gave unto him, for he made him to dine with him: and in the like error was Jeroboams wife, when she went with her gifts to the Prophet for her sick son, for neither do we read there that anything was taken. It is a difference between a true Prophet and a false, these do their office gratis, they for rewards, as is complained Mich. 3. and we may see in Balaam. For gifts do blind the eyes, and are of force to make men speak pleasing things, although falsely. The reason, why a Prophet should take nothing is given by Christ, freely ye have received freely give, wherefore Simon Magus was rejected by Peter, when he offered him money, and Saul seemeth not to have known any difference between a wizard and a man of God, which made him to think of a gift: yet some excuse him, because to come to a Prophet was to come to God, and before God it was provided by the law, that none should appear empty. But admit, that Samuel received his gift, it was so little, as that it is not worth the speaking of, for it was but the 4 part of a shekel, that is 5. d. or 6. d. at the most, but now the rewards of Priests are the price of great farms and and fields. Thus he out of Jerome, but in conclusion he saith, he spake not this, because it was altogether unlawful for a Prophet to take anything, for Jeremiah received bread of the King daily, Elishah received 20. loaves of those that brought them, and many Prophets were fed by Obadiah, and he that preacheth the Gospel, must live of the Gospel; but to show that they ought not to take gifts to the enriching of them, but for their necessary maintenance.

Now it was their manner of speech of old, when they went to a Prophet, to say, Let us go to the Seer, for a Prophet was called a Seer, &c. It is not meant, that a Prophet was thus called of old and not now also, when these things were done, but this name of Seer he was called by a long time and still, for Saul inquired for Samuel by this name, v. 11. And a Prophet was thus called partly because he foresaw things to come, and things done secretly, as Elishah; and partly because God revealed himself unto him by visions and dreams, as Numb. 12. 6. And lest God's people should seem to want the means of being satisfied in cases of inquiry, which the heathen had by their wizards, even particular things and of small moment were revealed by God's Spirit to his Prophets, so that Saul might well go to inquire of Samuel about his fathers lost asses, and by him be satisfied. But now we must be content without such means, and not go to wizards to know what is become of our lost things, as did the heathen, who knew not God, but instead of God, served the Devil. It must suffice us, that we have the mysteries of the kingdom of heaven more plainly revealed unto us by Christ the head of Prophets, although we have none other revelations touching anything in this world concerning any of us in particular, and suffer much by losses and crosses here.

And as they went up the hill to the City, they found young Maidens going out to draw water, and asked them, saying, Is the Seer here, &c. The City to which they came, was Ramah, where Samuel dwelt: The Maidens whom they asked for the Seer, did not only tell them, that he was there, but also that there was a sacrifice that day in the high place, and that Samuel would be there to bless the sacrifice, neither would the people eat thereof, till he had blessed it. Here the conceit of R. Solomon, cited by Comestor and Lyra, is not worth the relating, That these Maidens being taken with the beauty of Saul, stayed him a while to look upon him, using more words then needed: for contrariwise it is said, They bade him make haste to speak with Samuel before he went up to the sacrifice, v. 12. For the sacrifice here spoken of, they say, some hold it to have been only a feast prepared purposely against Saul's coming, which was the day before revealed to Samuel, v. 15. but some a peace-offering, a great part of which was spent in feasting, and then, saith Lyra, a sacrifice might be offered in any place, and not before the Tabernacle or Ark only, as was shown before, 1 Sam. 7. The first, that it was only a feast, is followed by Junius, who therefore rendereth it, There is this day a feast, &c. because a sacrifice might not be offered but before the Tabernacle: but this reason, as hath been already shown, is of no force, for an Altar was by Samuel built in Ramah, 1 Sam. 7. 17. The second, which is better, is followed by Peter Martyr, and Osiander, and this proveth it to have been a sacrifice, because it was in the High-place, unto which they should not have needed to go, if it had been only a feast, and in High-places they used to sacrifice, before the Temple was built. If it be objected, v. 24. the shoulder is set before Saul, which was the Priests part, Lev. [Ob.] 7. 32. and therefore it should not have been so done, unless it had been a feast without a sacrifice. Willet answereth well, that the Priests part was the right [Sol.] shoulder, and this might be the left, seeing it is only called the shoulder, but not said which shoulder. For Samuel 's blessing of the sacrifice before they ate, that is, those parts thereof, which were to feast withal, that was by thanksgiving, according to the commendable custom in use amongst the Jews: For as David Kimhi hath it, the Master of the house, when they went to meat, took bread and blessed the Creator of the world for it, and then taking the cup he did likewise: according to which custom our Lord did at his last Supper, at the Paschal feast, even before he came to the institution thereof. And according to this pious custom do we Christians bless our meats and drinks, before we eat, and bless God for them after; not that they are not all good in themselves without our blessing of them, but because they were cursed to man for sin, that they may not be unclean, but sanctified and made pure unto us, which is by faith and prayer, as the Apostle teacheth, saying, They are sanctified by the Word and prayer, that is, by faith wrought by the Word, which purifieth, and so maketh all things pure unto us, for to the pure, all things are pure; and prayer, whereby their sanctification is in faith craved, and attained, and the sanctifying of ourselves also, seeing by prayer we attain the Spirit of grace and sanctification.

