Annotations Upon the Historical Books Part 2

CHAP. XV.

Vers. 1. SAmuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel.] That is, the Lord gave me commission to anoint thee king (for Samuel went not to Saul, but Saul came to Samuel) and this Samuel premised, before he gave him the following charge from the Lord, that he should go and destroy the Amalekites, that the remembrance of this honor, whereto God had exalted him, might make him the more careful exactly to do what God had enjoined him.

Now therefore hearken thou unto the voice of the words of the Lord.] In this word (now) Samuel covertly puts him in mind of his former transgression, chap. 13.8.9. As if he had said, though thou didst formerly neglect to do what the Lord enjoined thee, yet now remember what God hath done for thee, and be sure strictly to observe this which God hath given thee in charge.

Vers. 2. I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt.] Three several times God had foretold that he would destroy the Amalekites, and that for the violence which they offered to the Israelites▪ to wit, Exod. 17.14. Numb. 24.20. and Deut. 25.19. And now Saul is sent to execute that vengeance upon them, which the Lord had so long time since at several times threatened: for though the present king and people of Amalek had been cruel and bloody adversaries to the people of God, as Samuel's speech to Agag seems to imply, verse. 33. As thy sword hath made women childless, so shall thy mother be childless among women; and so had deserved to be destroyed for their own sins; yet because the Lord would have his people know that he had not forgot that former injury of their Ancestors towards his people, though it were now above four hundred years since; but intended now principally to be avenged on them for that, in the commission that he sent now to Saul for the destroying of the Amalekites, he mentions no other cause but that wrong which of old their fathers had done to his people, expressing one circumstance as a great aggravation of their cruelty; namely, that when his poor people had been so long under a miserable bondage in Egypt, and were now newly escaped thence, then they came presently out against them, and sought to destroy them. I remember, saith the Lord, that which Amalek did to Israel when he came up from Egypt. Nor need it seem strange that the present Amalekites should be utterly destroyed, for that which their Ancestors had done so many years ago; for though God destroys none everlastingly, but for their own sins, yet with temporal punishments he doth usually punish the children for the sins of their Ancestors; especially when the children go in their fathers steps, as by that which is said of Agag verse. 33. it seems these did.

Vers. 3. Now go, and smite Amalek, and utterly destroy all that they have.] That is, not the men and cattle only, as is afterward expressed, but their cities also, and all the wealth therein, &c.

Vers 4. And Saul gathered the people together, and numbered them in Telaim.] Which most Expositors conceive to be the city of Judah called Telem, Josh. 15.24. As for the following clause wherein those of Judah are numbered apart by themselves, two hundred thousand footmen, and ten thousand men of Judah, see the note upon chap. 11.8.

Vers. 5. And Saul came to a city of Amalek, and laid wait in the valley.] The inserting of this here seems to imply, that either it was the first city he came to, or that it was the city where their king was.

Vers. 6. And Saul said unto the Kenites, Go, depart, get ye down from among the Amalekites, &c.] This must be meant either of the posterity of Jethro the Kenite, who though they had planted themselves in the tribe of Judah, Judge. 1.16. yet now happily they were removed further, because of the Israelites wars, into the land of the Amalekites (for they dwelt in Tents, Judge. 4.17. and therefore might easily remove from one place to another:) or else it is meant of a people so called of whom Jethro was, Numb. 24.21. who are now spared for Jethro's sake. Yet his redoubling the charge that they should get them away, in those several terms, Go, depart, was to imply, that if they loved their lives they should make haste away.

For ye shown kindness to all the children of Israel, when they came up out of Egypt.] This is questionless meant of the kindness which Jethro the Kenite and his family shown to the Israelites. He came out with much joy to meet Moses, and to congratulate all the goodness which God had shewn to the Israelites: he gave him counsel for the well-ordering of the government of Israel; and doubtless, he and his were eyes unto the Israelites in their going through the wilderness, according to Moses desire, Numb. 10.31. And therefore now Saul gave them warning to remove away, that they might not suffer together with the Amalekites. As the Lord punished the Amalekites for the wrong their Progenitours did to his people, so he spared the Kenites for the kindness their Ancestors had shown them.

Vers. 7. And Saul smote the Amalekites, from Havilah, until thou comest to Shur, that is over against Egypt.] That Saul destroyed not all the whole nation of the Amalekites, is evident, chap. 27.8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites. And chap. 30.1. And it came to pass, when David was come to Ziklag on the third day, that the Amalekites had invaded Ziklag, &c. Either therefore this must be meant of someone part of their country; or that Saul slew throughout the land all that he could get into his power; for Shur is the furthest border of their land towards Egypt.

Vers. 8. And he took Agag the king of the Amalekites alive, and utterly destroyed all the people, &c.] Agag was the common name of the kings of that land, Numb. 24.7. And his king shall be higher then Agag, &c. Now this Agag whom above the rest he should have slain, Saul spared, either to make his triumph more glorious, which he might think would be most for God's glory; or out of covetousness, to get a great ransom for him: or rather out of a foolish pity, because he was a king: and indeed the confidence of Saul in his answer to Samuel, verse. 20. Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. And have brought Agag the king of Amalek, &c. makes it not very improbable, that in sparing Agag, he thought he had done well.

Vers. 9. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, &c.] In sparing these cattle, they pretended a respect they had to the glory of God; namely, that they spared them for sacrifice, as Saul told Samuel afterwards, verse. 15. The people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord. Whereas indeed it is most probable, that secretly they had a purpose to retain many of them for their own use; as those words of Samuel seem to imply, verse. 19. Wherefore didst thou not obey the voice of the Lord, but didst fly upon the spoil? However, when God had enjoined them to destroy all the cattle, and not to spare any, for them to spare all that was good, and to destroy those only that were vile and refuse, as it follows in this verse, was all one in effect as if they had resolved, that in those that were worth nothing God should have his desire, but that those that were fat and good, they knew how to reserve for a better use.

Vers. 11. It repenteth me, that I have set up Saul to be king.] See the note upon Gen. 6.6.

Vers. 12. Saul came to Carmel, and Behold, he set him up a place, and is gone about, &c.] That is, he pitched their Tents in Carmell, and so stayed there a while to refresh his army, and divide the spoil, and then went away to Gilgal: or else the meaning may be this, he set him up a place in Carmel, that is, some Pillar or Piramides, as a triumphant monument of his victory, and so went thence away to Gilgal.

Vers. 13. And Saul said unto him, Blessed be thou of the Lord; I have performed the commandment of the Lord.] This confident boasting of Saul may seem to imply, that he did think indeed that he had performed what God enjoined him, as not thinking that his sparing of Agag, and some of the cattle for sacrifices, would have been judged a transgression of God's command; but yet others conceive, that his own conscience told him that he had not done well; and that thence it was, that now at his meeting with Samuel, he saluted him in such a fawning manner, as by way of colloging with him; Blessed be thou of the Lord, &c.

Vers. 15. For the people spared the best of the sheep, and of the oxen to sacrifice to the Lord thy God.] It is evident that he consented at least, to the sparing of those cattle they had brought from the Amalekites; for so it is expressly said before, verse. 9. But Saul and the people spared Agag, and the best of the sheep, &c. And yet now to excuse himself, he would make Samuel believe, that if this were a fault, it was not he but the people that had herein transgressed; only withal he alledgeth in the defense of the people, that they had spared them only for sacrifices, which he hoped Samuel could not but approve; and to make this take the better with Samuel, he saith not only that they were to be sacrificed to the Lord, but to the Lord thy God.

Vers. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said, Say on.] As happily expecting some good message: so far doth hypocrisy blind men, even when they have done that which is notoriously evil.

Vers. 18. Go and utterly destroy the sinners the Amalekites.] That is, those wicked wretches the Amalekites sinners, above others; so the word sinners is elsewhere used, Gen. 13.13. and Matth. 19.10.

Vers. 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.] All unrighteousness and sin is in the Scripture termed iniquity, as Gen. 15.16. For the iniquity of the Amorites is not yet full. And Rom. 4.7. Blessed are they whose iniquities are forgiven, &c. But in this sense how stubbornness may be said to be as iniquity, is not easy to conceive. And therefore here by iniquity many Expositors understand the aberration of men from the right rule of God's worship (and therefore it is joined here with idolatry) and is by many translated superstition, stubbornness is as superstition and idolatry. But why doth Samuel say (and that doubtless in relation to Saul's sin) that Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry? I answer, First, some take it to be spoken only comparatively, that rebellion and stubbornness are as great sins, and as hateful to God as witchcraft and idolatry. And secondly, others say, that the drift of these words is to show, that rebellion and stubbornness are sins much of the same nature as are witchcraft and Idolatry. Because as witches and idolaters do give away the glory of God to a poor creature, and advance the creature above God; so they that have an express command from God for doing of anything, & will then consult with their own reason, whether they shall do it or no, and will stubbornly and rebelliously do contrary to what God hath commanded, merely out of a conceit that they judge it better to do otherwise; then they do as manifestly give away the glory of God to a base creature, exalt the creature above God, as witches and idolaters do. But thirdly, others (and I think upon the best grounds) do conceive the intention of these words to be only this, That an act of rebellion against any command of God (though had it not been for that command of God, it would not have been otherwise unlawful,) is as manifestly a sin, and may be in its degree as hateful to God, as those sins are that are against the law and light of nature, and contrary to the truth and glory of God's nature and essence, such as witchcraft and idolatry are: Such was this act of Saul's in sparing Agag, and the best of the cattle. There would have been no evil in it, had not God commanded them to be destroyed: But being done so expressly against the command of God, it was no less then rebellion, and in that regard hateful to God as well as witchcraft and idolatry.

Vers. 24. And Saul said unto Samuel, I have sinned, &c.] Thus Saul at last confessed his sin, but hypocritically, not sincerely; not because he was at all humbled for what he had done, but only because he desired by this means to pacify Samuel, and to see if he might revoke the sentence pronounced against him concerning the loss of his kingdom: All which is evident in the following clause, wherein he seeks to excuse, or at least to extenuate his offense, by pretending that he did it for fear of the people, which true penitents are not wont to do, I have transgressed, saith he, the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice.

Vers. 25. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord.] Pardon my sin, that is, do thou forgive the sin I have committed, and effect my reconciliation with God, And turn again with me, that I may worship the Lord, to wit, both by way of thankfulness for the Lord's fighting for them against the Amalekites, and also to seek to God for the pardon of this sin they had run into.

Vers. 26. And Samuel said unto Saul, I will not return with thee.] To wit, for fear he should seem any way to allow or approve of that which he had done.

Vers. 27. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.] He catched hold of the skirt of his mantle, as being wondrous loath to have the people take any notice of Samuel's and consequently of the Lord's displeasure against him. But the rending of the skirt of his mantle, was of God as a sign that the kingdom should be rent away from him▪ verse. 28. And Samuel said unto him, The Lord hath rent the kingdom from thee this day. And the Hebrews add, that it was also to show, that the man that should hereafter tear off the skirt of his garment, should be the man that should succeed him in the throne, and that hence was that which Saul said then, chap. 24.20. And now behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand.

Vers. 29. And also the strength of Israel will not lie nor repent, for he is not a man that he should repent.] This last clause is added, because men are so prone naturally to measure God by themselves. The greatest difficulty in these words is, why Samuel affirming this of God, terms him the strength of Israel; of which these reasons may be given, to wit, first, That it was to imply the immutability of God; for as the mutability of man proceeds from man's weakness, whence it is that the weaker men are, the more irresolute and changeable they are; so the immutability of God argues God's strength. Secondly, It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdom from Saul to David: Saul might hope to settle the kingdom upon his posterity, but the strength of Israel had decreed otherwise, and he would not lie nor repent, as being almighty and therefore able to do whatever he pleased: in despite of all that Saul should do against David, the kingdom should be taken from him and given to David. And thirdly, It might be to answer an objection that might arise in Saul's mind: Saul might think that surely the Lord would not indeed take away the kingdom from him, because the Lord himself had said, that he should save Israel out of the hands of the Philistines, chap. 9.16. To beat him from this refuge, Samuel puts him in mind that God was the strength of his people, and so could save and deliver them, and yet make good his word in removing him from being king.

Vers. 30. Then he said, I have sinned.] See the note, verse. 24.

Vers. 31. So Samuel turned again after Saul, &c.] Though he had formerly refused to go with Saul, to wit, at that time, and that upon this ground, that he might not seem to allow of Saul's sin; yet now upon another ground he yields to go, to wit, that the people might not take any occasion of not yielding to Saul that honor which was yet due to him as the anointed of the Lord; the rather because he intended to take away the offense of seeming to allow Saul's sin, by executing God's sentence upon Agag whom Saul had spared.

Vers. 32. And Agag came unto him delicately.] That is, in the attire, and with the gesture and gate of a king, as one that thought not of death, but only took care that both his apparel and everything else about him, yea his deportment and carriage of himself should be Prince-like, and such as beseemed the dignity of his person though now a captive. Because he was brought not to Saul the king that had taken him prisoner, but to Samuel an aged prophet, this it may be made him so confident, that now the danger of death was over; now (thinks he with himself) Surely the bitterness of death is past.

Vers. 33. And Samuel hewed Agag in pieces before the Lord in Gilgal.] Whether Samuel did this by himself or by others, he did it doubtless by the special instinct of God's spirit.

Vers. 35. And Samuel came to see Saul no more until the day of his death.] That is, he never went after this to visit him, as formerly to give him instruction and direction in his affairs. For that Samuel did before his death see Saul after this, is evident chap. 19.24. And he stripped off his clothes also, and prophesied before Samuel in like manner, &c.

CHAP. XVI.

Vers. 1. ANd the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?] That it was a sin in Samuel to mourn for Saul, when God had rejected him from being king, we cannot say; for it is a work of charity well-pleasing to God, to mourn for wicked men that lie under God's wrath, and yet mourn not for themselves; especially in God's Prophets and Messengers, whose duty it is to interpose themselves when God is angry with his people, & by their prayers and tears to sue for mercy for them. And therefore we see the Lord complains of these prophets, Ezek. 13.5. that had not gone up into the gaps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord. And besides, Samuel might well fear, that if Saul were cut off, a great deal of trouble and confusion might happen amongst the people. In which case he had just cause to mourn in their behalf. And why then did the Lord expostulate with Samuel▪ How long wilt thou mourn for Saul? &c. Surely, to make known to Samuel, that all his mourning for Saul was in vain, partly because he continued still obstinate and impenitent, and partly because God had absolutely rejected him from being king. In which case though Samuel might bewail Saul's condition (for all mourning for that which we know God hath decreed is not unlawful; when we loose dear friends, we know it is God's will, and yet may mourn for their death) yet he might not bewail it so as might imply an unwillingness to submit to the will of God; and therefore we see it is not for his mourning, but for his mourning so long, that God expostulates with him, How long wilt thou mourn for Saul, seeing I have rejected him from being king.

Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite, for I have provided me a king among his sons.] Though the Lord intended not that Saul should be presently deposed from being king (and therefore David after he was anointed, did always acknowledge Saul to be his Lord and Sovereigne, chap. 24.6. The Lord forbid that I should do this thing unto my Master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord, ) yet he would have him anointed beforehand that was to succeed Saul. 1. For the comfort of Samuel and others, that knew the Lord had forsaken and cast off Saul; who by this might be assured, that for all this God intended not to cast off the care of his people. 2. That David being anointed, when he was in the eye of reason so unlikely to come to the Crown, it might be the more evident when it came to pass, that it was of God. 3. That hereby David might be supported in his many following troubles. And 4. That the same hand that had anointed Saul, might testify God's rejecting Saul's posterity, by anointing one of another family, to succeed him in the throne: for Samuel drawing now to his end, had therefore this business now imposed upon him, and was sent to Jesse the Bethlehemite, who was the son of Obed▪ and grandchild of Boaz and Ruth, the Lord making known to him, that one of his sons was to be anointed king. The expression the Lord useth in making this known to Samuel, is very observable, because it implies that the king that was now to be anointed, was in a peculiar manner the Lord's king: for (saith he) I have provided me a king among his sons. Saul was chosen by the Lord to be the king of Israel, but it was upon the importunity of the people, who would needs have it so, and could not be beaten off from it; so that Saul was the people's king rather then God's, given them because of the people's preposterous and unruly desires, and therefore his government being abortive, continued not, nor thrived well for the best things whilst it did continue: but how when David was anointed king, there was no such matter, but he was merely chosen of God, there was nobody desired, or spake the least word for the erecting of his government; yea, even Samuel himself by his desire after Saul, and mourning for him, did unwittingly what he could to oppose the advancing of David; only God did then of his own freewill, when nobody thought anything of it, send Samuel to anoint David; and so he was a king of God's own providing, the king in whose seed the kingdom was to be established, Gen. 49.10. The Scepter shall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come; and who would in his government carefully perform the will of God, chap. 13.14. The Lord hath sought him a man after his own heart. And indeed in all these things David was a notable type of Christ: for first, he was the Son of David, Matth. 1.1. and the king of Israel, Joh. 1.49. upon whom the kingdom was settled forever, Luke 1.33. And he shall reign over the house of Israel forever, and of his kingdom there shall be no end: secondly, he was given of God to be the king of his Church, that he might save them out of the hands of their enemies when no man desired it; when we thought not of any such mercy, nor begged it of God, he of his own free grace gave us his son to be our king. I have set my king upon my holy hill of Zion, saith the Lord, Psal. 2.6. Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows, Heb. 1.9. and thirdly, he doth administer this kingdom according to God's own heart: Psal 40▪7 8. Then said I, Lo I come, in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy Law is within my heart: which the Apostle doth plainly apply to Christ, Heb. 10.6, 7. So that besides the reasons formerly given, why the Lord appointed the kings of Israel to be anointed with oil, chap. 10.1. this also may be added concerning David and his posterity, to wit, that they were anointed to shadow forth that there was a Messiah to come, whom God had anointed to be king over his Church, even the Lord Christ, upon whom the Spirit of God, and the true oil of anointing, was poured forth without measure; whence it was that Christ did apply to himself that prophesy, Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, &c. Luke 14.18. It is much argued amongst expositors, whether David and so his posterity also, if not all the kings of Israel too, were not anointed with the holy oil of the Tabernacle wherewith the Priests were anointed: and there are many, who though they think it altogether improbable, that the Prophets would use the sacred oil of the Tabernacle in anointing the idolatrous kings of Israel, yet they hold that David and his successors were anointed with that oil: first▪ because it is said, that David was anointed with holy oil, Psal. 89.20. I have found David my servant, with my holy oil have I anointed him. And secondly, because it is expressly said of Solomon, 1. King. 1.39. that Zadok took an horn of oil out of the Tabernacle, and anointed Solomon. But now on the other side, first, because that Law of the Priests oil, Exod. 30.32. seems to imply, that it was not to be used for any other but the Priests only: secondly, because we find no command that this service should be performed with that sacred oil; and thirdly, because when David was anointed the second time by the men of Judah, 2. Sam. 2.4. the Tabernacle was then at Gibeon, & that was under the power of Ishbosheth the son of Saul, and so David could not then be anointed with that oil of the Tabernacle; therefore it is judged most probable by many other Expositors, that neither David nor Solomon were anointed with that oil; but, say they, because the office and employment of the supreme Magistrate, who sits in God's seat, and executes God's judgments, may be called holy, as the Seat of Justice is called the holy place, Eccles. 8.10. therefore it is said that David was anointed with holy oil. And for that place 1. Kings 1.39. they answer, that it may well be that this horn of oil wherewith Samuel was now sent to anoint David, was afterwards laid up in the Tabernacle, and so Solomon was anointed therewith. But however, there was much oil in the Tabernacle, besides that which was made for the Priests anointing, which Zadok might take thence for the anointing of Solomon.

