1 Samuel

Samuel was in the number of those few in Scripture, that lived and died with glory. His birth, life, and acts take up a great part of this book, which seemeth to have been written by some disciple of his, who, in honour of his master, called it by his name. Like Anna Comnena, daughter of Alexius Comnenus the Emperor, wrote the history of her father’s deeds and called it Alexias.

Chapter 1

Ver. 1. Now there was a certain man of Ramathaim-zophim.] Called also Ramah, and Arimathaea. The Hebrews {a} say it was a school of prophets, who are frequently in Scripture called Zophim, that is, watchmen, and that Elkanah himself was a prophet, as being of the sons of Korah, who are called prophets. See #1Ch 6:22,27,33, compared with those titles of Psalms "to" or "of the soils of Korah." Of that gainsaying "sinner against his own soul," came Samuel, Homo ille virtute simillimus.

An Ephrathite.] So called, because he dwelt in the tribe of Ephraim, as #Jud 12:5; likeas those Jews are called Cretes and Arabians, Elamites and Parthians, &c., {#Ac 2:9,10} because they sojourned in those countries.

{a} Chald. Paraph., Kimchi, Ben-Gerson.

Ver. 2. And he had two wives.] Polygamy was ever a sin, though in the patriarchs and ancient saints, a sin of ignorance. "It was not so from the beginning." {#Mt 19:8 Mal 2:15} Lamech, of the cursed seed of Cain, first brought it in: but his second wife Zillah was but the shadow of a wife, {a} as her name also signifieth. And although before the law given by Moses, polygamy is not reprehended; yet in #Le 18:18 it is flatly forbidden, "Neither shalt thou take a wife to her sister," or one wife to another, "to vex her," as here Peninnah did Hannah. This passage good Elkanah and those other ancients mistook, as it is thought, by taking the word "sister" for one so by blood, which was spoken of a sister by neighbourhood, or by nation as those phrases "to vex her," and "during her life," do evince.

{a} Quomodo Menander, φιλου σκιαν, dixit.

Ver. 3. To worship and to sacrifice, ] viz., Peace offerings. The Rabbis here observe that to worship or pray is better than to sacrifice; because it is first named.

And the two sons of Eli…the priests of the Lord.] These were learned and lewd; Multi sacerdotes, pauci sacerdotes, saith Chrysostom: {a} There are many priest in name, but few that are right. I do not believe that there many priests, saith he, that shall be saved.

{a} Multi in nomine, pauci in opere. -Hom. 3, in Act.

Ver. 4. And when the time was that Elkanah offered.] He did not forbear to offer, because the priests were wicked and slubbering, as some weak ones did, {#1Sa 2:17} abhorring God’s sacrifice for their sakes: wherein they are said to have transgressed, even to a cry.

Ver. 5. But unto Hannah he gave a worthy portion.] Heb., A gift of the face; partem spectabilem; a choice dainty piece, such as a man might well set before his best guests, as looking better than any of the rest.

For he loved Hannah: but the Lord had shut up her womb.] For an allay to his love: God is wise and jealous. Piscator rendereth it, "He loved Hannah, although the Lord had shut up her womb": that was no stop to his love.

Ver. 6. And her adversary also provoked her sore.] Aemula eius: num ita vocantur uxores digamorum {#Le 18:18} Peninnah, her corival, an insolent spiteful creature, vexatious, as the Hebrew word signifieth, and violent. {a}

For to make her fret.] Or, To make her to thunder, and cause a rattle in the house, by chiding and chafing. Peninnah provoked her on purpose, and for that purpose: this was an aggravation of her sin, as it is likewise of theirs that put a word out on purpose to enrage, vex, disgrace, or discountenance another. Piscator rendereth it, Propterea quid intonabat, because she, that is, Peninnah, thundered, that is, impetuously railed, and reproached her with her barrenness. This was to add affliction to the afflicted; which is greatest inhumanity.

{a} Angens.

Ver. 7. And as he did so year by year.] His kindness to her thus continued, stirreth up the spirit of petulant Peninnah, whom he could not silence, to upbraid her with her barrenness, thereby boasting of her own fruitfulness, no otherwise than if she had it of herself, and not from the Lord.

When she went up to the house of the Lord, so she provoked her.] Then she provoked her, when she might do her most mischief—viz., at the very time of praying and offering sacrifice to the Lord, when she should have been most cheerful and free from all disquietment. And withal it implieth, saith a grave expositor, {a} that she upbraided her with the fruitlessness of her seeking to God so earnestly at those times for a child. Peter Martyr telleth us of some who, by Peninnah’s provoking of her, understand her urging of her to pray to God, who only hath power to make a woman fruitful. But if Peninnah put Hannah upon her prayer, it was merely by accident: as she that called Monica, Augustine’s mother, Meribibula, by way of reproach, made her more cautious and abstinent.

{a} Mr. Jackson.

Ver. 8. Hannah, why weepest thou?] Children should not be desired too passionately, because they are certain cares, but uncertain comforts. Sir Thomas Moore’s wife was mightily desirous of "a boy, "— that was her word, -and she had one that proved a fool: and saith her husband, You were never quiet till you had a boy; and now you have one that will be all his life a boy.

Am not I better to thee than ten sons?] Than those ten sons of Peninnah, saith Lyra, following the Hebrews.

Ver. 9. So Hannah rose up.] Fasting as she was—not in ease to eat, because in heaviness; compare #Le 10:19, -she rose up to go to the place of worship and prayer, over against the most holy place. See #1Sa 1:15,18.

Now Eli the priest sat upon a seat.] Without the tabernacle; for within it, sacerdotibus neque edere neque sedere licebat, saith Vatablus, the priests might neither eat nor sit.

Ver. 10. And she was in bitterness of soul, and prayed.] Herein she took a right course to get comfort. So did David, {#Ps 109:4} and Paul, {#1Co 4:13} "being defamed we pray." If she should have rendered to Peninnah railing for railing, there would have been somewhat to do. Prayer and patience are the best antidotes against contempt and contumelies; the one hot, the other cold; the one quickening, the other quenching.

And wept sore.] Prayers and tears are the saints’ best weapons; Bombardae et instrumenta bellica Christianorum, saith Luther, their great guns, and their scaling ladders.

Ver. 11. And she vowed a vow.] Not without the consent of her husband, {#1Sa 1:22} who else had power to vacate and disannul it. {#Nu 30:8} A vow is a binding of one’s self to God by a holy and religious promise, to do or not to do something that is lawful, possible, and useful for our increase in godliness. This promise is to be made with prayer, and paid with thanksgiving.

And remerber me, and not forget thine handmaid.] This was a masculine prayer; though made by a woman; and the same request thus repeated, argueth her fervency.

Then I will give him unto the Lord.] He shall be a Diodat, a Nazarite, extraordinarily devoted to God’s service.

Ver. 12. And she continued praying.] Heb., Multiplied to pray; as resolved not to give over her suit. Prayer, like those arrows of deliverance, should be multiplied. {#Lu 18:1} Misericordiam extorquemas, said those primitive Christians. We wring out of God’s holy hands that mercy which he with an unwilling willingness withholdeth for a while, that we may be the more importunate.

Eli marked her mouth.] Saw her lips walk with a strange unusual motion and writhing: but heard no voice, and thereupon misjudged her. Of Dr Gabriel Nele, Bartolus reporteth, {a} that by the motion of the lips only, without any utterance, he understood all men: yea, that he could read their thoughts in their looks. Whether he could or not, -which I much question, -old Eli it seems could not.

{a} Lib. i. De Ver. Oblig.

Ver. 13. She spake in her heart.] Vocis egit silentio ut corde clamaret, as Augustine saith of Moses. {#Ex 14:4,5} Non vex sed votum.

Therefore Eli thought she had been drunken.] Here was devotion misconstrued. So was it in those good souls that were puriores caelo, as Chrysostom saith; {#Ac 2:13} in those ancient martyrs, whose constancy was counted obstinacy; {a} and in those modern martyrs, who were said to be actuated by the spirits of the buttery, and to go drunken to the stake. {b}

{a} Tertul., Apolog.

{b} Act. and Mon., 1653.

Ver. 14. How long wilt thou be drunken?] Eli sat there for the purpose to see good order observed: and seeing Hannah’s strange and uncouth gestures, knowing also that she was newly risen from a feast, he suspected that all was not well.

Put away thy wine from thee.] Go, sleep out thy drunkenness, and this alienation of thy mind, caused by a too liberal use of wine, which thou shouldst rather do, quam ut turpiter eructes coram Iehovah, than do on this sort.

Ver. 15. No, my lord, I am a woman of a sorrowful spirit.] She was also a woman of a meek and quiet spirit, as appeareth by this mild answer. She doth indeed roundly defend her own innocency, but setteth not up her note at him as a false accuser, neither biddeth him look better to those drunken whoremasters, his own sons—as many an impudent dame would have done, and as Augustus upon the bench was twitted with the disorders of his own family, -but giveth the high priest good words—which St Paul scarce did, -and {#Ac 23:5} seeketh to satisfy him by such good reasons as well showed that she was sober enough.

But have poured out my soul before the Lord.] This is a just description of effectual fervent prayer. {#Jas 5:16} See #Ps 62:8 142:2 La 2:19. Saints unbosom and unbowel themselves before the Lord with much freedom and affiance.

Ver. 16. Count not thine handmaid for a daughter of Belial.] That is, Of the devil, as all drunkards are confessedly. Behemoth lieth in the fens, {#Job 40:21} which Gul. Parisiensis applieth to the devil dwelling in drunken hearts. See #Lu 11:24. Oh that our carousers were persuaded, as Mohammed told his followers, that in every grape there dwelt a devil!

For out of the abundance of my complaint and grief.] Not of wine, or any other inebriating liquor, whereof the Italians, besides wine, have many sorts: the most delicious they blasphemously call Lachrymae Christi. If Hannah were drunk at all, it was with her own tears, which she, poor soul, had drunk in great abundance.

Ver. 17. Go in peace.] Take no further anxious care about this business; but cast thy burden, or thy request, upon the Lord, who will surely grant it. And thou shalt be sure of my prayers to that purpose. This was a good amends for his former uncharitableness.

Ver. 18. Let thine handmaid find grace in thy sight.] Ineam tecum hanc gratiam ut pro me ores. Oh that I might be so happy as to have the benefit of thy prayers for me still! Herein I recommend myself to thy fatherly favour and goodwill.

So the woman went away, and did eat.] She took the high priest’s answer as an oracle, and was comforted by a sweet motion of the Holy Ghost, met by a motion of her own mind, resting in that comfort, as unfailable because proceeding from faith unfeigned.

And her countenance was no more sad.] Vultum vocat faciem illam vultuosam: she was blithe and cheery. God’s children use to pray down their distempers, as David oft.

Ver. 19. And they rose up in the morning early.] That so they might come home in due time: for they had ten miles to go. {a}

And worshipped before the Lord.] This whet they held no hinderance in their journey, but a furtherance rather, and as oil to the wheels. It is good to go in God’s name.

And the Lord remembered her.] Her prayers that were on the file before him.

{a} H. Bunting.

Ver. 20. That she bare a son.] A singular son, Quem Deus immortalis nasci voluit ut esset in quo virtus per omnes numeros hominibus efficaciter se ostenderet, { a} whom God would have to be born for a pattern of piety.

And called his name Samuel, ] i.e., Asked of God; sent me as a return of prayer, and therefore the more dear unto me:—

“ Quoniam charissima semper

Munera sunt, Author quae preciosa facit.”

{a} Sic de Scipione, Val. Max.

Ver. 21. And his vow.] Made first by his wife, and afterwards owned and ratified by himself. And perhaps he vowed something now to God, though it be not said what, besides the child, to show his thankfulness.

Ver. 22. I will not go up until the child be weaned.] She knew herself not bound to go up, because she was a woman, and her husband a Levite. Now also she was a mother, and had a child to nurse. Nightingales are silent when once they have hatched their eggs, as if then all their care were for their young ones.

Ver. 23. Do what seemeth thee good.] Wives must be gratified in their lawful and reasonable requests.

Only the Lord establish.] Perfect what he hath begun.

Ver. 24. With three bullocks.] One for sacrifice, {#1Sa 1:25} and the other two for the use of the priests, who lived of the oblations. Let ministers be liberally maintained.

Ver. 25. And brought the child to Eli.] Not without a gratuity, that he might have the more care of the child.

Ver. 26. As thy soul liveth.] As sure as thou art alive. Her heart was full, her tongue fluent, in mentioning God’s mercy.

Ver. 27. For this child I prayed.] A child of many prayers cannot easily miscarry.

Ver. 28. Therefore also I have lent him.] Or, Returned him whom I have obtained by petition unto the Lord. So did Hunter the martyr’s mother: {a} and Mr Bradford begged of his mother to do the like. {b} The stork is said to leave one of her young ones where she hatcheth.

{a} Act. and Mon., 1397.

{b} Ibid., 1504.

Chapter 2

Ver. 1. And Hannah prayed, and said, ] i.e., She praised God, and said; for there is not one petition in all this holy hymn: but thanksgiving is a principal part of prayer; it is also an artificial begging.

My heart rejoiceth in the Lord.] Leapeth and danceth levaltoes, danceth a galliard; as did also Mary’s {#Lu 1:47} for like cause; and betwixt this song and that of the holy Virgin there is a great likeness, as Peter Martyr rightly observeth.

My horn is exalted in the Lord.] My might and mirth is advanced. A metaphor from horned creatures, or, as some say, from conquerors setting up their crest.

My mouth is enlarged over mine enemies.] Peninnah and her accomplices, over whom now I can crow and triumph, my mouth magnifically praising the Lord.

Ver. 2. There is none holy as the Lord.] "Glorious in holiness, fearful in praises, doing wonders." {#Ex 15:11} This holy God is to be sanctified, {#Isa 5:16} and praised; {#Mt 6:9} yea, he "will be sanctified in all that draw near unto him." {#Le 10:3} The Pope, who arrogateth the title of Holiness, is injurious to God; and was no whit wronged by Philip the Fair of France, who wrote thus to him, Sciat tua maxima fatuitas, &c.: Be it known to your singular Foolishness, &c.

Ver. 3. Talk no more so exceeding proudly.] Heb., Multiply not, speak not loftiness, loftiness. Peninnah, that odious woman, had vexed and troubled holy Hannah both in her prayers and meals, with her insolent speeches. Now she is warned to have done, and not to let hard words any more to come out of her mouth, Ne lapides loquantur. See #Jude 1:15. And why? for divers good reasons:—

For the Lord is a God of knowledge.] Heb., Of knowledges; and he taketh cognizance of your pride and petulancy. See #Mal 3:13 Mt 12:17 {See Trapp on "Mal 3:13"} {See Trapp on "Mt 12:17"}

And by him actions are weighed, ] i.e., Exactly examined, and their {a} obliquities discovered and punished. Or, By him enterprises are established viz., if they be to his good liking, else not.

{a} The elephant, that largest of beasts, hath the smallest tongue; and nothing is said of his voice, {#Job 39} to teach great men not to speak big words.

Ver. 4. The bows of the mighty men are broken, ] i.e., The bows of Peninnah and her children, who did shoot reproachful words at Hannah. Some gather hence that Peninnah bore no more children, but lost those she had, as #1Sa 2:5.

They that stumbled.] To the same sense singeth the holy Virgin in #Lu 1:46-55

Ver. 5. And they that were hungry ceased.] Nimirum famelici esse, to be still hungry; they were "filled with good things," as #Lu 1:53.

Is waxed feeble.] Weak for prolification; or having luctuosam faecunditatem, as Jerome saith of Laeta, who had born many children, but with this she had buried them.

Ver. 6. The Lord killeth, and maketh alive.] He layeth men for dead, and then reviveth them, as #2Co 1:9,10. That great apostle was "in death often"; and those ancient confessors cry out, "For thy sake are we killed all the day long." {#Ro 8:36} The Hebrews say that Peninnah’s children died all but two, and that those were saved alive by Hannah’s prayer for them, at their mother’s request.

Ver. 7. The Lord maketh poor, and maketh rich.] De pauperat et ditat: It is he that stoppeth that hole in the bottom of the bag, those secret drains and issues of expense, at which other men’s estates run out. {#Hag 1:6}

He bringeth low, and lifteth up.] Job, for instance; and our Henry VI, in whom it appeared that mortality was but the stage of mutability; for today he was a most potent monarch, tomorrow not the master of a mole hill. How suddenly was Joseph advanced, and David, and Daniel, and Mordecai, and Thomas Cromwell, Earl of Essex, &c.

Ver. 8. He raiseth up the poor.] See #Ps 75:6. {See Trapp on "Ps 75:6"}

To set them among princes.] As he did Agathocles, Marius, Maximinus, Claudius, who, hiding himself for fear of death in a hole, was pulled out by the heels and made emperor. Michael was condemned to death by the Emperor Leo; but before the execution the emperor died, and Michael was chosen in his stead.

For the pillars of the earth are the Lord’s.] He hath hanged it upon nothing; only it hangeth in the midst of the heaven, equally poised with its own weight, and serveth for pillars or foundations to the whole fabric of the universe.

Ver. 9. He will keep the feet of his saints.] This is a lower love and courtesy than to keep their hands. {#Joh 13:5,6} He keepeth them from utter prolapsion, from devoratory evils, as Tertullian speaketh, so as that either they fall not at all, -stumble they may, but they get ground by their stumbling, -or if they fall, they shall arise; for the Lord putteth under his hand. {#Ps 37:24} There is still a supporting grace, below which they cannot possibly fall.

The wicked shall be silent in darkness.] They may fall whither they will or can, for any care God taketh of them: they shall fall and never rise again. {#Zep 1:3} They have been silent in darkness, making no moan, neither humbling themselves in their distress; they "cried not when God bound them," {#Job 35:12} therefore they shall be silent, sore frightened and astonished at their horrible calamities here, and tortures in hell.

For by strength shall no man prevail.] Or, Obtain his enterprise. Augustine striving against his headstrong corruptions in his own strength, heard a voice saying, In te stas, et non stas. Thou wouldst stand by thyself, and therefore fallest. See thyself weak as water, and run to Christ: rely on him alone; for God "hath laid help on One that is mighty"; he hath given "strength unto his King, and exalted the horn of his Messiah," as it is in the next verse.

Ver. 10. The adversaries of the Lord shall be broken to pieces.] "As a potter’s vessel." {#Ps 2:9} Turk and Pope, both those Antichrists, shall be served on this sort, saith Peter Martyr.

Out of heaven shall he thunder upon them.] As he did soon after this prophecy upon the Philistines. {#1Sa 7:10} The mightiest men quake before God, and as the worms when it thundereth, wriggle into their holes.

The Lord shall judge the ends of the earth.] The Lord Christ shall; who is here first of all in Scripture called Messiah, or the Anointed One, of whom David and Solomon were types; and in that sense may also be here understood.

Ver. 11. And the child did minister unto the Lord.] He did such offices as he was able about the tabernacle; which was the more commendable in young Samuel to be so sedulous, because Eli’s sons were at the same time so corrupt and dissolute. The word here rendered child, is by the Dutch translated Der knaben, the knave; which with them signifieth child or servant; and so it did in old English, not as now, a wicked varlet. And therefore manifest wrong is done to John Wickliffe by Bellarmine and others, because that, disallowing the invocation of saints, he called them servants, knaves, which was then a good word, -not gods, as the Papists made them.

Ver. 12. Now the sons of Eli were sons of Belial.] So were Jehoshuah the high priest’s sons. {#Ezr 10:18} Heroum filii noxae! Their parents, much employed about other things, are oft not so careful of well-breeding their children; and besides, they are apt to abuse their father’s authority and power to a licentious practice. Eli brought up his sons to bring down his house. He might fitly have called them, as Augustus did his lewd daughters, his ulcers or cankers.

They knew not the Lord.] Apprehensively they knew him, but not affectively; they had no lively light, their knowledge was not accompanied with faith and fear of God. {#Ro 1:21 Tit 1:16}

Ver. 13. And the priest’s custom with the people was.] It was their custom, but not their right. Plus valet malum inolitum quam bonum insolitum. Here these priests are accused of sundry foul crimes, as ignorance, theft, sacrilege, luxury, adultery, obstinacy. A wicked priest is the worst creature upon earth. Who are devils, but they which were once angels of light?

Ver. 14. All that the flesh hook brought up the priest took for himself.] Whether it were his part appointed him by the law or not. See #Le 7:21,22. Commonly a wanton tooth is the harbinger to luxurious wantonness. Gluttony is the gallery that lechery walketh through.

So they did in Shiloh.] In that holy place, which should have struck shame into them, since it was in God’s eye, and to his face, that they committed these abominable villanies.

Ver. 15. Also before they burnt the fat.] Due to God by the law, {#Le 3:3,4,9} who well may call for the best of the best; but these liquorish Lurcos would needs be served before him, and be their own carvers. Neither waved they the breast and shoulder before the Lord, in token that they had it of his free gift: but ravenously seized upon whatsoever they liked, and said in effect, We are lords.

Give flesh to roast for the priest.] Boiled meat would not content them. But it ill becometh a servant of the Lord to be a slave to his palate. Christ biddeth his apostles when they come into a house, "eat such things as are set before them," {a} if wholesome, though but homely.

{a} τα παρατιθεμενα.

Ver. 16. Let them not fail to burn the fat presently, ] q.d., Let God have his due first; {#Le 3:3,4} but these men took no care to serve at the altar, but only to satisfy their gluttony: their gut was their god.

Ver. 17. Wherefore the sin of the young men was very great.] The greater because they were uncounsellable, ac ne moniti quidem ab ista perversitate desistebant; but became evil examples to God’s people, who might have desired the like of them, that one did once of a bad living preacher—viz., to point him out a nearer way to heaven than that he had taught in his sermons: for he went not that way himself.

For men abhorred the offering of the Lord.] Which yet was a great sin in them so to do, {#1Sa 2:24} likeas it is in those now-a-days that separate from our churches because of the ill lives of some of our ministers. It is a true saying of a reverend divine, {a} The garden may be watered through a wooden gutter; the sun give comfortable light through a sluttish window; the field may be well sowed through a dirty hand; the bell call us to church, though it never enter itself but by the sound; the well may yield excellent water, though it have much mud: so may wicked ministers perform the true service of Christ, &c.

{a} Abbot.

Ver. 18. But Samuel ministered before the Lord.] He did some small charges, as setting up lights, laying up vestments, learning music, or the like. See #1Sa 2:11.

Girded with a linen ephod.] Theoderet saith, {a} that for the excellent grace appearing in him, and the hopes conceived of him, Eli imparted unto him this honour.

{a} Quest. 8.

Ver. 19. His mother made him a little coat.] To wear under his ephod at festival times, saith Pet. Martyr, and so showed her motherly care; and did something toward his maintenance.

Ver. 20. And Eli blessed Elkanah and his wife.] In the words of God, as being his high priest: and they took it so, and sped accordingly. {#1Sa 2:21} Faith is effectual.

For the loan which is lent to the Lord.] This is a periphrasis for Samuel; who being begged of God, was no less the fruit of his parents’ supplications, than of their bodies. The words may be rendered, "For the petition which he asked of the Lord": and these, saith Junius, are not the words of Eli to Elkanah, but of the author concerning Elkanah.

Ver. 21. And the Lord visited Hannah.] In answer to Eli’s prayers for her. The like answer was returned to Dr Sandys’s prayer for his hostess, of whom taking his leave, when he departed the land for fear of Queen Mary, he said, Be of good comfort, ere that one whole year be past, God shall give you a child, a boy. And it came to pass that day twelve months, lacking one day, God gave her a fair son. {a}

And bare three sons and two daughters.] She had five for one. So little is there lost by giving to God: he is a liberal paymaster.

{a} Act. and Mon., 1894.

Ver. 22. Now Eli was very old.] And with it dim sighted, and so could not see so well into the evil manners of his sons; who also haply therefore slighted him the more, because old, and overworn.

And how they lay with the women.] {a} That came thither for better purpose: either to be purified, as #Le 12:6, or to fast and pray, as #Lu 2:37, to perform service to God in an orderly way. The Hebrew hath it, which warfared, or came together by troops, {b} as #Ex 38:8, where in the LXX render the sense by the verb νηστευειν, to fast. The sin of these priests, therefore, was "exceeding sinful": for that being of a sacred calling, and wearing white ephods, they should in so sacred a place commit such villany with religious women, such as came in freely and frequently to serve God in the tabernacle: this also they did, though they had wives of their own, as being sick of a pleurisy, {Now rare or Obs.; formerly almost always in sense ‘superabundance, excess’} and like the devil, delighting to sow other men’s grounds. {#Mt 13:25}

{a} Hebraei intelligunt puerperas.

{b} Turmatim conveniebant. -Jun.

Ver. 23. And he said unto them, Why do ye such things?] This was to reprove them, Lenitate patris, non auctoritate pontificis, saith Jerome, i.e., with the lenity of a father, and not with the authority of a magistrate. This was to shave the head, which deserved cutting off, saith another. A weak dose doth but stir bad humours, and anger them, not purge them out: so it fareth with sins. Castigantur a parente Eli, leniter tamen et molli tantum brachio: Chastised these varlets {A person of a low, mean, or knavish disposition; a knave, rogue, rascal.} were by their father, but so lightly, as if he were afraid to hurt them. It is likely he had always marred them with too much indulgence: David’s fault also. Pope Paul III, hearing of the abominable practices of his son Petro Alvigi Farnesis, thought it enough to say, Haec vitia me non commonstratore didicit, He never learned these faults of his father.

For I hear of your evil dealings.] Which Eli should have instanced and aggravated for their terror and shame. A reproof should be soundly set on. Jehoshaphat was to blame with his "Let not the king say so."

Ver. 24. Nay, my sons.] Too mild all along. He should have said as #Isa 57:3,4, "Draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore," &c., ye degenerate brood and sons of Belial, and not of Eli; ye brats of fathomless perdition, &c.

For it is no good report that I hear.] He should have said, It is stark stinking naught that I hear, and woe is me that I yet live to hear it; it had been better that I had died long since, or that you had been buried alive, than thus to live and stink above ground. But he saith only, "I hear ill of you by all the people": as if he went only upon hearsay; and were put on by the people thus to check them.

Ye make the Lord’s people to transgress.] Or, To cry out: to transgress, even to a cry, by their abhorring the sacrifices, -see #1Sa 2:17—which they did, but ought not to have done, -for the evil lives of those profligate priests.

Ver. 25. If one man sin against another.] The magistrate or umpire may compose the difference in such a case, and piece them together again, if they be not implacable, and if their hearts be not bigger than their suits.

But if a man sin against the Lord, ] i.e., Directly in things concerning his service, and purposely to offend him. {#Le 15:30} Saul killed the priests to be avenged on the Lord, who had set up David.