Saul and his servant hearing this, went and met Samuel, who being before advertised by the Lord, that a man should come unto him that day, whom he should anoint for King, was now told that this was the man. Wherefore so soon as Saul asked him for the Seers house, he invited him to the feast which he had prepared, saying, That he would tell him all that he desired tomorrow. The phrase used, is, that God told Samuel in his ear, wherein it is spoken after the manner of men, who when they tell anything to one another secretly, are said to tell it in his ear. V. 19. he saith, I will tell thee all that is in thine heart, whereby it may be demanded what Samuel meant hereby; for that he meant not touching the Asses, the next words, v. 20. do declare, wherein he for the present resolveth him, that the Asses were found, willing him therefore not to set his heart upon them. Lyra saith, in the Hebr. Questions, there is a tradition, that Saul had a dream that he was upon the top of a Palme-tree, which fore-shown his regal dignity, about which his mind was still troubled, and of this Samuel speaketh. Junius rendereth the words thus, I will dismiss thee in the morning, but whatsoever is in thine heart I do now show unto thee, namely, touching the Asses: but how the Hebrew will bear this reading, I cannot see; for both the words in this verse are, 〈 in non-Latin alphabet 〉 And I will show thee all that is in thine heart; and in the next verse 〈 in non-Latin alphabet 〉 and for the Asses; so that there was certainly somewhat else that Samuel knew to be in Saul's mind, touching which he promised to resolve him the next morning. Yet Willet stands for that of Junius, that he promised to show him nothing else but touching the Asses, arguing, that he could not mean any thoughts that he had touching the kingdom, because Saul made so strange of it when it was mentioned unto him. But although the dream before spoken of, seemeth to be but a dream of the Rabbins, yet it may well be held, that the people generally being in expectation who should by Samuel be appointed for King, Saul was in the same expectation also, and coming to Samuel, and seeing him to use him so respectively, it might then be a question then beginning to arise in his mind, whether he would lay this honor upon him: not that he thought himself fit for it, or desired it, for the words hereafter used by him show the contrary, and his hiding of himself afterwards, when he was sought for to be made King, but out of a fear that he might after he had feasted him, declare him to be King, the burden of which high honor in those dangerous times he would willingly have declined. And to this most aptly agree the words following, v. 20. On whom is all the desire of Israel? is it not on thee, and on all thy fathers house? that is, seeing thou musest in thy heart now, whether I have any such intent in inviting thee, to make thee King, be it known unto thee, that thou art he whom all Israel have so earnestly sought unto me for, although they know not yet thy person; for they desire to have a King, and thou art the man by God appointed, and therefore, I say, their hearts are set upon thee. U. 16. Where the Lord saith, He had looked upon the affliction of the people, and heard their cry, and so would bring a man of Benjamin to Samuel, whom he should anoint over them: it may be doubted how he saith thus, seeing they were wicked, and unworthy to have their cry heard, forsomuch as God heareth not sinners, and what their afflictions were, in regard of which they needed one to deliver them? Peter Martyr answereth, that the goodness of God appeared in this, that he would hear the cries of people in affliction, although wicked, for thus he useth to extend his bounty even to such, to win them to repentance. Again, although they were for the most part wicked, yet some doubtless amongst them were godly, and of them it may be understood, that he heard their cries. For the kind of affliction now urgent upon them, he saith, that the King of Ammon had gathered a great Army to come against them, of which they were sore afraid, but then it would have been said, that he may save them out of the hands of the Ammonites, whereas it is not said so, but out of the hands of the Philistines: their affliction then was the Philistian oppression, under which they had long lived, and from whom Samuel had once delivered them, and now it seemeth they grew formidable to them again. For the place where Samuel and Saul met, it is said, v. 18. Saul drew near to Samuel in the gate; but v. 14. When they were come into the City, Samuel came out against them to go up to the High-place; if they were come into the City, how could they come to Samuel in the gate; or, as it is in the Hebr. in the midst of the gate? The Chaldee Paraphrast to resolve this, readeth it, within the gate, and so Junius; and this must needs be the meaning, when they were come a little within the gate, they met him; The Septuagint to make these two verses to agree, render v. 18. thus, Then Saul drew near to Samuel in the midst of the City: but the Hebr. word is 〈 in non-Latin alphabet 〉 signifying a gate, and not a city. For Saul 's answer to Samuel, Why speakest thou so to me, seeing I am a Benjamite, of the least of all the Tribes, &c. some think that he spake thus in hypocrisy; but others simply, as not thinking himself fit for this high dignity. For the Tribe of Benjamin had been lately wasted by the war, Judge. 20. and so was become now the smallest of all the Tribes, but afterwards he was corrupted with hypocrisy, and other gross vices. Lyra also saith the same, that Saul spake thus in humility, and so did Gideon before, Judge. 6. but yet his fathers house was not so small, for he was a mighty man, so that there was some dissimulation in Saul when he said so, which was not without fault, although spoken in humility. Hugo reading it as the Vulg. Latin doth, Am not I a son of Jemini, and so it is in the Hebrew, saith, that there are two opinions; 1 That Jeminus was of the meanest family in Benjamin. 2 That a son of Jemini was the same with a Benjamin, seeing Iamin signifieth, a right hand, and Ben, a son; and therefore Saul meant not any particular family, but only that he was of Benjamin the least Tribe: And his fathers house, saith Josephus, was of great note in that Tribe, wherefore his family was not so mean, but that he spake thus in humility of it. Touching the words before-going, v. 20. Upon whom is all the desire of Israel, &c. the Vulg. Latin hath it, whose shall the best things of Israel be, shall they not be to thee and to thy fathers house? Whereupon Lyra, shall they not be in thy power to take when thou art King, and thy children's and kindreds? for this he had shown, Chap. 8. should be the Kings power; and his son Ishbosheth was King after him seven years; and Abner, who was of his kindred, was Captain of his host. The Hebrew word is, 〈 in non-Latin alphabet 〉 which may beerendred, all the desire, or every desirable thing, or best thing, and this last way it best agreeth, because Saul was yet unknown to all Israel, and it implieth a good reason why he should take no greater care for the asses, because all should be at his command, which was best in Israel.

And Samuel took Saul and his servant, and brought them into the Parlour, and made them sit in the chief place amongst them that were bidden. The Vulg. Latin, for Parlour, hath triclinium; which Lyra expoundeth of a room, that had three ranks of beds to sit down upon to eat meat, for of old they used to sit upon beds of these rouse or ranks: the first was for the chief guests; the second for the middle sort; and the third for the meanest; now Saul and his servant was placed in the first, he being herein honored as the King that should be. Saul being thus placed, the Cook is bidden to bring the portion of meat prepared for him; and being brought, Samuel biddeth him to eat thereof, saying, Unto this time it hath been kept for thee, since I said I have invited the people; here a question ariseth, how it is said to have been kept or reserved for him, seeing he came up with Samuel to the feast, before whose coming it was said before, that they would not eat; if then he came at the beginning of the feast, how could it be kept? Answ. Some think that Samuel having begun to eat with his guests, when he heard of Saul 's coming, went out to meet him, and then returning again and bringing him with him, he spake thus; but this cannot be, because Samuel knew by revelation the certain time of Saul 's coming to him; and therefore this feast being made for his entertainment, he did doubtless stay for his coming, before that he went up to it, and all the relation before-going, showeth, that Saul came thither with Samuel at his first going up. R. Solomon therefore resolveth it best, the other guests had their parts set out by themselves, but this part being the best, was set aside from the rest, after that the meat was prepared, being kept hot happily with more care, as being for a more honorable person, and so when the feast was served in, the Cook was bidden to bring that first, and set it before Saul, and then Samuel used these words to him.