Vers. 2. And Samuel said, How can I go? If Saul hear it, he will kill me.] This question might well proceed both from a fearful apprehension of the danger of this act, & a desire to be instructed, how with least danger this business might be carried.

And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the Lord.] Thus the Lord advised him to conceal the principal cause of his coming, and to allege only that business which he had to do there, that might be safely made known; which was not unlawful.

Vers. 3. And call Jesse to the sacrifice, &c.] That is, invite him to the feast thou makest with thy peace-offerings.

Vers. 4. And the Elders of the town trembled at his coming, &c.] Bethlehem was but a little obscure town, Micah 5.2. And thou Bethlehem-Ephratah, though thou be little among the thousands of Judah, &c. Either therefore because it was such news to see Samuel there, they feared he came, as a Prophet, with some heavy message of God's displeasure against them; or else, because he came so unexpectedly, and withal so privately, and without attendance; they feared he had fled from Saul (as having happily heard of that which had passed betwixt him and the king, related in the former chapter) and so were troubled for him: and withal perhaps afraid, lest Saul should be enraged against them for entertaining him.

Vers. 5. And he sanctified Jesse and his sons, and called them to the sacrifice.] That is, he appointed them to prepare and sanctify themselves both legally and spiritually, that they might eat of the sacrifices. See the note on Josh. 3.5.

Vers. 6. And it came to pass when they were come, that he looked on Eliab, &c.] Somewhat is here left to be supposed, as necessarily following upon that which is expressed, to wit, that Samuel had acquainted Jesse with the cause of his coming: and that hereupon Jesse brought in his sons one by one into some private place, whither before they sat down to eat of the sacrifice, they had retired themselves for that purpose, that he might be anointed whom God had chosen: and so when Samuel beheld Eliab the first-born, he said to himself, Surely this is the man: The comeliness of his person made him think, this was he whom God had chosen: but herein he was led by his own spirit: as Nathan in a like case was, when he encouraged David to build a Temple, 2. Sam. 7.3. And Nathan said to the King, Go, do all that is in thy heart; for the Lord is with thee: and hereby it was the more manifest, that it was not Samuel, but God that chose David to be King.

Vers. 7. But the Lord said unto Samuel, Look not on his countenance, &c.] To wit, by a secret voice of his spi • it within him.

Vers. 8. Then Jesse called Abinadab.] To wit, after Samuel had told him that Eliab was not he whom God had chosen.

Vers. 9. Then Jesse made Shammah to pass by.] Called also Shumma, 1. Chron. 2.13.

Vers. 10. Again Jesse made seven of his sons, to pass before Samuel.] Hereby it is manifest that Jesse had eight sons, as it is also expressed chap. 17.12. Now David was the son of that Ephrathite of Bethlehem-Judah, whose name was Jesse, and he had eight sons, &c. though there be but seven mentioned, 1. Chron. 2.13, 14, 15. because happily one of these died immediately after this; and only those are mentioned there, that were men of fame in after-times: for it hath no probability in it which some say, that he had amongst these brought one of his grandchildren to Samuel, since we see that as yet he had not brought David his youngest son.

Vers. 11. And Samuel said unto Jesse, Are here all thy children?] Jesse had omitted to bring his youngest son, as concluding that it could not be he of all the rest whom God had chosen; which was doubtless so ordered by the special providence of God, that Samuel being brought to this demure, it might be the more evident that David was truly chosen of God.

Vers. 13. Then Samuel took the horn of oil, and anointed him in the midst of his brethren.] That is, amongst all the sons of Jesse, Samuel by God's appointment anointed David, from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdom. The phrase is not unlike that, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, &c. The meaning is not therefore, that his brethren stood about him when he was anointed: For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do, and that he was an eye-witness of David's anointing; yet it is not likely that his brethren stood by, and looked on when this was done, and heard what Samuel said unto him; who no doubt made it known to David why he anointed him, as may seem to be implied in that place, 2. Sam, 5.2. And the Lord said to thee, Thou shalt feed my people Israel, and shalt be a Captain over Israel: For first, though Jesse might be enjoined secrecy, yet it is not likely that his envious brethren, seeing him anointed by Samuel that famous Prophet, should either not suspect anything thereby, or not blazon it abroad. And to what end was Samuel sent so secretly, under the color of a solemn sacrifice, if David were to be anointed so openly, amongst so many witnesses that might publish it where ever they came? & secondly, how can we think that David's brethren (had they known of Samuel's anointing him) would have used him so scornfully as after this they did; chap. 17.28. And Eliab his eldest brother heard when he spake unto the men, and Eliabs anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride and the naughtiness of thine heart, &c. Surely they would never have used him with such scorn, had they known he was anointed by Samuel, yea though we should suppose what some affirm, that they imagined that he was anointed to be a Prophet, not a King: Many Expositors indeed answer, that either they understood not, or believed not God's purpose in the anointing of David: But Samuel was a prophet of such fame in those days, that me thinks such a solemn action of his should not so be slighted.

And the spirit of the Lord came upon David from that day forward.] That is, the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit, whereof his anointing was an outward sign: and so he was moved and led on by the spirit of God, to undertake great and noble enterprises, such as was that of his killing the lion and the bear, mentioned in the following chapter, verse. 34, 35, 36. Whence it was that he became so famous, that Saul's Courtiers could say of him, verse. 18. that he was a mighty valiant man, and a man of war, and prudent in matters. Yea, and besides it may well be, that from that time forward he had also a spirit of prophecy, and the gift of Poetry and Music conferred upon him, wherein he became afterward exceeding eminent.

Vers. 14. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.] That is, the Lord bereaved him of those gifts he had formerly bestowed upon him, and then by degrees he began to be troubled with melancholy and frantic fits, as is evident, chap. 28.10.11. And that by means of an evil spirit sent from God (for even the devils stir not without God's allowance.) Doubtless he was tormented with the terrors of an evil and guilty conscience; & oppressed with grief and sadness of heart for the loss of his kingdom; and then Satan making use of this distemper both of body and mind, drove him into fits of frenzy and rage, that he was for the time as one possessed with a devil. He had preferred his own reason before God's directions in the business of the Amalekites, and so made an idol of his own wisdom and reason; and now God deprives him of the use of his reason, and brake (as it were) this his idol in pieces.

Vers. 15. And Saul's servants said unto him, &c.] That is, his Physicians who were called to advise about this distemper of Saul.

Vers. 16. And it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.] Not that Musicall sounds have any force to drive away devils, but because they conceived that his sad heart, his dead and pensive spirits (which were the instruments of Satan's working) might be cheered and revived hereby, and his melancholy passions much allayed, and so be the less subject to the devils operations. And indeed, so as they said it fell out, verse. 23. And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed from him: yet not so much I conceive through the virtue or natural power of music, as by the special hand of God, who was pleased extraordinarily to cause it thus to work upon Saul: however, herein we may well look upon David as a type of Christ who cast out many devils out of men possessed; and now by the glad tidings of the Gospel, doth daily cast them out of the hearts of natural men, and quiets those souls that are distempered with grief or fear: working peace unspeakable in those that lie under the greatest terrors of conscience by reason of sin.

Vers. 18. Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man.] Which he had approved in killing the Lyon and the Bear, chap. 17.34, and perhaps by some other such exployts performed by him, since the Spirit of God came upon him, verse. 13.

Vers. 19. Send me David thy son which is with the sheep.] This last clause, which is with the sheep, is added, to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court. With such contempt could Saul speak now of keeping sheep, that had himself been formerly in as mean a condition.

Vers. 20. And Jesse took an asse laden with bread, and a bottle of wine, and a kid, and sent them by David.] Jesse knowing God had anointed him to succeed Saul in the kingdom, might well fear to put him into Saul's hands, but his faith overcame his fear herein.

Vers. 21. And he became his Armor-bearer.] See the note upon chap. 17.55.

Vers. 23. So Saul was refreshed, and was well, and the evil spirit departed from him.] That is, for a time his fits left him. See the former note, verse. 16.

CHAP. XVII.

Vers. 1. NOw the Philistines gathered together their armies to battle, and were gathered together at Shochoh, &c.] Shochoh was a city of Judah, as we see Josh. 15.35. where also, as here, Azekah is mentioned as a town not far from Shochoh: it is not expressed what moved the Philistines again to invade the land of Israel; but by other passages of the story of these times, we may probably conceive that it was, first, a desire to revenge their former shameful loss, when Jonathan and his armor-bearer put their whole army to flight, chap 14. secondly, a jealousy of their increasing power, through many victories by Saul obtained against his other neighbors, chap. 14.47. So Saul took the kingdom over Israel, and fought against all his enemies on every side; against Moab, and against the children of Ammon, and against Edom, and against the king of Zobah, and against the Philistines, and whither soever he turned himself he vexed them: and thirdly▪ Some intelligence that might be given them of Saul's distemper and frantic fits, which they hoped would be no little advantage to them. But indeed the chief reason was, because that God stirred them up to accomplish that which he had intended.

Vers. 3. And the Philistines stood on a mountain on the one side, and Israel on a mountain on the other side.] Thus each part kept their ground of advantage for a time, not joining in gross, but maintaining some skirmishes only, as appeareth, verse. 20.

Vers. 4. And there went out a champion out of the camp of the Philistines, named Goliath of Gath.] See Josh. 11.22. We read also of a brother of his that was likewise a mighty Giant, 1. Chron. 20 5. And Elhanan the son of Jair slew Lahmi, the brother of Goliath the Hittite, whose spear-staff was like a Weavers beam.

Vers. 5. And the weight of the coat was five thousand shekels of brass.] To wit an hundred fifty six pound four ounces or thereabout.

Vers. 7. And one bearing a shield went before him.] This shield Goliath was to use when he came to fight, but in the mean season for the greater state, he had his Armor-bearer to carry it before him.

Vers. 8. Why are you come out to set your battle in array.] That is, what need we bring a whole Army on each side to fight it out? Let us cast all upon a single combat. It is like enough the remembrance of their former loss, chap. 14. made them somewhat backward to put it to a battle, and their confidence in this Goliath, made them willing to decide all by a single fight. I (saith he) am a Philistine, and you servants to Saul. (The expression is observable, not Israelites, but servants to Saul by way of contempt) And therefore do you choose out a man from amongst you▪ and let us two decide the controversy.

Vers. 11. When Saul and all Israel heard th • se words of the Philistine, they were dismayed, and greatly afraid.] They could not but know that God was able to lay the huge bulk of this Giant under the feet of the meanest of them; and besides as they had a promise from God, that one of them should chase a thousand of their enemies; so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines, by Jonathan and his Armor-bearer, chap. 14. And therefore it may seem strange that all their hearts should tremble thus, and be so out-braved by this Infidel monster: especially if we consider that Jonathan was amongst them, as it is evident he was, because after that David had slain Goliath, it is said that Jonathan stood by, and heard his father talking with him▪ chap. 18.1.) For that he also should be afraid to enter the lists with Goliath, who had so often fought the Lord's battle with great courage, and had of late so miraculously put the whole Army of the Philistines to flight, is indeed a matter of much wonder. But for this we must consider, that both faith and courage are the gifts of God, which when he with-holdeth, the best, even those that are at other times as bold as a Lion, may shrink for fear. God meant now to magnify David, and therefore he left even Jonathan himself to the feebleness of his own spirit, that David might undertake what none durst venture upon, and so might become famous amongst the Israel of God, not a man was found that durst accept of Goliaths challenge which he propounded twice a day, morning and evening, verse. 16. For forty days together, no not after Saul had proclaimed in the camp great rewards, yea even his own daughter in marriage to him that would undertake it; all which rendered David's courage and victory the more glorious.

Vers. 12. Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse, and he had eight sons.] See the note upon chap. 16.10.

And the man went among men for an old man in the days of Saul.] And therefore though his sons followed Saul to the war, yet he stayed at home.

Vers. 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem.] That we may not wonder how David was sent to the camp by his father Jesse, when it was said in the former chapter, that he was in Saul's Court, and made his Armor bearer: here we are told that he had before this time left the Court, and was returned to keep his fathers sheep; the reason whereof might be either, first▪ the alienation of Saul's affection that he began little to regard him, and so David was desirous to return to his own home, (we know brain-sick men are usually inconstant, and seldom continue long in one mind) or secondly because Saul being for a time recovered of his frantic fits, he had no more need of David's music, and thereupon dismissed him (and happily indeed his mind being wholly taken up with this war with the Philistines, he was not so much disquieted with those corroding jealousies and fears, that had formerly vexed and troubled his spirit) or thirdly, because Jesse having sent his three eldest sons to the war; Saul was pleased to send David home, that he might be a comfort to his aged father. But however this dispensation of God's providence in thus disposing of David is very observable: for first, by this means David even after he was anointed to be king of Israel, continued a while in a mean and obscure condition▪ keeping his fathers sheep in Bethlehem, and following the ewes great with young, as the Psalmist speaketh, Psal. 78.71. And herein was he a notable type of Christ, who at first lived in the form of a servant, and became of no reputation, being esteemed the son of a carpenter, born in a stable, despised and rejected amongst those with whom he conversed, though God had even then given him the Throne of his father David, Luk 1.32. Secondly, hereby was the faith of David concerning Samuel's anointing him notably tried; when David was called to the Court to play upon his harp before Saul, and was made his Armor bearer, there seemed to be some little ground of hope, that God was then making way to his promised exaltation. But when afterwards he was sent back again to keep his fathers sheep, then that little spark of hope that appeared before, was suddenly quenched again: To which David notwithstanding did willingly stoop, and was contented to wait upon God for the accomplishment of that which he had promised. And thirdly, hereby the Lord's effecting that which he had purposed without the help of man, was the more wonderfully manifested. One would have thought that Jesse, who knew of David's anointing, should have sent David to the war above all the rest of his sons, in hope that thereby some passage might have been opened to him for his expected exaltation: But Jesse never minding any such thing, but keeping him at home with his sheep, and only casually as it were, sending him to inquire of the welfare of his brethren; the Lord's turning this to be the occasion of David's exaltation, did the more admirably discover that there was a special hand of God in bringing this about, no man at all contributing any help thereto.

Vers. 18. Look how thy brethren fare, and take their pledge.] That is, if they have laid anything to gage for their necessity, redeem it out; or bring me some pledge or other from them, whereby I may be satisfied concerning their welfare.

Vers. 19. Now Saul and they, and all the men of Israel were in the valley of Elah, fighting with the Philistines.] To wit, In a mountain that lay close upon the valley of Elah. The body of the Israelites Army, lay encamped against the Philistines on a mountain, verse 3. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, and there was a valley between them. But from thence happily now and then they maintaind some skirmishes with the Philistines; and thence it is said here, that they were in the valley of Elah, fighting with the Philistines.

Vers. 20. And he came to the trench, as the host was going forth to fight.] That is, to skirmish with the enemy, or to stand in battle ray ready to fight, if they could get any advantage against them.

Vers. 25. The man who killeth him, the king will enrich with great riches, and will give him his daughter, and make his fathers house free in Israel.] That is, free from taxes, and other impositions, and so ennoble his family. With these words the Israelites did as it were encourage one another in the hearing of David to undertake the challenge of this daring Philistine, and by propounding the great rewards promised to him that should undertake this service; they did as it were covertly intimate that it seemed strange to them, that nobody should be won hereby to hazard their lives in such a noble exploit: But in the mean season, even they that talked thus would not venture their own persons, but hung off for fear no less then others; but thus indeed it is usual with men to encourage others to undertake works of difficulty and danger, which themselves will not come nigh in any degree.

Vers. 26. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, &c.] Having heard what rewards were promised to the man that should kill this champion of the Philistines, he asketh them again concerning that, not because it was the great rewards proposed that drew him on, but that by this inquiry they might perceive his inclination to undertake the combat. Doubtless, that which moved David to think of undertaking the combat, was his zeal for the glory of God, and the honor of his people. It tended exceedingly to their reproach and dishonor, that a proud uncircumcised cai • iffe should come and out-brave the whole Army of God's people, and not a man amongst them should dare to grapple with him: And this it was that made him think of entering the lists with him: though therefore he inquired after the rewards promised; yet that was only to let the standers by perceive that he had some thoughts of understanding the combat: for it was to vindicate the honor of God and his people, that he hearkened to the motion of fighting; and so much his words do indeed plainly import, what shall be done unto the man that taketh away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the Armies of the living God?

Vers. 28. Why camest thou down hither, and with whom hast thou left those few sheep in the wilderness?] Eliab David's elder brother, being filled with envy against him, as disdaining that he should think of fighting with that Giant, with whom, neither himself nor any other in the army durst encounter; brake out into these words of reproach and scorn, twitting him with his sheep that he had left in the wilderness; with whom, saith he, hast thou left those few sheep in the wilderness? As intimate • ng that he was fitter to return to his sheep-hook, and his harp again, then to intermeddle with martial affairs, and upbraiding him with arrogance and ambition, I know thy pride, and the naughtiness of thine heart; for thou art come down, that thou mightest see the battle: as if he should have said, scorning to follow that employment which belongs to thee, to wit, the keeping of our fathers sheep, nothing will serve thy turn but to be a soldier, and therefore art thou come hither, to see if by any means thou canst wind in thyself, to serve here in the army.

Vers. 29. And David said, What have I now done? Is there not a cause?] That is, was there not a just cause for my coming hither? Did not my father send me? And is there not just cause of speaking that which I have spoken? Is it not a shame that this wretch should thus out-face the armies of Israel, and nobody should dare to undertake him?

Vers. 34. And there came a Lion, and a Bear, &c.] That is, there came a Lion at one time, and a Bear at another time; for it cannot be meant that they came both together, and together took one kid out of the flock: and therefore also in the next words he speaks of his killing them severally; I went out after him, and smote him, &c. To wit, the Lion at one time, and the Bear at another.