Who shall intreat for him?] Who shall be his daysman? Quid ergo si iacerdos ipse peccet? &c. What then if the priest himself, whose office is to offer sacrifice, and to intercede for others, fall into foul offences, as Cyprian {a} gravely argueth, since the means of atonement is thereby perverted and taken away? I read not in Scripture of a hypocrite’s conversion; and what wonder? for whereas after sin, conversion is left as a means to cure all other sins, what means to recover him who hath converted conversion itself into sin?

Notwithstanding they hearkened not unto the voice of their father.] Who should therefore have thrust them out of the priesthood, as the father of Marcion, a godly bishop, expelled him from the Church for fornication.

Because the Lord would slay them.] God withdrew his grace from them, and gave them up to a hard heart that could not repent, that they might perish in their corruptions. This text then maketh nothing at all for the Novatians, who denied pardon to the penitent. {b} These sinners against their own souls perished by their pertinacy, or rather obstinacy in wicked practices.

{a} Lib. i. epist. 3.

{b} Amb., lib. i. De Paenit., cap. 8.

Ver. 26. And the child Samuel grew on, &c.] The worse Eli’s graceless sons were, the better Samuel was: the more amiable and acceptable both to God and men. Bad company to good people is, or ought to be, as the dirt of oysters, whose mud hath soap in it, and doth rather scour than defile.

And also with men.] This was a great mercy to him, as it was afterwards to David, that "whatsoever he did pleased the people."

Ver. 27. And there came a man of God unto Eli.] This man of God was Samuel, saith Junius: but that is not likely; rather it was Elkanah, as the Hebrews will have it, or some other prophet extraordinarily raised up by God, to show Eli and his sons their ingentia beneficia, flagitia, supplicia. Yet some good divines hold that this prophecy is part of that sent afterwards to Eli by Samuel, {#1Sa 3:11-14} and here set down by way of anticipation.

Did I plainly appear unto the house of thy father?] viz., Of Aaron, of whom thou art descended by Ithamar. This referreth, saith Lyra, to #Ex 4:27, before which time Aaron was a prophet, say the Hebrews, and prophesied in Egypt, reproving the Hebrews for their idolatry there, and that one of his sermons was recorded by Ezekiel. {a}

{a} Pet. Martyr.

Ver. 28. And did I choose him? &c., ] q.d., Do ye thus requite the Lord, O ye foolish folk and unwise Qui exprobrat reposcit: God doth not upbraid any, but only in case of abuse of his benefits, which he accounts a very great indignity. Beneficium postulat officium.

All the offerings made by fire.] A very liberal and an honourable maintenance. {#Le 6:17 De 18:1}

Ver. 29. Wherefore kick ye at my sacrifice?] i.e., Why slight ye, and, as headstrong horses, {a} trample under foot my holy ordinances?

“ Quae tibi pro vili, sub pedibusque iacent?”

And honourest thy sons above me.] Choosing rather to gratify them than to glorify me, by abdicating them from the priesthood. But it may be Eli feared lest the high priesthood should by this means go from his family, as it had before from Eleazar’s for like misdemeanour, which also afterwards befell him, and he by seeking to prevent it, hastened it.

To make yourselves fat with the chiefest.] Whereby you intrench upon God’s part. And because Eli himself ate part thereof, he is also blamed: or rather because he suffered these disorders. Of Claudius, Emperor, it was said, Non faciendo malus, sed patiendo, fuit. And of Edward the Confessor, that, by Earl Godwin’s insolencies, though a good man, yet, not by doing, but enduring ill, he was held to be a bad prince. {b}

{a} Metaph. a refractario pecore. -Pisc.

{b} Dan. Hist.

Ver. 30. I said indeed.] Not as if God did at any time say and unsay: but many of his sayings are conditional, sc., if men reciprocate, if they prove faithful in the covenant.

For them that honour me I will honour.] This is a bargain of God’s own making; you may bind upon it.

And they that despise me.] God’s visitation is like a checker board, black and white.

Ver. 31. I will cut off thine arm, ] e.g., The ability and dignity of thy family. See #Zec 11:17. {See Trapp on "Zec 11:17"}

There shall not be an old man in thine house, ] Because, being an old man, thou hast no better quitted thyself in thy place and station, This was not executed for many years after, that it might be considered, and course taken to prevent it. God therefore threateneth, that he may not be put to punish.

Ver. 32. And thou shalt see an enemy, ] i.e., A rival, another high priest, viz., Zadok, set up by Solomon. {#1Ki 1:26,27} "Thou shalt see it"; i.e., thy posterity shall, to their grief and regret:

In all the wealth.] In the time of Solomon’s most flourishing reign, the most gallant of that kingdom.

Ver. 33. Shall be to consume thine eyes.] Should be so; couldst thou live so long, thou wouldst even weep thyself blind, and thy heart would fall asunder like drops of water.

Ver. 35. And this shall be a sign.] One part of the threatening fulfilled shall ascertain the truth of the rest. See #Zep 3:5.

Ver. 35. And I will build him a sure house, ] i.e., Bless him with children, and settle the office firm upon them.

Ver. 36. Shall come and crouch to him for a piece of silver.] As Abiathar did, that officiperda, when banished to Anathoth, where he had not a maintenance. {#1Ki 2:26} Let those that would shun poverty, and prevent it in posterity, take heed of snatching from others, and of pampering their paunches.

That I may eat.] We preach the gospel, saith an ingenuous Papist, tantum ut nos pascat et vestiat, for this end only, that we may pick a living out of it. So do too many amongst us.

Chapter 3

Ver. 1. And the child Samuel ministered unto the Lord before Eli.] Praemonstrante et instruente eum Eli. Eli being his tutor and teacher, he was tractable and officious, faithful in a little, and therefore intrusted with more, being the next famous prophet to Moses, and called the first. {#Ac 3:24 2Ch 35:18}

The word of the Lord was precious in those days.] Heb., Rare. The Hebrews put rarum pro charo: as #Pr 25:17, "Let thy feet be precious in thy neighbour’s house," that is, let them seldom come there. See #Ps 74:9 Isa 13:12. A prophet was a rare bird; so was once a preacher in this land, and then much more set by. Diaconos paucitas honorabiles fecit. {a}

There was no open vision.] Heb., Broken. See #Jud 7:15, with the note. Prophecy was very scarce.

{a} Jer., Epist.

Ver. 2. At that time.] Much about that time that the aforesaid prophet had spoken to Eli, {#1Sa 2:27-36} or not long after. Clouds cluster against a storm. Or rather, At that time when the word of God was precious.

That he could not see.] Τηλαυγες, clearly, and far off. The Rabbins interpret it of the eyes of his mind also, as that he had lost the gift of prophecy: and do therefore note a special providence, that when one light failed, God set up another, viz., Samuel.

Ver. 3. And ere the lamp of God went out, ] i.e., Early in the morning, before it was day. For they did not then burn daylight, as the superstitious Papists do by their tapers burning upon their altars at noonday. The morning is the fittest time for meditation and prayer.

And Samuel was laid down to sleep.] In some of the Levites’ lodgings, and not far from Eli, on whom he waited.

Ver. 4. That the Lord called Samuel] Gratuita et inopinata est vocatio nostra {#Eph 1:11} God calleth his people of free grace, and when they least think of it.

And he answered, Here am I.] A hearing ear is a sweet mercy: a heavy ear, a grievous judgment. {#Isa 6:9}

Ver. 5. And he ran unto Eli.] This showeth his diligence in attending on his blind master, though he were now but twelve years old, as saith Josephus.

And he went and lay down, ] sc., To sleep; which he would not have done had he thought that the Lord had spoken to him. So if men did but consider that it is God that speaketh unto them by the mouth of his ministers, they would hear and heed much better.

Ver. 6. And the Lord called yet again, Samuel.] How oft do we either turn the deaf ear to God’s call, or else mistake, and run another way, till he please to speak home to our hearts, and "cause us to hear him," as the Church speaks! {#So 8:13}

Ver. 7. Now Samuel did not yet know the Lord, ] i.e., He knew him not in that way peculiar to prophets: for otherwise he knew the Lord a far deal better than Eli’s two sons did, {#1Sa 2:12} and yet he and they had all one tutor. But he hath his chair in heaven who teacheth the heart, saith a father.

Ver. 8. And Eli perceived that the Lord had called the child.] There was a special providence in it, that Samuel should thus run to Eli three several times, that he might surely know it to be a divine revelation, and be affected with it. Whereas else he might have slighted it as a childish dream; or have thought it strange that God should use the pupil to instruct the tutor. {a}

{a} P. Martyr.

Ver. 9. That thou shalt say, Speak, Lord; for thy servant heareth.] Eli, though his conscience told him that Samuel would shortly bespeak him, as afterwards Ahijah the prophet did Jeroboam’s wife, "I am sent to thee with heavy tidings," {#1Ki 14:6} yet he instructeth him when God called again, what answer he should make: and saith in effect, as that holy Dutch doctor did, Veniat, veniat verbum Dei et submittemus ei, sexcenta si nobis essent colla. Let the word of God be what it will, I will surely submit to it.

Ver. 10. And the Lord came, and stood.] In some visible shape, either by an angel, or at least as he did, late in Queen Mary’s days, to Robert Samuel, martyr, who having been long kept in close prison by the Bishop of Norwich without food and drink, saving that he had every day allowed him two or three morsels of bread and three spoonfuls of water, to the end he might be reserved to further torment, he fell one time into a sleep, as it were one half in a slumber: at which time one clad all in white seemed to stand before him, which ministered comfort unto him by these words—Samuel, Samuel, be of good cheer, and take a good heart unto thee, for after this day thou shalt never be either hungry or thirsty. For speedily after he was burned, and from that time till he should suffer, he felt neither hunger nor thirst. And this declared he, as he said, that all men might behold the wonderful works of God. {a} The like befell Cuthbert Simson, martyr. {b}

{a} Act. and Mon., fol. 1547.

{b} Ibid., fol. 1844.

Ver. 11. I will do a thing in Israel.] All the people are threatened, as well us those priests; because for their faults they abhorred the Lord’s sacrifice, and from the priests "profaneness was gone forth into all the land," {#Jer 23:15} so that there was "like priest, like people."

At which both the ears of every one that heareth it shall tingle.] Through horror and amazement, as useth to fall out upon some sudden thunder clap, or the roaring of great ordnance, or the fall of those huge heaps of snow in the Alps, called by the inhabitants Labinae. {a}

{a} Lavat., in Judic., pp. 18,31. Vatab.

Ver. 12. When I begin, I will also make an end.] Praestabo reipsa quod verbis minitor. Execution of justice is God’s work, though his strange work, {#Isa 28:21} and when be once beginneth, he will go thorough stitch with it: he will neither dally nor desist till it be done.

Ver. 13. For I have told him.] And he shall find that I told him so not in terrorem, only to frighten him.

For the iniquity which he knoweth.] Both by that prophet, {#1Sa 2:29} and by that domestical chaplain, his conscience.

Because his sons made themselves vile.] Heb., Contemned or despised themselves—viz., by despising their ways, not ordering them aright {#Pr 19:16} -and so have rendered themselves contemptible, or accursed, and the service of God also, by their maladministration: for who will taste of the fruit that first disliketh the tree?

And he restrained them not.] No, not so much as by frowning upon them—so the word signifieth—by casting a wry look toward them. A Christian should carry a severe rebuke in his countenance at least, as God doth. {#Ps 80:16}

Ver. 14. That the iniquity of Eli’s house shall not be purged.] Hence some concluded that their sin was that sin unto death, {#1Jo 5:16} for which "there remaineth no more sacrifice," {#Heb 10:26} and that they were damned, because so hardened that they could not repent. {#Ro 1:28} If some of that race proved right, as they did, yet the temporal punishment of losing the chief priesthood could not be averted or avoided.

Ver. 15. And Samuel…opened the doors of the house.] His modesty appeareth in that, (1.) He doeth his former office of doorkeeper, though he were now become a prophet: he was not at all puffed up with his new honour; (2.) He is not forward, but fearful to tell Eli the oracle, which yet he might not conceal.

Ver. 16. Then Eli called Samuel.] He had a sore conscience, as his sons a seared, and such as presaged no good.

Ver. 17. What is the thing that the Lord, &c.] He is earnest to know the worst: for any good from an offended God he expected not. But "do not my words do good to him that walketh uprightly?" {#Mic 2:7} {See Trapp on "Mic 2:7"}

Ver. 18. Told him every whit.] Bitter truths must be spoken, however they be taken; and if ministers be mannerly in the form, yet in the matter of their message let them be resolute.

It is the Lord.] Jehovah the Essentiator and the Promise keeper.

Let him do, {a} &c.] His holy will be done. This he speaketh not out of pervicacy or hypocrisy, as some have censured, but in a humble submission to his heavenly Father: for if Eli had been an ill father to his sons, yet he was a good son to God.

{a} Faciat quod vult, non discedo: Et si perire me volet, ipse perdat me, dum ego serve illi. -Tertul.

Ver. 19. Fall to the ground.] Metaph. a liquidis, aut ab aedificationibus collapsis.

Ver. 20. That Samuel was established.] Because his words were fulfilled.

Ver. 21. By the word of the Lord.] That is, By Christ, {as #2Sa 7:21} or by prophetic revelation.

Chapter 4

Ver. 1. And the word of Samuel came to all Israel.] It was commonly noised and noticed what he had foretold against Eli and the whole people; and it happened accordingly, because they prepared not to meet the Lord with entreaties of peace, as afterwards they did, {#1Sa 7:2-6} when once and again they had paid for their learning. Samuel was but a child when he foretold this calamity; but at man’s estate, fit to succeed Eli in the government, ere it was inflicted. God is slow, but sure, if men repent not; and those that will not hearken to the word shall "bear the rod, and who hath appointed it." {#Mic 7:9}

And pitched beside Ebenezer, ] i.e., The stone of help, so called here by anticipation. See #1Sa 7:12. And, as it proved now to the defeated Israelites, by antiphrasis, as Mare Pacificum, which is out of measure troublesome and dangerous.

Ver. 2. And the Philistines put themselves in array.] Heb., Marshalled themselves: to meet Israel, as thinking to hold them under; encouraged, likely, thereunto, because Eli their judge was old and feeble: but God had a holy hand in it, for the just punishment of priests and people.

Ver. 3. Wherefore hath the Lord smitten us today?] There was cause enough, {#Ps 78:58,61,62,64} but they could not see it. Men’s minds are as ill set as their eyes; neither of them look inwards to the plague of their own hearts, to sin, the mother of all their misery. These Isralites mistook the cause of their calamity to be the want of the ark amongst them. This was non causa pro causa. And alike mistaken are the Jews at this day: and those Lutheran ministers who concluded some few years since at Hamburg, that Germany was therefore so embroiled in war, because their images in churches were not adorned enough: which therefore they would procure done. {a} A bad business!

Let us fetch the ark of the covenant.] This was done sometimes with good success, but by such as were upon good terms with God. The ark and the mercy seat were never sundered: but then they sealed up mercy to the penitent and obedient only. Against others God hath a controversy, and sendeth in the enemy to revenge the quarrel of his covenant. He is to be fetched into the field by the suits of his humble suppliants, who shall thereupon do great exploits. But these carnal Israelites trusted in the ark of wood, as a sure pawn of God’s presence and power, likeas the superstitious Philistines used to bring their gods into the field, {#2Sa 5:24} and as in the days of King Edward VI the Norfolk rebels brought with them into the battle their breaden god, setting him in a cart: neither was there lacking masses, crosses, banners, candlesticks, &c., all which were taken in the cart, and there lay all in the dust. {b}

{a} Burroughs, on Hosea.

{b} Act. and Mon., fol. 1190.

Ver. 4. So the people sent to Shiloh.] This they did presumptuously and profanely, of their own head, not consulting with God, or waiting for his warrant: for they said, "We are lords," and they acted as if they had been petty gods within themselves, &c. When the beginning is carnal confidence, the end is usually shame of any business, even of this life.

And the two sons of Eli, Hophni and Phinehas, were there with the ark.] Josephus addeth, that their father Eli charged them to live and die with it; and if it were lost, never to look him in the face more. Η ταν η επι ταν, said she to her son, when she gave him his shield: Either bring it back from the battle, or be thou brought back dead upon it. Let us resolve either to live with the gospel, or to die for it.

Ver. 5. And when the ark, &c.] The ark was indeed to the Israel of God, the chiefest evidence of his gracious presence, and the most principal type of Christ. The word here used is Aron, which is put for a coffin, coffer, or chest. {#Ge 50:26 2Ki 12:9} This showeth that all the counsels of God, all the love and favour of God, all that God accounteth precious, are treasured up for his in Christ. {#Col 2:3 1:13 Heb 10:12} But what is all this, or any of God’s ordinances, to the profligate professor, who yet boasteth of them, and beareth himself too bold upon them

All Israel shouted.] This was to triumph before the victory. So they afterwards bellowed out, "The temple of the Lord, The temple of the Lord," {#Jer 7:4} as the Papists now do ‘The Church, the Church,’ ad ravim usque; and as they go to war with their crucifixes at their bosoms, and with the sign of the cross, as if armed thereby against devils and adversaries.

Ver. 6. And they understood.] Per exploratores, saith Vatablus, by their scouts and intelligencers.

Ver. 7. And the Philistines were afraid.] But without cause; for God—who as Josephus well saith, was greater than the ark—was their enemy. The ark also was brought into the camp without any pomp or due reverence, and by the hands of those ungodly priests that were now come into the field to fetch their bane, as had been foretold in #1Sa 2:34.

For there hath not been such a thing heretofore.] Not that they knew of; but such a thing there had been before at the siege of Jericho, and in that expedition against the Midianites. {#Nu 31:6} So after this (#1Sa 14:18 2Sa 11:11) David sent the ark into Joab’s camp before Rabbah; though at another time, when he fled from Absalom, he sent back the ark to Jerusalem, {#2Sa 15:25} as knowing that God could as well save without it.

Ver. 8. Woe unto us!] So at the siege of Mountabon, in France, when the Popish soldiers heard the people of God within the town singing a psalm, after which they ever expected a sally, they would so quake and tremble, crying, They come, they come! as if the wrath of God had been breaking out upon them. These faithless Philistines, followed by the furies of their own consciences, were woe begone, as we say, at the sight of God’s ark, as being the people of God’s wrath and of his curse.

With all the plagues in the wilderness.] Or, Near the wilderness. That last sweeping plague—the drowning of them in the Red Sea—was near the wilderness of Etham, on the shore whereof their dead carcasses were cast up. {#Ex 14:30} Or it may be these frightened Philistines spoke at random, and according to their skill, as Bishop Bonner did when he said the martyrs were like to certain arrant heretics of whom Pliny maketh mention, that they daily sing antelucanos hymnos— psalms before daybreak.

Ver. 9. Be strong, and quit yourselves like men.] Though they were convinced that they should fight against God, yet they hearten up themselves, and resolve to fight howsoever: so doth every obstinate sinner. Ahaziah sent a third captain to fetch the prophet ai despito di Die, as if he would despitefully spit in the face of Heaven, and wrestle a fall with the Almighty.

That ye be not servants unto the Hebrews.] That ye lose not your sweet liberty. Philo Judaeus reporteth of a certain heathen people, who in their wars used only this expression, to put spirit into their soldiers, Estote viri, libertas agitur. Play the men, for your liberty lieth at stake.

Ver. 10. Every man into his tent, ] i.e., Into his house, pedibus pro armis usi, et depositis hastis domum ad beatos rastros, benedictum aratrum, sanctamque stivam recurrerunt, as one {a} saith of the Dutch boors.

And there was a very great slaughter.] Notwithstanding the presence of the ark, and far greater than before. {#1Sa 4:2} Men fare the worse for their external privileges, if they rest in them. "Of the Jew first," &c. {#Ro 2:9}

Thirty thousand footmen.] That is, Men able to march afoot; for horsemen they had none.

{a} Bucholc.

Ver. 11. And the ark of God was taken.] By the wicked Philistines, who had as little joy of it—for it plagued them—as the Israelites before had benefit by it: Ut videas quid, ant quantum res sanctae sine sancto earum usu prosint, { a} that men may see how little good is gotten by holy things if not used in a holy manner.

And the two sons of Eli…were slain.] As had been forethreatened in #1Sa 2:34. God’s menaces will be accomplished in their time; and yet most men hear and read them as they do the predictions of an almanac, which they think may come to pass, and it may be not: they put off all, as those in the gospel did, with a "God forbid!"

{a} Bucholoc.

Ver. 12. And there ran a man of Benjamin.] Not Saul, as some of the Jewish doctors have dreamed, but another Benjamite.

With his clothes rent.] In token of grief to the breaking of his loins. {#Eze 21:6}

And with earth upon his head.] As weary of his life, and not willing to be any longer above ground.

Ver. 13. Eli sat upon a seat by the wayside watching, ] i.e., Waiting what news from the camp, and praying for good.

For his heart trembled.] His guilty conscience misgave him. By his example let all men learn to look to their families:

“"Aedibus in propriis quae prava aut recta gerantur.”

Ver. 14. And the man came in hastily.] Αι βλαβαι ποδωκεις: Ill news, like ill weather, cometh ere it be sent for; but this doleful messenger was not so discreet as he might have been.

Ver. 15. And his eyes were dim.] Heb., Stood. They were shrunk in his head by the contraction of the sinews.

Ver. 16. And I fled today out of the army.] I am an eyewitness, and therefore may be credited. But he should not have poured forth all the ill news at once, to the crushing of the old man’s heart.

Ver. 17. Israel is fled, &c.] Themselves had by their sins abandoned the victory, and sent it to the enemy. They should have said as Jerome {a} did after the overthrow of the Roman army by the barbarians, Infelices nos qui tantum displicemus Deo, ut per rabiem barbarorum illius in nos ira desaeviat.

{a} Epist. iii. Ad Heliodor.

Ver. 18. When he made mention of the ark.] This word struck him down backward, and killed him in the fall. No sword of a Philistine could have slain him more powerfully; neither can you say whether his neck or heart were first broken.

His neck brake, and he died.] Howbeit he had hope in his death, and might write Resurgam on his grave; whereas the wicked fall like the elephant, which, being down, riseth not again.

Ver. 19. That the ark af God was taken.] Here likewise lay the pinch of this good woman’s grief. The miseries of the Church made Melancthon almost neglect the death of his most beloved children: they cost Oecolampadius his life.

Ver. 20. Neither did she regard it.] {See Trapp on "1Sa 4:19"}

Ver. 21. And she named the child Ichabod, ] i.e., Inglorious, {a} as Josephus interpreteth it. Now no glory, because no ark. {b}

And because of her father-in-law, &c.] She was not without natural affection, but her spiritual affections prevailed. Hence, the comment on the next verse.

{a} Αδοξος.

{b} Fuit Ilium et ingens gloria Teucrorum.

Ver. 22. The glory is departed.] This comes in twice; the other of her father and husband is but once named.

Chapter 5

Ver. 1. And the Philistines took the ark of God.] Which had been so greatly abused by the Israelites, that God justly suffered it to be taken from them by the Philistines; to whom also it proved as fatal as the gold of Tholouse to the Romans. See #1Sa 4:11.

Ver. 2. They brought it into the house of Dagon.] Which some {a} will have to be Iupiter Aratrius sive Frumentarius, - called Dagon of Dagan, which signifieth grain, -because he taught them the use of the plough, and of tillage, Others, {b} to be Triton, a sea god, -the Philistines or Phenicians were situate by the sea side, and worshipped fishes, as Xenophon, Siculus, and Cicero testify, -called Dagon of Dagah, a fish, because they made him like a man upward, and downward like a fish, whence that of Virgil,

“ Frons hominem praefert, in pristin desinit alvus.”

And set it by Dagon.] Tanquam Iovi Feretrio spolia opima, as consecrating it unto their idol for a chief spoil.

{a} Euseb., Lel., Gyral., Arias, Pagnin., Jerome, Abulens, Adrichom.

{b} Ibid.

Ver. 3. And when they of Ashdod arose early on the morrow, ] viz., To their devotions, the fittest time for which the heathens generally held to be the top of the morning: for they thought that the gods sat in their temples, and waited for their morning salutations.

Behold, Dagon was fallen upon his face to the earth.] Before the Lord, who seemed to be asleep all this while, as David elegantly speaketh in #Ps 78:65,66, but now showeth his power, by beating Dagon upon his own dunghill, and smiting his worshippers on their hinder parts, paying their posteriors, as men use to deal by puny boys.

Before the ark of the Lord.] Who endureth not a co-rival. There is a tradition, that when the child Jesus came into Egypt, all the idols of that nation fell to the ground: according to that of the psalmist, "Worship him, all ye gods." Sure it is, that when Christ, of whom the ark was a type, came in the flesh and sent abroad the gospel, thereby "bringing life and immortality to light," the oracles of Apollo and other heathen idols ceased. Plutarch sweateth in giving some fond reasons of that sudden deep silence among their deities: but the truth is, Christ was "come a light into the world, that whosoever believed on him should not abide in darkness." {#Joh 12:46}

Ver. 4. Behold, Dagon was fallen, &c.] This second fall convinced them that it was no chance, but the very finger of God. {#1Sa 5:7} Woe, woe to our stupidity. Vae, vae stupori nostro.

And the head of Dagon and both the palms of his hands.] The head, saith Peter Martyr, signifieth wisdom, and the hands power. To show them that he had neither wisdom nor power to help them, was this done.

Upon the threshold.] That those that came to his temple to worship him might now tread upon him, as unsavoury salt, as a dunghill deity. But they made no such good use of it, as appeareth by the sequel.

Only the stump of Dagon was left to him, ] i.e., The fishy part, whence he had his name; for of his feet there is no mention made, and his shoulders, breast, and belly were battered and mutilated.

Ver. 5. Therefore neither the priests of Dagon, &c.] This they did either by way of veneration, as accounting the threshold sanctified by the touch of their idol. The Papists at this day, by a like superstition, refrain from treading on that part of mount Garganam, where the print of Michael the archangel’s foot is to be seen in marble. {a} Or else by way of detestation, as thinking that it was the falling of their idol upon that unhappy threshold that had dashed it in pieces. Like as the old Romans declined the dismal gate, {b} as they called it, because three hundred gentlemen going out thereat to fight with some neighbouring enemies perished; and the Pope in his solemn procession shunneth that street in Rome where Pope Joan was delivered, as some report of them. A. Lapide upon this text telleth us out of Tertullian, that the pagans kissed the thresholds of their temples: and in addition, that his papagans do at this day kiss the threshold of Peter’s church in Rome, when they enter into it.

{a} Pet. Martyr.

{b} Porta Scelerata.

Ver. 6. But the hand of the Lord was heavy upon them of Ashdod.] For he will not always serve men for a sinning stock, though he oft bear long with them. Patientia laesa sit furor. These men hardened their hearts; God therefore hardeneth his hand, and hasteneth their destruction.

And he destroyed them.] With mice, say some, from #1Sa 6:4; with some other mortal disease, say others, besides that next mentioned; but that might give them their passport, and set them going.