For the next words, since I said I have invited the people; Hebr. is, saying, I have invited, that is, as Junius best hath it, saying to the Cook, or when I spake unto him, and told him, that I had invited guests, that he might prepare accordingly, I took order that this part should be kept for thee; the Vulg. Latin leaving out this word [saying] hath it, since I invited the people; the Gen. B. saying to Saul, I have also invited the people, that hereby he might know, that Samuel knew of his coming before, by the preparation made, and the people's coming together at that time upon Samuel 's invitement.

And when they were come down from the High-place, Samuel communed with Saul upon the top of the house; that was secretly, as is conjectured, about the duty of a King, which was a thing not yet publicly to be spoken of in the hearing of others, and therefore the next morning the servant is sent away before, that he might not hear, v. 27. and for this purpose the top of the house, there being a plain place to walk upon, and a battlement, was the fittest for them two to be upon alone after supper, as the manner then was to go up at such times, and to walk there.

And Samuel called Saul to the top of the house, the word may as well be rendered on the top of the house, and so it agreeth best, for most probably Saul was lodged there all night, and so the Vulg. Latin hath it expressly, Saul lay upon the top of the house. Being called up by Samuel, he accompanyeth him to the end of the City, bidding him to send his man away before, whilst he told him the word of the Lord touching the kingdom. But why must this be spoken so secretly? Peter Martyr saith, that Saul being afterwards chosen by lot, might know all this to have been done by the counsel of God, and so acknowledge his favor, and that he might know lots to be of God's disposing, considering what followed after this. But this is only a reason of Samuel 's speaking to him now, and afterwards finding him out by lot, the reason of the secrecy was, that it not being known to the people before, what Samuel now did, he might proceed to the casting of lots more kindly to find out, whom God would have to reign, since lots are to find out that which was secret before.

CHAP. X.

HEre Samuel first annointeth Saul, and then telleth him the signs that should follow for his confirmation; with what oil he was anointed, whether with the holy oil which was appointed for the anointing of Priests, or other oil, is uncertain. Peter Martyr saith, that David Kimbi affirmeth it not to have been of that holy oil, because none might be anointed therewith but the Priest only, which he saith is a weak reason, seeing God at his pleasure could allow a further use thereof to anoint Kings. But of this enough before upon Exod. 30. 23. For the reason why Kings were anointed, as also Priests before, it was to set forth the Spirit, wherewith they should be endued requisite in men so highly dignified. At this day, saith Peter Martyr, there is some cacozelia in anointing Kings, for being typical it was done away in Christ, they are anointed now, who are endued with the Spirit, although no ceremony of oil be used, as our Lord is said to have been anointed with the oil of gladness, although we never read of any oil poured upon his head to anoint him to his office. But although the anointing of Priests ceaseth, as typical, yet the King being called the Lord's anointed, as by a proper name, it seemeth always to be as necessary at his inauguration, as his Crown. In that Samuel is said here to have taken a vial of oil, but when he anointed David, an horn of oil, some note the fragility of Saul's kingdom, and the durability of David's set forth hereby, because a vial is made of earth or of glass, which is soon broken; and therefore Jehu, in whose family the kingdom continued but a while, was anointed with a vial of oil also. And Samuel kissed him; 1 In token of love and good will. 2 Of subjection unto him, as the phrase is used, Psal. 2. 12.

For the signs given; 1 When thou art gone from me, thou shalt find two men by Rachel's sepulcher in the border of Benjamin, at Zelzah, &c. Here a question [Qu.] ariseth, because Rachel was buried near unto Bethlehem, which was in the tribe of Judah, how her sepulcher could be said to be in the borders of Benjamin? R. Solomon saith, that it was meant, the two men who should tell him that the Asses were found, were at that time near Rachel's sepulcher, but by that time he came to the borders of Benjamin, they should meet him there: but this device, saith Peter Martyr, is needless, because although the place of Rachel's sepulcher was near Bethlehem which was in Judah, yet it followeth not that it was in Judah, but in the borders of Benjamin extending near unto Bethlehem. Lyra saith, that the borders of both tribes met here.

Then thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, another three loaves, and the third a bottle of wine, &c. For the plain of Tabor, the Vulg. Latin hath, the oak of Tabor; and Comestor saith, that Tabor here is the name of a man, and not of any place. One saith, that the name of this place was Zilzahcabout, some two miles from the sepulcher of Rachel, where he met the two men. But what is meant by Bethel here? Answ. It is most commonly taken for the Bethel, where Jacob anointed a pillar, Gen. 28. and they say, that till the Ark was fixedly placed in a certain place, it was lawful to sacrifice wheresoever there was an Altar, and therefore the Altar of Jacob being at Bethel, they came thither to sacrifice. But Junius will not have Bethel a proper name either here, or 1 Sam. 7. 16. the reason whereof see there; and therefore he rendereth it in both places the house of God, expounding it of Kiriath-jearim, where the Ark was, and so the house, wherein was the house of God, because they might not sacrifice in any other place, but where the Ark was. But this remaineth to be proved, till which time I subscribe to the general Tenet, and the words seem plainly to confirm it, for if the house of God had been meant elsewhere, it would have been said, and might more aptly, to his house in Kiriathjearim, because it was said before, to God. Moreover, Bethel was a place of note, as Gilgal and Mizpah, 1 Sam. 16. there being happily in every of them an Altar in those days, as well as in Ramah. The kids, loaves, and wine which they carried, were doubtless for sacrifice, for meat-offerings and drink-offerings. But whereas it is said, they gave Saul two loaves, a question is made how [Qu.] they could thus do, seeing they carried them to God, and being for an offering to him, they were by no means to be turned to another use. D. Kimhi saith, that they had more loaves for their own use, then those that they carried to offer, and of them they gave Saul two, and not of the offerings: but Peter Martyr better, they meeting Saul hungry, and ready to perish for want, thought it would be more acceptable to God, to give him of their bread intended for sacrifice, then to keep it for sacrifice in this case of necessity, for God hath said, I will have mercy and not sacrifice. This is true indeed, if Saul were now in such need of food, but how that should be, I cannot see, forsomuch as he had not yet travailed far, since Samuel left him, viz. not above two miles and an half, and he was also of a strong and able body. There was then doubtless some other thing in it, God inclined their hearts to give him these loaves, as it were a sacrament to confirm him touching the kingdom, as Peter Martyr also speaketh, God who had appointed him to be King, would have them now meeting and saluting him, to offer him a present, as to a King; for so men use to present Kings with gifts where they come, and that of their most precious things, and such were these loaves, seeing they were part of God's offerings; and if God extraordinarily moved them by his Spirit to give them, who dares question the lawfulness of the fact?