Vers. 35. And when he arose, I took him by the beard, &c.] That is, by his nether jaw, or the hair about his jaw. Had he killed him casually, by shooting, or casting anything at him it had not been so great a matter; but thus to kill him was an act indeed of admirable courage.

Vers. 37. And Saul said unto David, Go, and the Lord be with thee.] It may seem strange that Saul should yield to let David enter the lists with Goliath, considering how unequal the match was in the eye of reason, and that Goliath had propounded this as a condition in his challenge, that if he vanquished the man that fought with him, then the Israelites should be forever servants to the Philistines: but doubtless however at first he slighted David's proffer, and told him that he was every way unfit to grapple with such an adversary, verse. 33. Yet when he had heard David's courage and resolution, and confidence in God's help, and the relation of these two miraculous exploits of his, against the Lion and the Bear, this wrought in him some kind of faint hope; yea perhaps some temporary faith, that God would miraculously assist him, and so he gave him liberty, and wished him good speed.

Vers. 38. And Saul armed David with his armor, &c.] That is, with armor out of his own armoury; for it is not likely that the armor which Saul used to wear could fit David.

Vers. 39. And David said unto Saul, I cannot go with these; for I have not proved them.] That is, I have not been used to wear such arms, and so they are a burden to me.

Vers. 40. And he took his staff in his hand, and chose him five smooth stones out of the brook, &c.] The sleighter the means were, whereby David overcame this Giant, the more evident it was, that the victory was of God. And thus too the means whereby Christ overcame Satan, were not likely in the eye of reason to vanquish such an adversary; for he overcame him by the cross, death, &c. Yea, this was indeed to kill that Goliath with his own sword: Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil.

Vers. 42. And when the Philistine looked about and saw David, he disdained him: For he was but a youth, and ruddy, &c.] That is, he had not the countenance of a soldier, it was rather amiable then terrible.

Vers. 43. And the Philistine cursed David, by his God's.] That is, he wished some mischief or evil might be inflicted on him by his idol-god, to wit, that Dagon might destroy him, or some other such like imprecation.

Vers. 45. But I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.] He tells him that he had defied the Lord of hosts, because he had defied the Israelites his people: for God always takes any wrong done to them, as done to himself; and by saying that he came against Goliath, in the name of the Lord of hosts, he meant that he came against him to vindicate the dishonor that he had done to the Lord, and that by warrant from God, and in the assured confidence of his aid and assistance, whence is that which he adds, verse. 46. This day will the Lord deliver thee into mine hand, and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day, unto the fowls of the air, and to the wild beasts of the earth: that all the earth may know that there is a God in Israel.

Vers. 47. And all this assembly shall know, that the Lord saveth not with sword and spear.] That is, that he can save without these, and is not tied to such outward means.

Vers. 49. And smote the Philistine in his forehead, that the stone sunk into his forehead, &c.] Either therefore the stone which David slung was cast with such extraordinary force, through the special assistance of God, that it went through his helmet of brass, and so into his fore-head: or else the Philistine, as not fearing anything which David could do, never pulled down his helmet over his face, but went with his face open to fight with David: however, the very guiding of the stone so directly to the forehead of this giant, was doubtless of God: for though it was usual with the Israelites to be able to sling stones at an hairs breadth, Judge. 20.16. Among all these people, there were seven hundred chosen men left-handed, everyone could sling stones at an hairs breadth, and not miss: yet the mark was then fixed; and Goliaths forehead, though it were a fairer mark, yet it was less easy to be hit, because he was stirring; only God guided the stone, and so lodged it in the forehead of this blaspheming Miscreant.

Vers. 51. And when the Philistines saw their champion was dead, they fled.] God striking them with a secret terror; for else little might they have regarded the loss of Goliath, being so strong as they were; nor the promise which he had made verse. 9. that the Philistines should be servants to the Israelites, in case their Champion should foil and kill him.

Vers. 52. And the wounded of the Philistines, fell down by the way to Shaaraim.] A town in the borders of Judah, Josh. 15.36.

Vers. 54. And David took the head of the Philistine and brought it to Jerusalem.] For though the strong hold of Zion was as yet in the possession of the Jebusites, and so continued till David took it from them when he came to be king, 2. Sam. 5.7. Yet the city of Jerusalem itself was long before this in the possession of the Israelites, Judges 1.8, The children of Judah had fought against Jerusalem and had taken it. And therefore the Israelites returning now in triumph from the slaughter of the Philistines, David carried the head of this Giant in triumph with him, and at last laid it up in Jerusalem as a monument of this glorious victory: The rather perhaps choosing to carry it to Jerusalem, that the Jebusites that hitherto kept that strong hold there might be terrified with this sight.

But he put his Armor in his tent.] This is meant either of the tent which David afterwards provided for the Ark of God, 1. Chron. 15.1. and therefore called his tent. Or else, rather it is meant of his own private tent, where it seems, he kept all Goliath's armor for a time; though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob, Chap. 21.9. And the Priest said, The sword of Goliath the Philistine whom thou slewest in the valley of Elah, behold it is wrapped up in a cloth behind the Ephod.

Vers. 55. He said unto Abner captain of the host, Abner, whose son is this youth?] This may well seem strange, considering what is said before concerning Saul and David, chap. 16.21. And David came to Saul, and stood before him, and he loved him greatly; and he became his armor bearer. And indeed some Expositors do certainly hereupon conclude, that there is here a transposition of the history, and that these things related in this chapter were done before that which is related in the foregoing chapter, concerning Saul's sending for David to play before him, &c. But yet it is not safe to change the order of the history without necessary cause, and that, here I find not. For, notwithstanding all that had formerly passed between Saul and David: how this might be that Saul should not now know David we may well enough conceive, if we consider, First, That the countenance of young men when they grow toward ripeness of years, and begin to have hair on their faces, many times doth much alter in a little while. Secondly, That great Personages do take little notice of their meaner servants, and therefore easily forget them. Thirdly, That Saul was troubled with melancholy and frantic fits, and such men will often forget those that formerly they have seemed much to respect. For all this considered, it needs not seem impossible that Saul should before this greatly love David, (to wit, according to the respect which musitians or servants find with Princes) and appoint him to be one of those that sometimes carried his shield before him; and yet having afterwards sent him home to his father, should not know him when he came to the camp in other apparel and with another countenance to visit his brethren. And as for Abner being a martial man and often abroad, he might in those times take little notice of David.

CHAP. XVIII.

Vers. 1. ANd it came to pass when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, &c.] That is, his heart and affections were in an extraordinary manner set upon David; and the causes thereof are easily conceived; to wit, First, Those amiable graces which he discerned in David, his wisdom, his courage and undaunted spirit; his zeal for God's glory, and above all, his faith and confidence in God's protection and assistance. Secondly, The likeness and suitableness of their qualities and dispositions: Jonathan was a stout courageous Prince, pious and faithful, and therefore when David had manifested himself to be eminently such likewise, the soul of Jonathan was knit with the soul of David. Thirdly, The glory that God had done him in giving him the victory over that proud Giant that had both defied and terrified the whole army of Israel; this shown plainly that he was highly esteemed of God, and precious in his eyes, and so he loved him as one that was dearly beloved of God. Fourthly, The gracious speeches that came from David upon every occasion; for that seems to be specially aimed at in those words, when he had made an end of speaking unto Saul, the soul of Jonathan was knit with the soul of David, And Fifthly, There was doubtless a special hand of God in inclining the affections of Jonathan thus unto David; for by this means God provided David a friend in Saul's court to plead for him, to reveal Saul's plots and intendments against him, and to be by his true love a comfort and support to David in all his approaching troubles and sorrows.

Vers. 3. Then Jonathan and David made a covenant.] That is, a covenant of entire friendship and brotherly love.

Vers. 4. And Jonathan stripped himself of the robe that was upon him, and gave it to David.] To wit, that hereby he might testify that he esteemed him as his second self, and that whatever he had, all his authority, and power, and wealth he should be always ready to bestow and employ it for David's welfare and service.

Vers. 5. And Saul set him over the men of war.] That is, he made him a Captain over some of his troops, and employed him as a commander in his wars; For this is not meant of that dignity which Saul had formerly conferred upon Abner, chap. 14.50. who was the Captain of his host, that is, the chief General of his Armies: that place he still retained as is evident in many places of the following story.

Vers. 6. The women came out of all the cities of Israel singing and dancing to meet king Saul, &c.] It was it seems the usual custom of these times amongst the people of God, that when God had given them any great victory over their enemies, the women were wont with dances and songs of triumph to celebrate the praises of God: For so it was with the women of Israel when the Egyptians were drowned in the red sea, Exod, 15.20. And with Jephthahs daughter and her company, when Jephthah had vanquished the Ammonites, his daughter came out to meet him with timbrels and with dances, Judges 11.32. And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah, where he had vanquished the Philistines, the women came out with songs and dances to congratulate his victory. As women have usually the heaviest share in the calamities of a land that is overrun by an enemy, and that because they are least able to resist, and so are frequently taken for slaves, ravished and abused in the most savage manner; so have they likewise therefore the greatest cause to rejoice when the enemy is vanquished; and hence it may be was this custom of women's triumphing at every great victory. But however, in this triumphing of God's people for the fall of Goliath, and the vanquishing of the Philistines, there was a kind of figure and shadow, of the triumphant joy of God's elect people for Christ's conquest over Satan, and their prevailing over their spiritual enemies through the merits and assistance of Christ, Rev. 12.10, 11. I heard a loud voice saying in heaven, now is come salvation and strength, and the kingdom of our God and the power of his Christ; for the accuser of our brethren is cast down, &c. and they overcame him by the blood of the Lamb and by the word of their testimony: such was the rejoicing of the virgin Mary and Zacharias, Luke 1.46. My soul doth magnify the Lord, saith Mary, and my spirit hath rejoiced in God my Savior. And blessed be the Lord God of Israel, saith Zacharias, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David, verse. 68.69. Yea thus do all God's redeemed ones triumph, because Christ hath made them more then Conquerors over all their enemies, Rom. 8.33, 39.

Vers. 7. Saul hath slain his thousands, and David his ten thousands,] To David they ascribed ten times as much as to Saul, because by his killing of Goliath he was the cause of the routing of the whole army. Now so solemn and glorious was the triumph of the Israelites, and such general notice was taken of this particular passage in the women's song, that it came to be reported and known to the Philistines, as we may see, chap. 21.11. And the servants of Achish said unto him, Is not this David the king of the land? Did not they sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? And chap. 29.5. Is not this David, of whom they sang one to another in dances, saying, Saul hath slain his thousands, and David his ten thousands?

Vers. 8. And he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?] The meaning is, that from thenceforth he began to suspect that David was the man of whom Samuel had told him, that should be king in his room, chap. 13.14. The Lord hath sought him out a man after his own heart, and the Lord hath commanded him to be captain over his people.

Vers. 9. And Saul eyed David from that day forward.] That is, he looked upon him with an envious and malicious eye, and watched for an opportunity to make him away.

Vers. 10. The evil spirit from God came upon Saul, and he prophesied in the midst of the house.] In his frantic fits it is said that Saul prophesied, either because he sung songs, perhaps such hymns and songs as were usually sung by the sons of the Prophets, which is usually called prophesying in the Scriptures, as we may see in a former note, chap. 10.5. And this he might do by the suggestion of Satan: Or else, because generally being besides himself, and possessed with an evil spirit, both his behavior and speech in some regard, was outwardly such as when the Prophets were stirred by the spirit of God, who in their ecstasies and raptures had some uncomposed kind of motions and actions, and were as men besides themselves for the time; and therefore often termed mad men, 2. Kings 9.11. Wherefore came this mad fellow to thee? so Jer. 29.26. Every man that is mad and maketh himself a prophet, &c. Men possessed do many times utter strange languages and words, which they formerly never learned nor understood; yea, many times they will divine of secret things, as no doubt that damsel did, that was possessed with a spirit of divination, Acts 16.16. As therefore those idolatrous seducers of the people that were never sent of God, were yet usually called prophets; so here Saul, because his speech and carriage was in some particulars like that of God's prophets, is here said to have prophesied.

Vers. 11. And Saul cast the javelin, for he said, I will smite David to the wall with it.] And this he did twice (perhaps in two several fits) as the folloing words imply: and David avoided out of his presence twice. Whilest David sought to cure Saul of his frenzy, Saul sought to take away his life. And so likewise, whilst our Savior sought the health of the Jews, and their recovery out of Satan's power, by preaching to them the glad tidings of the Gospel, they often sought to kill him, sometimes openly, sometimes secretly, that he was oft forced to withdraw himself from them; as there at Nazareth, Luke 4, 28, 29, 30. And they all in the Synagogue when they heard these things were filled with wrath, And they rose up, and thrust him out of the city, and lead him to the brow of the hill (whereon the city was built) that they might cast him down headlong. But he passing through the midst of them went his way.

Vers, 13. Therefore Saul removed him from him, and made him his Captain over a thousand, &c.] That is, a Colonel or a chief Commander in his army. Perceiving that David by his watchfulness did still decline the stroke of his javelin, and perhaps that he did forbear to come at him anymore in his frantic fits, he removed him from him, that is, he resolved to employ him abroad, that he might not be vexed anymore with the sight of him, and so he made him one of his Collonels, hoping also, that he would some time or other be slain in the battle; and thence it is said of David in the following words, that he went out and came in before the people, that is, he led them out to battle, and brought them back again.

Vers. 17. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife.] And thus under a pretence of performing that promise formerly made to him that should kill Goliath, chap. 17.25. he sought to expose David to the sword of the Philistines: For this renewed promise of his daughter he hoped, would make him the more eagerly prosecute his wars against them, and then one time or other he thought the Philistines might slay him; but now all this while he never seriously intended she should be his wife, or else he soon changed his mind; for within a while after he gave her to another man; of which see the note upon verse. 19.

Vers. 18. What is my life, or my fathers family in Israel, that I should be son in law to the king?] What is my parentage, education, condition of life, that I should think myself a fit husband for a kings daughter? And thus he modestly refused the honor that was tendered him, as knowing that as yet they understood nothing of his being anointed to succeed Saul.

Vers. 19. But it came to pass at the time when Merab Saul's daughter should have been given to David that she was given to Adriel the Meholathite to wife.] This Adriel the Meholathite was the son of Barzillai, as is expressly noted, 2. Sam. 21.8. Where also it is recorded, that all the sons that he had by this daughter of Saul, (that we may see how the curse of God followed this unlawful match) were hanged up, in satisfaction to the Gibeonites; for they are certainly Adriels sons by Merab that are mentioned there, only they were brought up by Michal; of which see the note there. It seems the promise of giving her to David to wife, carried on so far, that the time was set for solemnizing the marriage, and yet then at the time when Merab should have been given to David, she was given to Adriel: which is very observable in many regards. For first, we see that God having appointed Michal not Merab to be David's wife, the match propounded with Merab did not succeed: secondly, hereby the malice and wickedness of Saul was notably discovered; it being evident, that either he never meant this marriage, though he suffered it to go on so far: or else, that suddenly he changed his mind, hoping by this disgrace to drive David to some discontent and violent course, that so he might take occasion from thence to cut him off: and thirdly, the wonderful wisdom and patience of David was hereby manifested, who bare all this quietly, and stirred not. It was a matter of great reproach and derision to David, that he should be thus led on with hopes of a wife, and then in an instant another should get her from him, and yet all this could not stir David to do anything that was not lawful or seemly for him.

Vers. 20. And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him well.] Not that he was pleased to see David beloved, (for we see how highly he was displeased with Jonathan, because he loved David) but because he hoped by that means to bring his purpose about, for the destroying of David: and the very hope of doing hurt to a party hated, yields great content to a malicious person.

Vers. 21. And Saul said, I will give him her that she may be a snare to him, and that the hand of the Philistines may be against him.] This was Saul's plot, but it proved contrary: for Michal proved a means to help him out of the snare which Saul had laid for him, chap. 19.11, 12. and Saul fell afterwards into the hands of the Philistines, but not David.

Wherefore Saul said to David, Thou shalt this day be my son in law, in one of the twain.] As if he should have said, Though I failed before, yet I will make thee amends now; I have but two daughters, and one of the twain thou shalt have; And so being by this means my son in law, it will be no great wrong though thou hadst not the eldest.

Vers. 22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath a delight in thee, &c.] That is, as if it came from yourselves, and not from me. Because he had before twice promised his daughter, and had not kept his word, he was fain to employ his Courtiers now to persuade David to accept his offer, and to engage their credit, that the king did really intend what he said.

Vers. 23. And David said, Seemeth it to you a light thing to be a kings son in law, seeing that I am a poor man, and lightly esteemed?] That is, not able to give a dowry fit for Saul's daughter, and therefore was slighted about his other daughter.

Vers. 25. Thus shall ye say to David, The king desireth not any dowry, but an hundred fore-skins of the Philistines, &c.] Why are the fore-skins required, rather then the heads of the Philistines? First, to imply the ground why Saul desired this, to wit, because they were enemies to God, and to his people. Secondly, to enrage the Philistines the more against David; for hatred to circumcision would make them abhor this act of David, of cutting off the fore-skins from the dead bodies of their brethren, more then anything that could have been done to them.

Vers. 26. It pleased David well to be the kings son in law, and the days were not expired, &c.] It seems that Michal was promised David, upon condition that he should bring Saul an hundred fore-skins of the Philistines, within a certain time prefixed: Or else there was a time set for the marriage, before which he was to bring these fore-skins of the Philistines. And therefore it is here noted, that before this time was expired, he did what was imposed; yea, to make sure that Saul should not cavil, he brought two hundred, v. 27. instead of an hundred.

Vers. 29. And Saul was yet more afraid of David.] To wit, as considering now that this marriage with his daughter, was a fair step to the crown and kingdom,

Vers. 30. Then the Princes of the Philistines went forth.] To wit, to make war with the Israelites: And it may well be, that besides their desire to be revenged on the Israelites for the late defeat of their armies when Goliath was slain, even the late slaughter which David had made amongst the Philistines, when he brought an hundred of their fore-skins to Saul, had mightily enraged them; and this was the occasion of their present invading the land of Israel.

CHAP. XIX.

Vers. 1. ANd Saul spake to Jonathan his son, and to all his servants, that they should kill David.] Hitherto Saul had done all that he did against David secretly; but now he grew impudent and shameless, Saul spake to Jonathan his son, and to all his servants, that they should kill David: For in these words there are two things that discover how violently Saul's passion and rage against David, did at length break forth: The first, that he did not impart his desire to have him slain, to some few of his trustiest servants, but generally to them all. The second, that though he knew the great league that was betwixt David and Jonathan, yet he moved him also to join in this plot, hoping no doubt to prevail with him, by urging his fear of David's getting the crown from him.