And smote them with emerods.] In podicibus, so Vatablus rendereth it, which some understand de lue Venerea: others, {a} of a cancer or fistula: {A long, narrow, suppurating canal of morbid origin in some part of the body; a long, sinuous pipe-like ulcer with a narrow orifice.} others, of the dysentery or bloody flux: but most, of the emerods or piles, called Mariscae or Ficus, Obscaenus turgenti podice morbus. Let such belly gods, quorum non alia est cura quam cibum ingerere, digerere, egerere, that are good for nothing else but to fill privies, take heed of God’s hand in this kind: as one well warneth shag haired ruffians to beware of the Plica Polonica, that dreadful disease.

{a} Josephus. Sidonius. Bernard.

Ver. 7. The ark of the God of Israel shall not abide with us.] They should have rather parted with their sins, than with the ark: and have said unto their idols, "Get ye hence," as #Isa 30:22. What have we to do any more with Dagon, who cannot save himself, much less us, from the divine vengeance? Wicked men are upon all occasions glad to be rid of God and his ark, his ordinances, which they, Philistine-like, have rather as prisoners than as privileges, rather in testimonium et ruinam quam salutem, for an utter mischief.

For his hand is sore upon us, and upon Dagon our god.] So short is the triumphing of the wicked: God can soon alter the scene, turning their mirth into mourning, their laughter into lamentation, &c.

Ver. 8. What shall we do with the ark of the God of Israel?] Vexation should have given them understanding: and they should have consulted in this case with the priests and people of God, who could best have directed them what to do: but this they were farthest from. Afflictions, God’s hammers, without the Holy Ghost and his fire, do but beat upon cold iron.

Let the ark of the God of Israel be carried about.] It was so, by a providence, through all the five cities of the Philistines, Veluti tributum per singulas poenam violatae religionis exigens, { a} thus exacting the tribute of just punishment upon them all, for religion violated.

{a} Joseph., lib. vi. cap. 1.

Ver. 9. And they had emerods in their secret parts.] Much worse than the inhabitants of Ashdod, as being more inward, and therefore more painful, and hard to come at, or to be cured. {a} Such as was that direful disease whereof died Jehoram, Antiochus, Arrius, Arminius, who died of an incessant pain in his belly.

{a} Secundum genus haemorrhoidis, et multo gravius, ut omnes testantur medici.

Ver. 10. Therefore they sent the ark of God to Ekron.] Thus they send the plague of God up and down to their neighbours. Wicked men use to draw others into partnership of their condemnation.

The Ekronites cried out, saying.] The Israel, ites did not more shout for joy when they saw the ark come to them, than the Ekronites cry out for grief to see it brought among them. {a} Spiritual things are either sovereign or hurtful, according to the disposition of the receivers.

{a} Dr Hall.

Ver. 11. Let it go again to his own place.] Hoc magno mercentur Hebraei. It is reported of the people in the East Indies, in the isle Ceylon; that having an ape’s tooth got from them, which was a consecrated thing by them, they offered an incredible mass of treasure to recover it. But what an ape’s face was the devil {a} to set Herodotus {b} the historian a-work, to say that at Ascalon, a city of the Philistines, Venus had a temple, -Dagon is by some thought to be Venus, -which when certain thieves robbed, they were smitten with emerods!

{a} Satan est Dei Simia.

{b} Joseph., lib. x. cap. 1.

Ver. 12. And the men that died not were smitten, &c.] All that were smitten with emerods died not here, as they had done at the other cities, quod petiverant ut arca restitueretur, { a} because they had desired that the ark might be restored.

{a} Piscator.

Chapter 6

Ver. 1. And the ark of the Lord was in the country.] Heb., In the field of the Philistines: whence some have thought, that being plagued for it while in their houses, they set it in the open fields, and were thereupon plagued with mice and moles, that turned up their fields and devoured their grain.

Seven months.] Not four months only, as Josephus, falsely. This was a long while for God’s people to be without that visible pawn of his presence and glory; so that they might seem to be as forlorn and forsaken of him. Such a misery may befall any people, to be bereft of God’s ordinances; or any soul, to be for a time without the sense of his gracious presence and light of his countenance. But God hath promised to his to be "a little sanctuary unto them," {#Eze 11:16} and "not to leave them," or if he do so, yet "not to forsake them," {#Heb 13:5} provided that they look upon all other comforts as so many Ichabods, till he return unto them in mercy and lovingkindness.

Ver. 2. And the Philistines called for the priests and the diviners.] Who were so called from their divinations, that is, their superstitious searchings into things secret, and to foretell future events. Cicero saith they were called diviners, a divis, from the gods, that is, from the devils, with whom they dealt doubtless.

What shall we do to the ark of the Lord?] They say not, What shall we do with it? for they were most of them resolved to send it home; but What shall we do to it? how shall we send it as it should be sent? for they knew that it is the manner that maketh or marreth an action. Sure it is, that in divine matters men must look that not only the body of their service be found, but that the clothes be fit: that it may be καλον καλως.

Ver. 3. If ye send away the ark.] Which they were full loath to do, but that they could neither will nor choose, and therefore kept it seven months, in hope that in some time their plagues might assuage, and they might keep from the Israelites their enemies that wherein they reposed so much confidence, and whereby they took so much encouragement.

Send it not empty.] This nature itself taught them, that God loveth a full hand. No man might salute the kings of Parthia sine munere, without a present, saith Seneca. {a} See #Ex 23:15.

But in any wise return him a trespass offering.] They say not chataah, a sin offering, but ashom, a trespass offering; as if their sin had been but small in meddling with the ark, whereas, indeed, it was very great.

Then ye shall be healed.] For he will be appeased. The kings of Israel were noted for being merciful; but God much more.

“ Litatur minimo thuris honore Deus.”

{a} Epist. 17.

Ver. 4. Five golden emerods, and five golden mice.] All these things were not only superstitious, but ridiculous: suggested, as some conceive, by Satan to the diviners, in contempt of God; but they were turned by an overruling providence to his great glory. He sent the Philistines mice and emerods of flesh and blood; they return him both these in gold: to imply, saith one, {a} both that these judgments came out from God, and that they did gladly give him the glory of that whereof he gave them pain and sorrow: and that they would willingly buy off their pain with the best of their substance.

{a} Dr Hall.

Ver. 5. Wherefore ye shall make images of your emerods.] Similitudines anorum vestrorum, so the Vulgate rendereth it. And indeed they could not well make the images of their emerods, without making images of their secret parts, where they brake out; which could not but redound to their great shame and perpetual ignominy.

And images of your mice that mar the land.] Pliny {a} out of Varro telleth us of a town in Spain undermined and overturned by conies: of another in Thessaly, by moles: a third in France, by frogs: a fourth in Africa, by locusts: and a fifth in Guarus marred by mice. He writeth {b} also, that the inhabitants of Troas were driven out of their town by mice. And no longer since than in the year of grace 1581, in the county of Essex, an army of mice so overran the marshes in Dengey-hundred, near unto Southminster, that they ate the grass to the very roots; and so tainted the same with their venomous teeth, that a great murrain fell upon the cattle which grazed thereon. {c}

{a} Lib. viii. cap. 29.

{b} Lib. x. cap. 68.

{c} Speed, in Essex.

Ver. 6. Wherefore then do you harden your hearts?] This they seem to speak to the dissenting party that were against the sending back of the ark with the forementioned presents, as a thing dishonourable to their nation. The world is a pearl in the eyes of politicians: they are like children, always standing on their heads, and shaking their heels against heaven.

As the Egyptians and Pharaoh, &c.] This is the true use of history;

“ Discite iustitiam moniti, ”— Virg.

Ver. 7. Now therefore make a new cart.] For reverence to the ark, which the Philistines might cart: but if David, who should have known better, do so, as #2Sa 6:3, though it were a new cart, yet God made a breach upon him, because the ark was not carried as it ought, on the Levites’ shoulders.

On which there hath come no yoke.] Untamed and untrained, iuvencae petulcae, and therefore less likely to do that piece of service they were now to be put to. But God was the more seen in it, confuting his enemies by their own inventions.

And bring their calves home from them.] This made the miracle the greater, and the hand of God the more manifest, since they naturally longed after their calves, and would break through all, to come to them.

Ver. 8. And put the jewels of gold…in a coffer.] For reverence’ sake of the ark, which they durst not open.

Ver. 9. By the way of his own coast to Bethshemesh.] That is, The house of the sun, which, haply, had sometime been there worshipped, as at Heliopolis in Egypt, {#Jer 43:13} called now Dameta. This Bethshemesh was in the tribe of Judah, and in the way to Shiloh, where the ark had formerly stood; but now and henceforward it was, "Go ye up to my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel." {#Jer 7:12} God suffered the Philistines to lay it waste, as he did the Chaldees, Romans, and now the Turks to deal by that whole country; Ut ostenderet se non propter locum gentem, sod propter gentem locum elegisse, saith Theodoret. {a}

It was a chance that happened to us.] This was a string that the heathens much harped upon, denying, or at least doubting of, the divine providence, and ascribing events to fate and blind fortune. The Jews tell us, that when Jeroboam’s hand was dried up, the false prophets told him that this was but by chance: and so kept him from thinking of God that had smitten him. Still the devil is suggesting the same thing to the sons of men—viz., that their crosses are but common events, such as had a time to come in, and must have a time to go in, &c.; whereas nothing in the world cometh to pass without God’s providence and decree, as is excellently set forth in #Eze 1:4. {See Trapp on "Eze 1:4"}

{a} Quest. 1, in Daniel.

Ver. 10. And the men did so.] According to the advice of the priests and diviners, who were of no small authority amongst them: as likewise were the Brachmanni among the Indians, the Druids among the Gauls, and the Bards here in Albion: of such esteem they are said to have been among the greatest commanders, that if two armies were even at push of pike, and a bard or priest had stepped in between them, they would have held their hands, hearkened to his advice, and not have offered to strike till he were out of danger.

Ver. 11. And they laid the ark of the Lord upon the cart.] In trivio absque auriga, saith Josephus; {a} in a place where three ways met, and without a driver to guide it: but God directed the cattle, and by his angels, say some, by the devils sortilegii huius instigatores, say others, set them right on in their way to Israel.

{a} Lib. vi., Antiq.

Ver. 12. And the kine took the straight way.] So far did God, as it were, gratify these idolaters in a thing that so much concerned his own glory, and the comfort of his poor people, who now looked upon themselves as forlorn and forsaken of him.

Lowing as they went.] In token of grief for leaving their young ones: but all creatures "continue according to thine ordinance," saith David, "for they all are thy servants." {#Ps 119:91} Let not us draw God’s ark, bear Christ’s yoke, lowing and lamenting, but lively and cheerful, "ready to every good work." {#Tit 3:1} Melior est sancta laetitia quam querula quasi tristitia, saith an ancient.

And the lords of the Philistines went after them.] And so, as servants and pages they attend upon the ark, which erst as conquerors they carried captive. This was the Lord’s own work, and should have been marvellous in their eyes.

Ver. 13. And they of Bethshemesh were reaping, &c.] And so it was in April or May that the ark was brought back, after seven months’ abode among the Philistines. So that it was taken in October, or, as some will have it, in September, which was a solemn month amongst the Hebrews, and, for most part, sacred. For then, besides the new moon feast, were kept the feast of trumpets, of tabernacles, of atonement, &c., {#Le 23:24-32} so that all was full of oblations and sacrifices: which because both priests and people polluted and profaned, therefore was the ark taken, and all lost that month.

Lifted up their eyes…and rejoiced to see it.] This was well done, and had they not fallen under that heavy hand of God for their later sin, they would have found in their hearts to show their joy by dedicating unto God, as those Milesians once did to Apollo, χρυσουν θερος, a harvest of gold, as the Philistines had done mice of gold.

Ver. 14. Where there was a great stone.] This stone, saith Comestor, is thought by some to have been an altar, which Abraham had set up unto the Lord.

And they clave the wood of the cart.] They would not put it to any common use, because it had borne the ark, and had been consecrated to God. The Turkish history telleth us that the very camels that are used to go to Mohammed’s tomb, are ever after of high esteem amongst them, and never afterwards used in a mean servile way, as before.

And offered the kine.] The priests did: for Bethshemesh was a city given to the priests, {#Jos 21:16} and therefore they should have known better how to have demeaned themselves toward the ark.

Ver. 15. And put them on the great stone.] Or, Beside it, rather, as Comestor hath it, for upon the stone they offered their sacrifices: which they might the better do in that place, because they had the ark with them, which was the visible sign of God’s presence.

Ver. 16. They returned to Ekron the same day.] Amazed and convinced, but not effectually converted, Puncti et repuncti, minime tamen ad resipiscentiam compuncti.

Ver. 17. And these are the golden emerods.] These the Israelites either kept whole for monuments and memorials, as they did the censors of Korah and his complices; or else they made golden vessels of them for the sanctuary.

Ver. 18. Both of fenced cities.] So that the golden mice seem to have been many more than the emerods.

Unto the great stone of Abel, ] i.e., Of grief, so called from the great slaughter there made. {#1Sa 6:19} See #Ge 50:11.

Ver. 19. Because they had looked.] Presumptuously prying into the ark, out of an impious curiosity. Arcaua Dei sunt Arca Dei; be wise to sobriety: abuse not sacraments. {a} The Israelites were charged on pain of death not to look upon the ark bare or uncovered; {#Nu 4:20} the Philistines might, and not die, because not alike obliged. Peter giveth charge against curiosity, as against theft or murder. {#1Pe 4:15}

“ Tu fuge ceu pestem την πολυπραγμοσυνην.’’—Funccius.

{a} Scilicet in superis etiam fortuna luenda est; Nec veniam laeso numine casus habet.

Ver. 20. This holy Lord God.] Here they seem peevishly to lay the blame of their sufferings upon God, as too holy and strict: of their sins, the true cause, they say nothing; but take care to rid their hands of the ark, which they should have retained reverently.

Ver. 21. Fetch it up to you, ] viz., Lest the Philistines fetch it again; so they pretend, howsoever. Nature need not be taught to tell her own tale.

Chapter 7

Ver. 1. And the men of Kirjathjearim came.] Notwithstanding the recent slaughter at Bethshemesh; Aliorum perditio horum erat cautio: they had seen their neighbours shipwrecked, and would look better therefore to their own tackling.

And brought it into the house of Abinadab.] Who was a Levite, saith Josephus, and a good man, Civitatis suae integerrimus, as one saith of Phocion, the Athenian.

In the hill.] Which hill, saith Beda, overlooked and commanded the whole town, and was therefore a fit place for the ark, which was quasi arx totius Israelis, the beauty and bulwark of all Israel. As for Shiloh, either it was destroyed when the ark was taken, or else abhorred by God for the filthiness there committed by those profane priests, the two sons of Eli.

To keep the ark of the Lord.] Which was properly the office of the high priest’s son. {#Nu 4:16}

Ver. 2. The time was long; for it was twenty years, ] viz., Ere Samuel could bring them to this solemn conversion related in the verses following: so tough is the old Adam, and so difficult a thing it is to work upon such as are habituated and hardened in sinful practices. Samuel’s song had been, as was afterwards Jeremiah’s, {#Jer 13:27} "Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?" Sed surdo fabulam; they refused to return, till God stopped them with the cross, suffered the Philistines grievously to oppress them, and then

All the house of Israel lamented after the Lord.] Lamentatione quadam post Dominum universa domus Israel anhela fuit; so the Tigurines translate: they groaned in spirit, and sighed after the Lord, with storms of sighs, and showers of tears, from a right principle of "sorrow according to God." Some sense the words thus, they lamented after the Lord, that is, they could never go to worship but in fear of some mischief, because now the ark was in confinio Philistaeorum, in a place that bordered upon the Philistines; so that they did eat the bread of their souls in peril of their lives: as did also here the good people in Queen Mary’s days.

Ver. 3. And Samuel spahe unto all the house of Israel.] He doth not presently cheer them up, but presseth them to a thorough reformation: and giveth them to know that their sorrow must bear some proportion to their sin. See the like done by Peter, in #Ac 2:37,38.

If ye do return unto the Lord with all your hearts.] Not giving the half turn only, as temporaries, but doing it truly, that there be no halting, and totally, that there be no halving. Some think that the sullen Israelites, offended at God’s severity against the Beth-shemites, had neglected the ark, and gone after strange gods; till now that, heavily oppressed by the Philistines, they "lamented after the Lord": and Samuel, taking that opportunity, persuadeth them to return to him who had smitten them.

Put away the strange gods and Ashtaroth.] Away with them all, but especially Ashtaroth, because that ye do most doat upon. "Thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence." {#Isa 30:22}

And prepare your hearts unto the Lord.] Devote them wholly to his fear, divide them not betwixt him and idols.

Ver. 4. Then the children of Israel did put away, &c.] Their he-gods and their she-gods: so powerful is the word coming upon the rod, when God is pleased by his Spirit to second and set it on. Samuel might speak persuasively, as doubtless he had done for twenty years before, but God only persuadeth the heart.

Ver. 5. Gather all Israel to Mizpeh.] Heb., In that Mizpeh; famous formerly for the slaughter of those kings of Canaan there, {#Jos 11:3} but henceforth more famous for this memorable meet at Mizpeh; which they turned into a Bacha, and God afterwards turned into a Beracha. {a}

{a} Kimchi. Vatab.

Ver. 6. And drew water, and poured it out before the Lord.] That is, saith the Chaldee Paraphrast, They wept abundantly, as if their hearts had been springs, and their eyes as the fish pools of Heshbon. Some think that they did really draw water and pour it out, in token that they did pour out their souls to God in prayer; {a} and by this ceremony they did further stir up themselves also so to do. They seemed to say in effect, We could wish to shed as many tears for our sins as there are drops of water in this bucket; but because we cannot do this, behold, we do what we can. Some think that by this "water poured out," they washed off the ashes that they had sprinkled on their heads, in token of their true repentance. Others, that hereby they acknowledged themselves to be in no better condition than as water spilt on the ground, &c.

{a} Hyperbolica expressio ingentis lamentationis. -Jun.

Ver. 7. The lords of the Philistines went up against Israel.] Not without their forces, as fearing this convention tended to a rebellion. So do savage beasts bristle up themselves and make the most fierce assaults, when they are in danger of losing the prey which they had once seized on. But these Philistines took a very ill time for themselves to come upon the Israelites, whilst they were fasting and praying. They should shortly find, whatever the poor Israelites now thought in their fright, that there was more good to be done precando quam praeliando; and that those with whom God taketh part must needs prevail. But wicked men are even ambitious of destruction. Judgments need not go to find them out; they run to meet their bane.

Ver. 8. Cease not to cry unto the Lord our God for us.] Samuel they knew to be a Pethuel, {#Joe 1:1} a God persuader, a man mighty in prayer, a favourite, and one that had the royalty of God’s ear; they beg of him therefore to exercise his faculty, and to improve his interest in God for them in this exigent, Ne destituas nos ope tua quam praestare potes clamando ad Dominum. {a} Help us, say they, now at a dead lift. So the people afterwards told David at Mahanaim, that he should not go into the field with them, but that he "should succour them," viz., by his prayers, "out of the city." {#2Sa 18:3}

{a} Vatab.

Ver. 9. And Samuel took a sucking lamb.] A figure of that Lamb undefiled and without spot, Jesus Christ, by whom we prevail over all our spiritual enemies, as here Israel did over the Philistines. It was a sucking lamb, to show, haply, that the people purposed to be renewed in piety and holiness—a {a} lamb of no great price, to show that God looketh not to the greatness of the gift, but to the heart of the offerer. {b}

And offered it for a burnt offering.] This he might do as a prophet, though no priest, saith Kimchi. See #1Ki 18:30,31.

And Samuel cried unto the Lord.] He was famous for calling upon God’s name with singular success. {#Ps 99:6 Jer 15:1}

And the Lord heard him.] So he doth all such as bring unto him honest hearts and lawful petitions: these are sure of not miscarrying returns of their prayers.

{a} Diod.

{b} Pet. Martyr.

Ver. 10. And as Samuel was offering.] If Numa, king of Rome, could say, when he was sacrificing, and heard of the enemy’s approach, Εγω δε θυω, Yea, but I am serving my gods, and therefore I fear them not; {a} how much more might Samuel say so!

But the Lord thundered with a great thunder on that day.] As Hannah had foretold; {#1Sa 2:10} as happened; {#Jos 10:10 Jud 4:15} as also at the prayers of the thundering legion under Antoninus, the emperor; {b} and in the days of Theodosius, when that good prince, being to fight with Eugenius the tyrant, Dominum Christum solus solum corpore humi fusus mente caelo fixus orabat, he prayed heartily to Jesus Christ, the stars and meteors fought for him, which made Claudian, though a heathen, cry out, O nimium dilecte Deo, &c. {c} So we read of a terrible tempest that fell upon the Turks, fighting against the Persians, which they imputed to the magicians; but the Lord sent it. {d}

And they were smitten before Israel.] Who were not slack to set in with God when he, as out of an engine, {e} appeared for them.

{a} Plut., in Vita Numae.

{b} Euseb., lib. v. cap. 5.

{c} Oros., lib. vii. cap. 35.

{d} Preacher’s Travels, 49.

{e} απο μηχανης.

Ver. 11. Until they came under Bethcar.] The name of that rock, saith Junius, which in the next verse is called Shen. Bethcar signifieth the house of a lamb, and might have its name from the lamb offered by Samuel.

Ver. 12. Then Samuel took a stone, and set it.] As a trophy or lasting monument of that day’s victory. So when the Spanish armada was defeated here in 1588, money was coined with a navy flying away at full sail, and this inscription, Venit, Vidit, Fugit. It came, it saw, it fled.

Between Mizpeh and Shen.] Where, before, the Israelites had been beaten, and the ark taken. {#1Sa 4:1}

And called the name of it Ebenezer, ] i.e., The stone of help. So the place where Charles the Great vanquished his enemies was called Mons adiutorii, the hill of help {a} Alexander the Great called the mountain where he overcame Darius, Nicatorium, or the place of conquest. {b}

Hitherto hath the Lord helped us.] And we trust he will do so still; for every former mercy is a pledge of a future.

{a} Crantz., Har., lib. ii. cap. 4.

{b} Strabo.

Ver. 13. And they came no more, ] sc., With any success; or they did no more at this time rally their scattered troops and recruit their army, they were so terrified.

Ver. 14. And the cities.] So crest fallen were the Philistines after their recent overthrow. Nemo confidat nimium secundis. Let no one be excessively confident the second time.

Between Israel and the Amorites.] The Philistines and the rest.

Ver. 15. And Samuel judged Israel.] Being a mixed person, a prophet and a judge, as among the heathen, Anius was

“ Rex idem hominum Phoebique sacerdos.’’—Virg.

Saul was the ordinary judge, and Samuel the extraordinary.

Ver. 16. And he went from year to year in circuit.] For the people’s ease and conveniency; which the magistrate ought to provide for, as Jethro adviseth. {#Ex 18:17-23}

Ver. 17. And his return was to Ramah.] There was his house.

There he judged Israel.] Being ever in action for the public good.

And there he built an altar, ] i.e., At Ramah, either for a monument of piety, or for extraordinary sacrifices.

Chapter 8

Ver. 1. And it came to pass, when Samuel was old.] Sixty at least, say interpreters; and so less able to do all himself. Omnia fert aetas, animum quoque…fert, i.e., aufert. Age disableth for duty many times.

That he made his sons judges over Israel.] Substitutes to himself, not without God’s permission and consent likely, being so holy a man. It may well be thought that he had given them good breeding, and had great hopes of their good behaviour in executing their office. It is probable also that at first they carried the matter well, till puffed up with their new dignity, and corrupted by gifts. Nero’s first five years were such that Trajan was wont to say, that none ever attained to the perfection of them. Be it that Samuel was some way faulty in setting up his sons, as there is no pomegranate but hath one or more rotten kernels in it, yet it is no way likely that he was guilty of that indulgence for which his own month had denounced God’s judgments against Eli: yet he succeeded him in his cross as well as his place, though not in his sin.

Ver. 2. Now the name of his firstborn was Joel.] Which some {a} will have to be Joel the prophet, the son of Pethuel, that is, of Samuel, say they, {#Joe 1:1} as this Joel is called Vashni. {#1Ch 6:28,33} He might afterwards repent of his government without righteousness, which is but robbery by authority, and be a prophet as was his father. Howsoever, he had a good son—viz., Heman the music master and a prophet. {#1Ki 4:31 1Ch 6:33 25:1 Ps 88:1}

They were judges in Beersheba, ] i.e., From Dan to Beersheba, saith Junius: the one in Dan, the other in Beersheba, saith Josephus. Pellican thinketh they dwelt both at Beersheba, purposely to vex the people with long journeys for judgment: or at least out of a neglect toward them. Others hold that their father set them there to exercise that authority by him delegated unto them in the southern parts of the land, because they were so far remote from Ramah, and that he knew not of their bribery, &c.

{a} Alsted.

Ver. 3. And his sons walked not in his ways.] Heroum filii noxae. Grace is by gift, not inheritance. {See Trapp on "1Sa 3:12"} This was no fault of Samuel’s, as hath been said. Plato worthily blameth Darius for so ill breeding his son Xerxes, whereas he had seen the evil consequence in Cyrus’s breeding Cambyses, whom Darius succeeded in the empire.

But turned aside after lucre.] Whereas a public person, as he should have nothing to lose, so nothing to get: he should be above all price or sale. Nec prece, nec precio, should be his motto.

And perverted judgment.] Which to prevent, the Areopagites judged always in the dark, that they might neither respect persons nor take gifts.

Ver. 5. Behold, thou art old.] But what of that? was he therefore to be cast off as a Depontanus, a dotard? Or were they weary of receiving so many benefits by one man? But this is Merces mundi. Samuel was not so old but he could do his office, and did for many years after: but they had the itch of innovation, and would needs be of the mode of other nations. And besides all this, there was another pad lay in the straw, and that was the fear of Nahash, king of Ammon, who was now making great preparations against them. See #1Sa 12:12. And hence this headlong and preposterous desire of theirs to change their aristocracy, or rather theocracy, as Josephus calleth it, into a monarchy: a king they would have upon any terms.

And thy sons walk not in thy ways.] But might they not have amended by wholesome admonition? or better judges have been set in their room? Must they needs be exauthorated, and the government altered?

Now make us a king to judge us.] Ut iudicet seu vindicet nos. But were they sure that their king would prove any better than Samuel’s sons had been? And was it so long since they had suffered deeply in Abimelech their king, set up by some of them to their cost? But these men are set upon it, being pricked forward by that unruly evil, ambition, that rideth without reins; they are stiffly resolved contra gentes, to have an absolute, constant, powerful, and pompous king as other nations had, though their condition were far unlike. Planeque non sine exemplo amentiae, praeoptabant libertatem servitio mutare, saith Sulpitius, {a} i.e., so madly bent were they to change their liberty for slavery.

{a} Sacr. Hist., lib. i.