After this, thou shalt come to the hill of God, where is a garrison of the Philistines, &c. This hill of God is understood by some to be Kiriath-jearim, where the Ark was in Abinadab's house upon the hill. But others will have another place meant, where was a College of Prophets, and this saith Junius, was in Gibeah, and Chap. 13. 3. agreeth, where Ioanthan is said to have smitten the garrison of the Philistines in Geba; and Josephus, for the hill of God, hath, the town of Gabbatha. Rabanus saith, it was some hill, where God had bestowed some great benefit, being therefore called God's hill. Tostatus is for Gibeah in Benjamin, because it was in the end of Saul's journey, and where he was known. That it was not the hill in Kiriath-jearim is plain, because the Ark being brought out of the Philistines Country, should not have been placed so near their forces; and Gibeah, or Geba more probably was the place; and to make it the more evident, Hebr. it is 〈 in non-Latin alphabet 〉 to Gibeah of God. But how could the Prophets be safe, where a garrison of the Philistines was? Junius answereth, religious persons were privileged even amongst their enemies: some think that a garrison of the Philistines had been there in times past, but not now: but that they were there now appeareth, Chap. 13. 3. Whereas it is said, Chap. 7. that the people of Israel took from the Philistines all their Cities which they formerly possessed: It is answered, that they had still some strong holds in their Land, where they kept garrisons, but here with they only defended their own, but invaded not them all the days of Samuel, at the least not to prevail, so Peter Martyr; or else, as he saith, when the sons of Samuel did wickedly, God stirred up the Philistines for a punishment, to make new incursions into the land. And thou shalt meet a company of prophets coming down from the High-place with a psaltery, a tabret and a pipe before them, &c. These Prophets are thought by some to have been levites, who were first trained up here in the knowledge of the Law, till they came to serve in the Tabernacle. But this is a mere conjecture without all ground; for they might be a company as well of other tribes, as of Levi, was brought up in holy studies under men endued with the spirit of prophesy, whose exercise was daily to praise God, which is called prophesying, and out of these God chose some, and endued them with the spirit of prophesy to foretell judgments to come, and to rebuke sin in all estates and degrees, and to call to repentance. Of such a College of Prophets, see again, 2 King. 2. 2. in Bethel; and 2 King. 5. in Jericho. The instruments of music here said to go before them, were used in praising God, and to make their minds the more cheerful herein, and the Spirit of God the more ready to enter into them, who as the Rabbins note hence, is delighted with a cheerful spirit, but disliketh the sad and heavy, for which cause Elisha called for music when he would prophesy, that his troubled and exasperated mind, being lenified, he might be the more cheerful, and then the Spirit came upon him.

And the Spirit of the Lord shall come upon thee; and thou shalt prophesy with them; that is, partly by praising God, and partly by fore-telling through the Spirit things to come, as Eldad and Medad prophesied in the Campe. The Rabbins, as it is in the Book de Hebr. Qu. say, that Saul prophesied of wars to come, and of Gog and Magog, of the rewards of the godly, and the punishments [Quast.] of the wicked; but this soundeth as an invention of their own. And thou shalt be changed into another man, that is, saith Peter Martyr, not by transubstantiation: but, first, by becoming suddenly a Prophet, to which he had not been trained up, as Pelican: Secondly, by having his mind taken off his cattle, amongst which he had been brought up, to meditate upon things belonging to a kingdom, as Borrhaeus; yet here was no inward change by grace and sanctification. Aug. l. 2. ad Simplic. qu. 1. saith, that Saul prophesied, as Balaam's asse spake, that is, for the present, because God would have it so, but this gift soon left him again.

When these things come to pass, see thou do as occasion serveth, for God is with thee; that is, saith Lyra, know assuredly that God hath chosen thee to be King, and will bless and prosper thee in thy proceedings, and therefore see that thou administer the kingdom courageously and wisely when thou art come unto it. Thus God would have Saul confirmed touching this new calling by signs, as Gideon had been before touching his office of a Judge. And this was necessary for any extraordinary calling, as the Apostles and first imbracers of the faith of Jesus had many miracles for their confirmation, but now the like cannot be expected or desired without tempting of God. By these words, do as occasion serveth, saith Peter Martyr, Saul was not permitted to do whatsoever he pleased; but knowing now that it was God's will that he should do as a King, confidently gather soldiers together, and go forth to fight against the enemy, nothing doubting of God's help, and so of good success herein.