Vers. 2. And Jonathan told David, saying, Saul my father seeketh to kill thee, &c.] Whilest David was esteemed Saul's favourite, all his Courtiers carried a fair show towards him, chap. 18.5. He was accepted in the sight of all the people, and and also in the sight of Saul's servants: and who then could fawn upon him more then they? ver. 22. Behold, the king hath a delight in thee, and all his servants love thee, now therefore be the kings son in law. But when Saul had once discovered the ill will he bare him, and openly enjoined them to make him away, not a man amongst them would open his mouth to Saul for him; or do anything to prevent the danger he was in: only Jonathan that did indeed truly love him, did then discover to David his fathers bloody purpose, and afterwards spake to his father in his behalf, though he now forbare to say anything for the present, because he saw that now he was in a rage, and judged it therefore better to stay a while, till his fury was over.

Now therefore, I pray thee, take heed unto thyself until the morning, and abide in a secret place, and hide thyself.] Jonathan here counsels David, first, that he should be very careful to look to himself, that no evil was done him the following night, before he could speak to his father for him, take heed to thyself until the morning. And then secondly, that the next day he should hide himself in some secret place, to wit, in the field where Saul was wont to walk out & take the air, (and no doubt they agreed about the very place) that so David might hear what passed betwixt his father and him, when they talked together concerning David: for that this is the meaning of those words, abide in a secret place, and hide thyself, is evident by the words that follow, ver. 3. And I will go out and stand beside my father in the field where thou art, and I will commune with my father, &c. Only he adds, that if Saul spake so that David could not hear him, then he would afterwards tell David what he said, which is added in the last clause, and what I see, that I will tell thee.

Vers. 4. And Jonathan spake good of David unto Saul his father, &c.] Though he knew that his father was troubled with frantic fits, and might in rage seek to kill him for speaking in David's behalf; yet he resolved to hazard this rather then desert David in a righteous cause. And observable it is, that venturing himself thus for David, God so awed the spirit of Saul, that Jonathan suffered no evil by it.

Vers. 5. For he did put his life in his hand, and slew the Philistine, &c.] Concerning this phrase, he put his life in his hand, see the note, Judge. • 2.3. By pleading the good service that David had done to the Church and Common-wealth of Israel, in killing that formidable giant Goliath, he sought to convince Saul, what an heinous sin it would be to seek now to kill him. But most observable are the following words, wherein he presseth this further upon Saul, thou sawest it, and didst rejoice: for by putting Saul in mind what a wonderful joy it was to him at that time when he stood by, and saw the Philistine fall by the hand of David, he intimates what an high degree of ingratitude it would be, so ill now to repay that noble exploit of his, which when time was did so exceedingly affect him, that he would then have thought no good he could have done him, a sufficient requital of his great merits.

Vers. 10. And Saul sought to smite David, &c.] See the note chap. 18.11.

Vers. 11. Saul also sent messengers unto David's house, to watch him, and to slay him in the morning.] It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David, not to break presently in upon him, and to slay him in the night, but to lie in wait about the house, & then to slay him in the morning. Some conceive it was, because when he came forth in the morning, they might happily kill him suddenly and secretly, nobody taking notice who had done it; and that this Saul desired for fear of the displeasure and outcries of the people against him: secondly again, others hold on the contrary, that this course was prescribed, because the more openly it was done, the more likely the people would be to think that it was done for some treachery of David's, and justly done; whereas their doing it in the night would make them suspect that they did it causelessly, and durst not avow the doing of it: and thirdly, others say, (and that I think most probably) that this course was only taken, to make sure that David might not escape their hands; (for indeed when Saul had openly already commanded his servants and son to slay David, there was no thinking to do it so, that Saul's malice against him should be concealed.) Had they attempted the breaking in upon his house in the night, his wife, or servants, or friends might by some means in the dark convey him away; but in the morning he could not so easily slip away from them: and therefore they were ordered to lie in wait secretly about the house in the night, and then early in the morning to break in upon him. But however, there was doubtless an hand of providence that did bend Saul's resolutions to this course, whatever the reasons were that moved him thereto, that so David might not be suddenly surprised in his house, but might have the more time and leisure to provide for his escape.

And Michal David's wife told him, saying, If thou save not thy life to night, tomorrow thou shalt be slain.] For knowing the cause why David fled so lately from Saul, and having perhaps casually discovered that Saul's servants were watching about the house; she might easily guess their errand, or else some friend might send her word of it.

Vers. 13. And Michal took an image, and laid it in the bed, and put a pillow of goats hair for his bolster, &c.] After she had let down her husband out of a window, that so he might escape away for his life, she used this further project to prevent the messengers surprizing of him; expecting every moment that they would break into the house to look for him; and conceiving that if they found him not in the house, they would conclude he was escaped away, and so would presently get them forth to pursue after him. To prevent this, she resolved to make them believe he was sick in bed, and to that end laid an image in his bed, as if a sick man had lien there; that so the messengers being deluded hereby, might not suspect his escape, and so might be quite beaten off from seeking further after him; or at least, that though they should discover this deceit, yet they might for a while be thereby brought into such a demure, that her husband might have the more time to get away, beyond any likelihood of their overtaking him. The word here translated an image, is in the Original teraphim, whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles, as is formerly noted upon Judge. 17.5. But withal it may well be, that hereupon any image or statue was also called teraphim: and so this which Michal now used▪ might be merely a statue, perhaps David's own statue; or else some superstitious image which she kept in the house in secret, David knowing nothing of it. As for the pillow of goats hair which she used for a bolster, some conceive that this was laid, that the curled locks of the goats hair about the head of the image, might resemble the hair of David's head: for say they, David's hair was yellow, and so was the hair of those goats that were bred in the land of Gilead; whence is that Cant. 4.1, Thy hair is as a flock of goats that appear from mount Gilead. But because the ground of this conceit is altogether uncertain, I rather think that this was laid under the head of the image, because for the softness and warmth such pillars were ordinarily used for them that were sick.

Vers. 14, And when Saul sent messengers to take David, she said, He is sick.] 〈1 page duplicate〉 〈1 page duplicate〉 It is but a weak conceit me thinks, which I find in some Expositors, to wit, that this is not spoken of those messengers mentioned before, verse. 11. that were first sent to slay David; but of others sent after them: The first say they, waiting for David's coming forth, did not go into the house, and so Saul sent others with the same directions that he gave to the first. But this is supposed without any just ground in the text, who can think that the first would wait so long for David's coming forth, and never go to search for him in the house, till Saul should suspect they neglected their charge, and so send others after them? No doubtless, these were the first messengers mentioned before; only Saul's sending them, is here repeated again. And the words therefore must be thus understood: When Saul sent messengers to take David she said, He is sick, that is, when the messengers came that Saul had sent, (which doubtless they did betimes in the morning) she answered, He was sick; and carrying them up to his chamber, shown them the image in the bed; which they thought had indeed been here husband, and so went away.

Vers. 16. And when the messengers were come in, beh • ld there was an image in the bed, &c.] Before happily when they went in to Michal they might only look upon the bed afar off, and so the room being dark, as it is wont to be where sick folks lie, they might easily be deceived by the cunning of Michal▪ and think it was David that lay there a bed. But being now sent back again by Saul, and appointed to bring him sick or well, they went up now to the bed to lay hold on him▪ and then Michals fraud was soon discovered; And the unexpectednesse of this which they found is here implied in this word behold. Behold there was an image in the bed; They thought verily before, that they had seen David there, and when they came now again they found nothing there, but an image of wood or stone dressed up like a sick man.

Vers. 18. So David fled, and escaped, and came to Samuel▪ &c.] To wit, to bewail to him his misery, and to show, how far otherwise things went with him then he expected▪ in regard Samuel had anointed him to succeed Saul in the throne, and withal, to be advised by him what he should do.

And he and Samuel went and dwelt in Naioth.] Which was a College of prophets: whither Samuel brought David. First, because Saul was not likely to look him there. Secondly, because here Samuel hoped he should be as in a little sanctuary, and as it were in a special manner put into God's custody. And thirdly, because with that holy company, and sacred exercises there used, David might be much comforted in his afflictions.

Vers. 20. And Saul sent messengers to take David.] To wit, at Naioth, where he heard David was, as is expressed in the foregoing verse. Doubtless they that told him that he was at Naioth, told him also that he was with Samuel there. And yet he gave no order to his messengers to meddle with Samuel, because he had entertained the man, whom he pursued, but only to take David. It was a sign of extreme rage that he would have David fetched away by force out of the College of the prophets: But yet withal it argued some remainders of respect towards Samuel that were still in Saul's heart; that all the while the least word was not spoken against him.

And when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, &c.] That is, when the messengers came and found the prophets prophesying, and Samuel as the chief of the quire, or as their instructer and chief moderatour in those holy and spiritual exercises wherein they were employed, then they prophesied with them, as men that had quite forgot the bloody errand they came about, and were changed into other men. And indeed, not much unlike this, was that which befell the messengers sent by the Pharisees to apprehend Christ, John 7.45, 46. Then came the officers to the chief Priests and Pharisees, and they said to them, Why have you not brought him? The officers answered, Never man spake as this man. What is meant by the prophesying of these prophets, see before in the note upon chap. 10.5.

Vers. 23. And he went on & prophesied, until he came to Naioth in Ramah.] When Saul had heard that the three companies of his servants whom he had sent to Naioth to apprehend David, prophesied when they came there, & never minded the business that he had given them in charge, he resolved to go and fetch David himself: though once before he himself had prophesied amongst the prophets, by the supernatural working of God's spirit upon him, chap. 10.6. (concerning which, see the note there) Yet he resolved, that he would now fetch David out of his sanctuary, as if he had done it in defiance of God. And behold, whereas his servants prophesied not till they came amongst the prophets, he prophesied as he went, and when he came there, fell down in a trance, &c. So that the more he hardened himself against God, the more did God show his power upon him.

Vers. 24. And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked &c.] That is, he laid aside his upper garments, his princely robes and military apparel, behaving himself now as any other common person. And this is all the nakedness intended in the following words, as in the same regard, the like is said of the prophet Isaiah, Isa. 20.2. At the same time spake the Lord by the prophet Isaiah the son of Amos, saying, Go and loose the sack-cloth from thy loins, and put off thy shoe from thy foot: And he did so, walking naked and barefoot. And of David, 2. Sam. 6.20. Who uncovered himself today in the eyes of his handmaids of his servants, &c. And of the prophet Micah, chap. 1.8. I will go stripped and naked. As for that which is said here of his lying down, or falling down, some understand this only of his falling down to humble himself in prayer as the other did: But I rather conceive, that this is to be understood of his falling down and lying in a trance, as Balaam did, Numb. 24.4. When he had prophesied a while with the other, this at length befell him peculiarly: For, hereby the power of God was the more magnified, and Saul exposed to shame and reproach amongst all that should see, how in the midst of his fury he was cast down, bound and manacled by the mighty power of God, and then withal, David had the freer, and longer liberty to escape for his life. It is expressly said, that all this was done before Samuel, which seems to contradict what was said before, chap. 15, 35. But of that, see the note there.

Wherefore they say, Is Saul also among the prophets?] See the note, chap. 10.11.

CHAP. XX.

Vers. 1. ANd David fled from Naioth in Ramah, and came and said before Jonathan, &c.] Taking the opportunity of Saul's ecstacy, wherein he continued all day and all night, David fled from Naioth in Ramah, and came to Gibeah of Saul where Jonathan was.

Vers. 2. And he said unto him, God forbid; Thou shalt not die.] It seems Jonathan knew nothing of all that Saul had done against David, related in the former chapter; at least he might think, that if he had done anything against David, it was only in some frantic fit; and therefore was he thus confident, that David had no such cause of fear as he deemed he had: and that the rather too, because of the oath his father had taken, Chap. 19.6. And Saul sware, as the Lord liveth he shall not die. And because his father used to acquaint him with what he purposed to do, My father, saith he, will do nothing either great or small, but that he will show it me, &c.

Vers. 5. Behold, tomorrow is the new moon, and I should not fail to sit with the king at meat, &c.] David fearing to venture himself in Saul's presence anymore, till he were better satisfied how he stood affected towards him, doth here prescribe a way to Jonathan, how this might be discovered; namely, that whereas the feast of the new moon was to be kept the next day, at which time he used to sit with the king at the table, he would absent himself for three days, and if Saul should be highly enraged at this, hereby Jonathan might know that his father intended some mischief to him, and so was mad that he was disappointed of his purpose. The feast David here speaks of when he was by their ordinary course to sit with the king at meat, was doubtless a holy feast, kept with the peace-offerings of the new moon festivitie, as is evident, verse. 26. Where Saul concludes of David's absence the first day, that by reason of some legal pollution that had befallen him he absented himself, He is not clean, saith he, surely he is not clean; and observable it is, that Saul as bad as he was, yet was careful to keep this feast of the new moon, and to have his chief princes keep it with him, To morrow, saith David, is the new moon, and I should not fail to sit with the king at meat: As for the three days wherein David saith he would absent himself, But let me go, that I may hide myself in the fields, unto the third day at even, this time was prefixed by David, because sooner Jonathan might not be able happily to enform him, how Saul took his absence from the feast: For though the festivitie of the new moon lasted indeed but one day, to wit, the first day of the month, Numb. 28.1. (Concerning which, see the note there,) yet some kind of peace-offerings, which were offered on that day, to wit, those that were offered for a vow, or voluntary offering, might be eaten not only on the same day whereon they were offered, but also the day following, Levite. 7.16. Therefore it seems the feast that was begun on the new moon with their peace-offerings, was continued the next day, as is evident, verse. 27. And it came to pass on the morrow, which was the second day of the month, that David's place was empty &c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast.

Vers. 6. If thy father at all miss me, then say, David earnestly asked leave of me, that he might run to Bethlehem, &c.] It seems in Saul's absence they used to ask leave of Jonathan ere they left the Court, especially at such a festivity as that of the New-moon was, and therefore David desires Jonathan to say, that David had asked leave of him, that he might go and keep the New-moon feast with his kindred at Bethlehem. Though David left Saul in a trance at Naioth, chap. 19.23, 24. yet he might be returned thence before this conference which David had with Jonathan; at least he might suppose that he would soon come back again to Gibeah. But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon, as in former times, when he had been forced so lately to fly for his life, both from him, and from his messengers sent to apprehend him? chap. 19. I answer, No doubt Saul persuaded himself, that David would think that what he had done, he had done only in his fits of frenzy, and that being now come again to himself, he would be as far from laying violent hands upon him, as ever before. Now though David were not so simply credulous as to think so, but discerned his settled malice against him, and verily believed that for all his prophesying at Naioth, he would thirst after his blood as formerly; yet supposing rightly as it was, that Saul in this his confidence and dissimulation, would expect him at the feast the next day; he adviseth Jonathan to observe how he would take his absence, as concluding that thereby they might discern what his purposes were. As for David's appointing Jonathan by an untruth to excuse his absence, in this doubtless David, as the best are wont to do, forgot himself.

Vers. 8. For thou hast brought thy servant into a covenant of the Lord with thee.] That is, a covenant made in the presence of God, wherein God was invocated to bear witness against, and to punish the party transgressing the covenant,

If there be in me iniquity, slay me thyself, &c.] It may be that David spake this to Jonathan, as to one that had power under his father, even to punish with death those that were liable to such a sentence.

Vers. 10. Then said David to Jonathan, Who shall tell me? &c.] That is, seeing it will not be safe for you to come to me, nor yet to trust such a message with any of your servants, how shall I know whether your father be enraged at my absence, or no?

Vers. 11. And Jonathan said unto David, Come, let us go out into the field.] Because he could not, it seems, speak his mind so freely to David in the place where they were, without some danger of being over-heard, therefore Jonathan desired David to go with him out into the field: or rather in answer to the question David had propounded in the foregoing verse, he invites him to go out with him into the field, that there he might show him, how by the token of shooting his arrows, he meant to inform him, whether there were any cause why he should flee from his father, or no

Vers. 13. The Lord be with thee, as he hath been with my father.] That is, the Lord advance thee to the kingdom as he did my father, and make thee victorious over thine enemies, as my father hath been. Whether he had heard of David's anointing, either by David himself or any other, it is hard to say; most likely it is that he knew of the doom which Samuel had pronounced against his father, and observing the special hand of God that was with David, did thereupon conclude that doubtless he was the man to whom God intended the kingdom, whereto he willingly yields, and only seeks to make a covenant with David, and therefore we see afterwards also, how confidently he spake of David's being king: chap. 23.17. And he said unto him, Fear not, for the hand of my father Saul shall not find thee, and thou shalt be king over Israel, &c.

Vers. 14. And thou shalt not only while yet I live show me the kindness of the Lord &c.] That is, either first, the kindness which the Lord requires us to show one to another, and which is so pleasing and acceptable to him: or secondly, the kindness which the Lord is wont to show to his faithful servants, and wherein thou shalt approve thyself like unto God: or thirdly, the great kindness which by covenant made in the Lord's presence, thou hast bound thyself to show me. And thus whilst David was in an humbled and afflicted estate, Jonathan beheld him as king of Israel, and so did the believing thief look upon Christ, when he hung upon the cross: Luke 23.42. And he said unto Jesus, Lord remember me when thou comest into thy kingdom.

Vers. 16. Let the Lord even require it at the hands of David's enemies.] And so consequently of me, if I keep not covenant but prove an enemy to David.

Vers. 17. And Jonathan caused David to swear again, because he loved him.] As desirous to make a sure and steadfast league with him, whom he so dearly loved.

Vers. 18. Then Jonathan said to David, To morrow is the new moon, and thou shalt be missed, &c.] See the notes verse. 5, 6.

Vers. 19. Thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and thou shalt remain by the stone Ezel, &c.] According to this Translation of ours, the meaning of these words must needs be this, that Jonathan advised David, that on the third day he should go down to the place where he hid himself at the first, and should stay there till he came thither, and did by his shooting of arrows, according to their following agreement▪ secretly inform him whether he might safely come to his father or no. Now the place intended, was doubtless that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him, chap. 19.2. Saul my father seeketh to kill thee, now therefore I pray thee take heed to thyself and hide thyself &c. and therefore Jonathan saith, Where thou didst hide thyself, when the business was in hand, because then was the first time when Saul did discover his purpose to kill David. As for the stone Ezel, that is, that showeth the way, which was hard by that place, it was probably some stone to direct travellers the way they were to go.

Vers. 20 And I will shoot three arrows on the side thereof, &c.] The reason why Jonathan did not agree to meet with David, and so to make known to him how his father stood affected towards him, but rather to give him warning thus secretly by shooting of arrows, was because he desired to decline as much as might be his fathers jealousy of any intercourse that was betwixt him and David.