Ver. 6. But the thing displeased Samuel.] Chiefly because he knew it was displeasing to God, {#1Sa 8:7} and then as an indignity done to himself, by shaking off his government even while he lived. But this is the manner of the many headed multitude, Cui praesentia fastidio, insueta desiderio sunt, { a} to loath things present, and to affect novelties; αει γαρ το παρον βαρυ, saith Thucydides, the present government is ever grievous; neither is the beauty of benefits seen but on the backside, that is, till men are bereft of them.

And Samuel prayed unto the Lord.] {b} He was not so far displeased at the ungrateful people, but that he could, at the same time, pity them and pray for them. So did Moses before him, {#Ex 32:19,31} and our Saviour after him. {#Mr 3:5} Samuel prayed for the pardon of that sin of theirs, which they afterwards came to a sight of, and confessed against themselves. {#1Sa 12:19} He also prayed, doubtless, for direction in that weighty work whereupon the people had put him.

{a} Sulpit. Sever., ibid.

{b} Consuluit Dominum praemissa oratione. — Vat.

Ver. 7. Hearken unto the voice of the people.] Verba sunt irati, these words were uttered in anger, as appeareth by #Ho 13:11, q.d., Let them have a king, since they will needs have it so, but they shall soon have enough of him. Deus saepe dat iratus, quod negat propitius. It is not safe to prescribe to God, nor to be too importunate for any temporal blessing. Those in the gospel that indented for a penny a day had it, but had no good content with it.

For they have not rejected thee.] That is, Thee only, but me also. And if Phocion could say to one that was to die with him, Mayest thou not be glad to fare as Phocion fareth? {a} how much more might Samuel take his rejection well, since God also was rejected. Christ was in like sort afterwards cast off by those that cried, We have no king but Caesar!

{a} Plutarch.

Ver. 8. According to all the works which they have done.] Populus hic antiquum obtinet, these are no changelings, but as naught as need to be, and as they ever have been η παλαι γυνη, as it was said of Helena after her return from Troy, the same woman still; and as the Lord somewhere complaineth of this perverse people, "This hath been thy manner from thy youth."

And served other gods.] Who never did anything for them, nor could do: therefore Samuel had the less reason to repine. See #Joh 13:16 Mt 10:24,25. King Alphonsus professed that he wondered not so much at his courtiers’ ingratitude toward him, as at God’s patience toward them and himself.

Ver. 9. Now therefore hearken.] See #1Sa 8:7.

Protest solemnly unto them.] That they may fall with open eyes, and be left as inexcusable as they are wilful.

And show them the manner of the king.] Rationem istam, παμβισιλειαν, {a} how he will domineer with Sic volo, sic iubeo: setting up his will for a law, as an absolute monarch. {#Lu 22:25}

{a} Arist., De Politic., p. 3.

Ver. 10. And Samuel told, &c.] But he lost his sweet words; for the people were set and would not be reclaimed.

Ver. 11. This will be the manner.] Loquitur hic non tam de iure quam de more. The prophet here speaketh not so much of the office of a king what he ought to be, as of the manner of his rule, and what he is like to be: and it proved accordingly, as they soon found, {#1Ki 12:4} and more cause they had afterwards: many of their kings being of Nero’s mind, who ruled by lust, rather than law: and like Constantius, who, commanding certain orthodox bishops to communicate with the Arians, yielded no other but this, Quod ego volo, pro Canone sit; Do as I bid, or get you into banishment. Claudian gave his Honorius better counsel—

“ Tu civem patremque geras, tu consule cunctis,

Non tibi; nec tua te moveant, sed publica damna.”

He will take your sons.] Perforce, and without any considerable recompense: as the Turk doth at this day.

Ver. 12. And he will appoint him captains over thousands, &c.] Who shall use the common soldiers as the Turkish commanders do their asapi, only to blunt the swords of the enemy, and to fill up ditches with their dead bodies, &c. {a}

{a} Turk. Hist., 317.

Ver. 13. And he will take your daughters.] Whereat you may fret, but cannot help it.

“ Vanae sine viribus irae.”

All your comfort will be, Etsi actio est iniusta, tamen passio est iusta, No remedy but patience.

Ver. 14. And he will take your fields, &c.] As if you were not masters of so much as a molehill, but all were his. But what saith God? "The prince shall not take of the people’s inheritance by oppression, to thrust them out of possession." {#Eze 46:18} And what saith Seneca? Non civium servitutem Regi traditam sed tutelam, { a} And what said the clergy of England to Rustand, the Pope’s legate, when he said that all the churches were the Pope’s? They answered, that they might be so tuitione, non fruitione…defensione, non dissipatione. {b}

{a} De Clem., lib. i. cap. 18.

{b} Jacob. Rev., De Vit. Pont.

Ver. 15. And he will take the tenth of your seed.] Violently, and not by order of law; pilling and polling you unreasonably, though he receive of his subjects no less sums of curses than of coin, as our King John did, gathering money, the sinews of war, but losing love, the cement of peace. {a}

{a} Speed.

Ver. 16. And he will take your men-servants.] Nero’s word to his officers was, Hoc agamus nequis quicquam habebat. {a} Make the slaves know that they can call nothing at all their own.

{a} Sueton.

Ver. 17. And ye shall be his servants.] His slaves to do his drudgery, more like peasants of France than yeomen of Kent, as he said.

Ver. 18. And ye shall cry out.] As the Romans once did of Marius and Sulla, that the remedy was worse than the disease.

And the Lord will not hear you, ] viz., To change your monarchy again into an aristocracy, your kings into judges.

Ver. 19. Nay; but we will have a king.] Why then you shall, saith God, for a mischief to you. {#Ho 13:11} You shall have your will, and then I will have mine another while. See the like, #Eze 24:13.

Ver. 20. That we also may.] So ambitious they were of losing their liberty, being heroines ad servitutem parati, as Tiberius said of the Romans.

Ver. 21. In the ears of the Lord.] Whereof he had the royalty, as a favourite.

Ver. 22. Go ye, &c., ] q.d., Your request is granted, and shall shortly be accomplished. Meanwhile wait God’s pleasure.

Chapter 9

Ver. 1. Now there was a man of Benjamin.] Here beginneth the second part of this book: and here properly begin the Books of the Kings, saith A. Lapide.

A mighty man of power.] Heros fortis, and so the fitter to be father to a king. Mighties beget mighties.

“ Fortes creantur fortibus et bonis.’’—Horat.

Ver. 2. And he had a son, whose name was Saul.] Which signifieth desired or sought after: Nomen, Omen.

A choice young man, and a goodly.] Heb., Good. That is of a good nature and disposition, saith Lyra. So perhaps he was at first: as was also Nero for the first five years of his reign, so that Seneca sets him forth for a singular example of clemency. Saul proved to be the reigning hypocrite, by whom "the people were ensnared." {#Job 34:30} It is threatened as a heavy curse, "If you still trespass against me, I will set princes over you that shall hate you." {#Le 26:17}

There was none…a goodlier person than he.] This won him much respect with the vulgar, that he was Os humerosque Deo similis, proper and comely, looking like a prince, {a} as the tragedian noteth of Priamus: for want of which, Agesilaus, that gallant man, was much slighted by the Persians. The French had a Philip the Fair: and Artaxerxes Longimanus was omnium hominum pulcherrimus, saith Emilius Probus, the comliest man alive.

{a} αξιον ειδος τυραννιδος—Eurip.

Ver. 3. And the asses of Kish, Saul’s father, were lost.] This was the rise of Saul’s royalty: Nam ex agasone factus est rex, et David ex opilione. And here we have a famous instance of God’s most wise providence, bringing about great matters by small and weak means. Saul quaerens asinos reperit regnum.

Ver. 4. Through the land of Shalim.] Near Jordan, where afterwards John baptized. {#Joh 3:23} Called also the land of Shual, {#1Sa 13:17} as Junius holdeth; haply because haunted by foxes.

Ver. 5. And when they were come to the land of Zuph.] Samuel’s country. {#1Sa 1:1} Saul’s city, Gibeah, is not once mentioned in the foregoing description of him: haply because infamous for the rape there committed upon the Levite’s concubine.

Lest my father leave caring for the asses, and take thought for us.] Saul was a better son than afterwards he proved a father; serviceable and solicitous of his father’s comfort: but to his good son Jonathan, currish and cruel.

Ver. 6. A man of God.] A prophet: this title is also given to ministers of the gospel. {#2Ti 3:16,17}

And he is an honourable man.] Any relation to God ennobleth, and must be highly esteemed. King Zedekiah is blamed for not humbling himself before Jeremiah the prophet, {#2Ch 36:12} who was "precious in God’s sight," and therefore "honourable." {#Isa 43:4}

Peradventure he can show us our way.] Tell us whether we shall, and where we may find our lost asses. So low did the high God stoop sometimes to his people’s meanness: to keep them from seeking to sorcerers and idol priests. {#1Ki 14:2 2Ki 1:3}

Ver. 7. What shall we bring the man?] q.d., Incivile esset sine honorario eum accedere antea ignotum: It would be no good manners to go empty handed. See #1Ki 14:3 2Ki 4:42, and learn to show all thankful respects to God’s faithful ministers. But the word and the world is now altered. Once it was, What shall we bring the man? what have we? Now it is, What shall we take, or keep back from the man? and to rob a minister, is held neither sin nor pity.

Ver. 8. Behold, I have here at hand the fourth part of a shekel.] That was but a little, to the value of about our fivepence. But they knew that thankfulness was not to be measured of good men by the weight, but by the will of the retributor. That Persian monarch took in good part a handful of water presented to him by a poor peasant his subject, who had no better. Queen Elizabeth cheerfully received nosegays, {A bunch of flowers or herbs, esp. sweet-smelling flowers; a bouquet, a posy.} flowers, rosemary, from mean persons. Two mites from that poor widow went farther than two millions from some others.

Ver. 9. Beforetime in Israel.] Of old, Antiquitus. Such was the piety of the people in the purer times, as #Ge 25:22.

Come, and let us go to the seer.] The man whose eyes are open to see God and his visions as clearly, and as certainly, as if he had seen them with his eyes. {#1Pe 1:12}

Ver. 10. Well said.] Heb., Thy word is good. He scorned not to take advice from a servant: no more did Job, {#Job 31:23} nor Naaman. {#2Ki 5:14}

“ Saepe etiam est holitor valde opportuna locutus.”

Ver. 11. Is the seer here?] Seers then the prophets were called, not only beforetime, but now also: though that name began to be antiquated.

“ Multa renascentur quae iam cecidere, cadentque

Quae nunc sunt in honore vocabula, si volet usus,

Quem penes arbitrium est, et vis et norma loquendi.”

- Horat., De Arte Poet.

not only beforetime, but now also: though that name began to be not only beforetime, but now also: though that name began to be

Ver. 12. And they answered them, and said, He is.] Courtesy to strangers is very commendable. But that these maidens, taken with the beauty of Saul, stayed him a while to look upon him, using more words than needed, is an odd conceit of R. Solomon, cited by Lyra.

For there is a sacrifice.] Or, A feast: first a sacrifice, and then a feast made of part of the peace zofferings, as was usual; and, haply, at this time appointed on purpose by Samuel, for Saul’s better entertainment.

Ver. 13. For the people will not eat until he come.] To bless and distribute the meat. A commendable custom, to crave God’s blessing on the creatures before we eat them; and to give thanks after meat; and not to sit down as an ox, and rise as an ass, not as vultures and kites, to seize upon our meat as a prey. The very heathens consecrated their cates before they tasted them, as appeareth by Homer and Virgil. And some think that the Greeks called a dinner αριστον, απο των αρων, from the prayers they premised.

Ver. 14. Samuel came out against them.] Not without divine direction. {#1Sa 9:15} When God will have a thing done, there shall be a sweet subordination of causes, and all things shall cooperate.

Ver. 15. The Lord had told Samuel in his ear.] By the instinct of his Spirit: Samuel was his favourite, and had communication of his secrets. Every saint hath likewise "the mind of Christ" {#1Co 2:16} "revealed unto him by his Spirit," {#1Co 2:10} even such things as "eye hath not seen, nor ear heard." {#1Co 2:9}

Ver. 16. I will send thee a than out of the land of Benjamin.] Arcana gubernatione mea ipso aliud agente. {a} Little did Saul think of the kingdom when he came to Ramah. And as little do we think of heaven, when God by effectual calling "delivereth us from the power of darkness, and translateth us into the kingdom of his dear Son." {#Col 1:13}

And thou shalt anoint him to be captain.] Unges eum Antecessorem. Public persons are leaders to others, being as the he-goats before the flock, and therefore must have double care, since they have many eyes upon them.

Out of the hand of the Philistines.] Who were now, as it may seem, confederate with the Ammonites against Israel. {#1Sa 12:12}

For I have looked upon my people.] Notwithstanding their late miscarriage in rejecting mine immediate government. "Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." {#Jer 31:20}

.Because their cry is come unto me.] As #Ex 3:9. And the good people cried, Domine indignus sum, sed indigus; I am unworthy of mercy, but I much need it.

{a} Piscat.

Ver. 17. This same shall reign over my people.] Heb., Restrain my people, viz, from loose and lewd practices. Princes must do so, or they are guilty of a passive injustice at least. They are called "heirs of restraint." {#Jud 18:7, marg.}

Ver. 18. In the gate.] Heb., In the midst of the gate; Sept., In the midst of the city; Chaldee, Within the gate.

Tell me, I pray thee, where the seer’s house is.] It seemeth, then, that Samuel bore no great import in his outside. Saul knew him not, though judge of Israel, by his clothes, or by his attendants.

Ver. 19. And will tell thee all that is in thine heart.] And much more: for that he had dreamed of the kingdom, is but a dream of some Jewish doctors.

Ver. 20. And on whom is all the desire of Israel?] Sed cuius est omne desiderabile Israelis? so Martyr rendereth it. And whose shall be the best, or fairest, things of Israel? {a} so the Vulgate after the Septuagint. {See Trapp on "Hag 2:7"} They desire a king, and God hath pitched upon thee.

{a} Jerome in lib. Heb. Qu.

Ver. 21. Am not I a Benjamite, of the smallest, &c.] Yet out of the rubbish of Benjamin doth God raise the throne. That is not ever the best and fittest that God chooseth; but that which God chooseth is ever the fittest.

Wherefore then speakest thou so to me?] This he speaketh not in hypocrisy, whereof yet afterwards he was grossly guilty, but in simplicity and truth: likens Frederick, the elector of Saxony, refused the empire when it was offered him: and would take no money of those that accepted it. Gideon also might have been king, and would not. {#Jud 8:22,23}

Ver. 22. And made them sit in the chiefest place.] He envied not Saul’s new dignity, though it were to the diminution of his own: sed excipit eum et tractat humanissime atque honorificentissime; { a} but giveth him the place.

{a} Piscat.

Ver. 23. Bring the portion which I gave thee.] A choice mess, that Saul might see by his cheer what his welcome was: and that the rest at table might take notice that Saul was no ordinary guest.

Ver. 24. And the cook took up the shoulder.] Which was counted ill those days a principal piece: whence the priest, for his part of the peace offering, had the right shoulder allotted him. {#Le 7:32,33}

And that which was upon it.] The sauce likely, or garnish.

Behold that which is left!] Or rather, Reserved, as in the margin.

Ver. 25. Samuel communed with Saul.] Gave him good counsel, better than any is to be found in Lipsius’s "Beehive," Macchiavel’s "Spider’s Web," or Castalio’s "Curialis," the book that Charles V so much delighted in.

Ver. 26. To the top of the house.] Which was made flat in manner of a terrace: as now also they are in Italy, and some great men’s houses amongst us.

Ver. 27. Stand thou still a while.] And so show thy reverence to the divine oracle that I shall deliver. {See Trapp on "Jud 3:20"}

Chapter 10

Ver. 1. Then Samuel took a vial of oil.] Not a horn, as when David and his posterity were anointed, but a vial made of earth, or glass; brittle matter, to signify, say some, the short continuance of his kingdom. He was anointed with oil, as to set forth his superiority and eminency above his subjects, -oil will ever be on the top of other liquors, -so to admonish him of lenity, clemency, and bounty—whereof oil is a symbol—to be exercised toward them.

And kissed him.] In token of congratulation and subjection. {#Ge 41:40 1Ki 19:18 Ps 2:12 Ho 13:2}

And said, Is it not because the Lord, &c.] What else is the import of these ceremonies used by me? Some render it, And said, Should I not do thus? for Jehovah hath anointed thee, &c., for it seemeth that Saul, in modesty, had used some resistance: refusing to be anointed, till Samuel persuaded and pacified him with these words: likens afterwards, when our Saviour came to be baptized of John, he flatly forbade him, {a} and kept him out of the water, till Christ said, "Suffer it so to be: for thus it behoveth us to fulfil all righteousness." {#Mt 3:14,15}

{a} Consentaneum est iniecta manu Ioan. conatum vetare Iesum. -Erasm.

Ver. 2. When thou art departed.] Saul is confirmed in his calling to the kingly office by sundry signs, which was dignatio stapenda. Think the same of our sacraments, given to confirm our faith in our high and heavenly calling by Christ.

By Rachel’s sepulchre.] Which stood in the borders of Judah and Benjamin; Gregory here noteth, that this sepulchre should have reminded him of his mortality; {a} a good allay to his new dignity. {b} It is reported that heretofore at Constantinople, when the emperor was first placed in his throne, a mason came to him with choice of stones, to ask him which of those he would please to choose for his tombstone.

{a} Monimenta quasi mentem monentia.

{b} Samuel sendeth Saul newly anointed to Rachel’s sepulchre, that he might not be glutted with the honour he was entering upon.—Mr Love.

Ver. 3. Going up to God, ] i.e., To ask counsel of God; before whom they might not come empty handed, but were to bring the best of the best.

Ver. 4. And they will salute thee.] Though mere strangers to thee,

And give thee two loaves of bread.] In token of honour and homage, as if they acknowledged thee by this present for their king, by a strange motion of God’s Holy Spirit.

Ver. 5. After that thou shalt come to the hill of God.] That is, To the high place of Gibeah, thine own city, where was a garrison of the Philistines, {#1Sa 13:2} and yet as well a college of prophets, who were looked upon in those days as privileged persons, even in the midst of their enemies; and not molested or meddled with. {a} Learning was once a protection against tyranny and injury, though now it be otherwise. Witness Antony the Triumvir, who when Varro, his enemy, and of a contrary faction, was proscribed for death, he thus gallantly superscribed his name, Vivat Varro vir doctissimus; Let Varro live for his learning’s sake. Constantine the Great freed not only all ministers, but all professors of the arts, from all public duties, taxes, and burdens whatsoever, by a decree.

And they shall prophesy.] That is, By the instinct of God’s Spirit they shall speak or sing excellently of sublime and divine matters.

{a} Junius. Grotius, de iure Pac. et Bel., lib. iii. cap. 11.

Ver. 6. And the Spirit of the Lord will come upon thee.] Not that free or princely spirit {#Ps 51:12} that David prayed for, -and had, no doubt, -but a common spirit of prophecy and of government.

And thou shalt prophesy with them.] This was for the time only, as Balaam’s ass spake, saith Augustine; {a} but this gift soon left him again. Saul, by conversing with prophets, prophesied: see the power and profit of holy company. Those that live within the sunshine of religion cannot but be somewhat coloured with those beams.

And shalt be turned into another man.] Not into a spiritual man, as Nazianzen thinketh, but into a prudent and valiant man. Fies ex rudi sapiens, ex duro mitis, ex agresti urbanus, ex privato regius. A great change there shall be wrought in thee: howbeit not a sanctifying but a civil change, or merely mental at utmost, suitable to thy kingly calling.

{a} Lib. ii. ad Simplician., Quest. 1.

Ver. 7. That thou do as occasion serve thee.] Dispone te quantum potueris ad decenter et potenter regnandum. {a} Quit thee like a king; {b} "deal courageously, and the Lord shall be with the good." {#2Ch 19:11} "Whatever thine hand findeth to do, do it with all thy might," depending upon God for direction and success.

{a} Lyra.

{b} Regaliter age. -Jerome.

Ver. 8. And thou shalt go down before me to Gilgal.] This do also as occasion shall serve thee but see thou do it; for thy kingdom lieth upon it. He that believeth maketh not haste. Compare #1Sa 13:1,2,8.

And show thee what thou shalt do.] Happy Saul in such a monitor! far better than Polybius was to Scipio, whose counsel whilst he followed, he never miscarried, saith Pausanius, in any enterprise.

Ver. 9. God gave him another heart.] According to #1Sa 10:6. {See Trapp on "1Sa 10:6"} It is remarkable that is reported of those Areopagite judges in Athens, that men of evil conversation, after they were once admitted into that company, abhorring and blushing at their former dispositions, changed their natures, and embraced virtue. {a}

{a} οκνουντες τη φυσει χρησθαι.

Ver. 10. The Spirit of God came upon him, and he prophesied.] As it were for company. Good men, as civet or musk, cast a sweet scent about them, and perfume the air they breathe on. {See Trapp on "1Sa 10:6"} Bonitatem suam aliis affricant.

Ver. 11. What is this that is come unto the son of Kish?] Whence hath he all these things? as they said of our Saviour: {#Mt 13:56} and as much wondering there was at Saul the persecutor, when he turned preacher. {#Ac 9:21}

“ Tertius e caelo cecidit Cato.” Juvenal.

Is Saul also among the prophets?] This became a like proverb among the Hebrews, as those among the Latins, Anser inter olores, Asians inter apes, Corvus inter Musas.

Ver. 12. And one of the same place.] And, as it may seem, one of the same company of prophets stopped their wondering with these words, as Peter did the people. {#Ac 2:12 3:10}

But who is their father?] i.e., Their master and instructor? {a} Is it not God? are they not all taught of him? Saul and all? Now, Quando Deus Magister, quam cito discitur quod docetur? {b} God can soon make a prophet of whomsoever he pleaseth.

{a} Chald. Paraph.

{b} August.

Ver. 13. He came to the high place.] Ut animum colligeret, et Deo gratias ageret, { a} to bless God, to pray for his blessing, and better bethink himself of his business.

{a} Tostat.

Ver. 14. And Saul’s uncle.] Ner, the father of Abner, likely, wondering with the rest, was thus inquisitive after the news. We have all a natural itch after novelties.

Ver. 15. Tell me, I pray thee, what Samuel said unto you.] There was a general expectation that Samuel should provide them a king; and Saul’s uncle might suspect by what he had seen of Saul, that he was the man.

Ver. 16. But of the matter of the kingdom.] This he prudently concealed, as being at first of a modest and humble spirit. Josephus giveth two very good reasons that might move Saul to be silent in this business: Ne res credita invidiam, non credita vanitatis opinionem ei contraheret, i.e., Lest if the matter were believed, he should be envied; as if disbelieved, he should be slighted and jeered.

Ver. 17. To Mizpeh.] Whither also, for the purpose, he had appointed the ark to be brought, and the high priest to repair with Urim and Thummim, to ask counsel of God, and to cast lots, {#1Sa 10:22} as Junius here noteth.

Ver. 18. I brought up Israel out of Egypt.] See #Jud 2:1 6:8. {See Trapp on "Jud 2:1"} {See Trapp on "Jud 6:8"} There is some great matter of unkindness in it, when God hitteth men in the teeth with his former favours.

Ver. 19. And ye have said unto him.] Because to me.

Nay, but set a king over us.] Here he taxeth them with singular ingratitude, incredulity, and folly, in that they would rather trust in a man whom they knew not how he would prove, than in God, whose power and goodness they had so often experienced. And this they persisted to do, refusing to be ruled by any reason, Regiumque, nomen, cunctis fere liberis gentibus semper invisum, efflictim desiderantes, { a} and still calling for a king upon any conditions.

{a} Sulp. Sever.

Ver. 20. To come near.] As #Jos 7:14. See there.

The tribe of Benjamin was taken, ]{ a} viz., By lot, as the word signifieth, which is governed by God, {#Pr 16:33} and is not therefore to be used ad lucrum aut lusum, but only in matters of weight.

{a} Josephus saith it was done by lots, lib. vi. cap. 5.

Ver. 21. The family of Matri was taken.] Which is not the name of a man—see #1Ch 8:30; but signifieth a mark, saith one out of Lyra; whence he eoncludeth that the family of Matri was of those that could shoot at a mark so excellently. {#Jud 20:16} Fides sit penes Authorem.

Ver. 22. Behold, he hath hid himself among the stuff.] This he did not out of hypocrisy; -as did Pope Paschalis II, who when he knew aforehand he should be chosen Pope, hid himself; and being drawn into the light, would not be enthroned, till the people of Rome had thrice cried out, Sanctus Petrus Reinerum virum optimum elegit; { a} St Peter hath chosen Reyner, who is a very honest man; -or as that Popish Bishop did, who being asked, as the manner at their instalment is, Visne Episcopare? answered, Nolens volo, et volens nolo; - or else our Richard III, who seemed very unwilling to be made king, but out of humility and prudence: but as Augustine would not come at those churches that lacked bishops, lest they should choose him, and at length accepted of little Hippo, when leaden Aurelius got the golden bishopric of Carthage: and as the elector of Saxony, Frederick, seriously and upon mature deliberation, refused the empire of Germany when it was offered him.

{a} Funcc., Chronol.

Ver. 23. And they ran and fetched him thence.] Thus honour followeth them that fly it, flieth from them that follow it; as they say of the crocodile. It hath been already noted of Claudius, that he was pulled out of a hole by the heels, and made emperor.

He was higher than any of the people by the shoulders.] {a} This did further edge the people’s affections, as hoping that he would be as eminent above others in virtue, as he was in stature. Virgil commendeth his Aeneas and Turnus {b} from their tallness: and Pliny {c} his Trajan, that he was not carried on men’s shoulders as some proud emperors had been, but was taller than others by the head and shoulders.

{a} Εξοχος ανθρωπων κεφαλην και ευρεας ωμους.

{b} Cunctis altior ibat.—Aeneid., lib. viii. Toto vertice supra est ("de Turno") , lib. vii.

{c} Plin., in Paneg.

Ver. 24. God save the king.] Heb., Let the king live; {a} that is, live happily, as #1Sa 25:6. To live, is to live in prosperity. Princes must be prayed for.

{a} Sit faelix rex.—Chald. Paraph.

Ver. 25. Then Samuel told the people the manner of the kingdom.] Not what it usually is, -degenerating into tyranny, as if it were not enough to be above men, but to be above mankind, {#1Sa 8:9,10}—but what it ought to be, according to #De 17:14-16 Eze 45:9,10 46:6.

And wrote it in a book.] {a} That it might be as their Magna Charta, made to keep the beam right betwixt sovereignty and subjection.

{a} Hic liber periit cum multis aliis.—Vat.

Ver. 26. A band of men.] Lateranes voluntarii, a royal guard to attend and conduct him on the way, as was fit.

Ver. 27. But the children of Belial.] Aweless, lawless, yokeless.

Despised him.] Vilified and nullified him, as a king of clouts. {a} So they were never content. Thus they slighted manna and the Messiah.

But he held his peace.] Or, He heard them not. This was kingly indeed. What could great Alexander have done more? or Augustus Caesar? or Queen Elizabeth? whose motto was, Video, Taceo, I see and say nothing.