And thou shalt go down to Gilgal, and I will come to thee to offer burntofferings and peace-offerings, seven days shalt thou tarry till I come to thee, &c. In the book of Hebr. Quaest. it is otherwise pointed, thus, That thou mayest offer burnt-offerings and peace-offerings seven days, and this, saith Hugo, is expounded by the Gloss thus, for thy inauguration to the Kingdom, as the Priests being consecrated there were offerings made seven days, Exod. 26. Levite. 8. But as Lyra well noteth, it is otherwise pointed in the Hebrew, as in our translation, and we do nowhere read of any such ordinance of sacrificing seven days at the inauguration of a King; and it is not, that thou mayst offer, but to offer, for Samuel meant to offer for the Kings good success now at the beginning of his reign, and that he might attempt no great matter without the advise of the Prophet, lest he should err, he would come unto him. But from what time are these seven days to be reckoned? The Rabbins say, not from the time of Saul's departing from Samuel, for before his coming to Gilgal, he was chosen King in Mizpah by lot, then he had an expedition against the Ammonites, and after this he came to Gilgal, and was made King, and stayed for Samuel, till the seventh day, Chap. 13. 8. as Samuel had appointed; so likewise Junius; who saith, that these words, do as occasion is offered, are to be understood of his fighting against the Ammonites, after which he should come to Gilgal, and be made King there, and then stay seven days after that, about gathering together an Army, and making preparation to go against the Philistines, for by that time he would come again unto him thither to sacrifice for his prosperity. Lyra reciteth another exposition of Andreas upon this, that when Samuel set Saul seven days, during which time he should tarry for him, his meaning was, that if any difficult case happened, so that he should need Samuel 's presence to direct and to pray for him, then he should go up to Gilgal, a place fit for assemblies and sacrifices, and send for Samuel, after which he would come to him within seven days. But he excepteth against this, because Samuel seemeth to speak of a determinate time wherein he should go to Gilgal, viz. after his election, and there tarry for him seven days. But seeing here is nothing spoken of Saul 's election, and that immediately after he went against the Ammonites, and after that to Gilgal, and yet not before Samuel, but with him, as did all the people, to renew the Kingdom there; I cannot subscribe to Lyra; neither can I assent to Junius, and the Rabbins, because if he had meant his going to Gilgal to be made King, and after this his tarrying for him seven days there, Samuel should not then have gone thither with him, as he did; and it had been time enough then at his departure from him, to bid him tarry seven days till he returned again. I rather hold somewhat near to that of Andreas, that Samuel having directed Saul for his first notable expedition against the Ammonites, v. 7. here prophesieth of a time after that, and after his inauguration to the kingdom, when he should have special need of his presence again, for he should gather soldiers together to Gilgal against the Philistines, who should be affrighted at the multitude and power of them, and so flee from him, whereupon he should send for Samuel, but after this he required him to tarry for him seven days, lest happily he should at that time have other necessary employment to hinder him from coming sooner. And here I mislike not that of the Rabbins, who say, that this was a condition put, whereupon, if it were kept, Saul 's kingdom should be established, otherwise it should not continue. And I will show thee what thou shalt do, that is, I will instruct thee more touching the office of a King.

Saul going from Samuel, had immediately another heart given him, and all the signs were fulfilled that day: Another heart, saith Hugo, he had, because his heart was now set upon higher things, and he was more courageous. He had not another heart, as he that hath his heart of stone taken away, and hath an heart of flesh given him, wherein God's laws are written; for he should finally have acquitted himself better then he did, and the kingdom should have continued to him and his posterity.

In reckoning up the fulfilling of the signs, only one is mentioned in particular, viz. when they were come to the hill▪ they met a company of Prophets, &c. which is done, saith Peter Martyr, because hereby it appeared, how he was turned into another man, as Samuel had chiefly foretold, which was of them all most wonderful, as appeareth by the admiration, that the people where hereupon stricken into, v. 11. they wondered and said, Is Saul also among the Prophets? but one of that place answered and said, but who is their father? This is expounded by some, saith Peter Martyr, thus, do ye say, Is Saul amongst the Prophets? nay, who is their father? may not Saul be counted so for his learned and wise prophesying? But he rather approveth of another, who is the father of the Prophets, that inspireth and guideth them in prophesying? is it not the Spirit? and why may he not then, if he pleaseth, inspire Saul also? or, who is their father? what father have they more then Saul, the coming of whom availeth for the gift of prophesying? verily none, for this gift is not derived from the father to the son, but is given as God pleaseth, and therefore may as well be given to Saul, as to any other man. Lyra reciting the last way of expounding it, saying, thus R. Solomon expounds it, yet because in the Vulg. Latin it is, who is his father, he saith, it is meant, who is his father, that he prophesieth? for he is none of the Prophets sons; as Amos saith, I was not a Prophet, nor the son of a Prophet. Now this, although it be upon a translation not exactly according to the Hebrew, where it is not, who is his father, but, who is their father, yet it cometh nearest to the true meaning, as we may gather upon the words following, Therefore it became a proverb, Is Saul also amongst the Prophets? which was used, when any was extraordinarily endued with the spirit of prophesy, and that by way of admiration, and this is inferred upon these words, who was their father, which should not have been, if the meaning were, who was the father of the Prophets, it is not by reason of the father of whom he is descended, that he is a Prophet, but by God's gift, for thus it was no matter of admiration to say, Is Saul also amongst the Prophets? seeing God at his pleasure might give him the gift, as well as to them. But when it was admired that the son of Kish was amongst the Prophets; and some spake further, But who is their father? the admiration is increased, seeing neither he, nor his father came of such a pedigree as ever yielded a Prophet; for the Prophets were all hitherto most probably of the Tribe of Levi, and if of any other Tribe, of such as were educated under some old Prophet as a father, as Elijah is called by Elisha.

And when he had made an end of prophesying, be came to the high place. And Saul's Uncle said unto him, &c. This high place, was a place in Gibeah, wherein they used to offer sacrifice in those days before the settling of the Ark anywhere, and the Tabernacle, which were yet disjoined, for so the hill of God hath been expounded, v. 5. Gibeah of God, where this high place was. And to the high place here, saith Peter Martyr, Saul most probably went to pray, and there he met with his Uncle. Or having done his devotion there, and being returned home, the relation of which is omitted for brevities sake, he had this communication with his Uncle. If it be understood, that he met his Uncle at the high place, it is to be thought that he also dwelling near, came thither at the same time to worship: this Uncle most probably was Ner, the father of Abner. Whereas it is said, when his Uncle asked him, what Samuel said unto him, he told him, that he said, the Asses were found, but he told him nothing of the kingdom; this, saith Josephus, he wisely concealed, lest his Uncle believing it should envy him, or not believing it should tax him as ambitious and vain-glorious. Unto which Lyra addeth, that he was anointed in secret, and therefore till Samuel published it, he ought to keep it secret.