Vers. 27. And Jonathan arose, and Abner sat by Saul's side, and David's place was empty.] To wit, Jonathan arose to Abner coming to sit down, as thereby testifying his respect of him, &c. It seems that Saul and Jonathan were set down at the table before Abner came; and so when he came, Jonathan rose as by way of honor to Abner, because he was the kings cosin, and captain of the host, and then Abner sat by Saul's side, and David's place was empty; whereby it may appear that (as Josephus saith) Jonathan sat at the right hand of the king, and David used to sit on his left hand, as being his son in law, and so Abner now sitting on that side, he was next Saul, because David's place was empty: yet the meaning of those words and Jonathan arose, may be, that Saul being set down in his seat, Jonathan arose to sit down at the table by his father.

Vers. 26. Something hath befallen him, he is not clean, surely he is not clean.] See the note verse 5.

Vers. 27. Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse, &c.] This title be gives him the son of Jesse, showeth in part his discontent and displeasure against him.

Vers. 30. Thou son of the perverse rebellious woman, &c.] As if he had said, thou art right thy mothers son, she hath been always perverse and rebellious, and so art thou: We need not inquire wherein Jonathan's mother had deserved this censure; for this is the property of wrathful persons, to spare none in their anger, but to speak anything that may grieve or dishonor the party against whom their spirit is stirred; and therefore he adds also, Thou hast chosen the son of Jesse to thine own confusion, and to the confusion of thy mothers nakedness: that is, to the dishonor and shame of thy mother, to wit, by bereaving her of the honor of having a king for her son, yea, by bringing a stain of dishonesty upon her: because if David should succeed in the kingdom▪ and Jonathan be passed by, it would imply that Jonathan were illegitimate, and base born, and so not fit to inherit, and that therefore David that was only Saul's son in law, was chosen in his room,

Vers. 40. And Jonathan gave his artillery unto his lad.] That is, his quiver, bow, and arrows.

Vers. 41. And as soon as the lad was gone, David arose out of a place towards the south, &c.] When they first agreed that Jonathan should give notice to David, how his father stood affected towards him by the shooting of his arrows, and the words he should speak to the lad that was sent to fetch them, they agreed upon this secret way of giving David intelligence, because they thought somebody might be present in the field where it was done, and hardly could hope for an opportunity to meet and consult together; yet when Jonathan had done that, and looking about perceived the coast was clear, he sent away the lad, and then David arose out of a place towards the south, that is, the place where he had hid himself, south-ward of the field where all this had been done, and so they had an opportunity beyond their expectation to mourn with one another, and confer together before their parting.

And they kissed one another, and wept one with another till David exceeded.] His condition being now in the eye of reason most grievous and most miserable.

CHAP. XXI.

Vers. 1. THen came David to Nob to Ahimelech the Priest, &c.] It is of no great importance to know whether this Nob were that without Jordan in the tribe of Manasseh, which is called Nobah, Numb. 32.42. and Judge. 8.11. or that in the tribe of Benjamin near to Anathoth, and therefore joined often with Anathoth, as in Neh. 11.32. yet most probable it is that it was that within Jordan in the tribe of Benjamin: for certain it is that here the tabernacle was, though the Ark was at Kiriathjearim, chap. 7.1.) as is evident verse. 9. where it is said, that the sword of Goliath was here wrapped up in a cloth behind the ephod: And well it may be which some conceive, that as the Tabernacle was placed in Shiloh, a city of Ephraim in the days of Joshua, who was of the tribe of Ephraim, and the Ark was in the tribe of Judah in David's time; so likewise in the days of Saul who was of Benjamin, by his advise and for his benefit, the Tabernacle was removed from Shiloh to Nob, which belonged to his tribe, and hereupon it was that there were so many Priests dwelling here at Nob, in regard whereof it is called the city of the Priests, chap. 22.19. to wit, that they might attend upon the service of the Tabernacle: for in the 21. chapter of Joshua, where the cities are expressed that were given to the Priests, we do not find Nob mentioned amongst them: and doubtless David being resolved to fly for his safety out of the land, came hither first, not only to get there a supply for his wants, but also especially to visit the Tabernacle, that he might there worship the Lord before his departure, and seek unto him for help and comfort in this hour of adversity. Though he could not but know that there was much danger of being discovered here, because hither to the Tabernacle, they came from all places of the land: yet he would not neglect the visiting of this house of God, before he fled out of the kingdom. As for this Ahimelech, the Priest to whom David addressed himself for succor, either it was the same that is before called Ahiah, who was with Saul in Migron, chap. 14.3. or else Ahiah and Ahimelech were brothers (for as it is there said of Ahiah that he was the son of Ahitub; so also it is said of this Ahimelech, chap. 20.9.) and Ahiah being dead, Ahimelech his brother was now high Priest in his room: yea, it may seem that this Ahimelech was also called Abiathar: for Mark 2.26. it is said, that David went into the house of God in the days of Abiathar the high Priest, and did eat the show-bread: unless we say, as some do that Abiathar there by our Savior mentioned, was that Abiathar that was the son of this Ahimelech, chap. 22.20. because he stood by (as the second Priest) and did consent to give the shewbread to David, and that he is there called the high Priest, because he did afterward succeed his father in that place.

And Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?] Christ saith, Mark 2.26. that David did not only eat the show-bread himself, but gave it also to them that were with him: It is evident therefore that he had now some of his servants, whom perhaps Jonathan had sent after him▪ going along with him, to whom he carried part of the shewbread; but those he had left in some other place, as himself saith verse. 2. I have appointed my servants to such and such a place, and came alone to the tabernacle, which Ahimelech could not but much wonder at, and be troubled about it, as fearing that he was fled from Saul, and that if it were so, it would be dangerous for him to give him entertainment.

Vers. 2. And David said unto Ahimelech the Priest, the king hath commanded me a business, &c.] And thus that he might procure from Ahimelech food for himself and his servants, David did not only conceal the business of his fleeing from Saul; but also told him a direct lie, that Saul had sent him about a secret business, and enjoined him to let nobody know of it, and so he had appointed his servants to meet him elsewhere; and what was the issue of this? surely it proved the occasion of Saul's slaying Ahimelech, and the rest of the Priests of that city, fourscore and and five persons that wore a linen ephod; yea, of the utter destruction of the city and all the inhabitants thereof, both men, women, and children, as we read in the following chapter, verse. 18, 19. A sad calamity; just cause had David to rue these lies of his so long as he lived, and so no doubt he did, we see he charged it upon himself when Abiathar brought him the tidings of it, chap. 22.22. I have occasioned, saith he, the death of all the persons of thy fathers house; and it is thought that the remorse for this very sin, was fresh in his heart, when he wrote that passage in the 119. Psalm, v. 28, 29. My soul melteth away for heaviness, strengthen thou me according to thy word: Remove from me the way of lying, &c.

Vers. 4. And the Priest answered David, and said, There is no common bread under my hand.] There is no question but the high Priest had in his house bread enough, provided for those of his family; but it seems David was in such haste, that he would not stay for any, but what was there in a readiness in the Tabernacle, that he might take it presently and be gone; and as it follows, verse. 6. there was no bread there but the show-bread; and therefore it was too that Ahimelech used that expression, There is no common bread under mine hand.

But there is hallowed bread▪ if the young men have kept themselves at least from women.] By the Law of God the Priests were only to eat of the show-bread, Lev. 24.9. yet the Priest knowing well that charity is to be preferred before all ceremonies, and that in case of necessity the ceremonial Law was to give way to the moral, he condescended to relieve them with the show-bread; and what he did herein is approved by Christ, Matth. 12.3, 4. yet withal he adds this condition, If the young men have kept themselves at least from women, whether their wives or others. Indeed if this had not been so▪ the same necessity that dispensed with one part of the ceremony, might dispence with the other, had they been legally unclean in regard of carnal copulation, according to that law, Lev. 15.18. The woman also with whom man shall lie with seed of copulation, they shall both bath themselves: they must not therefore have starved rather then have eaten of the show-bread: but in this case a double impediment would have made the case the more questionable; and therefore the Priest adds this clause, If the young men have kept themselves, at least from women.

Vers. 5. Women have been kept from us about these three days▪ since I came out, and the vessels of the young men are holy.] By the vessels of the young men is meant their bodies, according to those expressions; 1. Thess. 4.3.4. For this is the will of God, that you abstain from fornication, that everyone of you should know how to possess his vessel in sanctification: and 2. Cor. 4.7. But we have this treasure in earthen vessels: yet it may be meant too of all they had about them.

And the bread is in a manner common, &c.] That is, it is as any other ordinary bread prepared to be the food of the priests: Had it been standing upon the table before the Lord it had been another matter, but being taken thence▪ though it were sanctified this day in the vessel▪ however it was reserved only to the priests because it had been hallowed to the Lord, yet to them it was but as any other common bread, and therefore he needed the less to scruple in case of necessity, to give to others.

Vers. 7, Now a certain man of the servants of Saul was there that day, detained before the Lord, and his name was Doeg, an Edomite.] To wit, by birth, or because he had dwelt there, as upon the same ground, chap. 26.6. Ahimelech is called the Hittite: yet in profession of Religion he was an Israelite; (for why else was he now detained in the tabernacle, to wit, by some vow?) but a wicked wretched man he was known to be; a man of ill fame, and therefore now feared by David, Chap. 22.22. And David said unto Abiathar, I knew that day, that Doeg the Edomite was there, that he would surely tell Saul.

Vers. 8. And David said unto Ahimelech, and is there not here under thy hand a spear or sword?] This he spake no doubt, as desiring Goliaths sword.

Vers. 10. And David arose that day, and fled for fear of Saul, and went to Achish the king of Gath.] That is, he fled into his country. This Achish is in the title of the thirty fourth Psalm called Abimelech; which was the usual title of the kings of the Philistines, Gen. 20.2. Doubtless he hoped here to have sojourned unknown; but however, though he could not but apprehend much danger in flying thither; because the Philistines were at present deadly enemies to the Israelites, and his name was above all others abhorred amongst them, in regard of the many victories he had gotten over them, and the cruel slaughters he had made amongst them, and particularly, for his killing of Goliath who was of Gath, chap. 17.4. Yet such was Saul's rage and David's fear, that he had more hope of safety there, then in the land of Israel.

Vers. 11. And the servants of Achish said unto him, Is not this David, the king of the land? &c.] Having discovered and caught David, as it is in the title of the 56. Psalm, Michtam of David, when the Philistines took him in Gath, they brought him to Achish and made known who he was, that he might consider what was fit to be done with him, Is not this David, say they, the king of the land; that is, a prince or ruler in the land, or, is not this David that is designed to be king in the land; for it may well be thought, that the report that David should be king, and that Saul persecuted him because of this, was now so rife and common in Israel, that it was spread even unto the land of the Philistines.

Vers. 13. And he changed his behavior before them, and feigned himself mad, &c.] Yet still withal he sought by prayer to God, his hope being in him (though he used this plot as a means of escape) as appears by the 34. and 56. Psalms, which were made by him at this time and upon this occasion; and indeed, had not the Lord infatuated Achish, whereby it was that he altogether slighted the matter, how easily might this dissimulation of David's have been discovered in time?

CHAP. XXII.

Vers. 1. DAvid therefore departed thence and went to the cave of Adullam.] Which was in the Tribe of Judah, Josh. 15.21, 35. a place of good strength, as appears, 2. Sam. 23.13. and thither no doubt David went, hoping to find relief and comfort in his own tribe, and here perhaps he made the 142. Psalm; for that was made when he was in a cave, as appears by the title, Maschil of David a prayer when he was in the cave.

And when his brethren and his fathers house heard it, they went down thither to him.] To wit, as being or fearing to be persecuted and oppressed by Saul for David's sake; and this no doubt added much to his affliction, not only because it must needs grieve him to see them forced to fly from their lands, houses, and estates for his sake; but also, because it may well be, that his brethren, who did formerly cast an envious eye upon him, and upbraided him with the pride and naughtiness of his heart, would now perhaps, upbraid him with the miseries he had brought upon them; telling how much better it had been for them, if he had contented himself with that meaner condition wherein before he lived in his fathers family. But besides, in that which David's brethren suffered for David's sake, Christians may see what they must look to suffer for Christ's sake; they are dear and precious to Christ as his mother and brethren▪ Luke 8.21. My mother and my brethren are these, which hear the word of God▪ and do it: But because of this, therefore doth the world hate them: Matth. 10.22. Ye shall be hated of all men for my names sake: See also, John 15.19▪ 20, 21.

Vers. 2. And everyone that was in distress, and everyone that was in debt, &c.] These doubtless aimed at the sheltering themselves, though they strengthened David by coming in to him. But was it well done in David to entertain such as these? I answer, that what David did herein, he might do it by a special instinct of the spirit of God, and so that might be lawful in him, which would not be lawful in an ordinary way: but then besides, much may be said in defense of David herein, even in an ordinary way. For first, David might not know of the several engagements by debt, or otherwise, of those that came in to him. Secondly, he had no purpose to shelter them against any that should demand justice against them. Thirdly, he meant not to make use of them against Saul, or to make a prey of the people, but only for his own just defense; we see what a testimony Nabal's servants gave of David's soldiers, Chap. 25.15. The men were very good unto us, and we were not hurt neither missed we anything, as long as we were conversant with them when we were in the fields. And fourthly, It is probable, that by this time it came to be generally known, that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne; and if they came, pretending this for their coming, the cause they alleged was just, and how could David then reject them? It is likely indeed, that the mouths of many were opened against him, because of those that followed him▪ alleging that they were a company of needy and discontented people, men that had exhausted their states, and durst not before show their heads, the very scum and dregs of the people, fit only to prey upon the estates of others; and that David shown now what love he bare to his country, and what loyalty to his Prince, in giving entertainment to such as these. But so long as David's cause was just, and that he did not undertake to defend them in any evil, nor made use of them to oppress others, these reproaches were unjustly cast upon him; yea in this, as in other things, David was a notable type of Christ. For such as these that came into David, were whilst Christ lived upon earth, and still are usually the disciples of Christ; to wit, first, poor and despised men and women, whence was that of the Pharisees, Joh. 7.48. Have any of the Rulers, or of the Pharisees, believed on him? Ye see your calling brethren, (saith the Apostle, 1. Cor. 1.26.) how that not many wise men after the flesh, not many mighty, not many noble are called, &c. and chap. 14.13. We are made as the filth of the world, and are the off-scouring of all things unto this day: and secondly, men and women that lay under the burden of a grievous debt of sins; for publicans and harlots followed Christ, when the self-righteous Pharisees, and many of the civiler sort of people were enemies to him, Matth. 21.31, 32. and at this the world took great offense: Why eateth your Master with Publicans and sinners, Matth. 9.11. and again, Matth. 11.19. the son of man came eating and drinking, and they said behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, and hence is that too, in the same chapter, verse. 5.6. The poor have the Gospel preached to them, and blessed is he whosoever shall not be offended in me: some are of opinion, that it was when David was in this hold of Adullam, that those worthies came to him also, that are spoken of, 1. Chron. 12.16. &c. but of that see the note there.

Vers. 3. And David went thence to Mizpah of Moab, and he said unto the King of Moab, &c.] Because his parents, by reason of age, were not able well to endure the hardness of being with him in the cave, therefore David went to Mizpah of Moab, to provide them a place there to stay a while in; hoping that the king of Moab would favor him out of hatred to Saul, who had made war against Moab: 1. Sam. 14.47. Let, saith he, my father and my mother come forth, that is, out of the land of Israel, and be with you, &c.

Vers. 4. And they dwelt with him all the while that David was in the hold.] That is, in the cave of Adullam. Most Expositors indeed understand this of a hold in Mizpah of Moab: but first, there is no such hold mentioned in the foregoing words; and secondly, had David been in Mizpah of Moab, why should it be said he left his father and mother, with the king of that country.

Vers 5. And the Prophet Gad said unto David, Abide not in the hold, depart, and get thee into the land of Judah.] The cave, or hold of Adullam, was indeed in the tribe of Judah; but the Lord appoints him not to hide himself any longer there, but to go forth abroad and to show himself openly in the land of Judah, and that no doubt partly for the trial of his faith, that it might be seen, that his confidence was in the Lord's protection, and partly that he might by degrees gain esteem and respect amongst the people.

Vers. 6. Now Saul abode in Gibeah, under a tree in Ramah, &c.] This may be translated under a tree in a high place (as it is in the margin of our Bibles) and then the meaning of the words is clear, to wit, that Saul was in some hill or high place in Gibeah, but according to that translation which is here in our Bibles, Saul abode in Gibeah, under a tree in Ramah: it may be questioned how it can be said, that he was in Gibeah, and in Ramah too; and no other answer can be given, but that Ramah, or the land about it, was in the territories of Gibeah, and so because he was under a tree in, or near unto Ramah, it is said that he was in Gibeah, under a tree in Ramah; as for that clause which next follows, having his spear in his hand, this is added either, first, to imply how full of jealousies and fears Saul was, as one that had scarce any confidence, in any that were about him, he had still his Javelin or his spear in his hand; or secondly, to intimate that he had mustered his forces, and was ready to go forth in the pursuit of David, or thirdly, because in those times, kings were wont to use spears instead of Sceptres, as the Ensign of their Regal powers, which is indeed expressly affirmed in many human Authors.

Vers. 7. Hear now ye Benjamites, Will the son of Jesse give everyone of you fields and vineyards, &c.] To wit, as I have done, and am ready still to do; and thus he puts them in mind that David was not able to prefer them as he was, nor yet likely to do it if he were able, because David was not of their tribe as he was.

Vers. 8. There is none that showeth me that my son hath made a league with the son of Jesse, &c.] Because David (as he had heard) was returned into the land, and Jonathan since that displeasure taken, chap. 20.24. had perhaps forborne to come into his presence; he suspects there was some conspiracy betwixt David and him (as thinking that David durst not else have entered the land, having no greater a power then he had) and condemns his followers for not revealing it to him, intimating the more therewith to affect them, what an odious thing it was, that his own son and servant, should conspire against him.

Vers. 9. Then answered Doeg the Edomite, which was set over the servants of Saul, &c.] That is, over his herdmen: see the note chap. 21.7. the bait of preferment, which Saul had cast forth in the foregoing verses, this profane Edomite quickly snapped at, and thereupon accused Ahimelech to Saul.

Vers. 10. And he inquired of the Lord for him, and gave him victuals, &c.] Which Ahimelech acknowledged, verse, 15, but whilst Doeg told Saul this, like a malicious wretch, he spoke not a word to him of David's excuse, wherewith Ahimelech was deceived, whence are those words of David, Psal. 52.2, 3. Thy tongue deviseth mischief like a sharp Rasour, working deceitfully, thou lovest evil more then good, and lying rather then to speak righteousness: ) for that Psalm was composed upon this occasion, as is evident by the title: A psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.

Vers. 12. And Saul said, Hear now thou son of Ahitub.] So he calls him by way of contempt, as when they called David the son of Jesse, in a way of slighting him.