“ Qui nescit dissimulare, nescit imperare.”

{a} Quid faciet hic longolius? Quid praestabit turris haec carnea? Non est in tanto corpore mica salis.

Chapter 11

Ver. 1. Then Nahash the Ammonite came up.] After long preparations, {#1Sa 12:12} and for the old hatred, {#Eze 25:15} and upon the old claim, {#Jud 11:13} as also to revenge the overthrow then given them by Jephthah.

And encamped against Jabeshgilead.] Because it lay near to their country, and had been much weakened by that cruel slaughter of their men, {#Jud 21:6} and not like to be relieved, because the Israelites were ill-agreed among themselves about the choice of their new king. {#1Sa 10:27}

Make a covenant with us, and we will serve thee.] Take us for thy confederates, and not for thy slaves. This was to make as good terms for themselves as they could; but they should not have made any with that accursed nation. {#De 23:3}

Ver. 2. On this condition will I make a covenant.] Slaves he would make them, and perpetually so, -stigmatical slaves, utterly disabled to deliver themselves out of his hands.

That I may thrust out all your right eyes.] This was most inhuman and insolent. The devil—as another Nahash, which signifieth a serpent—would likewise put out the right eye of faith, and leave us only the left eye of reason; look to him narrowly. Those that would deprive the people of the Scriptures, and muzzle them in ignorance, do the like.

And lay it for a reproach upon all Israel.] For a base people that would live upon any terms; that boasted also of an almighty God, but durst not confide in him.

Ver. 3. Give us seven days’ respite.] This the tyrant yielded unto, non ex pietate, sed ex animositate, which proved to be his ruin. Pride goeth before destruction. Meanwhile the men of Jabeshgilead tempted God in setting him a time; but he helped them nevertheless, and made way thereby for Saul’s settlement in his kingdom.

Ver. 4. And all the people lifted up their voices, and wept.] This was to "weep with those that weep." {#Ro 12:15} And if in addition they "turned again unto the Lord, that their" distressed "brethren might" the sooner "find compassion," as #2Ch 30:9, they did best of all. God, in such a case, "will restore comforts unto his mourners." {#Isa 57:18}

Ver. 5. Saul came after the herd out of the field.] His volunteers, belike, that guarded him home were dismissed, and he returned to his country employment, till God should give a further opportunity to act as a king.

“ Res age, tutus eris.”

Ver. 6. And the Spirit of God came upon Saul.] That is, The spirit of fortitude, saith the Chaldee Paraphrast; not that "spirit of love, of power, and of a sound mind." {#2Ti 1:7}

And his anger was kindled greatly.] Anger is cos fortitudinis, saith Aristotle, the whetstone of courage {a} And Saul, though cold in his own cause when slighted and rejected, {#1Sa 10:27} is all alight, on fire, exarsit nasus eius, when God is dishonoured, and his people so reproached.

{a} Nervus est animae indignatio.

Ver. 7. And he took a yoke of oxen.] His own, likely, which he was following from the field. {#1Sa 11:5} These he slayeth and sendeth abroad, as that Levite did his dead concubine, {#Jud 19:29} and as the Scots do their fire cross, with proclamation that all men above sixteen years of age, and under sixty, shall come into the field, to oppose the common enemy. {a}

So shall it be done unto his oxen.] He knew that deeds would persuade more than words; and that fear of punishment prevaileth most with the many. He therefore taketh upon him like a king, which yet would have been to small purpose, but that—

The fear of the Lord fell on the people, and they came out with one consent.] Whereas otherwise the malcontents would have said, Minarum strepitus, Asini crepitus.

{a} Life of Edw. VI, by Sir Jo. Heywood, 20.

Ver. 8. And the men of Judah thirty thousand.] All which yielded, now that God had signified his will, to be commanded by Benjamin, the least of the tribes.

Ver. 9. Tomorrow, by that time the sun be hot.] Not tertio die, the next day after tomorrow, as Josephus and Comestor have it, who will needs mend Magnificat.

Ver. 10. Tomorrow we will come out, ] viz., If help come not in the meanwhile; but this they cunningly concealed.

Ver. 11. Came into the midst…in the morning watch.] Before they were looked for by either side, with wonderful celerity; so that he might well say as Caesar did, Veni, vidi, vici, I no sooner came, but overcame.

And slew the Ammonites.] Together with Nahash their king, saith Josephus; but some think otherwise, from #2Sa 10:1.

Ver. 12. Who is he that said?] Saul’s prudence and diligence crowned with so good success, had made him many friends. Those of Jabeshgilead showed their thankfulness many years after. {#1Sa 31:11,12}

Ver. 13. There shall not a man be put to death this day.] Mitisima sors est Regnorum sub Rege novo. {a} But this held not long with Saul; witness his dealing with David, Jonathan, the Lord’s priests, &c. He was never right.

For today the Lord hath wrought, &c.] Therefore this day shall not be obscured or fouled with shedding of blood. So the citizens of Berne, for joy of the reformation there wrought, pardoned a couple of traitors, and gave liberty to all their exiles to return home again. {b}

{a} Claudian.

{b} Scultet., Annal.

Ver. 14. And renew the kingdom there, ] i.e., The covenant of the kingdom between the new king and his people, for the preventing of future rebellion.

Ver. 15. And there they made Saul king.] Serrarius saith these were the ceremonies used at such a time: (1.) They set the king in his throne; (2.) They crowned him; (3.) They anoined him; (4.) They put the book of the law into his hand: They took an oath of him to observe it; (6.) They offered sacrifices of all sorts; (7.) They showed various signs and testimonies of public joy.

Chapter 12

Ver. 1. And Samuel said unto all Israel] In this most excellent chapter the people giveth testimony to Samuel’s innocency, heareth his wisdom, seeth his patience, admireth his power with God.

Behold, I have hearkened unto your voice.] Which was so violent and impetuous. Now you must hearken to my voice, and be told that after your peace offerings God hath still a quarrel with you, and you must be yet further humbled, or else your sin will find you out, your iniquity will be your ruin. Great sins must be greatly repented of: otherwise men shall find that God may be angry enough with them, though they outwardly prosper.

Ver. 2. And now, behold, the king walketh before you.] Graditur ante vos: gressu, sc., grallatorio, with a pace and state befitting a king: with care and charge also, to be unto you a shepherd and a shield. See #Nu 27:17. For which purpose, Samuel, as he here resigneth his power to him, so he propoundeth himself for a pattern to him in the ensuing apology.

And I am old and gray headed.] About sixty, as it is conceived, and much decayed in nature by his incessant pains in his office: Cura facit canos. What marvel that he who was so old-a-young-man should not be a young-old man? {a} Some Rabbis think that Samuel was but fifty and two when he died, but then he must have been gray headed at thirty-four, which is not likely, since he lived eighteen years after Saul was king, as Josephus holdeth. {b}

And, behold, my sons are with you.] Conditione privata, as private persons, so that you may question them, and deal by them as they deserve.

And I have walked before you.] In all integrity and good conscience, not only "harmless and blameless, as the son of God, without rebuke," {#Php 2:15} but useful and serviceable in my place and station; trading all my talents for the common good of you all. Samuelis sane nomen (ut de Socrate, Plinius) {c} non hominis, sed integritatis et sapientiae nomen.

{a} παιδαριογερων.

{b} Lib. vi., in fine.

{c} Lib. vii. cap. 31,34.

Ver. 3. Whose ox have I taken?] So Moses purgeth himself, {#Nu 16:15} that he had not taken a hoof of any one: and St Paul to the same purpose in many places; as #Ac 20:33 1Co 9:18, &c.: and Greg. Nazianzen, Orat. 32. Quid populure hunc per avaritiam circumvenimus? nunquid privatis utilitatibus consuluimus? &c. Whom have we circumvented by covetousness? and wherein have we sought our own ends? &c. So Melancthon; George, prince of Anhalt; the late victorious Gustavus Adolphus, king of Sweden; "I protest before God," said he, in a speech to his German plunderers, "that I have not by all this war enriched myself so far as a pair of boots comes to. Yea, I had rather ride without boots than in the least degree enrich myself by the damage of poor people."

Or whom have I defrauded?] Quem calumniatus sum? Vatab.—Compare #Lu 19:8. Whom have I deprived of his wealth by forged cavillation?

Whom have I oppressed?] Contrivi, pulsavi. Whom have I beaten, bruised, shattered, or any way violenced?

Or of whose hand have I received any bribe?] Munus expiatorium. Olim didici, quid sint munera, saith one: I know well the danger of meddling with bribes or ransoms, as they are here called. For, like the fish torpedo, they will infect and benumb the hand that touches them. {a}

To blind mine eyes therewith.] "A gift blindeth the eyes of the wise," {#De 16:19} transformeth him into a very walking idol, that hath eyes and seeth not, ears that hear not: only he hath hands to hold bribes. {#Isa 33:15}

{a} Plin.

Ver. 4. Thou hast not defrauded us.] Happy is Samuel thus to be acquitted by himself in private, by others in public, in both by God. Quoad vixit, virtutum laude crevit, saith Cornelius Nepos concerning Cato. In maximis laboribus usque ad summam senectutem summa cum gloria vivit, saith Cicero of the same Cato. Invictus praeterea cupiditatibus animi et rigidae innocentiae, saith Pliny of him. How much better may all this be said of Samuel, and a great deal more?

Ver. 5. The Lord is witness against you.] Samuel being so innocent, was the fitter to reprove: otherwise they would have retorted, Heal thyself, cast out first the beam that is in thine own eye. Cave ne dicta factis deficientibus crubescant. {a}

And they answered, He is witness.] Heb., And he answered, Witness. A voice from heaven answered, Witness; so some Hebrews sense it, as Lyra testifieth.

{a} Tertul.

Ver. 6. It is the Lord that advanced Moses and Aaron.] Heb., That made them; not only made them men, but great men. See the like, #De 32:6 Isa 43:7 Eph 2:10 Re 1:6.

And that brought your fathers.] And so made, that is, exalted them too. {#Ac 13:17}

Ver. 7. Now therefore stand still.] Bustle not, bristle not, but suffer the words of reproof and admonition. A proud person would have replied, Who can stand still to have his eyes picked out? A headstrong horse casteth his rider, and riseth up against him.

That I may reason with you.] Or, Contend with you in judgment. Sweetly said Epictetus, A faithful and prudent reprover is a Mercury, or messenger sent from God, to reduce a man to better practice.

Ver. 8. Where Jacob was come into Egypt.] When that "Syrian ready to perish went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous." {#De 26:5-9}

Ver. 9. And when they forgat the Lord.] As their wont was: and hence grew all their other wickednesses. See #Ro 3:17,18.

Ver. 10. And they cried unto the Lord.] Lachrymas angustiae exprimit Crux; lachrymas poenitentiae Peccatum. Misery is the best art of memory; God whippeth his stragglers home by weeping cross.

Ver. 11. And Bedan.] That is, Barak, according to the Septuagint. Others, Jair; but most likely Samson, as hath been noted. {See Trapp on "Jud 13:25"}

And Samuel.] He mentioneth himself, not out of vain glory, but to aggravate their ingratitude toward him, by whom they had been so lately and memorably delivered. {#1Sa 7:9,10 8:4,5}

Ver. 12. Nay; but a king shall reign over us.] This Nay is much and oft alleged against them; to show their wilfulness, and how they were set upon it, not hearkening to any right reason. A wilful man standeth like a stake in the midst of a stream; lets all pass by him, but he standeth where he was.

Ver. 13. Behold, the Lord hath set a king over you.] But "in his wrath." {#Ho 13:11} {See Trapp on "Ho 13:11"}

Ver. 14. If ye will fear the Lord, and serve him.] Here is a precedent for preachers, who must one while chide their people, another while counsel them, another while comfort them, and always pray for them. They must turn themselves into all shapes and fashions of spirit and of speech to bring men home to God.

Continue following the Lord your God.] The Septuagint adds, And he will deliver you.

Ver. 15. There shall the hand of the Lord be against you.] This is an excellent way of preaching, -to mingle promises and threatenings. Sour and sweet make the best sauce.

Ver. 16. Now therefore stand and see.] He had bidden them before Stand and hear, {#1Sa 12:7} now, Stand and see: that both these two learned senses, as Aristotle calleth them, being affected together, they might be instructed, lest else God’s soul should be disjointed from them, as #Jer 6:8. "Hear, ye deaf; and look, ye blind, that ye may see." {#Isa 42:18}

Ver. 17. Is it not wheat harvest today?] And so, no usual season for rain; {#Pr 26:1} because the parching heat of the sun drieth up the exhalations and vapours. It was a fair day, howsoever, when these things were spoken: and the change was as sudden as that at Sodom. {#Ge 19:22}

I will call unto the Lord.] And could ye not rest satisfied with such a governor as is thus prevalent with God, and can open or shut heaven by his prayers?

And he shall send thunder and rain.] Which though it might hinder their harvest, yet it furthered their soul’s health, which was chiefly to be regarded.

Ver. 18. And the Lord sent thunder and rain that day.] Out of the midst of water he fetched fire, astonishing the people with the fearful noise of that eruption; that he might refute their folly, and bring them to repentance: since now they saw evidently that God was greatly displeased with them for rejecting his government, and that it was not Samuel’s saying only.

Ver. 19. Pray…that we die not.] As they now feared they should, so terrible was the tempest: but good Samuel prayed it down again likely, when the people were thoroughly humbled. It is well observed that they say, Pray for thy servants unto the Lord thy God; they say not, the Lord our God: for they might fear they had now forfeited their interest, and that they were discovenanted.

For we have added unto all our sins.] By occasion of this sin, they came to the sight and recognition of many more. Our lives are as full of sins as the firmament is of stars, or the furnace of sparks.

Ver. 20. Fear not, ] i.e., Despair not, cast not away your confidence: they that go down into this pit cannot hope for God’s truth. {#Isa 38:18} It is a kind of taking away the Almighty, to limit his boundless mercy; despair is a high point of atheism.

Yet turn not aside.] As the devil, that old manslayer, would have it, tempting you first to presume, and then to despair: "whom resist steadfast in the faith."

Ver. 21. And turn ye not aside.] To idols, or other of the devil’s anodynes, as music, merry company, multiplicity of worldly business, or the like. This is but to imitate the wounded deer, which frisketh about, but hath the deadly arrow sticking in his side.

Ver. 22. For the Lord will not forsake his people.] Whatever the devil and your own misgiving hearts may suggest to the contrary: as it is ordinary with men to measure God according to their own models, and to think that he should deal by them, as they have done by him. But he is God and not man, yea, there is no God like him for pardoning of sins of all sorts and sizes. {#Mic 7:17}

For his great name’s sake, ] i.e., For his honour’s sake, which he mainly respecteth in all his actions: there being none higher than himself to whom to have respect.

Because it hath pleased the Lord to make you his people.] He chose you for his love; and he still loveth you for his choice. Go home to him, therefore, again, and he will receive you. As when man and wife drop out, they consider they must live together, and therefore they piece again: so should it be betwixt God and his people.

Ver. 23. In ceasing to pray for you: but I will teach you.] I will faithfully perform the office of a prophet in preaching unto you, and praying for you. See #De 33:18 Ac 6:4. Whether a minister shall do more good to others by his prayers or preaching, I will not determine, saith one; {a} but he shall certainly by his prayers reap more comfort to himself.

{a} Dr Tho. Taylor’s Saints’ Progr., p. 172.

Ver. 24. Only fear the Lord.] Else my praying for you shall profit you nothing: my preaching also will be lost labour.

And serve him in truth.] Without dissimulation

With all your heart.] Without diminution.

For consider how great things, &c.] Mercy calleth for duty: deliverance commandeth obedience.

Ver. 25. But if ye shall still do wickedly.] Thus he mixeth promises and menaces, {#1Sa 12:15} and artificially concludeth with that which would stick by them, and ring in their ears.

Chapter 13

Ver. 1. Saul reigned one year, ] i.e., Well and orderly; he reigned the two first years, till he was rejected of God, and bereft of his Spirit; for then he turned tyrant, holding the kingdom by violence, {#1Sa 14:47} and ruling with rigour. Now although he reigned many years, yet the two first only are reckoned on. In God’s account, a man liveth no longer than he liveth well {a} Seneca saith of men’s lives as of ships in a storm, that they have been much tossed, but have sailed little.

{a} Sic, Qui diu vixit, nec profecit ad bonos mores, non diu vixit, sed diu fuit. -Seneca.

Ver. 2. Saul chose him three thousand men of Israel.] Praesidiarios milites et stationarios, for a selected band to be ready on all occasions: and it was but needful; for the Philistines had well nigh ousted him from his kingdom: and therefore after that he had defeated them, he is said to "take the kingdom again," say some. {#1Sa 14:47}

Ver. 3. And Jonathan smote the garrison of the Philistines.] By his father’s command no doubt, {#1Sa 13:4} -else he might have been served as T. Manlius dealt by his son; for overcoming the enemy without order, he put him to death, -but {a} God was not consulted with, and therefore the issue of this that Jonathan did was not so happy.

That was in Geba.] Or, Gibeah, his own native country: here this iuvenis animosus et audax, this black prince—so he might be called for his dreaded acts in battle; for "from the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back"; {#2Sa 1:22} likeas of our Black Prince it is said, {b} that he assailed no nation which he overcame not, he besieged no city which he took not—made his first enterprise and foiled the enemy. If it be demanded what weapons Jonathan and his regiment made use of, since they had scarcely any of iron, {#1Sa 13:19} Lucretius answereth,

“ Arma antiqua manas, {c} ungues.”

So Virgil,

“… hic torre armatus obusto,

Stipitis hic gravidi nodis.”

And again,

“ Stipitibus duris agitur, sudibusve praeustis.’’—Aeneid. 7.

And Saul blew the trumpet.] Omnes ad arma classico convocat, he sounds an alarm all the country over: for he knew how he had angered those wasps the Philistines.

{a} Livy.

{b} Speed, 723.

{c} Pugnis rem agebant, a quibus pugna dicitur. -Cassidor.

Ver. 4. That Saul had smitten a garrison.] As desirous to rid the country of those Lurdaines.

And that Israel also was had in abomination.] Heb., Did stink; were as loathsome to them as any carrion. It was quarrel enough to the Hebrews, that they would not be miserable, but sought to unslave themselves.

Ver. 5. Thirty thousand chariots.] Armed with scythes and hooks. These were a great number. Sisera had but nine hundred, Pharaoh six hundred.

And people as the sand which is on the sea shore.] Josephus saith they were three hundred thousand footmen. All these were by God’s all-disposing providence brought together to be broken in pieces. {#Isa 8:9 9:12}

Ver. 6. For the people were distressed.] Notwithstanding their having a king to save them. God will make the strongest sinew in the arm of flesh to crack, when once he taketh men to do. See #1Sa 13:3.

Ver. 7. And all the people followed him trembling.] Μικροψυχοι; they were quite dispirited; and now that all seemed to be on fire, they rang their bells backwards as it were. Such as whose hearts are not ballasted with grace, no marvel though they ride uncertainly, and sometimes dash fearfully.

Ver. 8. And he tarried seven days, ] i.e., Till part of the seventh day was past; but because patience had not her perfect work, wanting nothing, {#Jas 1:3} the line of hope was not drawn out to the full length. Saul lost his kingdom by his precipitancy {rashness} and prefestination. {hastiness} If Samuel stayed to the last hour, it was not but by direction from the Lord whose ordinary course it is to prove us by delays, and to drive us to exigents, that we may show what we are: for that is every man in truth, that he is in a temptation.

Ver. 9. And Saul said, Bring hither a burnt offering.] The heathens also were wont to sacrifice before they went to war: whence also they called a sacrifice hostia, from the enemies they went against. It was Saul’s error here, that he thought God would be pleased with the external act of sacrifice, though it were not offered up in faith and obedience. Luther {a} calleth such hypocrites Cainists. But what saith a reverend man {b} here? If Saul were among the prophets before, will he now be among the priests? Can there be any devotion in disobedience? O vain man! what can it avail to sacrifice to God, against God?

And he offered the burnt offering.] If he did it with his own hands, invading the priest’s office, as Uzziah did, his offence was far the greater.

{a} Luth., in Decal.

{b} Dr Hall.

Ver. 10. And it came to pass, that as soon, &c.] Vide quid faciat praecipitatio et impatientia. Saul should have held out an hour or two longer, and he had saved his kingdom. The men of Issachar were famous for this, that they had "understanding of the times, to know what Israel ought to do," and when to do it; {#1Ch 12:32} therefore they were dear to David: but Saul advised not with them. God had a holy hand in it. See #1Sa 13:8.

And Saul went out to meet him.] So to salve up the matter, if it might have been; for his conscience accused him.

Ver. 11. What hast thou done?] Samuel saw well what was done; for the peace offering was not yet offered: but to convince him of his great folly, and as a preface to his following doom, he thus questioneth him. See #Ge 3:13.

And Saul said.] He should have said as David when he had done amiss, "I have sinned greatly in that I have done; yea, I have done very foolishly." {#2Sa 24:10} Pray to the Lord for me, that none of those things that I have deserved come upon me. {#Ac 8:24} But he palliates {covers} and pleads for his sin, laying all the blame upon others: this is still the guise of hypocrites. Sin and shifting came into the world together. {#Ge 3:12-14}

Ver. 12. And I have not made supplication unto the Lord.] Saul dared not enter the battle without this armour: but the sacrifice of the wicked is abomination to the Lord, {#Pr 15:8} how much more when it is brought with an evil heart! {#Pr 21:27} But the devil had taught the Athenians also when they began the battle to cry out Io Paean, which is the same in force as Jehovahpeneh, that is, Lord look upon us. And it is storied of Pausanias, king of Sparta, that when he fought against the Persians at Platea, he would not suffer a blow to be given till he had sacrificed, and had an auspicious answer. {a}

I forced myself therefore.] Or, I restrained or contained myself: sc., till I could no longer forbear. Here was a plausible pretence: hypocrisy needeth not to be taught to tell her own tale: but God is not mocked. Deus est sapiens nummularius, saith a father. {b}

{a} Macrob.

{b} Nummum fictum non recipiet. -Bern.

Ver. 13. Thou hast done foolishly.] This was to reprove libere et rotunde, as one saith, freely and roundly, plainly and faithfully. But wherein had Saul offended? Surely in diffidence and disobedience: there was in him an "evil heart of unbelief, departing from the living God," {#Heb 3:12} to whom he should have adhered "with full purpose of heart," {#Ac 11:23} and waited for his help according to his promise; "He that believeth maketh not haste." Some think that Saul had transgressed against some special commandment of God. To disobey God in the smallest matter is sin enough: there can be no sin little, because there is no little God to sin against.

For now would the Lord have established, &c.] Loquitur humano more, et ut videri poterat stabiliri regnum, saith Pellican: he speaketh after the manner of men, and as his kingdom might have seemed to us likely to have been established, See a like speech, #1Sa 2:30 Re 2:15

Ver. 14. The Lord hath sought him a man after his own heart, ] sc., Iuxta suum gustura et votum; one that would do all his wills, {#Ac 13:22} and was therefore his Corculum, the man of his desires and delight.

And the herd hath commanded him to be captain, &c.] He sought not this honour, but it was laid upon him, as Gregory observeth. The Venetians have magistrates they call Pregadi: because at first men were prayed to take the office, and to govern the state. As for David, though he was not without his failings, -and those foul ones too, some of them, -yet for the main, his heart was upright, {#Ps 57:7} not rotten, as Saul’s was.

Ver. 15. Unto Gibeah of Benjamin.] Whither also went Saul and his forces: either with Samuel, or soon after him. For though Samuel had sharply reproved and threatened Saul, yet he would not leave him in that distress. Some think that Samuel therefore went before to Gibeah, where the company of the prophets was, that he might there, together with them, pray to God for Saul’s better success.

Ver. 16. Abode in Gibeah of Benjamin.] His own country, where he was likely to have the best assistance of his allies, but especially of Samuel’s good company and prayers.

Ver. 17. And the spoilers came out of the camp.] This is one of the woes of war, that hell of this world, -as one calleth it, wherein there is no measure or satiety of blood and spoil; witness our late stripping and bleeding times.

Ver. 18. And another company turned, &c.] They might rove and plunder at pleasure, there being none but a naked people to withstand them; whose children, doubtless, were dashed in pieces, their houses spoiled, and their wives ravished, as it is in #Isa 13:16, and as it befell the old Waldenses at Merindell and Chabriers, and their posterity in Piedmont the last year, by those bloody Irish and Savoyards. {a}

{a} Act. and Mon., fol. 869.

Ver. 19. Now there was no smith found.] For the Philistines had either slain them, or carried them away, By a like wicked policy, Julian the Apostate forbade Christians the use of the liberal arts: and Antichrist, the Word of God.

Lest the Hebrews make them swords or spears.] See the like care of disarming, and disabling an enemy to rebel, in #Jud 5:8. So Cyrus disarmed the Lydians, after that he had subdued them: {a} and William the Conqueror the commons of England; he prevented also their night meetings with a heavy penalty, that every man at the day closing should cover his fire, and depart to his rest, &c. {b}

{a} Justin., lib. i.

{b} Daniel’s Hist., p. 46.

Ver. 20. But all the Israelites went down.] Which many of them could not do, without much trouble and expense of time. See into what straits sinful people plunge themselves!

Ver. 21. Yet they had a file.] This was all the help they allowed them, "The tender mercies of the wicked are cruelties."

Ver. 22. There was neither sword nor spear found.] And yet the Israelites had the day, and returned laden both with arms and victory. No armour is of proof against the Almighty. Excellently Gregory, Armati ab inermibus victi sunt ut totum quod vincitur Omnipotentis Dei laudibus tribuatur.

But with Saul and with Jonathan his son.] The Hebrews say that the angels brought them these arms; but that is not likely.

Ver. 23. To the passage of Michmash.] A place of advantage, kept till now by Saul’s soldiers.

Chapter 14

Ver. 1. Jonathan the son of Saul said.] By an extraordinary instinct of the Spirit, and by the force of his faith, founded upon God’s promise, {#De 28:7 32:10} the ground of all true valour and magnanimity.

Said unto the young man that bare his armour.] His squire; such as was Joannes de Temporibus to Charles the Great, in the year of grace 1139.

But he told not his father.] Lest Saul should have counted him as temerarious as himself was timorous; and have said unto him as afterwards Archidamus did to his son, rashly conflicting with the Athenians whom he was not able to deal with, Aut viribus adde, ant animis adime; Either add to thy strength, or abate of thy courage.

Ver. 2. And Saul tarried.] In his fastness; observing the enemies’ motions, but unable to encounter them.

Under a pomegranate tree.] Or, Under Rimmon, a place so called from the store of pomegranates there growing: as Granata, a chief city in Spain, is to this day, a malogranatorum copia vel figura.

Ver. 3. And Ahiah.] Called also Ahimelech, {#1Sa 22:11,12} and basely butchered by the command of Saul, who here had sent for him, and served himself upon him.