And Samuel called the people together to the Lord to Mizpah, &c. Some time after Saul's anointing to be King, but how long is uncertain, Samuel called this Assembly, and then upbraided them by their ingratitude in that God having delivered them out of Egypt and from the hands of all their enemies, yet now they rejected him and required to have a King set over them: Of which their rejecting of God, see before Ch. 8. 7. But how is he said to assemble them to the Lord in Mizpah? It is likely, that the Lord had directed him to call them to that place, as being before used for such assemblies, Judge. 20. 1. 1 Sam. 7. 6. where see, how they are said to assemble before the Lord there, yet, as Junius noteth, it is likely, that Samuel caused the Ark to be brought hither at this time, and the Priest with the Ephod to consult with the Lord about this election of a King,, as v. 22. they are said to have inquired of the Lord.

This being done Samuel caused them to come before the Lord, Tribe by Tribe, and the Tribe of Benjanin was taken; & then family by family of that tribe, and the family of Matri was taken, and Saul the son of Kish of that family. A question is commonly made here, how or by what means Samuel found out him, whom the Lord had chosen. But in the Vulg. Latin the words of the Text [Qu.] put it out of question, for there it is, the lot fell upon Benjamin, &c. so that it was by casting lots, as Joshua had found out Achan before, and so Josephus saith plainly, the Tribe of Benjamin was taken by lot, and then the names of the families being put into a pot, the family of Matri was first drawn, and lastly every man's name of that family being put in, Saul was drawn. And hereunto agreeth R. Solomon saying, that the High Priest drew them, but D. Kimhi saith, it was done by the Urim and Thummim, the precious stone which was for Benjamin, shining extraordinary brightly. But this could not be, because although the Tribe might thus be noted, yet the family and person could not; and although no mention be here made of lots, yet, as Peter Martyr noteth, both the word 〈 in non-Latin alphabet 〉 taken here used implieth it, and the common custom maketh it most probable, for to find out Jonathan and Jonah lots were cast, and for Matthias, and in dividing the land of Canaan. Touching Matri, Lyra saith, it signifieth a mark, and is no one man's name, for 1 Chron. 8. 30 this name is not found, wherefore he concludeth, that the family of Matri was of those, that could shoot at a mark so exactly, Judge. 20. 16.

When Saul was taken, he was sought for, but would not be found, then inquiry being made of the Lord, he answered, that he had hid himself in the stuff. They inquired by the Ephod which was brought thither by the High Priest at this time, although, as Peter Martyr saith, the Ark remained at Kiriath-jearim, as afterwards David bade Abiathar, bring hither the Ephod, that he might thereby consult with the Lord, when the Ark was not there. Saul hid himself, because he knew before, that he should be taken, and that out of humility, that he might seem to be far from ambitiously seeking the Kingdom; and this, saith Josephus, was in him a point of modesty: others think that he sinned in so doing, but Peter Martyr justifieth him herein, for he that humbleth himself shall be exalted, and he was afterwards praised for his humility by Samuel: neither did he so flee the Kingdom to which he was appointed, but that being brought forth he presently took it upon him, and submitted to thewill of God. The like humility was in Augustine, who would not come at those Churches, that wanted Bishops, lest they should choose him, and Gregory fled away to decline being made Bishop of Rome. Maximianus and Dioclesianus gave over the Empire to live privately, and so did Sylla the Dictatourship. They that so readily take any high dignity upon them and seek it rather then decline it, respect not the labor and burden thereof, but the honor, and riches, which work with their ambitious and covetous minds.

Saul being brought forth and standing amongst the people was higher then any of them from the shoulders upward: and this was all, that yet he was commended by, and no marvel, because the people are most taken with the stature and strength of their King, and according to human reason such a man was most fit to deliver them from their enemies hands: yet little David who was endued with the virtue of the mind, did far excel him even in military prowess and valiant acts, to show, that power and prevailing in the day of battle cometh of God, and not of human strength.

Then Samuel told the people the manner of the Kingdom, and wrote it in a book and laid it up before the Lord. This book did not contain, as Josephus thinketh, predictions of those things that should fall out under Saul's government, for this had been enough to alienate the hearts of the people from him, but rather, as Lyra, Pelican and others say, how the people should carry themselves towards their King, and the King towards the people, according to that of Moses, Deut. 17. and this Book was laid up in the Ark, but now is lost, as also divers others, which were written by holy men of old, yet they were no part of the Canonical Scriptures, so as that for want of them these should now be counted imperfect. Some, saith Peter Martyr, think, that there was a Chapel in Mizpah, to which the people used to assemble, and that there this Book was laid up.

After this every man went home, and Saul went to Gibeah, and with him a band of men, whose hearts the Lord had touched: but the sons of Belial said, How shall this man save us, &c. Saul being thus chosen King, saith Peter Martyr, did not yet take it upon him, but lived still privately, because the wicked people, although they had desired a King, and saw plainly this man to be chosen of God, yet for the meanness of his tribe and pedigree they now despised him, making a mock of his saving them from their enemies hands. To this he wisely did forbear to speak, waiting for an opportunity to declare himself a King, that could save them by deeds rather, then by words. But God now touched the hearts of some so, as that they clave unto him, who were also men of war; if God had not moved their hearts, they had sinned as much as the rest by murmuring even when the thing which they so greatly desired, was granted unto them, as the people formerly did about the matter of Manna, which they desired, but being given them loathed it, and likewise the [Note.] Messiah himself, whereby we may see the vileness of our nature, and what need we have daily to pray with David, Lord incline my heart unto thy Law.

CHAP. XI.