Vers. 15, Did I then begin to inquire of God for him? Be it • arre from me. &c.] That is, this was not the first time that I have inquired of the Lord for him; and what I have done without blame at other times, what cause had I to question the doing of it now? so that it is clear that I intended no such evil in this as is now suspected; had I done it now only (when it seems there was some jealousy of David) it had been another matter; but to intend the aiding of one that should rise up against my Lord and Sovereigne, was never in my heart, be it far from me, saith he, that is, God forbid I should have such a thought in my heart.

Vers. 16. And the king said, Thou shalt surely die Ahimelech, thou and all thy fathers house.] Thus he that was so pitiful, that he would needs spare Agag, whom God had commanded him to destroy, was now so hard hearted, that he could command eighty and five of the Lord's Priests to be slain in his sight: and afterwards the city to be destroyed, and all that was in it, old and young, and never be troubled at it.

Vers. 18. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourscore and five persons that did wear a linen Ephod.] Thus that which the Lord had threatened against the house of Eli, chap. 2.31, 32. was in part fulfilled; for of that family these priests were.

Vers. 19. And Nob the city of the Priests smote he with the edge of the sword, &c.] The Tabernacle was at this time in Nob, as is before noted, ver. 1. and therefore it is probable, that upon the occasion of destroying this city at this time, the Tabernacle was removed from hence to Gibeon, where it continued to the days of Solomon. 2. Chron. 1.3. So Solomon, and all the congregation that was with him, went unto the high place that was in Gibeon: for there was the Tabernacle of the congregation of God, &c.

Vers. 20. And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.] To wit, to Keilah, chap. 23.6. This Abiathar was he that succeeded his father Ahimelech in the place of high Priest, and continued in that place and office, till he was removed by Solomon, 1. Kings 2.27.

Vers. 22. And David said unto Abiathar, I knew it that day when Doeg the Edomite was there, &c.] The meaning of this is, that his heart misgave him, that it would be so, when he saw Doeg there.

CHAP. XXIII.

Vers. 1. THen they told David, saying, behold the Philistines fight against Keilah, &c.] Keilah was in the land of Judah, Josh. 15.44. Being therefore now invaded by the Philistines their near neighbors, because David lay with his men not far from them, in the forest of Hareth, chap. 22.5. and so might afford them that speedy succor which Saul could not, it seems that somebody from them, or in their behalf, acquainted him with this, and desired his help.

Vers. 2. Therefore David inquired of the Lord, saying, Shall I go and smite these Philistines?] Though David could not but be willing to approve his faithfulness both to Saul and his country, by seeking to help them against the Philistines; and might well think that God would approve his fighting against God's enemies in the defense of his people: yet, because he was not yet actually king, and and used hitherto to go forth against them only at Saul's command; and besides, he would not rashly go forth against the Philistines with so little strength, as he had now about him, without a special commission and promise from God, therefore he inquired of the Lord. But by whom? It is most likely that it was by Gad the prophet, of whom mention is made before, that he was with David, chap. 22.5. for •• seems, by verse 6. that Abiathar came not to him with the Ephod, till he was come to Keilah; but of this, see the note there.

Vers. 3. And David's men said unto him, Behold, we be afraid here in Judah &c.] In this speech of theirs, they labor to discourage David from going to Ke • lah; for, say they, being here in Judah, that is, in the midst of the land of J ••• ▪ we are in continual jeopardy and fear, to wit, least Saul or any of his troops sh ••• come upon us, how much more dangerous must it then needs be for us to go ag ••• such a potent enemy as the Philistines, and that even in the borders of their 〈◊〉 where we may happily be hemmed in with the Philistines before, and Sa •••• • is men behind us.

Vers. 4. Thou David inquired of the Lord yet again.] Though David 〈◊〉 ••• lie satisfied upon his first enquiring of God, having received that express 〈◊〉 〈◊〉 and smite the Philistines, and save Keilah: yet because his men were 〈◊〉 credulous and fearful, for their better satisfaction and encouragement, he inquired again.

Vers. 5. So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, &c.] That is, either the cattle which they had brought out of their own country for the provision of their armies (for Keilah lay close upon the land of the Philistines) or the cattle which the Israelites found in Palestine, the land of the Philistines, when having vanquished them at Keilah, they chased them a while in their own country.

Vers. 6. And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an Ephod in his hand.] Which was more then if many thousand soldiers had come to David; for this bringing of the Ephod to him, was a visible pledge, that God had totally forsaken Saul, and would be with him to direct him in all his ways: yea, and some conceive also, that this is here the rather expressed, to let us know how David inquired of the Lord, as in the foregoing verses, it is twice said he did, namely, by the priests wearing the Ephod, according to the judgment of Urim and Thummim: for by Abiathar's coming to David to Keilah, they understand only that he came to David when he was near about Keilah.

Vers. 9. And David knew that Saul secretly practiced mischief against him.] This word secretly makes it manifest that though Saul called the people together to besiege David & his men, as it is said in the foregoing verse, that is, with a purpose so to employ them, yet he did not openly profess that, but pretended, he raised those forces to fight against the Philistines.

Vers. 11. And the Lord said, He will come down.] That is, if thou stayest here (for that it was which David desired to know, whether if he stayed in Keilah Saul would come against him) and doubtless had he stayed he would have come against him: for God knows future contingent things that shall never be, even what might be and would be, if he did not otherwise dispose of it.

Vers. 13. Then David and his men, which were about six hundred, arose, &c.] It seems the number of David's followers still increased: for before he had but four hundred, chap. 22. but now he had six hundred with whom he departed out of Keilah, and went whithersoever they could go; that is, being perplexed, and not knowing whither to go, they sought up and down for some place or other, to shelter themselves in.

Vers. 16. And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God.] That is, he labored to make him comfortable and courageous, by putting him in mind of God's promises, and God's power, and by assuring him of God's grace and favor towards him.

Vers. 17. Thou shalt be king over Israel, and I shall be next unto thee.] To wit, by promise and covenant betwixt them: But God otherwise disposed of it▪ Jonathan was taken to a better kingdom, and never lived to see David sit in the throne of Israel.

Vers. 18. And they two made a covenant before the Lord.] That is, a covenant confirmed by oath as in God's presence.

Vers. 19. Then came up the Ziphites to Saul to Gibeah saying, Doth not David hide himself with us? &c. [Though David had lately driven the Philistines out of the land, yet like ungrateful wretches, partly to curry favor with Saul, partly perhaps terrified with that severity wh • ch Saul had used against Nob, and the Priest of the Lord, chap. 22.18.19. they went to him, and discovered where David was in a wood near them, to wit in the wilderness of Ziph. This no doubt sorely wounded David's heart, that his own brethren of the tribe of Judah should deal thus treacherously with him. But therefore we see that God had immediately before this trial, sent Jonathan to comfort him, and strengthen his hand in God, ver. 16. that so he might be the better able to endure it, as captains use to encourage their soldiers before the fight, and as Physicians use to give some preparative before sharper physic, that it may not be too tedious and hard to be born: and indeed, that David did support himself now with hope in God's promises, is evident by the 54. Psalm, which he composed at this time, as appears by the express words of the title of that Psalm; A Psalm of David when the Ziphims came and said to Saul, Doth not David hide himself with us?

Vers. 24. But David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon.] For it was told David that the Ziphites had discovered him, and that Saul with them and his army was coming to take him, as is expressed in the next verse they told David: and thereupon he left the wilderness of Ziph, and fled to a plain in the wilderness of Maon, which lay more southward from Jeshimon.

Vers. 29. And David went up from thence, and dwelt in strong holds at Engedi.] Called aso Hazazon Tamar, 2. Chron. 20.2. a city of Judah, Josh. 15 62. It was it seems a place exceeding fruitful for vines and other pleasant fruit, whence is that expression in Solomon's song chap. 1.14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi: but yet there was a wilderness adjoining to it, whither it was that David now fled, chap. 24.1.

CHAP. XXIIII.

Vers. 2. ANd went to seek David and his men upon the rocks of the wild goats.] That is, high, steep, and craggy rocks▪ such as wild goats do usually delight in, and this is thus expressed▪ to show the violence of Saul's rage, and how greedily he thirsted after the destruction of David: We may see that he resolved to leave no place unsearched, when he looked up and down for him in these rocky places, which could not but be very tedious both to himself and his soldiers to march in.

Vers. 3. And Saul went in to cover his feet.] Concerning this phrase of Saul's covering his feet, see the note, Judge. 3.24.

And David and his men remained in the sides of the cave.] It may seem strange that David and his six hundred men chap. 23 13. could be in this cave, and yet Saul when he came into it should not perceive it; but it is well known by the testimony of many writers, that in some countries there are such huge caves, that many soldiers may lie within them; as also that those that are in such caves, may see what is done in the mouth of those caves, when they which are at the entrance, perceive not what is within, and such a cave was this, wherein David and his men had hid themselves, that Saul might not find them out.

Vers. 4. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thy hand, &c.] There might be some particular promise, though it be nowhere expressed in the story, which David had received from Gad, or Samuel, or which God had immediately by his spirit given him, concerning Saul's falling into David's hands, of which his followers did now put him in mind; but because such a promise might imply, that the Lord intended David should cut off Saul, it seems most probable that this word of the Lord which they spake of, was only either that promise which Samuel had made him concerning the kingdom; or else some general promise, that he should prevail over all his enemies, which they now reached further then God intended them; as if the promise of conferring the kingdom upon David did by consequence imply, that he might take away his life that now stood in his way to keep him from it; or the promise of prevailing over his enemies, did include this of putting him to death, if God should deliver him into his power. At least from this act of God's providence in bringing Saul into his power, they sought to persuade David that God intended he should be cut off, and that David should willfully despise God's favor to him, if he should not do it.

Then David arose, and cut off the skirt of Saul's garment privily.] To wit, that he might thereby afterward make it evident to Saul, that he could as well have killed him. But how could he do this and Saul not perceive it? I answer, first, considering the tumult of the soldiers without might drown the noise within, it is probable enough that David might in this dark cave steal behind Saul, and cut off the outward lap of his garment, without being felt or perceived: Secondly, if Saul came in to ease himself, it is likely he had laid aside his upper robe or garment, to which David might go closely, and unespied might cut off the skirt of it: but thirdly, if we understand those foregoing words, that Saul went into the cave to cover his feet, of his going in to lie down and sleep there, then there can be no more question made how David should cut off the lap of his garment and yet Saul never feel him.

Vers. 6. And he said unto his men, The Lord forbid that I should do this thing unto my Master, &c.] To wit, when they provoked him to lay hands upon Saul, ver. 10. which indeed was a great proof of his sincerity, that rather then he would do this, he would venture the displeasing and enraging of all his followers; who were like doubtless to be highly offended, that he would willfully neglect this opportunity to put an end to all their dangers and fears.

Vers. 9. Wherefore hearest thou men's words, saying, Behold David seeketh thy hurt?] Thus David did with great wisdom, cast the blame of Saul's violence against him, rather upon Saul's wicked counsel, and those flatterers about him, that did daily incense him against David by their false slanders, then upon Saul himself.

Vers. 11. Moreover, my father, See, &c.] David calls Saul father, either because he had indeed married his daughter, or because it was a title usually given to kings, as the fathers of the people.

Vers. 12. The Lord judge between me and thee, &c.] Thus David referred his cause to God, and hereby also it is evident, that this it was that did comfort David against Saul's injuries, and made him patiently bear the wrong he did him, and restrained him at this time from avenging himself upon Saul, namely, that he considered that God was the judge of all; and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered.

Vers. 13. As saith the proverb of the ancients, Wickedness proceedeth from the wicked, but mine hand shall not be upon thee.] By alleging this proverb, David intimated: first, that a good man could not allow himself to do that which a wicked wretch would make no conscience to do: secondly, that though wicked men may counsel & advise to do that which is evil, yet a good man would not hearken to that counsel: and thirdly, that though unconscionable men deal wickedly with the righteous servants of God, yet the righteous will not thence take liberty to deal wickedly with them: So that summarily this is the drift of this proverb, that no example, nor persuasion, nor provocation of wicked men, should win the servants of God to draw the same guilt upon themselves.

Vers 14. After whom dost thou pursue, after a dead dog, after a flea?] That is, after a man of no estimation, nor power, one not worthy thy jealousies and fears; but besides, it may be that David had also respect in these words to his humble deportment of himself, hitherto free from all ambition: had he made a party amongst the Nobles or Elders of Israel▪ there had been some pretence of suspecting him; but considering his lowly carriage of himself all the time he had been in Saul's court, Saul's proceeding against him in that manner he did, was as if a man should have come with an army of soldiers against a flea, or against a dead dog.

Vers. 22. And Saul went home: But David and his men gat them up unto the hold.] Namely of Engedi, verse. 1. having found David and his men hemmed up in a cave, it was much that Saul would overslip such an opportunity to put an end to his fears; but his conscience was strongly convinced, and thereby God carried him away, and hereby David found, that his confidence in God manifested in the 57. Psalm, was not in vain; for that Psalm was penned, as is most probable, when he hid himself in this cave, as we may gather from the title, Michtam of David, when he fled from Saul in the cave.

CHAP. XXV.

Vers. 1. ANd Samuel died, and all the Israelites were gathered together and lamented him, &c.] Under Saul's government they had found what cause they had to respect Samuel, and how much better it had been for them, to have lived under a judge of God's appointing, then a king of their own choosing; and therefore now they lamented Samuel's death, and buried him in his house in Ramah: In Ramah Samuel's father dwelt before him, 1. Sam. 1.1. and there, in the ancient burial place of his family was Samuel buried.

And David arose, and went down to the wilderness of Paran.] Which bordered upon the south of the land of Judah▪ not far from the desert of Maon: It seems Samuel's death added to David's fears; he had lost him to whom he was wont to go for counsel and comfort, and was like enough now to have more enemies and fewer friends; and therefore now he was glad to flee to a wilderness, without the borders of Israel's land.

Vers. 2. And there was a man in Maon whose possessions were in Carmel and that man was very great, &c.] Because Carmel was nearer to the wilderness of Paran▪ whither David was removed, then Maon was, therefore this is expressed concerning Nabal▪ that though he dwelt in Maon, yet his possessions were in Carmel, and so there he sheared his sheep, which was the occasion of David's sending to him; and indeed, Maon, Ziph, and Carmel, were all in the tribe of Judah, not far it seems asunder, and therefore joined together, Josh. 15.55. his great riches are here mentioned, as an aggravation of his inhumanity towards David's followers; had he been a man of a mean estate, he might have pleaded that he was not able to send relief to David's six hundred men, but being a man of so vast an estate, he might have sent somewhat to David and his men, and have been never the worse for it, and therefore there could be nothing said by way of excusing him.

Vers. 6. Peace be both to thee, and peace be to thine house, &c.] This modest manner of their seeking some relief from Nabal is therefore expressed, to let us see, that they spake nothing that could provoke him to answer them so bitterly, and so churlishly as he did.

Vers. 7. For we come in a good day, give I pray thee, whatsoever cometh to thine hand, &c.] In these words, For we are come in a good day. Two reasons are employed to move Nabal to satisfy their desire. First, because he had now provided a liberal feast, out of which he might well spare them somewhat. Secondly, because it was a day of rejoicing, at which times men's hearts are freer to give, and so thence he concludes, Give I pray thee whatsoever cometh to thine hand, that is, whatsoever thou thinkest good to bestow upon us.

Vers. 9. They spake to Nabal according to all those words in the name of David, and ceased.] These last words, and ceased, are added to imply, that this before mentioned was all they said; they were neither importunate, nor insolent in their speeches; but in a fair manner spake what David had given them in charge, and then they had done.

Vers. 10. There be many servants nowadays that break away, every man from his master.] Herein covertly he upbraids David. First, for flying from the king his master, and standing out in rebellion against him. And secondly, for giving entertainment to fugitive servants, that were run away from their Lord's and masters.

Vers. 13. And David said unto his men, Gird you on every man his sword.] As having vowed to go immediately to Nabal's house, and there utterly to destroy both Nabal and his family, for so much is afterwards expressed, ver. 21, 21. Indeed this was a bloody and unlawful vow as himself afterwards confessed, for it belonged not to him to revenge himself upon those that had wronged him; and besides, Nabal's churlishnes and base covetousness were not sins to be punished with death, much less were his innocent family to be slain for his offense: But David was now in a fury and rage, even he that could with such wonderful patience endure all the wrongs that Saul had done him, could not now over-master his passions, but being exceedingly enflamed with wrath, nothing would satisfy him but the death of Nabal, and all his family.

Vers. 20. She came down by the covert of the hill, and behold, David and his men came down against her, &c.] That is, she came down in a hollow way, wherein by reason of the covert of the hills, she could neither see David and his men coming down on the hill right against her, nor could they see her: and so they discovered not one another till they met together.

Vers. 22. So & more also do God unto the enemies of David, if I leave of all that pertain to him, &c.] That is, let the Lord deal with mine enemies, as I shall be constant in performing what I have resolved on, not to leave any alive that belong to Nabal, by the morning light, to wit, either by prospering them if I do it not, or by destroying them together with Nabal if I do it. According to the ordinary manner of using this form of imprecation, the curse should have been wished upon himself, So and more also do God unto me, if I leave, &c. as we see Ruth 1.17. concerning which see the note there: But naturally men are loath to pronounce a curse upon themselves, which happily caused David rather in the imprecation to mention his enemies (as we see in these times what strange expressions in their execrations some men will use, even out of a natural loathness to curse themselves, Would I might never swear, As I hope to be saved, &c. ) but by this means David's speech is somewhat confusedly intricate, and his meaning not so clearly expressed: as for that expression, any that p • sseth against the wall, thereby he meant that he would not leave so much as a dog of all that he had, or else it is meant of all the males in his family both men and children: but most Expositors understand it according to the first exposition, because David's saying that the Lord had kept him back from hurting Abigail, verse. 34. doth plainly imply, that he resolved to kill both males and females.

Vers. 24. Upon me my Lord, upon me, let this iniquity be.] Thus by desiring that his displeasure might fall upon none but her, whose innocence and solicitous care to satisfy his desires he might clearly see, she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon; for her innocence and simplicity she knew would secure her, that he would not punish her that had not deserved it.

Vers. 25. For as his name is, so is he: Nabal is his name, and folly is with him.] Herein she would imply, that he was not worthy of David's anger, and therefore not to be regarded; for wisemen always judge the contempt and reproaches of children and fools not worth the minding.

Vers. 26. Seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself.] That is, seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge, (which she puts him in mind of, as a strong inducement to appease his wrath.) Now let thy enemies and they that seek evil to my Lord, be as Nabal: that is, thou giving over thine own quarrel, may all thine enemies be as vild and hateful to God and man, as weak and unable to hurt thee, and as sure to be punished by the hand of God, as Nabal is, or as thou didst intend Nabal should have been. So that one principal thing implied in these words, I conceive is this, that if David would commit his cause to God, and not take revenge on Nabal himself, then God would certainly do it for him: as we see indeed it fell out verse. 38. when God struck him with sudden death.