And the people knew not that Jonathan was gone.] Or, For what purpose. The engine that doth all in great works, is oft inward, hidden, unobserved.

Ver. 4. There was a sharp rock.] Heb., The tooth of a rock: {a} these were two promontories which hung over and ran out, after the manner of dogs’ teeth, or boars’ tusks, and so rendered the passage to the enemy’s camp hard, and as might be thought impossible. But what may not be done by daring? Alexander the Great got a strong fort, set on a high steep rock from his enemies, -who asked him in derision, Whether he could fly?—by the help of three hundred gallant soldier, and then used these words, En, ostendi me posse volare, { b} Lo, I have showed you that I can fly: but Jonathan, with one only, made a harder and higher attempt, and achieved a far greater victory by the force of his faith, whereunto nothing is impossible. See #Heb 11:33,34.

{a} Vat.

{b} Curtius.

Ver. 5. The fore front.] Heb., The tooth. See #1Sa 14:4.

Northward over against Michmash.] So that these rocks were placed on either end of the inlet or passage; and he that would pass must climb over both. Sic petitur caelum.

Ver. 6. Unto the garrison of these uncircumcised.] Strangers to the covenant, and therefore we shall the sooner prevail against them. By the consideration of the sacraments we should strengthen our faith against all adverse power; this being one special use of them.

It may be that the Lord will work for us.] A promise God had made, that Saul should save them out of the hand of the Philistines; {#1Sa 9:16} but whether at this time, and by this means, he submitteth to God’s holy will, saying, "It may be that the Lord," &c., which is not spoken by way of doubting, saith Pellican, but of praying and exciting himself and his armour bearer to trust in God all-sufficient. {a}

for there is no restraint to the Lord.] He is magnus in magnis, nec parvus in minimis, { b} and hath promised to help his people "with a little help," {#Da 11:34} that through weaker means they may see his greater strength.

{a} Magis orantis quam trepidantis affectu.

{b} August.

Ver. 7. Turn thee; behold, I am with thee.] Here we have an example of a faithful servant, who would thus stick to his master, and adventure with him. Doubtless he would have done as much for his master, if there had been occasion, as the Earl of Huntly’s servant did at Musselburgh field in Scotland, who, when the Earl, assaulted by the English, had lost his helmet, took off his own headpiece, and put it on the Earl’s head. The Earl was therewith taken prisoner, but the other, for want thereof, was presently struck down. {a}

{a} Life of Edward VI

Ver. 8. Behold, we will pass over.] Though on all fours, and with much ado. Difficulty doth but whet on heroic spirits. Alexander never held anything to be unfeasible.

Ver. 9. If they say thus unto us.] This sign was Nec superstitiosum nec Dei tentativum, sed religiosum aeque ac animosum: it was given him in answer to his earnest prayer, saith Josephus, as was also that of Abraham’s servant. {#Ge 24:13,14} So was not that of the Pazones in Herodotus, who warring upon the Perinthians, had this answer from the oracle, If the Perinthians call you by your name, and challenge you, then set upon them: as if otherwise, not: They did accordingly, and had the better. {a} Satan is God’s ape, as they say.

{a} Herod., lib. v. initio.

Ver. 10. But if they say thus, Come up unto us.] Come up if ye can; for they were confident upon the defence of the place: wherefore Jonathan doubted not but God would confute them, saith Josephus. See the like, #Isa 22:16,18.

Ver. 11. Behold, the Hebrews come forth out of the holes, ] i.e., Out of their lurking places, {#1Sa 14:22} or trenches.

Ver. 12. Come up to us, and we will show you a thing.] The thing that ye seem to seek, by climbing up these steep rocks, and to be ambitious of—viz., your bane, your passport.

Ver. 13. And Jonathan climbed up upon his hands and upon his feet.] See #1Sa 14:4. Faith in God’s power and promises will eat its way over all Alps of opposition. Magna facinora, magnis periculis emuntur, saith the historian. {a} Great acts are bought with great hazards.

And they fell before Jonathan.] Who cut his way through a wood of men: as did afterwards the thrice noble Scanderbeg.

And his armour bearer slew after him.] With the weapons of the slain Philistines he slew more of them.

{a} Dionys. Halicar.

Ver. 14. Was about twenty men.] Twenty men, plus minus. So #Joh 4:6, "It was about the sixth hour." In things whereof there is no necessity of speaking on a certainty, we must deliver ourselves accordingly.

Within as it were an half acre.] Brevissimo spatio: {a} in a small compass of ground these two slew twenty; so well they bequit them.

{a} Vat.

Ver. 15. And there was trembling in the host.] The Lord smote them with a panic terror; and hence they fell so fast before Jonathan and his armour bearer: hence also they fell so foul one upon another, and fled so fast before the host of Israel. The like befell the Germans in their war against the Hussites of Bohemia: and the Spaniards at Zutphen in the low countries, A.D. 1586, when and where the Earl of Leicester, General of the English forces, took the fort by the valour of Edward Stanley; who catching hold on a Spaniard’s pike, wherewith he charged him, held it so fast, that by the same he was drawn up into the sconce: wherewith the Spaniards being terrified, as the Philistines were here at the sight of Jonathan, fearfully withdrew themselves, &c. {a}

And the earth quaked.] This added much to their amazement.

So it was a very great trembling.] Heb., A trembling of God: that is, of God’s own sending. Himself was a terror to them; an evil that Jeremiah so much deprecated, {#Jer 17:17} as the greatest of all other.

{a} Camden’s Elisab., fol. 205.

Ver. 16. And they went on beating down one another.] As any one was in their way, they knocked him down: being smitten with such a scotama or acridis, a giddiness of brain, or blindness of judgment, that they knew not their friends from their foes in that distemper and hurrycomb. Josephus saith, that when Jonathan first showed himself, a cloud suddenly arose, which so darkened the air, that they knew neither him, nor one another. But God, where he pleaseth, can easily trouble the fantasy, and make men to mistake; as we see daily in melancholy persons, who looking through a black cloud, as it were, see all things black, dark, cross and harmful.

Ver. 17. See who is gone from us, ] viz., To make this trouble in the army of the Philistines.

Ver. 18. And Saul said unto Ahiah.] See #1Sa 14:3. Hypocrites in a strait repair to God, not so much to serve him, as to serve themselves upon him: for at another time they think themselves men good enough; and act as if they were petty gods within themselves.

Ver. 19. Withdraw thine hand.] Words of profane impiety: q.d., it is now no time to consult with God, for we know well enough what we have to do, and will take our opportunity.

Ver. 20. Every man’s sword was against his fellow.] See on #1Sa 14:16. So #Jud 7:22 2Ch 20:23.

And there was a very great discomfiture.] Notwithstanding Saul’s sin, Samuel’s departure, and the people’s diffidence, God wrought for his own name’s sake: and lest the enemy should vaunt and say, "Our hand is high, and the Lord hath not done all this." {#De 32:27} Josephus saith that there were threescore thousand Philistines slain at this bout. {a}

{a} Joseph., lib. vi. cap. 7.

Ver. 21. Moreover the Hebrews that were with the Philistines.] Either as their slaves or fugitives; these now took part with their countrymen. It is bard trusting of such in battle whose hearts are with the enemy.

Ver. 22. Even they also followed hard after them.] The Greeks have a proverb, When a tree is falling, every passenger will be pulling at it. {a} Leoni mortuo vel mus insultat.

{a} Δρυος πεσουσης πας ανηπ ξυλευεται.

Ver. 23. So the Lord saved Israel.] Immediately, and for no merit of theirs. See #1Sa 14:20.

Ver. 24. And the men of Israel were distressed that day.] Saved they were that day, and yet distressed: usque adeo nihil est ex omni porte beatum. Men must ever have somewhat to complain of, for an allay of their enjoyments. Miscentur tristia laetis.

For Saul had adjured the people.] Some Popish commentators do highly commend Saul for this fast enjoined the people. But Josephus and others better say, that Saul used this victory too insolently and immodestly, to fill bimself with the slaughter of his enemies, without any regard had to the weak and faint bodies of his subjects that pursued them: whereas a good magistrate more regardeth the life of one good citizen, than the death of many enemies. Comestor, to salve the matter, saith that in war they used not to eat till the time of the evening sacrifice: but in Homer, Nestor and his soldiers went forth to battle, δορπον ελοντες, taking their breakfast first.

Ver. 25. And there was honey upon the ground.] Wild honey (such as John Baptist fed on) dropping from the trees, where wild bees left it, and frequently fought with wild bears that there sought and sucked it.

Ver. 26. Behold, the honey dropped.] Hence Canaan is so oft called "a land flowing with milk and honey."

But no man put his hand to his mouth.] It argued there was much power in that oath, when no man dared to touch one drop of this honey: so, to resist a strong temptation, argueth strong grace. Pliny mentioneth a certain country where the honey is poisonous, because sucked out of poisonous herbs. Such is the pleasure of sin; sweet, but deadly.

Ver. 27. But Jonathan heard not.] He was absent, and therefore innocent. "Where is no law, is no transgression."

Wherefore he put forth the end of the rod, &c.] He followed the chase, till he found the honey. A dog followeth his master till he meeteth with carrion; and goeth along with the company till it comes to a parting: so do hypocrites follow Christ till it come to a critical point, or till drawn away by ungodliness and worldly lusts. Lucian maketh mention of a fellow that would show King Ptolomy a strange sight. He had taught apes to act comedies, and show other tricks. Another being willing to put a trick upon this sport maker, cast nuts before those apes as they were acting. The apes left all, and picked up the nuts. So do hypocrites show themselves in a temptation; making good the proverb, an ape remaineth an ape, though clothed in purple.

And his eyes were enlightened.] Which through fasting and faintness were grown dim, the optic spirits failing.

Ver. 28. Then answered one of the people.] To Jonathan, who haply had exhorted them to refresh themselves, as he had done, or to follow hard after the enemies.

And the people were faint.] Weak and weary with hunger and hard labour. Animantis cuiusque vita in fuga est. Were it not for the repair of nutrition, life would soon be extinct.

Ver. 29. My father hath troubled the land.] Iuveniliter hoc dixit Ionathas, saith one. {a} If Saul had done unadvisedly, yet Jonathan should not have reprehended his father’s act so publicly, for fear of a rebellion.

See, I pray you, how mine eyes have been enlightened.] So Hunniades was much refreshed, when, after a fight with the Turks, he supped with a shepherd, who brought him faint and almost famished to his poor cottage, and set before him bread and water, with a few onions. {b}

{a} A. Lapide.

{b} Turk. Hist., p. 310.

Ver. 30. How much more, if haply the people had eaten.] Here are his reasons wherefore he disliked his father’s act in restraining the people from eating till evening; which yet is much commended, but not so well, by Tertullian, Ambrose, Jerome, and Cajetan.

Ver. 31. From Michmash to Aijalon.] A city in the tribe of Dan, {#Jos 19:42} twelve miles distant from Michmash, say some.

Ver. 32. And the people flew upon the spoil.] Hard hunger, which driveth the wolf out of the wood and breaketh through stone walls, as we say, made them impatient, {a} when once the evening was come, that they might do it with safety of their lives.

And the people did eat them with the blood.] And so with the hazard of their souls, because they did it against an express law of God. {#Le 17:14 De 12:16 15:23} Pain of death prevailed more with them than fear of hell.

{a} Praefestinatione et fame expectare nequibant. -Cajetan.

Ver. 33. Ye have transgressed.] But whose fault was it that they thus transgressed? Was not his rash edict or ordinance the occasion of the people’s trasgressing God’s ordinance? This was never thought on by him.

Roll a great stone unto me this day.] That I may see the blood clean drained out of the flesh before it be eaten. But he that maketh so much ado about eating with the blood, makes nothing of spilling the blood of innocent Jonathan, and of swearing bloody oaths at the same time.

Ver. 34. And sin not against the Lord.] When himself cared not to sin in going about to pursue the Philistines without asking counsel of God, if the high priest had not interposed. {#1Sa 14:36}

And all the people brought every man his ox.] Or, What other cattle soever they had. But this was a good while a-doing, if they were to bring all to that one great stone; which would be very troublesome to such as were so hasty and hungry.

Ver. 35. And Saul built an altar unto the Lord.] That they that would might thereon offer peaceofferings, as Vatablus here noteth.

The same was the first altar that he built, ] sc., In obedience, saith Jerome: other altars he had built before, but in hypocrisy. Some think that he is here taxed with profaneness and impiety, in that he could never till now find in his heart to testify his thankfulness for any former victory, by building an altar unto the Lord.

Ver. 36. Let us not leave a man of them.] Here he expresseth, say some, his excessive desire of revenge, his arrogancy, and his cruelty. He had an express command not to leave a man of the Amalekites, and yet he could spare many of them. {#1Sa 15:7,8}

Ver. 37. And Saul asked counsel of God.] Since the high priest would needs have it so. See #1Sa 14:34.

But he answered him not that day.] A sure sign of his displeasure, as #1Sa 28:6. God either answereth not wicked men at all, {#Eze 20:2,3} or else he answereth them according to the idols of their hearts, with bitter answers: {#Eze 14:20} sending them to the gods whom they had chosen, as #Jud 10:13,14.

Ver. 38. Draw ye near hither, all the chief of the people.] Heb., The corners: for what the cornerstones are to the building, that the princes are to the people. See #Jud 20:2. The Switzers at this day call their chief towns Cantons, that is, corners; and the Greeks of old called their town governors Pagites; the Hebrews, Corners.

And know and see wherein this sin hath been this day.] He knew it was for some sin that God was so silent, -"we know that God heareth not sinners," said that blind man in #Joh 9:31, -and he doubted not but that it was the breach of that oath imposed by himself, but rashly and without reason; which yet he never regretteth.

Ver. 39. For, as the Lord liveth.] Saul seemeth to have been a very great swearer, rapping out oath upon oath, which belike he thought he might do by authority. Chrysostom {a} rightly condemneth this oath of his, how specious soever, Ut temerarium et parricidale, ideoque a Diabolo suggestum, as rash and bloody, suggested by the very devil, for a public mischief.

He shall surely die.] This law was like those of Draco, that punished every peccadillo almost with death; and was therefore said to be written not with black, but with blood.

{a} Hom. xiv., Ad Pop. Antioch.

Ver. 40. Do what seemeth good unto thee.] So they had said once before. {#1Sa 14:36} Silken words must be given to princes as she in the story said. {a} But when Saul spake of putting Jonathan to death, there was first altum silentium {#1Sa 14:39} and then an absolute opposition, {#1Sa 14:45} and a forcible rescue.

{a} Plut.

Ver. 41. Give a perfect lot.] Or, Show the innocent, as Tremelius rendereth it. Saul was so scrupulous, that he would not so much as name a guilty man, or sinner, but in casting of lots, instead of saying, Show the innocent or guilty, he said, Show the upright or innocent person. Wherein, saith Piscator, God overruled his tongue, Et ita per sortem Ionathan innocens declaratas est a Deo.

Ver. 42. And Jonathan was taken.] Not in answer to Saul’s prayers, which God valued not. But, (1.) To show that he is the disposer of lots; (2.) To humble Jonathan, who was in danger of being puffed up too much with the joy of his victory; (3.) To discover Saul’s hypocrisy. {a}

{a} Peter Martyr.

Ver. 43. And, lo, I must die.] This he speaketh, saith Josephus, out of his constancy and contempt of death. Others in this speech note his candour, ingenuousness, and honest simplicity; neither accusing his father, nor excusing himself, nor appealing to the army, whose darling he was.

Ver. 44. And Saul answered, God do so and more also.] It appeareth that Saul was a great swearer. Et rationem maiorem habebat iurameuti quam iuris, &c. {a}

Thou shalt surely die, Jonathan.] This was sharp law; as was afterwards that of Manlius the Roman, who condemned his own son to death for slaying an enemy without his command: whereupon sharp and severe commands were usually called Manliana, saith Gellius. {b} But what an abhorred cruelty was that of Philip, king of Spain, who delivered up his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour the reformed religion!

{a} Jun.

{b} Lib. ix., cap. 13. Jerome. Catin.

Ver. 45. Shall Jonathan die?] By whose means we are yet alive: this were such an ill requital, as heaven and earth would be ashamed of.

As the Lord liveth, there shall not one hair of his head.] Here was oath against oath, and so sinning on both sides, as Chrysostom, a great inveigher against rash swearing, well observeth: like as boys pulling at a rope, some against others, do on both parts fall to the ground, if the rope breaketh.

For he hath wrought with God this day.] The Chaldee hath it, For it is manifest before the Lord, that he hath done it in ignorance this day. And this indeed was the best reason that could be given wherefore Jonathan hath not deserved to die. {a} A good soldier, and one that hath been very successful, may yet afterwards commit something that is worthy of death; as did Joab, and Marshal Biron lately in France.

So the people rescued Jonathan.] Which they should have done, not by force, but by humble supplication, as Chrysostom well observeth; since hereby might have followed civil dissensions and rebellion against the king.

{a} Peter Martyr.

Ver. 46. Then Saul went up.] Seeing that God was displeased, and the people discontented, and the time now past.

Ver. 47. So Saul took the kingdom.] Out of which he had been well nigh ousted by the Philistines; he took it, that is, he undertook the managing administration of it. Or, he took it, though God had said he should lose it, as it were in opposition to God; and therefore gathered a host and beat his enemies round about. Like as wicked Ahab, to cross the oracle concerning the rooting out of his posterity, so followed the work of generation, that he left seventy sons behind him. {#2Ki 10:1}

And against the kings of Zobah.] The inhabitants of which country—lying between Batanea and Euphrates—are corruptly called by Pliny, {a} Nubei.

He vexed them.] Heb., He worsted them; and very much infested them; but the honour of vanquishing them was reserved for David.

{a} Lib. vi. cap. 28.

Ver. 48. And he gathered a host, ] See on #1Sa 14:47.

And delivered Israel out of the hands.] God may make use of wicked men as instruments to defend his people: "the earth helped the woman"; {#Re 12:16} yet the vials of God’s wrath were poured out "upon the earth." {#Re 16:1}

Ver. 49. Now the sons of Saul were Jonathan, &c.] Ishbosheth is not once named, because he was an ουτιδανος, not fit for war, and so of no account amongst them: yet he came to be a king, and the youngest daughter Michal a queen. Let no man despise the day of small things.

Ver. 50. And the name of Saul’s wife.] We read but of this one wife that Saul had: and this some: {a} do number among his virtues, that he multiplied not wives, according to #De 17:17. Howbeit, he had a concubine, Rizpah, and children by her, which for their father’s fault were hanged in David’s days.

{a} Pellican.

Ver. 51. And Kish was the father of Saul.] Hence Saul is called Cush the Benjamite, {#Ps 7:1, title} as the Chaldee there paraphraseth it.

And Ner the father of Abner.] In #1Ch 8:33, Ner is said to be the father of Kish, that is, his foster-father, saith Comestor.

Ver. 52. And when Saul saw any strong man.] Robustum et pugnacem. This was not amiss, had he not placed too much confidence in them, as indeed he did.

Chapter 15

Ver. 1. The Lord sent me to anoint thee to be king.] And kings are doubly bound to obey the Lord, -as Queen Elizabeth wrote to Henry IV of France, -first as men; next as men so entrusted and advanced.

Now therefore hearken thou.] Now at least, and at length, after thy so foul miscarriages, and God’s heavy menaces thereupon. {#1Sa 13:8,9} Ut prioris inobedientiae nexus enodes, as Gregory hath it, that thou mayest redeem thine own sorrows, breaking off thy sins by righteousness, if it may be a lengthening of thy tranquillity, or a healing of thine error. {#Da 4:27}

Ver. 2. Thus saith the Lord of hosts.] Who judgeth righteously, {#Jer 11:20} and is able to save and to destroy.

I remember that which Amalek did to Israel.] Though it be four hundred years since, and I may seem to have forgotten it. It is ill angering the Ancient of Days; his forbearance is no quittance. Heb., I have reviewed.

How he laid wait for him in the way.] Smiting all the feeble and wearied: and so answering his name Amalek, which signifieth a licking people. {a}

{a} Populus Lingens.

Ver. 3. Now go and smite Amalek.] This God had twice threatened; {#Ex 17:14 De 25:17} Ut ostenderet quam ex animo et omnino id vellet fieri. {a} The greater was Saul’s offence, in executing it so slackly.

And utterly destroy all that they have.] Oh the severity of God! Oh the venomous nature of sin! How evil and bitter a thing is it! {#Jer 2} Aliorum perditio, tua sit cautio. Amalek, for molesting God’s Israel, is thus utterly destroyed. The Kenites, for showing them kindness, are graciously preserved.

{a} A. Lapide.

Ver. 4. And numbered them in Telaim.] Called also Telem, a town of Judah. {#Jos 15:24} Not in Gilgala, as Josephus hath it, after the Septuagint.

Two hundred thousand footmen.] Not forty thousand only of Israel, and thirty thousand of Judah; as Josephus, but not truly.

Ver. 5. And laid wait in the valley.] Or, Skirmished by the burn or brook: declining the mountains, lest it should have proved prejudicial to the Kenites who dwelt there.

Ver. 6. And Saul said unto the Kenites.] Who were the posterity of Jethro, {#Jud 1:16} who, though he went not with Israel, yet some of his children did, and were helpful. They dwelt at this time in the borders of Amalek, but in tents, as did their issue, the Rechabites, -they are therefore warned to move their habitations, lest they should perish with ill neighbours, {#Zec 9:2} Hamath lying nigh to Damascus, partook of its punishment. See #2Co 6:17 Re 18:4).

Go, depart, get you dawn, ] Congeries asyndetos celeritatis index: pack away with all speed. And when the Kenites pack up their fardles {little bundles}, it is time to expect judgment, Migremus hinc is a sad foretoken.

So the Kenites departed.] This they could soon do, as being Scenites, dwellers in tents.

Ver. 7. And Saul smote the Amalekites.] So many as he could well come at; for many made escape, and they were still a nation in David’s days, retaining their old hatred and hostility against God’s Israel, derived to them from Esau their progenitor, and first founder. {#1Ch 1:36} See #1Sa 27:8 30:1.

Ver. 8. And he took Agag the king of the Amalekites alive.] Captans laudem clementiae, that he might be cried up for a clement conqueror: or that he might put him to his ransom, or rather out of a foolish and preposterous pity to his fellowking; as Ahab afterwards dealt by Benhadad. {a}

And utterly destroyed all the people.] All that he met with, as those that were devoted to destruction. The Jews at this day think they may kill any idolaters; and they have a saying, Optimus qui inter gentes, dignus est cui caput conteratur tanquam serpenti. The very best man among the Gentiles is as worthy as the old serpent to be knocked on the head.

{a} Ob fortanae regiae similitudinem. — Joseph.;

Ver. 9. And the best of the sheep.] If Saul spare Agag, the people will take liberty to spare the best of the spoil, — Regis ad exemplum, &c., the sins of the great command imitation, and do as seldom go without attendants as their persons, -which they ought not to have done, because together with those spoils, the memory also of the nation remained, which God had decreed utterly to blot out. They should have done as they did once at Jericho. {#Jos 6:17} But the dust of covetousness had put out their eyes; neither was it godliness, -as they pretended, -but gain, that made them so to fly upon the spoil. {#1Sa 15:19}

Ver. 10. Then came the word of the Lord.] That which one saith of our Henry VIII may well be applied to Saul, Habuit ille quidem egregias dotes; sed suos simul patiebatur manes: there were in him great virtues, and no less vices, jumbled together, as it were. And as the chronicler writeth of our Edward II. Never was prince received with greater love and opinion of all than he; or ever any that sooner lost it. So here.

Ver. 11. It repenteth me that I have set up Saul.] This is humaniths dictum, spoken after the manner of men: as man when he altereth anything that he did before, seemeth to repent. It hath been elsewhere noted, that God’s repentance is not a change of his will, but of his work. Repentance with man, is the changing of his will; repentance with God, is the willing of a change.

And it grieved Samuel] Heb., And Samuel kindled; viz., with anger and grief together; anger against Saul, and grief for him, See a like mixture of holy passions in our Saviour against the hard-hearted Jews, #Mr 3:5.

And he cried unto the Lord all night.] That God would not cast away Saul, but give him repentance unto life. Here was no envy at his new successor, but fervent charity.

Ver. 12. Saul came to Carmel.] A town of Judah that was in his way as he returned from Amalek. {#Jos 15:55}

And, behold, he set him up a place.] Heb., A hand: that is, say some, a trophy or monument of triumph like a hand; as who should say, By mine own hand have I achieved this victory. So Sesostris, king of Egypt, not long before Saul’s days, when he had conquered any country, was wont to set up pillars there; and thereon to engrave these words, Τηνδε την χωρην ωμοισιν τοις εμοισιν οκτησαμην; With mine own hands did I get this land. This is taken for a vain glorious vaunt of Saul’s, and an aggravation of his sin. He goeth on to boast in the next.

Ver. 13. Blessed be thou of the Lord: I have performed, &c.] Which if he had done indeed, he would never thus have boasted, but by glossing speeches he thinks to stop Samuel’s mouth, from whom he might well fear a reproof. He gives good words, when his deeds were evil: he protests his obedience against his conscience, and faceth out his protestation against a reproof. In a word, there needeth no other character of hypocrisy than Saul in the handling of this one business with Agag and Samuel, as a very grave and learned divine {a} hath well observed.

{a} Dr Hall, Contempla.

Ver. 14. What meaneth then this bleating, &c.] Quid verba quaero, facta cum videam? cave ne dicta factis erubescant. Tenue mendacium pellucet: falsehood may be transparently seen through, many times: "but the unjust knoweth no shame." {#Zep 3:5}

Ver. 15. They have brought…the people spared, &c.] He had no hand in it, if you will believe him; he lays all the blame upon the people, -contrary to #1Sa 15:9, -they would have it so, and how could he hinder them? A poor shift of weak princes, an ordinary trick of arrant hypocrites, to save themselves by charging others. As harlots when their beauty is decayed, desire to hide it from themselves by false glosses, and from others by paintings: so do hypocrites their sins, -from themselves by false glosses, and from others by shuffling and excuses.

To sacrifice unto the Lord.] Thus piety is frequently pretended to worldly respects, {#Php 3:18,19} and to wicked respects. {#Mt 23:14 1Ki 21:9 2Sa 15:8 Mt 2:8} But this is putrid hypocrisy; it is double iniquity.

The rest we have utterly destroyed.] With shame enough might he speak it: but it was past that time of day with him.

Ver. 16. Stay, and I will tell thee.] Ministers must rebuke with all authority: neither may any despise them for so doing. {#Tit 2:15} It is a treacherous flattery to soothe men up in their sins, and to sew pillows under their elbows.

Ver. 17. When thou wast little in thine own sight.] There is an ingratitude in every sin, and that is to be considered. Good turns aggravate unkindnesses: and our offences are increased by our obligations.

Ver. 18. Go and utterly destroy the sinners the Amalekites.] Those sinners with an accent, those wicked with a witness; qui noluerant solita peccare, - as Seneca said of some in his time, -who strove to out sin others.