BEcause Saul was despised by many wicked men, here an opportunity is offered to confirm that by deeds, to which he was chosen by lot: for Nahash the Ammonite came to fight against Jabesh Gilead; the men of that place being unable to resist him desire respite for seven days, in which time they send to Gibeah, and so Saul is stirred up to come for their succor, & destroyeth the Ammonites, and then was magnified amongst all the people. In the Vulgar Latin it is said, within one month Nahash came, so likewise Josephus, out of whom it seemeth to have crept into the Vulgar Latin; Willet excepteth against this time, saying this was done within the seven days set before by Samuel to Saul, and before his election, for the people being terrified with the coming of the Ammonites desired a King. But there is no reason of making this computation of the time, as will appear, if we look back to the place, where the seven days are set. And to place this expedition before the election is to cross both the order of the history here and the sequel of the election. For if he did this valiant act before his election, why did many despise him, as unable to save them? It might then be happily a month after, but the Scripture saying nothing hereof it is to be left as uncertain. But it seemeth by that 1 Sam. 12. 12. that the coming of Nahash was the cause of their asking a King: and if so, he was elected after his expedition against him. Sol: they heard of his intention and preparation, betwixt which and his besieging of Jabesh might pass many days, in which all was done, till after his being elected and hearing of Jabesh when he prepared to go to the rescue thereof, see more Ch. 12. 12.

Jabesh Gilead, against which the Ammonites came to fight was in the land, that was sometime Sibons, but taken by Moses, and given to Reuben, Gad and half Manasseh, for they held the land of Gilead. The cause of this war may be gathered, Judge. 11. where the Ammonites challenged this land to be theirs, but they were then destroyed by Jephthah, now it seemeth, that being grown strong again they gathered a new Army upon the same quarrel, and because the City Jabesh Gilead had been not long since dispeopled, when all the men thereof were slain by all the Tribes, Judge. 21. they set upon this, as the weakest and for their old fault in not helping Israel against Benjamin most unlikely to have help sent to rescue it. And this most probably was the cause, why being besieged now they sent particularly to Gibeab of Benjamin, because by that City all the other Tribes had been greatly provoked and shown their wrath before; and they werethe rather moved, because here dwelt the man, that was chosen for King. But the men of Jabesh first commit a foul fault, as Peter Martyr noteth, in that they yield at Nahash his first coming to be his servants, if he would make a covenant with them. For God had forbidden them to make any Covenant with the Ammonites, and the Ammonite to enter into the congregation, therefore much less to be received as Lord over them. Nahash being pust up through their timerousnesse refuseth to receive them for his servants, unless he might put out every man's right eye amongst them to the ignominy of Israel. Their right eyes, saith Lyra, he would put out to make them unfit for service of war, because with the right eye a man aimeth at the mark which he shooteth at winking with the left, and fighting with the sword they shadowed the left eye with a shield. Some Rabbins say, that by putting out the right eye they meant the rasing out of the Law against the Ammonites Deut. 23. but this is absurd. The true reason is, the Ammonites hated the Hebrews, and therefore they were bent to exercise this cruelty against them.

The Elders of Jabesh desired 7. days respite, within which time, if they could procure no help to come and raise the siege, they would yield themselves to his mercy. Herein, saith Peter Martyr, they did wickedly, for men ought not to prescribe a time unto God, but to wait his leisure, who hath not one, but divers ways to help those that trust in him. But yet that the King newly appointed by God might have the more honor, the Lord passing over their errors brought help unto them, as they expected, within that time, and confounded the Ammonites. Nahash although cruelly bent against Jabesh, yet he granteth their request for the time, hoping, as Josephus saith, that because there was division in their State about the new elected King, some being for him and some against him, no help would come unto them. But there was doubtless a singular providence of God, that over-ruled herein for the confirmation of Saul in the kingdom.

Then came the messengers to Gibeah, and when the people heard these tidings they wept. But Saul came after the herd out of the field, and said, What aileth this people to weep, &c. Here is shown how that, when all others were afraid, and pusill animous like women, Saul only was courageous, as the high dignity, to which he was chosen, required, and instead of being fearful and weeping, he is full of wrath, which, as Aristotle saith, is the whetstone of valor, and meditateth upon revenge against the insolent Ammonites. And hereby it appeareth again, how wonderfully he was changed after his anointing to be King, although he was not yet generally accepted of. But how is he said to [Qu.] come after the herd out of the field? did he still employ himself about so base a work, as to keep an herd, when as he had been publicly declared King, and had a band of men following him? Lyra saith, that he followed not the herd, because he still did as an herdsman, but having been abroad in the field to exercise himself in shooting or otherwise, he returned now after that the herdsmen had brought home their cattle. The Sept. have it 〈 in non-Latin alphabet 〉 , after the morning, because the word 〈 in non-Latin alphabet 〉 signifieth the morning as well as an herd, and R. Solomon standeth for the time, but D. Kimhi saith that he came home with other husbandmen. Peter Martyr saith, there is no need of any of these shifts, for Saul having not yet taken upon him the administration of the Kingdom, he did nothing absurd or misbecoming him to follow his husbandry still: for from the herd and from the plough have come many valiant Commanders and Emperors amongst the Romans. Whereupon Pliny saith, the earth delighted to be tilled and handled by Emperors, and great was the increase then, when with the same hand the earth was handled and arms. Therefore many famous families have sprung from such, witness the Pisones, Fabii, Portii, Cicerones, Lentuli, from Peason, Beanes, Hogs, Parsneps, and Lintels. And to this of Martyr do I subscribe, because although the words be near, that signify morning, and an herd, yet there is some difference, Bokar is the morning and Bakar an herd, which is the word here used; and because it is after the herd, it is plain that he kept and drove home his herd, as other husbandmen did, and so did David keep sheep a while still, after that he was anointed King. Thus also Tostatus.