Vers. 27. This blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men,] Herein she modestly extenuates the worth of her gift as no • being a present good enough for David, only she desires he would accept them, and bestow them amongst his followers.

Vers. 28. For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battles of the Lord, &c.] That is, the battles undertaken by warrant from the Lord, and in the just defense of the Lord's own cause and people; but why is this added concerning the prosperous estate, to which the Lord would raise David? Surely that having laid this ground, she might thence infer what she adds afterwards, verse. 30.31. to wit, what an advantage it would then be to him, not to have his conscience rising upon him for shedding innocent blood, as it would doubtless, if he should seek to revenge himself as he had determined.

Vers. 29. Yet a man is risen to pursue thee, and seek thy soul; but the soul of my Lord shall be bound in the bundle of life with the Lord thy God.] That is, the Lord shall make precious account of thy life, and shall carefully preserve it: because men are wont to bind up those things in bundles which they are careful to keep, and so lay them up charily, where nobody may meddle with them, hence is this expression concerning the provident care of God over David for the preservation of his life, The soul of my Lord, shall be bound in the bundle of life with the Lord thy God; he was but a man as great as he was, that sought to cut him off, and that man's rage must needs be vain, that seeks to destroy him, whom the Lord God hath undertaken to preserve.

Vers. 31. This shall be no grief unto thee, nor offense of heart unto my Lord, &c.] That is, thou shalt not have this to trouble thee, That thou hast shed blood causeless, &c. and so withal, she implies, that if he did go on in his vow, this would be hereafter a continual vexation to him, and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him.

Then remember thine handmaid.] That is, remember that which I have said, and think of me accordingly.

Vers. 37. His heart died within him, and he became as a stone.] That is, he fell as it were into a swoun, and so there he lay like a stock or stone for ten days together, the very thinking how near he was to death (upon his wives relation) made his heart to die within him.

Vers. 39. And wen David heard that Nabal was dead, he said, Blessed be the Lord, &c.] Though he rejoiced not in the evil that was fallen upon Nabal, yet he could not but rejoice in the manifestation of God's justice upon him in his behalf, and in seeing that the Lord had pleaded his cause against him.

And David sent and communed with Abigail, to take her to him to wife.] David would rather send then go himself, that she might the more freely either grant or deny his suit, and that it might be the more evident that he took her not by force and violence.

Vers. 41. Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord.] Herein was the faith of Abigail discovered, who could think so honourably of David, when he lived in such a persecuted estate, and despised condition.

Vers. 43. David also took Ahinoam of Jezreel.] A town in Judah, Josh. 15.56.

Vers. 44. But Saul had given Michal his daughter David's wife, to Phalti, &c.] This Phalti of Gallim (a place in the tribe of Benjamin, • a • . 10.30.) is also called Phaltiel, 2, Sam. 3.15. to whom Saul gave Michal David's wife, not only out of hatred and malice against David; but also out of policy as he thought, that the title of having his daughter to wife, might not be any furtherance to him in climbing to the kingdom.

CHAP. XXVI.

Vers. 1. ANd the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself, &c.] Though David had been once before in great danger in these parts, the Ziphites discovering him to Saul, and seeking to entrap him; yet hither he was come again from the wilderness of Paran, chap. 25.1. and good reason might be given for it: For it might be occasioned by his marriage with Abigail, whose estate lay in these parts; and again, his hope that Saul would keep his covenant and oath, chap. 24. might encourage him, the rather, because since that for a time he had now been quiet, but he found his enemies as violent as ever: Indeed if David should come to the crown, the Ziphites might well fear the • former treachery would be remembered, and therefore it stood them upon, to seek David's ruin, if by any means they could.

Vers. 3. David abode in the wilderness, and he saw that Saul came after him, &c.] But why is it said in the very next words▪ verse. 4. That he sent forth spies, and so understood that Saul was come in very deed: I answer, that these first words are meant only of some notice that David had of Saul's coming: of the certainty whereof, he was not at first fully satisfied, and so sending out scouts to see if it were true, was by them fully informed that it was so indeed.

Vers. 6. Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah brother to Joab, saying, Who will go down with me, &c.] The two Captains whom he desired to go with him to Saul's camp, were Ahimelech called the Hittite (either because he was so by birth, though in Religion he was an Israelite, or else, because though he was an Israelite by birth, yet he lived among the Hittites,) and Abishai the son of Zeruiah David's sister, 1. Chron. 2.15.16. (and therefore it is, that she the mother is still mentioned, and not the father, who was perhaps of meaner descent, at least not of so great a family.) David having before closely approached Saul's camp (alone by himself as is before noted, verse. 5.) and finding them all fast asleep, being carried no doubt also, by a special instinct of the spirit of God, he resolved once more to manifest his fidelity to Saul, and therefore demanded of these his followers, which of them would venture to go with him into the camp to Saul, where he had found all the Army securely sleeping.

Vers. 8. Then said Abishai to David, God hath delivered thine 〈◊〉 thine hand this day &c.] David's sparing Saul in the like case formerly, ha • done no good upon him; and besides, the Lord's proffering him the like opportunity 〈◊〉 second time, seemed to Abishai a manifest declaration of God's will, that he wou • have him cut off Saul; and therefore, though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now; and therefore again pressed him 〈…〉 might be done.

Vers. 10. The Lord shall smite him, or his day shall come, &c.] That 〈…〉 God should strike him with sudden death, or he should die his natural 〈…〉 other men die by sickness, or old age; or he should come to his end by some casualty, as by being slain in battle, &c.

Vers. 11. Take thou now the spear that is at his bolster, and the cruse of water, &c.] Which stood happily by him, for the quenching of his thirst, or else to wash with: for some conceive, that in those hot countries they used to wash sometimes in the night, especially if any pollution had befallen them.

Vers. 14. Then Abner answered, and said, Who art thou that criest to the king?] That is, say some, to the disturbance of the king in his rest? But I rather think, that though it be only expressed in the foregoing words, that David cried to the people, and to Abner, yet he mentioned also the king, at least, so far as to ask, Who is there about the king? whereupon Abner answered thus, Who art thou that criest to the king?

Vers. 19. If the Lord have stirred thee up against me, let him accept an offering.] Some understand this as if David had said, that in case it were manifest that it were of the Lord only that Saul was stirred up against him, he for his part would most willingly yield himself to the trial of justice, that he might if he had offended undergo deserved punishment, and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight. But there is another exposition given by others, which is plainer, and seems more clearly to be gathered from the text, to wit, that David desires that the Lord might be appeased by sacrifices, if really it were of him that Saul was stirred up against David, and of nobody else: David considered that perhaps no enemy urged Saul to these courses, but that it was of God (to wit, by letting loose the evil spirit upon him, 2. Sam. 24.1.) and that herein the Lord might have respect both to the sin of David, and Saul: why then saith David, if the case be so, let us both labor to make our peace with God, let us offer up sacrifices that may be acceptable in his sight, humbly acknowledging our offenses, and calling to him for pardon; and that because there is mercy with him, and power to withdraw these turmoils, if he be once appeased toward us.

They have driven me out this day from abiding in the inheritance of the Lord; saying, Go serve other gods.] That is, by causing me to be thus continually persecuted, not giving me any resting place in the land of Canaan, they have done what in them lay to drive me from amongst the people of God, to go and live amongst idolaters, that so I might be entangled by them, and corrupted in their idolatrous practices.

Vers. 20. Now therefore let not my blood fall to the earth, before the face of the Lord.] As if he had said, Do not cause my blood to be shed and spilled like water upon the ground causelessly, the Lord seeing and beholding it. For in those last words before the face of the Lord, David implies a reason to move Saul to take heed of she • ding innocent blood, to wit, because the Lord would see it, and not suffer it to go unpunished.

For the king of Israel is come out to seek a flea, &c.] See the note chap. 24.14.

Vers. 21. Behold, I have played the fool and erred exceedingly.] Thus Saul did not only confess his fault, but did also with much detestation judge and condemn himself for his gross folly therein, and that also to his great shame openly, in the • aring of all his captains and soldiers that were about him.

Vers. 23. The Lord render to every man his righteousness, &c,] For all Saul's fair promises, David having had frequent experience of his fickleness this way, slyeth from him to God's goodness, and puts all his trust and confidence in him, as is evident in these two verses.

CHAP. XXVII.

Vers. 1. THere is nothing better for me, then that I should speedily escape into the land of the Philistines, &c.] This was no warrantable course which David here pitched upon for his preservation; for first, God had once before commanded him to abide in the land of Judah, by the Prophet Gad, chap. 22.5. secondly, having been such a deadly enemy to the Philistines, and so hardly once before escaped with his life, when he sought for shelter amongst them; there was no likelihood he should be now entertained by them upon any other terms, then that he and his soldiers should turn to the Philistines, and become enemies to the king and people of Israel: and thirdly, to the great grief of those that were righteous in the land, the enemies of David would exceedingly triumph in this, alleging that now he had discovered what he was, in deserting his people, and religion, and joining himself to their uncircumcised enemies: but thus it is usually with men when their hearts sink through infidelity, as David's now did; they will seek to help themselves by any unlawful means, as men ready to sink in the water, will be catching at anything to save themselves from drowning.

Vers. 2. And David arose, and he passed over with the six hundred men that were with him, unto Achish, &c. To Achish king of Gath David fled once before, chap. 21.10. (yet some think that this was not the same Achish, and that to distinguish this from him, formerly mentioned, this is said to be the son of Maoch) but David went in another manner now then he went before; then he went secretly, and alone by himself, hoping to have lived there unknown: now he went openly, attended with six hundred followers, and their several households, ver. 3. and therefore now it is likely that he had beforehand procured from Achish assurance, that he and his should live safely in the land, to which indeed policy might persuade him, in regard of the hatred wherewith Saul, that made continual wars with the Philistines, was known to prosecute David.

Vers. 5. Let them give me a place in some town in the country, &c.] David's aim in this request might be: first, that he might have the more freedom for the service of God, and the exercise of his religion; and might keep his soldiers from being corrupted with the sins of the Philistines, especially of their Court-sins: secondly, that he might avoid the better the envy of the Philistines: for being retired to some obscure corner of the country, where he should be less in their eye, there would not be so frequent occasio • of offense and stirring their spirits against him; and besides, all suspicion would be taken away of his affecting any advancement, or place of eminency in their Court or State: and thirdly, that he might thence prey upon the enemies of God's people secretly, without having any notice taken of it: but all he pretends was only, as out of modesty, that it was not fit for him a stranger to live with the king in the royal city, especially having so much people with him, who must needs be burdensome, and might prove sometime offensive, both 〈◊〉 him, and to the inhabitants.

Vers. 6. Then Achish gave him Ziklag that day.] Policy would have advised to place him for the better assurance in some town in the midst of the land, and not in a town that bordered upon his own country, as Ziklag did; but this showeth that God had blinded Achish for David's good.

Wherefore Ziklag pertaineth unto the kings of Judah, unto this day.] Ziklag was long since allotted to the tribe of Judah, Josh. 15.31. and afterwards was given to Simeon, Josh. 19.5. though ever since detained by the Philistines; but now it came into the possession of those to whom God had given it, and was not only joined to Judah's portion, but was also upon this occasion designed to be forever after, a part of the Grown-land of the kings of Judah.

Vers. 8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites, &c.] Under a pretence of invading Judea, he bent his forces another way, and smote the Amalekites, and others, which are thought to be the remainders of the Canaanites, to wit, the Geshurites, that is, those that dwelt formerly in Geshur in Gilead, Josh. 12.15. and the Gezrites, that had dwelt in Gezer, which belonged to Ephraim, Josh. 16.3, who perhaps at the first coming of the Israelites, fled thence to the Amalekites, and had ever since dwelt amongst them. And thus he not only provided for the maintenance of his army, by the spoils he took, and deluded Achish, who thought he had pillaged the land of Israel; but withal he destroyed those accursed nations, whom God had at first appointed to be rooted out, and continued still enemies to the Israelites.

Vers. 10. And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.] It cannot be conceived that David pretended the invasion of so many places in one day. The meaning therefore of this passage must needs be this, That when ever Achish asked him that question; Whither have ye made a rode today? he answered, sometimes that he made a rode against the south of Judah; and sometimes again, that he had made a rode against the south of Jerahmeelites (who were a particular family of the tribe of Judah, 1. Chron. 2.9.25.) and sometimes also against the south of the Kenites; and thus he either told Achish again and again many deliberate lies, to secure himself and his from danger; or at least he purposely deceived Achish with the ambiguity of his words (which ill-became so good a man) intending that Achish should understand him, that he had invaded the south parts of Judah, &c. whereas he meant he had invaded those bordering countries that lay south-ward of Judah, and of the Jerahmeelites, and of the Kenites.

Vers. 11. Lest they should tell on us, &c.] To wit, because these nations were tributaries to Achish, or at least his confederates and neighbors. It is strange indeed how these things could be concealed from the Philistines: but first, we must consider that the people smitten dwelt somewhat far from the Philistines, and scattered in several places of a solitary wilderness; and secondly, there might be some special hand of God in concealing these things for David's safety.

CHAP. XXVIII.

Vers. 1. THe Philistines gathered their armies together for warfare, to fight against Israel.] That is, not only Achish, but with him all the other Princes of the Philistines, encouraged no doubt by the distractions that were now in the land of Israel, and the weak state of the kingdom by means hereof.

Vers. 2. And David said to Achish, Surely thou shalt know what thy servant can do.] The ambiguity of these words seems to imply, that he meant not fight against the people of God, though he durst not but make semblance of being ready to do what the king should require.

And Achish said to David, Therefore will I make thee keeper of mine head forever.] That is, I will make thee Captain of my life-guard, so long as we shall live together.

Vers. 2. Now Samuel was dead, &c.] This is here inserted because of the following story, wherein is related how Saul being destitute of all counsel, sought to have Samuel raised from the dead, that he might talk with him; of late Saul disregarded Samuel, now he would have wished he had been living.

And Saul put away those that had familiar spirits, and the wizards, out of the land.] This is added to show, that Saul seeking to the witch, sinned against his own conscience.

Vers. 4. And the Philistines gathered themselves together, and came, and pitched in Shunem.] A town in the border of Issachar, Josh. 19.18.

Vers. 5. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.] Through the terrors of a guilty conscience, which now seized upon him.

Vers. 6. And when Saul inquired of the Lord, the Lord answered him not, &c.] How Saul inquired of the Lord it is not expressed, only this we may conclude that by Urim he could not inquire of God, & that because Abiathar had carried away the high priests Ephod to David, wherein the Urim was, chap. 23.6. only because the holy Ghost would the more fully express the comfortless condition of Saul, how wholly he was forsaken of God, and left destitute of all direction from him; amongst other ways, whereby he could have no answer from God, this of the Urim is also put in; the Lord answered him not, neither by dreams nor by Urim: to wit, because the Urim was now with David, and not with him. Most probable it is, that Saul inquired of God, partly by prayer, partly by consulting with the priests and Prophets: for it is evident in several places of this history, that there were at this time divers Colleges of Prophets in the land, and like enough it is, that though before he had killed God's priests, and despised his Prophets, yet now in his distress he was glad to seek both to priests and Prophets, to try if they could advise him, or would inquire of God in his behalf; but however, by what means soever he inquired, it was not done in faith (for had he sought in faith, he would have continued seeking, and not have given over to run to a witch) and therefore, 1. Chron. 10.14. it is said, that he inquired not of the Lord: and accordingly we see the Lord dealt with him; the Lord answered him not, neither one way nor other, which was an evidence that the Lord was highly displeased with him; for the like is mentioned we see elsewhere, as a great argument of God's high indignation against his people, Lam. 2.9. The Law is no more, her Prophets also find no vision from the Lord.

Vers. 7. Then said Saul to his servants, Seek me a woman that hath a familiar spirit, &c.] It seems that in those days women, by reason of their weakness, were most deceived by Satan, and brought to give themselves to sorcery and witchcraft; and therefore he commanded his servants to seek him out a woman that had a familiar spirit▪ not doubting but there were still some of these, that lurked secretly in the land, though he had endeavored to root them all out, verse. 3. and this is here recorded as the last, and most desperate wickedness that he fell into, and upon which he was immediately cut off by God's revenging hand, as is fully expressed, 1. Chron. 10, 13, 14.

Behold there is a woman hath a familiar spirit at Endor.] A town of the Manassites within Jordan, Josh. 17.11.

Vers. 8. And Saul disguised himself, and put on other raiment, &c.] This he did not only that the witch might not know him, and so not fear to satisfy his desire, but also doubtless out of very shame, because he now yielded to make use of those base courses, which himself ere while, had so severely punished.

Vers. 9. Behold thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, &c.] Thus is Saul put in mind (even by the words of the witch, though she intended it not) how heinously he now sinned, in seeking to the devil for help, even against the light of his own conscience.

Vers. 10. As the Lord liveth, there shall no punishment happen to thee for this thing.] That is, I will not discover thee.

Vers. 11. And he said, Bring me up Samuel.] Saul despised Samuel when he lived, and would not follow his direction, and now his thoughts could be satisfied with nothing, but to speak with Samuel, and rather then fail herein, he would go to a witch to raise up the Ghost of Samuel to talk with him.

Vers. 12. And when the woman saw Samuel, she cried out with a loud voice, &c.] It was not doubtless Samuel himself that appeared now to the Witch, but the devil in Samuel's likeness: for first, the souls of Saints departed, are presently at rest with God, and are taken up when they die, out of the devils reach, he hath no power over the spirits of God's faithful servants departed; for then he would abuse the souls of the dead at his pleasure to deceive the living: secondly, it is no way likely that the Lord, who had so lately refused to answer Saul by the Prophets, would now raise up Samuel from the dead to answer him: we see what was said in a like case to the rich man in hell: Luke 16.31. If they hear not Moses, and the Prophets, neither will they be persuaded though one rose from the dead: thirdly, even the mantle wherein he appeared verse. 14. was an evident sign, that all was counterfeit; for did Samuel think we, carry his mantle with him into heaven, or into the grave? fourthly, had the Prophet Samuel been sent of God (which is the only evasion the Papists have to maintain this error; the witch, they say, did not conjure him up, but God sent him to appear to Saul) he would never have said as this counterfeit Samuel did, ver. 15. that the witch by Saul's means had raised him up, Why, saith he, hast thou disquieted me to bring me up? It was therefore doubtless, by the witches enchantments that this Samuel was raised, and consequently it was not Samuel indeed, but the devil in Samuel's likeness, and therefore called Samuel here: when the woman saw Samuel, &c. and that it was that made her cry out so violently as soon as she saw him: when the devil was raised, it seems according to the accustomed manner, the witch was presently possessed with a spirit of divination, and hereby knew Saul, for whom she had done this, and hereupon cried out, as apprehending he was come to ensnare her; that having discovered her he might put her to death: Why, saith she, hast thou deceived me? For thou art Saul: all which shows plainly, that the Author of that Apocryphal book of Eccclesiasticus, wrote not by the inspiration of the holy Ghost, who saith of Samuel (as in relation to this history) chap. 46.20. After his death he prophesied, and show the king his end, &c,

Vers. 13. And the king said unto her, be not afraid for what sawest thou?] Hereby it appears, that Saul saw not the apparition at the first, though afterward he was admitted to the sight of it; and that happily, because the woman was at first apart by herself, as witches indeed use not to be seen when they work their feats.