Ver. 19. Wherefore then didst thou…fly upon the spoil?] As a hungry hawk upon his prey. See on #1Sa 15:9.

Ver. 20. Yea, I have obeyed the voice of the Lord.] He thinketh to overcome the prophet, and to make his penny good silver. He putteth God to his proofs, as those did in #Jer 2:25. Et pudet non esse impudentem, as Augustine speaks.

Ver. 21. But the people took, &c.] See #1Sa 15:15.

Ver. 22. Behold, to obey is better than sacrifice.] The reason whereof is given by one, Quia per victimas aliena caro, per obedientiam voluntas propria mactatur: because in sacrifice the flesh of another creature, but by obedience, our own wills are offered up to God. Luther was wont to say, Mallem obedire quam miracula facere, I had rather be obedient, than able to work miracles:

Ver. 23. For rebellion is as the sin of witchcraft.] Because it dethroneth God, as it were, and setteth up self in his place. For as the covetous man’s god is his gold, the glutton’s his belly, the ambitionist’s honour; so the obstinate sinner’s god is his own reason and will, which alone he serveth, seeketh, and setteth up for his chiefest good. It is his pleasure, his profit, and his preferment, that is every wicked man’s trinity: and his carnal self that is these in unity. What wonder then that God so hateth such? {#De 29:19-21} He cannot satisfy himself in saying what he will do to them: but is absolute in threatening, to show that he will be resolute in punishing. See the like, #Isa 22:12-14 Eze 24:13,14.

Ver. 24. I have sinned.] Tandem aliquando frigide ait Peccavi. When he could deny it no longer, at length he maketh a forced and feigned confession; drawn thereto, more by the danger and damage of his sin, than by the offence; mincing and making the best of an ill matter. Rupertus, making a comparison between the repentance of Saul and of David, observeth that they both cried Peccavi, sed magno discrimine, but with a great deal of difference. It was wrung from Saul, but it freely came from David. {#2Sa 12:13} Saul sought his own glory; David, God’s. Saul saith, "I have sinned; yet honour me before the people": David saith, "Against thee, thee only, have I sinned; have mercy on me," &c.

Because I feared the people.] This was to excuse one sin with another. He should have trusted in God, done his duty, and not feared what man could do unto him.

Ver. 25. Now therefore, I pray thee, pardon my sin, ] i.e., Pray God to pardon it: though some here also tax him for this, that he relied more upon another’s virtue than upon his own penitency; likeas afterwards, also, he would cloak his guiltiness with the holiness of another’s presence.

That I may worship the Lord.] He would fashionably serve that God, whom yet he careth not to reconcile by sound repentance.

Ver. 26. The Lord hath rejected thee.] God loveth to retaliate; and what wonder that the holy and true God casteth off him, whose best was dissimulation?

Ver. 27. He laid hold on the skirt of his mantle, and it rent.] Saul was loath to leave him, lest the people should take notice of a breach betwixt them. But what a madness of malice was that in those Papists in King Edward VI’s time, against Mr Cardmaker, lecturer in Paul’s, that in his reading, cut and mangled his gown with their knives! {a}

{a} Act. and Mon., 1436.

Ver. 28. The Lord hath rent the kingdom.] And given it to the man that shall hereafter tear off the skirt of thy garment, as Lyra here noteth out of the Rabbins, whence also Saul said then, "And now behold I know well that thou shalt surely be king," &c. {#1Sa 24:20}

Ver. 29. And also the Strength (or Eternity) of Israel will not lie nor repent.] This was most fearful, and showed that the sentence passed upon Saul was irrevocable. Do not think, saith a reverend man, {a} this is a case that seldom comes; it is done every day, upon some or other.

{a} Dr Preston.

Ver. 30. I have sinned: yet honour me.] Thus he careth to hold in with men, in what terms soever he standeth with God. Not so the sincere Christian. {#Ro 2:29}

Ver. 31. So Samuel turned again after Saul.] Both to show his respect to him as his sovereign, and to do execution upon Agag.

Ver. 32. And Agag came unto him delicately.] Gressu et incessu regio, et superbo, { a} stately and haughtily, with the garb and gait of a king; as little dreaming of death. Ultimus sanitatis gradus est morbo proximus, say physicians. The wicked when nearest misery, are oft in greatest security: as here Agag.

{a} Vatab. Pinguissimus et tremens. -Vulg., sc., prae pinguedine.

Ver. 33. As thy sword hath made women childless.] Thine and thy predecessors’, in whose footsteps thou hast trodden; being Mali corvi, malum ovum, { a} neither good egg, nor good bird.

And Samuel hewed Agag.] With his own hands likely, as Phinehas stabbed Zimri, and Elias slew the Baalites, not out of a desire of revenge, but a zeal for justice: such as was that in Charles V, who, hearing that his general Farnesius had ravished certain gentlewomen, said, If I had the villain here, I would despatch him with mine own hand. {b}

{a} A. Lap.

{b} Parei Med. Hist. Prof.

Ver. 34. Then Samuel.] Little caring for one another’s company.

Ver. 35. And Samuel came no more, ] viz., To visit him, and assist him.

Samuel mourned for Saul.] For the hardness of his heart, and the hazard of his soul.

Chapter 16

Ver. 1. How long wilt thou mourn for Saul?] Mourn he might, but it was too long that he mourned. Est modus in rebus: It is not fit to wash stables with sweet water. Ad ignem charitatis incalescente pectore liquefactus intus pietatis adeps foras emanabat per oculos, saith Bernard, {a} speaking of Samuel’s mourning.

Fill thine horn with oil.] See #1Sa 10:1. {See Trapp on "1Sa 10:1"}

I will send thee to Jesse the Bethlehemite.] First, Samuel was told that God had found him out a man after his own heart; {#1Sa 13:14} now, that this man shall be one of the sons of Jesse the Bethlehemite; and lastly, that it should be David, after a refusal of his other brethren. God oft revealeth not his will to men, but at sundry times, and by various degrees. So the Messiah was made known to the Church: first, that he should be the seed of the woman; then, that he should be of the posterity of Abraham; then, of the tribe of Judah; then, of the house of David; then, that he should be born of a virgin. {#Isa 7:14}

{a} Serm. xii. in Cantic.

Ver. 2. And Samuel said, How can I go?] This he might ask, not so much out of diffidence—for he was old and experienced; and if Solon could say, I fear not to oppose Pisistratus the tyrant, because I am old and must shortly die howsoever, much better might Samuel—as out of a desire to be directed, as #Lu 1:34.

And say, I am come to sacrifice.] This a prophet might do at any time, and in any place. "In everything give thanks." But when a king was to be anointed, there was a kind of necessity in this service. Neither was Samuel bound to tell all that he came about. Some part of a truth may lawfully be concealed out of civil prudence. See the like done, #Jer 38:27.

Ver. 3. And call Jesse to the sacrifice.] Who was grandchild to Ruth the Moabitess, {#Ru 4:22} now grown a great lady in Bethlehem, great-grandmother to the king of Israel. So little is there lost by adhering to God and his people.

Ver. 4. And the elders of the town trembled at his coming.] Not because they feared him, but themselves, lest guilty of some great sin, or in danger of some grievous judgment, which he came to denounce. They well knew that Samuel was no gadder abroad, and that such a guest came not to them for familiarity. Coming also so unexpectedly and so privately, they might well fear he had fled from Saul, and that evil would befall them for his sake, as it afterwards did to Nob for David’s sake.

Comest thou peaceably?] It is a good thing to stand in awe of God’s messengers, and to hold good terms with them upon all occasions. Zedekiah is blamed for not humbling himself before Jeremiah the prophet, speaking from the mouth of the Lord. {#2Ch 36:12}

Ver. 5. I am come to sacrifice unto the Lord.] This prophets might do, either upon occasion, or without, for the blessing and comfort of certain places and cities. See #1Sa 9:12.

Sanctify yourselves.] By washing your garments; {#Ex 19:14,15} but especially your hearts: {#Isa 1:16} prepare yourselves both legally and spiritually.

And called them to the sacrifice.] And to the feast that followed the sacrifice with part of the peace offering, kept, likely, at the house of Jesse.

Ver. 6. He looked on Eliab.] Who was of a goodly stature and presence, but proud and uncourteous. {#1Sa 17:28} Fronti nulla fides. Samuel had seen how ill Saul proved, though proper and personable.

And said, Surely, &c.] This he said by a human judgment, and not as a prophet. See the like, #2Sa 7:3.

Ver. 7. Because I have refused him.] Licet primogenitum, pulchrum, et procerum. All these are but as ciphers to God, which signify nothing without some figure set before.

For man looketh on the outward appearance.] He seeth but the surface of things—his knowledge is but skin-deep. The Antiochians chose Nectarius for their bishop—next after Nazianzen—for no other reason than this, that he was veneranda canitie, et vultu sacerdote digno, a goodly old man, and a comely person. So did the Constantinopolitans, Arsatius, next after Chrysostom. {a}

But the Lord looketh on the heart.] Cor camera Omnipotentis Regis.

{a} Baron., Annal. Antonin., tit. x. cap. 9.

Ver. 8. Then Jesse.] Who was now made of the council.

Ver. 9. Then Jesse made Shammah.] Called elsewhere Shimeah; {#2Sa 13:3} and Shimma. {#1Ch 2:13}

Ver. 10. Again, Jesse made seven of his sons.] For he had eight in all, {#1Sa 17:12} though one of them likely died without issue, and is not therefore reckoned. {#1Ch 2:13}

Ver. 11. Are here all thy children?] God will say to such as make not a full confession of their sins, Are here all?

There remaineth yet the youngest, and, behold, he keepeth the sheep.] Him God called "from following the ewes great with young, to feed Jacob his people, and Israel his inheritance." {#Ps 78:71} {See Trapp on "Ps 78:71"} Our vocation likewise to glory and virtue is gratuita, et inopinata {#Eph 1:5}

Ver. 12. Now he was ruddy, and withal of a beautiful countenance.] Not rufus, red haired, as Pellicau and Junius render it, but rubicundus, cherry-cheeked, as we say, {#La 4:7 So 5:10} sanguine and spiritful.

Ver. 13. Then Samuel took the horn of oil.] Not a cruse or phial, as when Saul and Jehu were anointed, to show the short continuance of their kingdom, say some.

And anointed him in the midst of his brethren, ] i.e., Amongst them all, as #De 18:15 Ex 33:5. Not in the presence of them all; for then Saul might soon have heard all. Seven may keep counsel, if six be away.

And the Spirit of the Lord came upon David.] Not the spirit of felicity only, as R. Levi, but the spirit of fortitude, of prudence, of prophecy, and of piety, whereby he became, as his name David signifieth, dilectus et desiderabilis, amiable and acceptable to all, able to do great exploits, and famous for them; so that the courtiers took notice of him, and commended him to their prince. {#1Sa 16:18}

Ver. 14. But the Spirit of the Lord departed from Saul.] He lost his royal abilities and achievements; he that was before in bellis acer et victor, factus est imbellis, ignavus, iners, nec quidquam praeclare gessit. {a} And the like befell Henry IV of France after that he turned Papist once. Bonus Orbi, but afterwards Orbus Boni, as they wittily anagrammatised his name Borbonius.

And an evil spirit from the Lord troubled him.] Or, Terrified him, scared him, vexed him. That old man-slayer— permittente Deo aut immittente— assaulted him, and perhaps possessed him, tormented his mind and body, working upon his melancholy and discontent, which is the devil’s bath, and casting him into fits of frenzy and fury. He had preferred his own reason, saith a grave interpreter, {b} 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 breaks, as it were, this his idol in pieces.

{a} A. Lapide.

{b} Mr Jackson.

Ver. 15. And Saul’s servants.] That is, His physicians. "And Joseph commanded his servants the physicians." {#Ge 50:2} Θεραποντας θεραπευοντας.

Ver. 16. Let our lord now command.] Here the good providence of God beginneth to work for the bringing of David to the court, that he might appear to be a man fit to govern the kingdom, to wear that diadem whereunto his head was destinated after Saul’s death.

And thou shalt be well.] Thy melancholy malady shall be much mitigated and allayed by the music, and the voice of the sacred hymn sung therewith shall cause an intermission of Satan’s work. Although it may well be thought that Saul’s counsellors and courtiers took care only for his corporal ease; for else they would have advised him in the first place to send for Samuel to have prayed for him, and with him, and advised him the best way for his soul. Without this, music and other such like diversions would work but a palliate cure, and be but as a cup of cold water to him that is in a high fever. Charles IX of France, after the Parisian massacre acted by him upon his Protestant subjects, was so haunted by the furies of his own evil conscience, that he could neither sleep nor waken without music, which what was it else but the devil’s anodyne, or whistle, to call him off from the practice of repentance, that would soon have settled his mind by that peace of God which passeth all understanding! But this was hid from his eyes. {a}

{a} Thuan., lib. lvii.

Ver. 17. Provide me now a man.] Not a wise man, as they call wizards, or a white witch, -Saul, as bad as he was, was yet an utter enemy to such, {#1Sa 28:9} -but a man that can play well. Musica maestae medicina mentis, { a} Pythagoras cured a frantic young man by music, saith Seneca. {b} And Xenocrates lymphatos carminum modulis a dementia liberavit, saith another, {c} Elisha called for a musician to settle his distempers. {#2Ki 3:15} And what strange alterations that excellent minstrel Timotheus could work in great Alexander, either to enrage or appease him, is well known out of historians. {d}

{a} Movit Amphion lapides canendo.

{b} Lib. iii. De Ira., cap. 9.

{c} Martianus Capella.

{d} Alex., Ab Alex. Genial., lib. ii. cap. 17.

Ver. 18. Then answered one of the servants.] Junius thinketh this might be Jonathan; Lyra, that it might be Doeg. But it is not likely that it was either, but another who had heard of David’s great acts and worth, since the Spirit of God came upon him. {#1Sa 16:13}

Ver. 19. Which is with the sheep.] Saul might easily remember that himself was once of a like employment, and not now so contemptuously speak of it, as if David should therefore be sent him, because he could better prefer him. Shepherdy is ancient and honourable:

“ Pascebatque suas ipse Senator oves.’’—Ovid.

Ver. 20. And Jesse took an ass laden with bread.] Great men love and look for presents, whereby men testify their respects unto them. Reges Parthos non potest quisquam salutare sine munere, saith Seneca. {a}

And sent them by David.] Whom he might well have feared to send to Saul; but he trusteth God with him, submitting to his good pleasure and providence.

{a} Epist. xvii.

Ver. 21. And he loved him greatly.] But better he had loved him little, so he had loved him long. Trust not in princes. {#Ps 146:3} Alvarez de Luna told them that admired his fortune and great favour with the king of Castile, You do wrong to commend the building before it is finished.

Ver. 22. Let David, I pray thee.] This kindness lasted not long; for David was sent home again shortly after, and loves his hook the better since he saw the court. {a}

{a} Magis caulam quam aulam diligebat. -A. Lapide.

Ver. 23. David took a harp.] This music disabled the instrument of Saul’s distemper—melancholy, {a} Not the agent—the devil; unless David withal sang psalms to his harp, as Josephus saith he did; or prayed heartily there while, as others think. See #2Ki 3:15.

{a} Lymphationibus tunc temporis cessantibus. -Tremel.

Chapter 17

Ver. 1. Now the Philistines gathered together.] They hearing of the breach between Saul and Samuel, whose piety and prayers had been dreadful and baneful to them, as also of Saul’s frantic fits, rendering him unfit to lead an army; but especially being stirred up by God to undertake this expedition for the accomplishment of his ends, they again invade the land of Israel:

“ Atque Philisthaeis redit in praecordia virtus.”

Ver. 2. By the valley of Elah.] So called from the store of oaks that grew there. Ad convallem querceti. {a}

{a} Tremel.

Ver. 3. And the Philistines stood on a mountain, &c.] Thus the two armies stood long facing one another; expecting who should begin, and waiting for advantages. In like sort when the Caliph of Egypt came against Baldwin II, king of Jerusalem, both the armies lay the one facing the other for three months’ time, and then rose, -the Christians fearing the multitude of the Turks, and the Turks the valour of the Christians, -and so returned without any notable thing done. {a} And so they might have done here, had not David undertaken the giant.

{a} Turk. Hist., fol. 27.

Ver. 4. And there went out a champion.] {a} Intermedius, sequester, duellio. The Vulgate calleth him a bastard: and it is held by some that those old giants were the devil’s brats, {b} and that there was none of them good, no not one, but all αντιθεοι, and θεομαχοι, fighters against God. This man was of the race of the Rephaims. See #Jos 11:22.

Whose height was six cubits and a span.] Hence his presumption, which is the presage and cause of ruin—

“ Magna repente ruunt, summa cadunt subito.”

{a} Δυνατος.—Sept.

{b} Josephus thinks they were begotten of Incubi devils.

Ver. 5. And he had an helmet of brass (or steel) upon his head.] Which yet could not save his head. No armour is of proof against the Almighty. If he set himself against a man, no other helps can relieve him. Brass and steel cannot fence one against fire and water. "Now God is a consuming fire," and his "breath a stream of brimstone." {#Isa 30:33}

And he was armed with a coat of mail.] Lorica squamata, like fish scales, one lying over another, to ward off deadly darts, or other weapons of war, leviathan like.

Five thousand shekels of brass.] That is, One hundred and fifty-six pounds, and more, besides all the weight of his other arms; which yet he could well wield and make use of in fight.

Ver. 6. And he had greaves (or leg-harness) of brass.] So that he was substantially armed cap-a-pie, { head to foot} as they say, and might seem to be a walking armory.

Ver. 7. And one bearing a shield.] For state’s sake. He came into the field like thunder and lightning, but went out like a snuff.

Ver. 8. Am not I a Philistine?] Palesthinas ille; that famous Philistine, on whom all my nation leaneth and layeth their weight; who also have done for them so many exploits?

And ye servants to Saul?] Whom you look upon as a tall fellow, but to me he is a very dwarf, a Zany; of no prowess or power to look me in the face.

Choose you a man for you.] A champion, a dueller.

Ver. 9. If he be able, … then will we be your servants.] Thus of old the Romans and Albans put the trial of the common cause upon the hazard of three champions on each side. Our ordinary duellers who, like those youngsters of Helkath Hazzurim, {#2Sa 2:14-16} sheath their swords in their fellows’ bowels, are doubtless set on by that old manslayer, that he may feed upon them both at once, as the cock-pit-masters do upon their cocks of the game. What David did in this monomachy {duel}, was by a singular instinct of God.

Ver. 10. I defy the armies of Israel.] This man’s insolence and self-confidence do plainly prove his heart to be nothing else but a piece of proud flesh. But God will shortly cut off those arrogant lips, and the "tongue that speaketh proud things." {#Ps 12:3,4}

Ver. 11. They were dismayed, and greatly afraid.] Even valiant Jonathan also, who both knew the promises, and had lately found the performance in that glorious conquest he had over these Philistines. {#1Sa 14:13-15} But it is the Lord who strengtheneth and weakeneth the arm of either party, {#Eze 30:24} and he had decreed that David should have the glory of the day.

Ver. 12. And he had eight sons.] See on #1Sa 16:10.

And the man went among men for an old man.] Not fit to bear arms as his sons were. But what meant the Chaldee Paraphrast here to say that Jesse was numbered bebichirova, among the choice, or young men?

Ver. 13. And the three eldest sons of Jesse went.] These were sent by their old father, who held it

“ Dulce et decorum pro patria mori.’’—Horat.

Delightful and glorious to die for your country.

Ver. 14. And David was the youngest.] Yet second to none of them in valour; which yet he is not too forward to put forth, till fairly called to it. One would have thought that Jesse, who knew of David’s anointing, should have sent him above all the rest of his sons to the wars. But God had a holy hand in all.

Ver. 15. But David went and returned from Saul.] Who had given him a dismiss, either as having now no further use of him, or as tendering the comfort of his aged father, to whom he had sent for him at his need, and who had now furnished him with three other of his sons for soldiers. {a}

{a} Josephus.

Ver. 16. And presented himself forty days.] Braving and daring any one of them to a duel, which none durst adventure on till David came, whose victory is hereby made the more famous.

Ver. 17. And run to the camp.] This some think David did often, interpreting that going and returning from Saul, {#1Sa 17:15} of his going to and fro from his father’s house to the camp. Though anointed king, yet he disdaineth not this low employment; wherein he was a type of Christ. {#Php 2:7}

Ver. 18. Look how thy brethren fare.] Great is a parent’s care.

“ Omnis in Ascanio churi stat cura parentis.”

And take their pledge.] Redeem what they have pawned, and bring me commendations from them.

Ver. 19. Fighting, ] i.e., Skirmishing, and ready to join battle.

Ver. 20. And left the sheep with a keeper.] A commendable care: neither was there cause that Eliab should so check and chide him for the contrary. {#1Sa 17:28}

And shouted for the battle.] This was the old way of beginning the fight: so to show their courage, and to fright the enemy.

Ver. 21. For Israel and the Philistines.] See on #1Sa 17:3.

Ver. 22. And David left his carriage.] Bags and such like things, wherein he brought their supplies.

Ver. 23. The Philistine of Gath, Goliath by name.] Which signifieth Captivity; a terrible name, {a} such as was that of Bellarmine ( Bellum, arma, minae), the Pope’s late great champion.

“ Cur Bellarminum te, Bellarmine, vocamus?

Nempe Malerminus rectius esse potes.” {b}

{a} Apud Plautum militis nomen est Therapontigonoplata-gidorias.

{b} Owen, Epigram.

Ver. 24. Fled from him.] As from a bugbear. This was their want of faith in God’s power and promises; the property whereof is, to quell and kill distrustful fears.

Ver. 25. And it shall be, that the man who killeth him.] They talk of the reward, but dare not undertake the combat. So those that have not hearts to believe, yet can say there is glory laid up for the faithful.

The king will enrich him, &c.] But poor David found it otherwise.

“ Pollicitis dives quilibet esse potest.”

And make his father’s house free.] Enfranchise and ennoble it, making them all gentlemen.

Ver. 26. What shall be done to the man?] This he inquireth, non quia victus his pollicitationibus, as Chrysostom saith; not because he was won by these promises, -for as he hardly credited them, so he never claimed them, -but moved with "a zeal of God," and for the honour of his nation, he is willing to enter the contest, and wisheth that the king knew as much. David is not so much encouraged, as enraged against that dead dog, that thus proudly barked against the God of Israel.

Ver. 27. And the people.] Ever better at talking than at fighting, as Philip said of the Athenians.

Ver. 28. Eliab’s anger was kindled.] But without cause; merely out of pride and envy: and such hard measure our Saviour met with among his brethren the Jews, to whom his Father sent him. Eliab envied him his former favour and preferment at court, and now feared his further advancement above himself and the other brethren: and hence this bitterness, and those evil surmises.

And with whom hast thou left, &c., ] q.d., Get thee home again to thy hook, and thy harp. See #1Sa 17:22.

I know thy pride, and the naughtiness of thine heart.] Here he taketh upon him that which belongeth to God alone, {#Jer 17:10} and judgeth of David’s heart by his own. Well might Augustine say that envy is vitium diabolicum, a devilish vice, such as wherein is found the venom of most other vices.

For thou art come down.] He knew that David came not till sent by his father: but malice careth not how true the charge is, but how cutting.

Ver. 29. What have I now done?] sc., Worthy of so great blame: thus he answereth his elder brother with "meekness of wisdom," and giving place to wrath, whilst he defendeth his own wronged innocency.

Is there not a cause?] Or, Have I not business here? and am I not equally concerned as another, in this common cause? "This day is a day of trouble, of rebuke, and of blasphemy," as #Isa 37:3.

Ver. 30. And he turned from him toward another.] When a man is provoked to wrath, and beginneth to kindle, it is wisdom to divert to some other company, place, and business: as did Jonathan, {#1Sa 20:25} and Ahasuerus. {#Es 7:7} This is a cooler, and will slake the fire.

Ver. 31. They rehearsed them before Saul.] This was according to David’s desire: and for this it was that he so busied himself in all companies, by making those inquiries: for his fingers even itched to be taking off the head of that "dead dog," which so howled against heaven.

Ver. 32. Let no man’s heart fail, &c.] This David spake with so much courage and confidence, as if he had already set his feet on the neck of that heathenish miscreant.

Ver. 33. For thou art but a youth.] And therefore impar congressus Achilli, no fit match for this monster.

Ver. 34. There came a lion, and a bear.] Individually, and at various times.

Ver. 35. And delivered it out of his mouth.] So did Christ his darling, the Church, out of the mouth of the lion of hell. If the devil be leo ωρυομενος, {#1Pe 5:8} Christ, the Lion of the tribe of Judah, is ο ρυομενος, he that delivereth his from the wrath to come. {#1Th 1:10}

I caught him by his beard.] I killed him cominus, fighting with him hand to hand as it were. This was an act of admirable courage in David: what could any Samson or Lysimachus have done more? Leo animalibus omnibus robore, animo et crudelitate antecellit: nec feras tantum, sed homines etiam devorat. Nonnulli quidem multis in locis, vel ducentos equites invidere audeant, { a} i.e., The lion exceedeth all other living creatures in strength, courage, and cruelty: he devoureth not only beasts but men. Some lions in some places have not feared to set upon two hundred horsemen at once, and have slain five or six of them.

{a} Gesner. de Animal.

Ver. 36. This uncircumcised Philistine shall be as one of them.] Death sweepeth, and hell swalloweth all such as are out of the covenant: and although circumcision be nothing, nor uncircumcision, but a new creature: yet as circumcision saved David, a believer, from Goliath; so doth baptism now shend and save us from Satan, yet "not the putting away of the filth of the flesh, but the answer of a good conscience toward God." {#1Pe 3:21}

Ver. 37. The Lord that delivered me, &c.] He who hath found God present in one extremity, may trust him in the next. Every sensible favour of the Almighty inviteth both his gifts and our trust.

Ver. 38. And Saul armed David with his armour.] Not the same that himself used to wear, for there would have been no proportionableness; but with armour taken out of Saul’s armory or storehouse, and meet for David’s body.

Ver. 39. I cannot go with these.] If Saul’s coat be never so rich, and his armour never so strong, what is David the better if they fit him not? It is not to be inquired how excellent anything is, but how proper. If we could wish another man’s honour, when we feel the weight of his cares, we should be glad to be in our own coat. {a}

For I have not proved them.] Or, Been accustomed to them. He had been Saul’s armourbearer for a short while, but never in any battle with him; he had led a rural and pastoral life; and for arms he could not well wield them, and was therefore soon weary of them. Press some people to the exercise of prayer, or any other piece of the armour of God, and they must say, if they say truly, as here, I cannot do in addition, for I have not been accustomed to it. Or if they have taken up such a custom, it may well be said of them as Sidonius saith {b} of King Theodoricus, that he so served God as that any man might see, quod servet illam pro consuetudine potius quam pro religione reverentiam, that he did it more of course, and of custom, than of conscience, or any good affection to God’s work.