And the Spirit of God came upon Saul, and his anger was greatly kindled &c. The Chaldee for more expression hath, the Spirit of fortitude came upon him, for it was not the Spirit of grace and sanctification, but that, whereby he was stirred up to go to this war and to deliver the men of Jabesh. Then he took two of his oxen and cut them in pieces, and sent them into all parts, and threatened thus to serve all men's oxen, that came not up after him and Samuel: for Samuel, as appeareth v. 12. was with him in this expedition, and he useth his name as well as his own, because he was anointed King by him, and he had shown the people their duty towards Saul their King, and his authority over them, so that although they would not be moved by hearing of Saul's name, because many yet contemned him, yet they would be moved at Samuel's so generally known to be the Lord's Prophet, and having been Judge so many years, and continuing in his office of judging still, for he judged Israel all the days of his life. Saul did not only send a message to summon the people, but sent oxen hewed to pieces, that by a thing really done they might be the more moved, as the Levite did by his concubine. The people seeing and hearing this, feared, and came out with one consent; but it is said, the fear of the Lord fell upon them, to note, that God wrought this fear in them, to make them obey his anointed, as before it was said, a band of men followed Saul, whose hearts God had touched, for otherwise many would now have contemned his threatenings, as before they contemned his person. And the number said to come to him, was of 300000 men of Israel, and 30000 of Judah. The men of Judah are mentioned apart, saith Peter Martyr, because this was always counted the principal Tribe, and was appointed first to go against the enemy. But here is a less number of them then of one of the other Tribes, the reason whereof might be, saith Junius, because their borders lay upon the Philistines country, so that many of them were continually employed in looking to them. And because Judah was the chief and most potent tribe, it is set down as a thing remarkable by it self, in that the men of Judah disdained not to follow Saul of Benjamin, which was now the least tribe. Of Bezek, where they met, see Judge. 1. 4.

This great army being assembled together, the messengers of Jabesh are sent back to tell them that they should have help the next day. Then they being glad, told Nabash, tomorrow we will come unto you, and then ye shall do unto us what seemeth good unto you: And Saul, as he promised, came the next morning upon the Ammonites in the morning-watch, dividing his host into three companies, and smote them so, as that two of them were not left together. Touching the place Bezek, from whence they marched, one saith, it was a City 16 miles from Jabesh, and from Gibeah, from whence Saul came to this place for the people to gather to him, 40 miles. For the speech of the men of Jabesh to the Ammonites, they dissembled the help promised, as if they had sent about, but could get none, and therefore would the next day yield themselves to their mercy, that the Ammonites being hereby made the more secure, might be the more easily oppressed by Saul coming upon them; and this dissimulation they might lawfully use to an enemy, that sought their lives; thus Pelican, Osiander, and Borrbaeus: But Junius saith, it is not necessary to lay this upon them, they only promised to come forth next day according to covenant, concealing this, if help came not in the mean season, which is the best: but yet it is not ill to use deceit against those whom we may kill, so that covenants be not broken. For Saul's dividing of his Army into three companies, he did herein as Gideon had done before, that besetting the enemies on every side, he might strike the greater terror into them, and for this cause he came also upon them in the morning watch, that is, about the break of the day, For the Hebrews divided the night into four parts or watches: 1 The evening. 2 Midnight. 3 The Cock-crowing. 4 The last hours of the night, which ended at the break of the day. For the journey taken by Saul and his company from Bezek to Jabesh, Josephus saith, it was 10 measures of ground, every measure being 60 fur longs, and 8 furlongs a mile, together 75 miles. But seeing this could not be in so short a time, this cannot be received; it might more probably be, as was noted before, 16 miles. And this commendeth Saul's great diligence, in that being so far off, he came yet much sooner then he had promised, and when the Sun waxed hot, made an end of his victory by what time he had only promised to be there. Whether Nahash were slain in this battle, or no, is not said, but Josephus saith, he was slain amongst others; but against this maketh 2 Sam. 10. 1, 2. where it seemeth, that he lived to show kindness to David, out of an hatred of Saul, as is most probable, for this great overthrow. In this victory appeared the great mercy of God, contrary to the people's desert, for they had rejected him, and would needs have a King; yet forsomuch as one was now appointed by himself, he assisted him, and gave him this great victory to confirm his own election. The men of Jabesh being thus delivered, did not forget it, but when Saul was afterwards slain, they shown all the kindness that they could to him and his in fetching their corpses to their City, and burying them.

This great victory being gotten by Saul, the people recounting how some had before despised him, would have them put now to death, but Saul would have no man to die therefore, because God had wrought salvation for Israel that day; and to have put these, that were men of Israel, to death then, would greatly have obscured the glory of that deliverance, so Pelican. He would have no man then to die, saith Lyra, because he would take no private revenge, but show clemency in the beginning of his reign, then which nothing, saith Seneca, doth more become a Prince; and having received so great a mercy, it was fit rather to go to thanksgiving, then to execution. But afterwards his clemency was turned into cruelty, for he would have put Jonathan to death, by whom a great deliverance was wrought for Israel, and David, and the Priests of God. Ben Gerson saith, that he only respited the executing of those wicked men; but seeing we nowhere read, that he put them to death at any other time, it is more probable that he forgave them. If it be demanded, whether the King may pardon such, as ought for their offenses do die? I answer, [Qu.] forsomuch as human laws receive their life from the King, he may pardon offenses against them; and for such laws of God, as whereby a sin is forbidden, but no mulct propounded, he may pardon the breach of them also. But the breach of such laws of God, as whereof the punishment is expressly set down, he may not pardon, for he beareth the sword as God's minister, for the punishment of those that do evil. He may upon due consideration respite the punishment, as if it be dangerous to the Common-wealth to do execution presently, as David for this let Joab go unpunisht, but finally he took order that his blood should be shed for his murder. But through partiality or connivence to spare malefactors, as David did Ammon, sinning by incest; and Absalom by murder, is no way tolerable, and therefore God provided that none of them both should escape unpunished.

Then Samuel, and all the people being moved by him, went to Gilgal, and there Saul was made King before the Lord, and peace-offerings were offered. Gilgal was famous for the circumcision there renewed, Josh. 5. and the first encamping of the people there, after that they were come over Jordan; and it was one of the three places to which Samuel went yearly to Judge the people. And here they made him King before the Lord, because it seemeth here was an Altar upon which they sacrificed, and before the Altar, when an assembly is met together for sacrifice, is before the Lord, to whom this Altar is set up. Yet some think, that the Ark was now brought hither, as before to Mizpah. How he was made King here, Josephus saith, it was by anointing with the holy oil; but Willet impugneth this, because Samuel surely would not anoint him twice, yet he saith not how he was made King otherwise. Wherefore Peter Martyr better, it is not unlikely but that he was now anointed, because his former anointing was privately, and he was never yet publicly anointed; and to express this, he saith, that the Latin translation had it, They anointed him; and happily he was there crowned; howsoever he was now received for their King by a general consent, whereas they were before divided.

CHAP. XII.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XIIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XV.

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

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

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

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

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

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