And the woman said unto Saul, I saw gods ascending out of the earth.] This she spake, either because he appeared in such an attire, &c. that she might easily perceive it was some Magistrate, or personage of great eminency and worth, and such are called God's, Psalm 82.6. I have said ye are God's: or else, because this evil spirit, now a counterfeit Samuel, did rise up with such a divine kind of splendor and brightness; as we know he can change himself into an Angel of light, 2. Cor. 11.14. That the poor woman unacquainted with such apparitions, was even astonished with beholding it.

Vers. 14. And Saul perceived it was Samuel, and he stooped, &c.] Saul at length is admitted to the sight of this counterfeit Samuel, though it seems he were not by, when the witch first conjured him up, verse. 12.13. and so Saul addressing himself to inquire of this infernal prophet, the witch it seems withdrew herself, as appears, verse. 21, where it is afterwards said, The woman came unto Saul, and saw that he was sore troubled.

Vers. 17. And the Lord hath done to him as he spake by me.] That is, to David; the man to whom the Lord hath betaken his favorable presence since he departed from thee.

Vers. 18. Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath on Amalek, &c.] When Saul was in consultation about sparing Agag the Amalekite, the devil no doubt then suggested whatever might encourage and embolden him thereto, but now, when he come to be affrighted with the apprehension of God's wrath, even that fact of his he alleged against him, thereby to add to his terrors, and to drive him to despair, and that under a color of speaking as a Samuel.

Vers. 19. And tomorrow shalt thou and thy sons be with me.] That is▪ ye shall be slain, and so not be any longer amongst the living, but with me amongst the dead: But how came the devil to be of God's counsel, that he can so certainly determine the period of their lives? I answer, first, that the devil can and doth many times by strong conjectures foretell many future things, which accordingly come to pass. Secondly, that he doth not here define the time of their death certainly, but speaks darkly and deceitfully: for tomorrow doth not only signify the day immediately following, but also, the time to come indefinitely, Exod. 13.14. And it shall be when thy son asketh thee in time to come, (or tomorrow) what is this, thou shalt say unto him, &c. and Matth. 6.34. Take therefore no thought for the morrow, &c.) as indeed it seems it was not the very next day, that Saul and his sons fell before the Philistines: and so we see in another particular, he speaks ambiguously, Thou and thy sons shall be with me, which might either be meant of▪ their dying only, as spoken with respect to Samuel, or of being with Satan; and then that as concerning Jonathan we are sure he lied grossly; but thus will the devil still preach comfort to those at last that will not away with the preaching of God's prophets, when they sharply reprove them for their sins.

Vers 21. And the woman came unto Saul and saw that he was sore troubled, &c.] Hereby it appears, that the witch had withdrawn herself, whilst Saul and her familiar spirit, then Samuel's counterfeit, had been talking together.

CHAP. XXIX.

Vers. 1. NOw the Philistines gathered together all their armies to Aphek.] A town in the tribe of Asher, Josh. 19, 24, 30.

Vers. 2. But David and his men passed on in the rearward with Achish.] Though Achish was king of Gath only (which was but one of the five principalities of the Philistines,) yet it seems he was the chief among all the princes, and had therefore the honor of leading up the rearward, and that therein too, he had given the honor to David and his men of being as it were his own life guard, and therefore it is said, that they marched on with Achish in the rearward.

Vers. 3. Then said the princes of the Philistines, what do these Hebrews here.] This is not meant of those Lord's that were subjects to Achish the king of Gath, (as is indeed evident by the roughness of their language, verse. 4. And the princes of the Philistines were wroth with him, and the princes of the Philistines said unto him, make this fellow return. &c.) but of the princes of the other places of Palestine; for these all joined their forces with Achish, in this invasion of the land of of Israel, the common sort had indeed as much cause to suspect David's perfidiousness, and to provide for their safety as the princes had; but the princes had a special spleen against him, because of the honor Achish had done him, and therefore they presently combined together to complain of him, and would have him removed.

Is not this David the servant of Saul the king of Israel, which hath been with me these days, or these years, &c.] That is, or rather these years: for he had been with him a full year and four months, which was a good part of another year, chap. 27.7. The time that David dwelt with the Philistines was a full year and four months.

Vers. 26. Then Achish called David and said unto him, Surely as the Lord liveth, thou hast been upright, &c. In the Original it is, as Jehovah liveth; for in those times these idolatrous nations had a reverent opinion, not only of their own peculiar gods, but of those also which they esteemed the gods of other nations; and so having so much knowledge of the God of the Hebrews, that they knew he was called Jehovah; Achish swore therefore As Jehovah liveth, perhaps the rather to please David herewith: yea, it is probable that even amongst the heathen, that were aliens and strangers from the common-wealth of Israel, there were from former times some remainders of truth conveyed concerning God, which were still retained amongst them; as this of the name Jehovah, from whence no doubt came that name of Jupiter or Jove, which was in after times so rife amongst them.

Vers. 8. What hast thou found in thy servant so long as I have been with thee, unto this day, that I may not go fight against the enemies of my Lord the king?] David doubtless would not for his life have drawn his sword against the people of God; but yet that Achish and the Philistines might not be jealous of him, and so for the better assurance of his life amongst them, he was glad to put on a countenance, as if he had greatly desired to aid the Philistines against the Israelites, and as if it had troubled him much that he might not do it.

Vers. 10. Rise up early in the morning with thy masters servants that are come with thee.] That is, Saul's servants that are come with thee; and he calls them not David's servants, but Saul's, his masters; to imply the ground of the jealousy of the Philistine Princes, to wit, the relation which they had to Saul, that they were his subjects, his servants, &c.

And as soon as ye be up early in the morning, and have light, depart.] Lest the lords of the Philistines should in their rage fall upon David, he adviseth him to make all the haste away that possibly he could: and this was all Achish intended in this his advice: But God had a further aim in it, for by this means he was not only freed from the danger of being forced, either perfidiously to betray Achish who trusted in him, or else to fight against his brethren, but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites, which they had carried from Ziklag: as we see in the following chapter.

CHAP. XXX.

Vers. 1. ANd the Amalekites had invaded the south and Ziklag, and smitten Ziklag, and burnt it with fire.] That is, they had invaded the south of Judah, and of the Philistines country, and amongst the rest particularly they had sacked Ziklag, and destroyed it with fire; for so we find this place explained afterwards, ver. 14. where the Egyptian they took confesseth to David, We made an invasion upon the south of the Cherethites (that is, the Philistines) and upon the coast which belongeth to Judah, and upon the south of Caleb, &c. This no doubt the Amalekites did, to revenge the spoil which David and his men had made in their country, chap. 27.8, taking the opportunity of doing it at this time, when the Philistines and David's men were gone out to make an invasion into the land of Israel. But God had herein a further end; for by this means, first, David was chastened for his sins, who out of his distrust of God's promises and providence, had sought to help himself by unlawful means, by fleeing to the Philistines, by lying and dissembling, and now of late by pretending to Achish that he had a desire to fight against Saul, and against the Israelites: secondly, his faith was exceedingly tried; for never was he in greater straights then he was at this time: thirdly, the Amalekites God's enemies, were smitten with a great destruction: and fourthly, David was endeared to his own people, when there was most need of it, because they were now immediately to receive him to be their king, both by the fame of his victory, and the presents he sent them, verse. 26. &c.

Vers. 2. And had taken the women captives, that were therein; they slew not any, &c.] And this no doubt was of God, that they might by David be recovered again; for otherwise how unlikely a thing was it, that they should be so carried away with a covetous desire to make a gain of them, by keeping them prisoners; that they should not think of using these that were now in their power, as David and his soldiers had a while before used them, chap. 27.8, 9. And David smote the land, and left neither man nor woman alive, &c.

Vers. 5. And David's two wives were taken captives, &c.] This is inserted, first, to set forth in what a sad condition David was at present: secondly, to show how wholly he submitted himself to the will of God, that could depend upon God's direction, whether he should pursue the Amalekites or no, verse. 8. notwithstanding, that his wives that were so precious in his eyes, were by them carried away.

Vers. 6. And David was greatly distressed; for the people spake of stoning him, &c.] As laying all the blame upon him: first, because he had provoked the Amalekites by spoiling their country, chap. 27.8. secondly, because he had now to no purpose carried them all away after Achish, and left the city without any defense.

But David encouraged himself in the Lord his God.] David was at this time in great distress; his wives were taken captives to Achish, he durst not return, (for he would have been enraged at him for the loss of Ziklag, burnt by the Amalekites in revenge of his former inroads upon them) to fly to Saul was in vain; for he was his deadly enemy, and at this time invaded by the Philistines; yea his town followers began to speak of stoning him. But though all this were so, yet now David raised up his heart, by remembering the power and the goodness and the promises of God, and so by this means he encouraged himself.

Vers. 10. For two hundred abode behind, which were so faint that they could not go over the brook Besor.] And these therefore David left with the carriages, that with the other four hundred he might the more speedily pursue the Amalekites, as we see, verse. 24. And thus the Lord both tried the faith of David, by depriving him of the third part of his forces, when he was to go against an enemy that had a mighty great army: (for there fled away as many of the Amalekites, as David had in all with him, to wit, four hundred, verse. 17.) and withal, he made it the more manifest, that the victory which afterward they obtained, was of him; and not of themselves.

Vers. 11, And they found an Egyptian in the field, and brought him to David, &c.] Thus the Lord by his providence provided a guide for David, to lead him readily to the enemies whom he now pursued; and withal punished the inhumane cruelty of that Amalekite, who had in so barbarous a manner cast off this his sick servant, by making that very servant the means of bringing destruction upon the whole army.

Vers. 14. We made an invasion upon the South of the Cherethites, and upon the coast which belongeth to Judah, and upon the South of Caleb.] By the Cherethites are meant the Philistines, verse. 16. They were eating, and drinking, and dancing, Because of all the great spoil which they had taken out of the land of the Philistines, &c. Some part of the land of the Philistines was it seems called Cherith, and thence the Philistines are in several places of Scripture called Cherethims or Cherethites, as Ezek. 25.15, 16. Thus saith the Lord, Because the Philistines have dealt by revenge, &c. I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, &c. So again in Zeph. 2, 5. Where plainly judgment is denounced against the Philistines under these words, Woe unto the inhabitants of the sea coasts, the nation of the Cherethites. And for the south of Caleb, thereby is meant the south of Judah belonging to Caleb's posterity, Josh. 14.13.

Vers. 15. And I will bring thee down to this company.] Hereby it appears, that this Egyptian had heard them say where they meant to encamp; yea, perhaps they had told him, that if he recovered he might come to them.

Vers. 17. And David smote them from the twilight, even unto the evening of the next day.] That is, from the evening when he came upon them to the evening of the next day. Some think it was only from the twilight of the morning unto the evening, (which was the beginning of the next day.) But it is evident, that David began to smite them when they were eating and drinking and dancing, &c. and it is more likely that this was in the evening, then so early in the morning.

Vers. 20, And David took all the flocks and the herds which they drave before the other cattle, and said, This is David's spoil.] That is, he took all the flocks and the herds which the Amalekites had taken from other places, and not from Ziklag: He did not only recover all which they had carried away from Ziklag, as it is said in the former verse; but besides, he took all the cattle which they had driven away from other places. And these the soldiers drave before those other cattle which belonged to the inhabitants of Ziklag, and extolled David as they went along (even the same men that ere while had spoken of stoning him) acknowledging, that it was of him that they had gotten this great booty; for that is the meaning of these words, This is David's spoil. Songs of triumph they sung as they went along, and the foot of their song was still, This is David's spoil.

Vers. 22. Because they went not with us we will not give them of the spoil, &c.] This was the base resolution of some of those, that had with David vanquished the Amalekites, concerning those two hundred of their brethren that had staid behind at the brook Besor; for which they are termed in the foregoing words wicked men and men of Belial. Though first, it was not cowardice, but mere faintness and weariness that made those men stay behind: and secondly, in staying behind with the carriages to defend the stuff, and in being in a readiness to aid their fellows, had they been forced to retire, they did good service as well as the other: yet so partial were they in their own cause, that they would have had all the spoil, and these their brethren must have nothing but only their wives and children again.

Vers. 23. Then said David, You shall not do so, my brethren, with that which the Lord hath given us, &c.] As if he had said. The Lord hath given us the victory, and we should ill repay the Lord for this mercy, if we should ascribe so much to ourselves, as upon that ground to deal so injuriously with our brethren. It is the very same argument which our Savior useth, Freely you have received, freely give, Matth. 10.8.

Vers. 24. For who will hearken unto you in this matter?] In these words David implies, that this which they desired was so unequal, that they would scarce find anybody of their mind; everybody that should hear of it, would blame them for it.

Vers. 25. And it was so from that day forward, that he made it a statute, and an ordinance, &c.] To wit, that the spoil of war should be equally divided betwixt those that fought with the enemy, and those that stayed with the stuff. And indeed in making this ordinance, David had not only the clear light of nature to direct him, but also a president of the Lord's own prescribing, Numb. 31.26, 27. Take the sum of the prey that was taken, &c. And divide the prey into two parts, between them, who took the war upon them, who went out to battle, and between all the congregation.

Vers. 26. And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends.] To wit, first, by way of restitution, because much of this prey had been taken by the Amalekites from the south parts of Judah, v. 14. and secondly, by way of thankfulness, because of the many courtesies he had received from them in those places, when Saul hunted him from one place to another▪ And this was a good preparation to incline the hearts of men in all places to him at this time: for just about this time, Saul and his sons were slain by the Philistines, and so way was made for him to come to the crown.

Vers. 31. And to all the places where David himself and his men were wont to haunt.] Whereby it appears, that the Lord provided David some friend or other, in every place where he came.

CHAP. XXXI.

Vers. 2. ANd the Philistines slew Jonathan, Abinadab, and Malchishua, Saul's sons.] And thus the Lord did provide, to clear the way the better for David's advancement to the kingdom, that he might have the less trouble by the surviving posterity of Saul: even Jonathan for this cause did fall amongst the rest; for if Ishbosheth, a base and worthless man, found so many of the people so ready to side with him against David; what would they have done for Jonathan, so brave and hopeful a Prince, had he out-lived his father? As for Abinadab here named, he is also called Ishui, chap. 14.4. and Ishbosheth Saul's fourth son, it seems was left at home, perhaps to take care of the government of the kingdom in Saul's absence: for God intended by him further to try the faith and patience of David.

Vers. 3. And the battle went sore against Saul, and the archers hit him, &c.] Saul therefore fell not at the first onset, but for his greater terror, and sorer punishment, first he saw the army routed, and his sons together with many of the people slain, & then at last he was wounded and pursued so closely, that there was no hope of escape.

Vers. 4. Draw out thy sword & thrust me through therewith, lest these uncircumcised come and thrust me through.] Thus at the very hour of his death, yea when he was ready to lay violent hands upon himself, Saul could despise the Philistines, and speak reproachfully of them, and that because they were uncircumcised, and consequently none of God's peculiar people, as he was; whereas being such a wicked wretch, his condition was the worse, because he was circumcised, and one of God's peculiar people. No Philistine could be so bad as he in this regard.

Vers. 4. Therefore Saul took a sword, and fell upon it.] And thus with the sword he had drawn against David, he slew himself, the Lord in his just judgment giving him over to this desperate impatience, whereupon it is said that the Lord slew him; 1. Chron. 10.14. and inquired not of the Lord, therefore he slew him, &c.

Vers. 6. So Saul died, and his three sons, and his armor-bearer, and all his men, &c.] That is, not all his soldiers (for many of them fled and escaped) but all his household servants, and those perhaps too that were the guard of his body.

Vers. 7. They forsook the cities and fled, and the Philistines came and dwelt in them.] That is, some of the men of Israel the inhabitants of some cities on the other side of the valley, to wit, the valley where this battle was fought; and on the other side of Jordan, fled out of their cities upon this defeat, and so the Philistines came and dwelt in their room: Whereby I conceive is meant, that at the present they did pursue their victory for a time, and pursuing it took those weaker towns out of which the inhabitants were fled for fear, and then left garrisons in them: for it is not likely that presently they removed colonies of the Philistines to dwell there.

Vers. 9. And they cut off his head, and stripped off his armor.] As David had done to Goliath, chap. 17.54. and 21.9.

Vers. 10. And they fastened his body to the wall of Bethshan.] His head they put in the temple of Dagon, 1. Chron. 10.10. but his body and the bodies of his sons also, verse. 12. they fastened to the wall of Bethshan, that is, to a wall in the street of Bethshan, 2. Sam. 21.12. a town that belonged to the lot of Manasseh, though not yet recovered from the Philistines, called also Bethshean, Judge. 1.27.

Vers. 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul, &c.] As being thankfully mindful of that which Saul had done for them, 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their city: and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poor distressed Israelites.

Vers. 12. And took the body of Saul, and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there.] This was not the ordinary use of the Israelites; and therefore two reasons are given for this by Expositors: 1. That it was because the flesh was now corrupt and putrefied. 2. Lest the Philistines should again get their bodies into their power.

Vers. 13. And they took their bones and buried them under a tree at Jabesh, and fasted seven days.] The flesh being burnt from off their bones, they gathered up their bones, which would not be so soon burnt as the flesh was, and buried them solemnly in Jabesh; and there they continued till toward the end of David's reign, when he took up their bones, and buried them in the sepulcher of Kish the father of Saul, 2. Sam. 21.12. &c. As for their fasting seven days, to wit, till the evening of each day, when they had thus buried the bones of Saul and his sons, that was done doubtless, not only by way of bewailing the death of Saul and his sons▪ but also especially that they might seek unto God in the behalf of the whole land and people of God, who were now in a sad condition, by reason of this great defeat which the Philistines had given them. Nor is it necessary that we should think that they did neither eat nor drink all these seven days (some masters of Physic have concluded, that it must needs be mortal to be without all nourishment for seven days together) rather we may think that they afflicted themselves with fasting for seven days together, only taking still at night some small refreshing: and yet indeed in those east countries, they will far longer endure fasting, then we can do in the • pa • .

ANNOTATIONS Upon the second book of SAMUEL, Otherwise called, The second book of KINGS.