{a} Dr Hall.

{b} Epist. i., lib. i.

Ver. 40. And he took his staff in his hand.] His pedum pastorale sive agolum: so Festus calleth the shepherd’s crook, ab agendis pecoribus, a poor weapon against such an antagonist. Veritas etiam indefensa est invicta: et arma victorioe eius sunt inermis patientia, bona causa, et bona conscientia. {a}

“ Qua mens plena fide sit prece iuncta Deo.”

Even in a scrip.] Such as shepherds use, ut in ea reculas suas recordant, to put their small doings in.

{a} Bucholcer.

Ver. 41. And the Philistine came on and drew near.] When he saw David, that τυτθος ανηρ, presuming to make his approach: he considered not that

“ A cane non magno saepe tenetur aper.”

Ver. 42. For hewas but a youth, and ruddy, and of a fair countenance.] No son of Mars, {a} hardened and habituated in feats of chivalry, but some effeminate Adonis he took him for, a knight of Venus rather than Bellona, fitter for a canopy than a camp, for language than a lance: cuius bella, labella; spicula, pocula; spolia, dolia; scutum, scortum; stratagemata, tragemata.

{a} Militia est operis altera digna tui.

Ver. 43. Am I a dog?] {a} No, not so good as a dog, said David, very stoutly and sternly, if Josephus may be believed; and this so maddened the Philistine, that he cursed him, saying, Dagon destroy thee, or, The devil take thee: but David knew that cursing men are cursed men. He remembered likely the promise made to Abraham, "I will bless them that bless thee, and I will curse him that curseth thee." Basil {b} of Selencia bringeth in David hereupon, saying, Maledicam inimici linguam victoriae pignus teneo, I take Goliath’s curse for a pledge of victory. "Let him curse, Lord, but do thou bless," &c. {#Ps 109:28}

{a} Had David taken him for any better, he would never have come out with a staff and a stone.

{b} Orat. 15.

Ver. 44. I will give thy flesh.] This was to triumph before the victory, to sell the hide before he had taken the beast. The Goliath of Rome hath dealt no better by the bodies of various of God’s dear saints, than this captive here threateneth to do by David.

Ver. 45. In the name of the Lord of hosts, ] i.e., For his sake and service, in confidence of his power and promise to protect such as promote his glory.

Ver. 46. This day will the Lord deliver thee into mine hand.] Quandoquidem mihi pro armatura Dens est, since God is my defence, even Jehovah the Conqueror, as Josephus bringeth in David saying. And surely by the force of his heroical faith, David letteth fly here at his adversary, no otherwise than as if he had wrapped up in his sling, not a stone, but the blessed God himself, if I may say so with reverence to his Majesty.

Ver. 47. That the Lord sayeth not with sword and spear.] Is not tied to means, but crosseth oft the likeliest projects. See #Zec 4:6. {See Trapp on "Zec 4:6"}

Ver. 48. David hasted.] That he might sling at Goliath before he came too near him, saith Lyra, because a distance is necessary in slinging of a stone, to make it the more forcible.

Ver. 49. And smote the Philistine in his forehead.] That seat of pride and impudency; there being no other part of Goliath capable of danger; the rest of him was defenced with a brazen wall. This was the Lord’s own work, and it is justly marvellous in our eyes.

That the stone sunk into his forehead.] And, through that, into his brain, whereby he, being presently deprived of sense and motion, fell to the ground in the fulness of his stature, as it is afterwards said of Saul. {#1Sa 28:20}

“Δουπησεν δε πεσων,’’—Hom.

There lay the greatness af Goliath.

Ver. 50. So David prevailed over the Philistine.] By the help of his God, and by the force of his faith. {#Heb 11:32}

“ Traiectamque cavo terebravit vnlnere frontem.’’—Prudentius.

With a sling and with a stone, ] Unlikely means to prostrate such a bulk. So Shamgar with an oxgoad, and Samson with the jaw bone of an ass, made great slaughters. So Christ by his cross destroyed the devil, yea, by death he foiled him that had the power of death, {#Heb 2:14} as David cut off Goliath’s head with his own sword.

Ver. 51. And cut off his head therewith.] Propriis pennis configimur, said Julian the apostate, when the Christians confuted the heathens by their own arts and authors. The Papists may say as much when we bring the canons, decrees, and testimonies of the Fathers against them. Learned Whitaker tells Campian—the Pope’s champion—very truly, Patres in maximis sunt nostri; in multis varii; in minimis, vestri. The Fathers are, mostly what, on our side.

And when the Philistines saw their champion was dead, they fled.] Facti sunt a corde suo fugitivi. {a} God struck them with terror, as he did also the Guisians after that their duke was slain by the command of the French king, Henry III; {b} and as, before that, the French army, at the battle of Terwin, being beaten by our Henry VIII, they fled away for fear of the English, that this conflict was called, The battle of Spurs. {c}

{a} Tertul.

{b} Hist. Gallic.

{c} Paul. Jov.

Ver. 52. And the wounded of the Philistines fell down.] Their fears betrayed them, as it commonly doth those that flee, into the hand of death. Semper in bello his maximum est periculum qui maxime timent; audacia est pro mare. {a}

{a} Sallust.

Ver. 53. They spoiled their tents.] They plundered not till they had completed their victory.

Ver. 54. And brought it to Jerusalem.] Setting it up for a trophy of his victory, and for a terror to those sturdy Jebusites there, which still held the fort.

But he put his armour in his tent.] Either at his father Jesse’s house, or that tent in the camp which he had in common with his brethren. Some think he made the 144th Psalm upon this occasion. That in the tenth verse, "Who delivereth David his servant from the hurtful sword," the Chaldee rendereth, From Goliath’s sword.

Ver. 55. Whose son is this?] Saul being of a weak brain by reason of his frantic fits, and withal full of business, had, belike, forgotten David, who might be now much altered in his visage and habit, and never haply otherwise taken notice of by Saul than as princes use to do of musicians or servants.

Ver. 56. Enquire thou.] It was fit that such a stripling should be noted and noticed, as durst grapple with such a daring giant.

Ver. 57. With the head of the Philistine in his hand.] This, among other things, knit Jonathan’s: heart to him; the Philistine’s head being a far better sight than the good admiral’s head presented at the Parisian massacre to that cruel queen mother of France, who presently embalming it, sent it to her holy father, for an assurance of the death of his most capital enemy. {a}

{a} Speed, 1161.

Chapter 18

Ver. 1. When he had made an end of speaking unto Saul.] No doubt but David spake much more than is here expressed, abasing himself, and exalting God, as sole Author of the victory over Goliath, &c. "The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. The law of his God is in his heart," {#Ps 37:30,31} and "in his tongue the law of kindness." {#Pr 31:26} Hence Jonathan’s good heart was so fast glued to David, -for grace is of a uniting nature, -as also propter similitudinem morum et amorum, by reason of the similitude and suitableness of their natures and manners; for likeness maketh love.

That the soul of Jonathan was knit with the soul of David.] Corporibus geminis spritus unus erat. So the primitive Christians were "of one heart and of one soul." {#Ac 4:32} Animo animaque inter se miscebantur, saith Tertullian. So were Basil and Nazianzen, Eusebius and Pamphilus, Minutius Faelix and Octavianus, as themselves witness.

And Jonathan loved him as his own soul.] A sweet mercy of God to David to have such a fast friend in court, to advertise him, and advise him on all occasions.

Ver. 2. Saul took him that day.] According as Samuel had foretold, {#1Sa 8:11,12} and for a step to the kingdom, whereunto he was anointed, and no less assured. See #Ps 63:11.

Ver. 3. Then Jonathan and David made a covenant.] Heb., Cut a covenant; for the covenanters first sware, and then cut a beast in two, passing between the parts thereof, and wishing so to be cut in pieces if ever they falsified. {#Jer 34:18}

Ver. 4. And Jonathan stripped himself of the robe…and gave it to David, &c.] As a pledge of his dear love, and for a symbol, that now all things were common betwixt them, as it useth to be betwixt dearest friends, and that he would have David looked upon as his Alter Ego.

And his garments, even to his sword, &c.] Love is liberal, and can part with anything. Christ sealed up his great love to his elect by bestowing himself and all his benefits upon them. Neither was it, perhaps, without mystery, saith one, that Saul’s clothes fitted not David, but Jonathan’s fitted him; and these he is as glad to wear, as he was to be disburdened of the other.

Ver. 5. And behaved himself wisely.] Or, Prospered, Virtute duce, comite fortuna. God will come, with a cornucopia in his hand, unto such as behave themselves wisely in a perfect way. {#Ps 101:2}

And Saul set him over the men of war.] Made him captain of his guard. Abner was general of the army.

And he was accepted in the sight of all the people.]. Virtue is very amiable and attractive. Αρετη quasi αιρετη: Αγαθον quasi αγαστον.

Ver. 6. Women came ont.] Women share deeply in a common calamity by war; they usually are ravished, abused, slaved; they therefore greatly rejoiced, as there was reason, when the enemy was vanquished. See #Ex 15:20 Jud 11:34

Ver. 7. Saul hath slain his thousands, &c., ] q.d., Saul is to be commended, but David ten times more. This praise of the women given to David flew far and near, {#1Sa 21:11 29:5} and was the rise of all his following troubles: likeas in the gospel, he whom our Saviour cured, —- and in addition charged him to say nothing, -when he divulged the miracle, though of a good intent, caused a persecution by the spiteful Pharisees.

Ver. 8. And Saul was very wroth.] But without cause: for, as Chrysostom observeth, {a} the women ascribed to Saul more than he deserved, -for he suffered the Philistine to vaunt himself forty days together, and yet cowardly sat still, -and to David less than was his due: but that they ascribed anything to him, was not his doing, or desire; as Saul might very well gather by his modest behaving himself all along.

And the saying displeased him.] He gave way to that devilish vice of envy, which was henceforth as a fire in his bosom, as a worm continually gnawing upon his entrails.

“ Invidia Siculi non invenere tyranni

Maius tormentum.’’—Horat.

Caligula, Nero, and Valentinian, the emperors, are infamous in history {b} for their envy; the property whereof is virtutem eminentem odisse, et odio melioris favere deteriori. Tiberius, that tiger, laid hold with his teeth on all the excellent spirits of his times, that he alone might seem to excel.

And what can he have more but the kingdom?] He now begins to suspect, belike, that David was the man that should be king in his room. Now kings love not co-rivals.

{a} Chrysost., Hom. de Saul et David.

{b} Sueton. Marcellin.

Ver. 9. And Saul eyed David.] Limis intuebatur, he looked upon him with an evil eye: prying into all his actions, and making the worst of everything.

From that day and forward.] Discovering that lernam vitiorum, world of wickedness, that was in his own heart. Sooner or later a hypocrite will show himself; how else should his name rot?

Ver. 10. The evil spirit from God came upon Saul.] By discontent and envy the devil windeth himself into the heart, and setteth all on a hurry.

And he prophesied in the midst of the house.] As those heathen enthusiasts, the sibyls, and other like, did in a wild, raving, and raging sort, when acted and agitated by the devil. These Plato and Plutarch {a} call prophets. The Chaldee here hath it, And he was mad in the midst of the house: More desipientium aliena et absurda loquebatur, he spake as one distracted.

And there was a javelin in Saul’s hand.] Which he carried always for his own defence, being ever in fear; and now more terrible to himself, than ever he had been to others.

{a} In Timaeo, lib. de Orac.

Ver. 11. And Saul cast the javelin.] At David to kill him, whom he could not have sufficiently honoured, saith Chrysostom, if he had taken the crown from off his own head, and set it upon his, since he owed to David both his kingdom and his life. But this is merces mundi: look for no better. In princes’ courts there are, saith one, lenta beneficia, iniuriae praecipites, slow favours, quick injuries. David, for his music, hath a javelin thrown at him, to pin him to the wall.

And David avoided out of his presence.] So did our Saviour often, when his enemies sought his life. {#Lu 4:30 Joh 10:39}

Ver. 12. And Saul was afraid of David.] His heart ached and quaked within him, when he saw how God preserved and prospered David, whom he attempted to destroy, but could not effect it; himself forsaken of God, was as a man wildered in a dark night.

Ver. 13. Therefore Saul removed him from him.] As the great Turk doth always his eldest son, whom he sendeth away into some remote provinces, lest he should practise treason. And as unto the Aga, captain of the janizaries, nothing can portend a more certain destruction than to be of them beloved; for then is he of the great sultan straightway feared or mistrusted, and occasion sought for to take him out of the way; {a} so it befell good David.

And made him his captain over a thousand.] This seeming preferment was indeed a persecution; for hereby David, being valorous and venturous, was exposed to no small danger in fighting against the enemies. Uriah lost his life by such means.

{a} Turk. Hist.

Ver. 14. And David behaved himself wisely.] Or, Prospered, as #1Sa 18:5, having no more deadly enemies—as was said once of Germanicus—than his own ornaments: neither had his enemies anything to complain of him, more than his greatness.

Ver. 15. He was afraid of him, ] viz., Lest the people should make him king. He had sent him from court as an eye sore, and yet he ceaseth not to malign him. He could not come at David’s heart; he will therefore needs feed upon his own. See #1Sa 18:12. Invidia semper se devorat primum, uti vermis nucleum ex quo nascitur. Envy is destructive.

Ver. 16. But all Israel and Judah loved David.] Of David and Saul it might be said, as once it was of Germanicus and Tiberius, that the former reigned in the hearts, and the latter but in the provinces only.

Ver. 17. Behold mine elder daughter Merab.] She was due to him before by promise, for killing Goliath; yet he that twice inquired into the reward of that enterprise before he undertook it, never demanded it after that achievement. Now, no remedy but he must be a son, where he was a rival. Love is pretended, but mischief purposed. So dealt Herod, Domitian, Charles IX.

Let not mine hand be upon him.] Saul did not kill David, because he durst not for fear of the people; or, as Kimchi thinketh, lest he should afterwards have been brought into question for murder.

Ver. 18. And David said unto Saul, Who am I?] Time was, when Saul, being of a better spirit, could say as much as David here doth, viz., when he was first anointed by Samuel to be king. But now it was otherwise, Honores mutant mores. David here without dissimulation abaseth himself, as unfit for such a marriage. And what just cause had Saul to fear so modest and lowly minded a man?

Ver. 19. At the time when Merab, &c.] This affront and disgrace was done to David purposely to provoke him (as is probable) to do or say something that might bring him under censure, and give Saul some colour to cut him off. But David was too hard for him that way too: leaving it to God to right his wrongs, as indeed he did notably when Merab’s five sons by this Adriel were all hanged. {#2Sa 21:8}

Ver. 20. And Michal Saul’s daughter loved David.] Some Latin copies have it, And David loved Michal, Saul’s other daughter. Both may be true; there was mutual liking.

Ver. 21. Thou shalt this day be my son-in-law.] Here is a fair glove drawn upon a foul hand; there is a great deal of such colluding and colloguing in the world. "Be wise as serpents."

“ Sit licet in partes circumspectissimus omnes,

Nemo tamen vulpes, nemo cavere potest.”

Ver. 22. Commune with David secretly, ] i.e., Tanquam ex vobis, ne intelligat consilium ex me profectum esse, { a} speak it as from yourselves, and not as set on by me.

Behold, the king hath delight in thee.] Thus they must sprinkle him with court holy water, as they say; Fair words make fools fain. But David had learned the rule, Μεμνησο απιστειν.

{a} Junias.

Ver. 23. Seeing that I am a poor man, and lightly esteemed.] Poverty is vilified and slighted: Pauper ubique iacet. Arrian hath observed that in a tragedy there is no place for a poor man, but only to dance. {a}

{a} In Epictet.

Ver. 24. On this manner.] Heb., According to these words; they truly related the substance of David’s answer to the motion; for he was generally well beloved, he was an Omnes omnia bona dicere.

Ver. 25. !!An hundred foreskins of the Philistines.] Not a hundred heads, as Josephus hath it, but foreskins; the more to enrage the Philistines against David: for besides the loss of so many men, they would take it for a foul disgrace and despite done to their whole nation: as also that this victory might be the more ignominious.

Ver. 26. It pleased David well.] Saul’s envy serveth but to enhance David’s zeal, and valour, and glory. Difficulty doth but whet on heroic spirits. When Alexander understood of any desperate adventure, he would rejoice and say, Iam periculum par animo Alexandri. Oh, this is brave! Conditionem implevit David, idque mature et ample.

Ver. 27. Two hundred men.] He doubled the number of foreskins required: (1.) To cut off all cavils; (2.) To show to Saul his liberality and generosity. Strabo saith {a} that among the old Germans none might marry a wife, who had not first presented to their king the head of an enemy cut off. In the year 959 our King Edgar, to free his country from wolves, enjoined the prince of North Wales to bring him yearly three hundred skins of them for a tribute.

{a} Geog., lib. xv.

Ver. 28. And Saul saw and knew.] The greater was his sin in persecuting David, whom he knew God favoured; and that without remorse unto the death. Was not this the unpardonable sin?

Ver. 29. And Saul was yet the more afraid.] As considering that this marriage with his daughter would be a fair step to the kingdom.

Ver. 30. So that his name was much set by.] Heb., Was precious. Glory fled from Saul who followed it; but followed David who fled from it.

Chapter 19

Ver. 1. And Saul spake to Jonathan his son.] Detexit facinus fatuus et non implevit, saith Tacitus of one that was sent by the senate to kill another, but revealed it to one that disclosed and prevented it. Did Saul think that Jonathan would kill David whom he so dearly loved? How grossly mistaken was Saul! how shameless and impudent! This was in peius proficere: wicked men grow worse and worse, till wrath come upon them to the utmost.

And to all his servants.] Who were, while, great admirers of David, {#1Sa 18:5} but now cold friends at best; not one of them speaks for him, and not a few of them are ready to act against him, according to the courtier’s motto, Quicquid regi placet, mihi placet; whatsoever pleaseth the king shall please me. Jonathan said nothing at present, lest he should seem publicly to oppose his father: whom also he now perceived to be in a rage, and so not in case to hear good counsel. Seedsmen sow not in a storm; physicians give not a potion in a fit.

That they should kill David.] But reason or cause he allegeth none. It was indeed the very same that Graecinus died for. Graecinum Iulium virum egregium Caesar occidit ob hoc unum, quod melior vir erat quam esse quenquam tyranno expedirer, saith Seneca: {a} that is, Graecinus Julius was by Caesar put to death for this only reason, because he was a better man than the tyrant could well away with.

{a} De Benef. lib. ii. cap. 21.

Ver. 2. But Jonathan Saul’s son.] And heir apparent to the kingdom, which might have made him an enemy to David, whom he knew likely to succeed his father.

And Jonathan told David.] Wherein he did him a most friendly office, for darts foreseen are dintless, {a} and to his father no disservice at all; by hindering him from imbruing his hands in innocent blood.

Saul my father seeketh to kill thee.] Before he had sought to do it more covertly; but now more overtly; so true is that of Luther, Hypocritis nihil est crudelius, impatientius, et vindictae cupidius, &c., there is nothing in the world more cruel, more impatient, and more vindictive, than are hypocrites: truly they are very serpents, spiteful, venemous, and revengeful.

Take heed to thyself until the morning, ] viz., That thou be not surprised by my father’s assassins and cut-throats.

Abide in a secret place.] Such a hidingplace, as thou knowest of, near to Saul’s walk: where thou mayest hear what passeth betwixt us; and what thou hearest not I will tell thee.

{a} Praevisa iacula minus feriunt.

Ver. 3. And what Isee, that I will tell thee.] This was not treachery to his father, but true love to his friend, with whom he was in covenant, ad commoriendum et convivendum.

Ver. 4. And Jonathan spake good of David.] Though to the hazard of his own life, as #1Sa 20:32,37. The picture of true friendship among the ancients was this, A fair young man, with head uncovered, with bosom open, so that his heart might be seen; whereupon was written, Longe, Prope, Far and Near. In his forehead was written, Aestas, Hyems, Summer and Winter; in the skirt of his garment, Mors et Vita, Death and Life.

And because his works have been to thee-ward very good.] To render evil for evil is brutish: but to render evil for good is devilish. Heathens abhorred ingratitude. Lycurgus would make no law against it, quod prodigiosa res esset beneficium non agnoscere, because he held it a thing monstrous and almost impossible.

Ver. 5. For he did put his life in his hand.] offered it, as it were, to Goliath to take away if he could: like as the King of Sweden said of Queen Elizabeth when she took upon her the protection of the Netherlands, that she took the crown from her own head, and set it upon the head of fortune.

And the Lord wrought, &c.] And shall he be murdered who hath so highly merited? Absit nefas.

Ver. 6. And Saul hearkened to the voice of Jonathan.] So far did Jonathan’s oratory and David’s innocency together triumph in Saul’s conscience.

And Saul sware.] He was a customary swearer, and made little reckoning of an oath. His bare word should have been as the laws of the Medes and Persians: how much more when bound thus with an oath? That was a great dishonour to the heathen Romans, that it should be said of them by Mirrhanes the Persian general, Romanis promittere promptum est, promissis autem quanquam iuramento fermatis minime stare, { a} they are free of their fair promises, but careless of performing the same, yea, although they have sworn to them. But what a base shame is it to the modern Romanists, those pseudo-Christians, that they should so break their promises and oaths made not to Turks only, as did Ladislaus, king of Hungary, by the consent and counsel of the Pope’s legate, -but to Protestants: witness their proceedings against John Huss, and Jerome of Prague, contrary to the emperor’s safe conduct; and the horrible massacre in France, &e.

He shall not be slain.] And it is very likely Saul now spake as he thought. But if good thoughts look at any time into a wicked heart, they stay not there, as those that like not their lodging. The flashes of lightning may be discerned in the darkest prisons, but they are soon gone thence again: so here.

{a} Procop., lib. i., De Bell. Pers.

Ver. 7. And he was in his presence, as in times past.] But nothing so well assured of Saul’s favour, now restored, as the chief butler was of Pharaoh’s; or Essex of Queen Elizabeth’s: whom when she had first imprisoned and then enlarged, she no less loved him than before, after that he had signified to her Majesty that he kissed her royal hands, and the rod which had corrected him, not ruined him, &c. {a}

{a} Camden’s Elisab., 533.

Ver. 8. And slew them with a great slaughter.] His name was no less terrible to them, likely, than was afterwards Hanniade’s to the Turks, or Zisca’s to the Papists in Bohemia and other parts; the mothers quieted therewith their crying children.

Ver. 9. With his javelin in his hand.] This he would not be without, as being ever in fear. The great Turk, that tyrant, hath always as he sitteth in his throne, lying at hand ready by him a target, a scimitar, an iron mace, with bow and arrows, for his defence. {a} Our Richard III had always his naked sword stuck by his bedside. {b}

{a} Turk. Hist.

{b} Daniel

Ver. 10. And Saul sought to smite David.] Whom he now raged against more than ever before: contrary to his oath. So little trust or truth is there in the envious.

Even to the wall with the javelin.] See #1Sa 18:11, {See Trapp on "1Sa 18:11"} Envy was Saul’s master sin: as all hypocrites do customarily live in some known sin without sorrow or amendment: Judas in covetousness, Herod in voluptuousness, Diotrephes in ambition, &c.; and these devour them, as the moth in a garment, as a thief in a candle, as a worm in a tree: these put out the little good that was in them, as the sunlight putteth out the firelight.

Ver. 11. To watch him, and to slay him in the morning.] When he thought they might do it with less noise and less resistance than in the night. Josephus saith {a} that Saul had appointed judges to sit upon him that morning, and to condemn him for a traitor: as our Richard III dealt by the Lord Hastings, whom he hastily executed.

And Michal, David’s wife, told him.] She might haply hear of that murderous design by some friend: or she might see the assassins about the house by night. And although she had little religion in her, yet nature had taught her to prefer a husband to a father. Man and wife are as the two branches in the prophet Ezekiel’s hand, enclosed in one bark, and so closing together that they make but one piece: they should therefore mutually seek the preservation and good one of another. Mary, queen of Hungary, showed the like kindness to her husband Sigismund, who was afterwards chosen Emperor of Germany, A.D. 1411, but so did not Mary, queen of Scots.

{a} Lib. v. cap. 14.

Ver. 12. So Michal let down David through a window.] She bestirred her every way; love is laborious. Antiochus the Great gave Cleopatra his daughter to Ptolomy Epiphanes, king of Egypt, thinking to use her as an instrument to destroy him; but she, contrary to his expectation, clave to her husband, according as Daniel had before prophesied of her, "She shall not stand on his side." {#Da 11:17}

Ver. 13. And Michal took an image.] Either a statue, David’s own statue, or else some superstitious image (the Hebrew is teraphim) which she kept secretly, as Rachel had done, David knowing nothing of it. Some have probably gathered that Michal, though a good wife, yet was no good woman: both because she had an image in the house, and afterward she mocked David for his devotion.

And put a pillow of goats’ hair.] Which might make the messengers believe it was the hair of David’s head. This she did that she might gain more time for her fleeing husband. Or such a pillow, as for ease and warmth.

Ver. 14. She said, He is sick.] This officious lie she held belike either no sin, or a very peccadillo, since it was to save the life of her husband: wherein she becometh an example of human infirmity.

Ver. 15. Bring him up to me in the bed.] So greedily did this sanguinary seek, and so fain would he have sucked David’s blood: but the bird was flown, God having better provided; and David was now making or singing that #Ps 59:1, "Deliver me from mine enemies, O God," &c., as appeareth by the title. {See Trapp on "Ps 59:1"}

That I may slay him.] And then say of him as bloody Caracalla the emperor did of his brother Geta, whom he had slain and afterwards deified; Sit divus, modo non sit virus, Let him go to heaven, so that I may not be troubled with him upon earth.

Ver. 16. Behold, there was an image.] See #1Sa 19:13. So have persecutors been frequently frustrated, as those that sought after Jeremiah and Baruch, Athanasius, Luther, and others whom the Lord hid till the storm was over.

Ver. 17. He said unto me, Let me go; why should I kill thee?] This was a second lie, as it is usual with liars to lay one lie upon another, and a worse than that former. {#1Sa 19:14} If that were an officious lie, this was surely a pernicious one: slandering her husband to save herself. How much better the wife of Polixenus, who was sister to Dionysius, the tyrant: and when her husband, being accused of treason, was fled into Italy, she being asked by her brother, why she did not give notice unto him of her husband’s fleeing, confidently answered, An ita me degenerem putas, &c., Thinkest thou that I am so undutiful a wife, that if I had known my husband would have fled away, I would not have fled away with him? And here I cannot but insert what I have read of that brave Bohemian woman in the late bloody persecution there. The Major of Litomeritia had apprehended twenty-four godly citizens, of whom his own son-in-law was one, and after he had almost pined them in prison, he judged them to be drowned in the river Albis: whereupon his daughter, wringing her hands and falling at her father’s feet, besought him to spare her husband. But he, harder than a rock, bade her hold her peace, saying, What! can you not have a worthier husband than this? to which she answered, You shall never espouse me to any: and so beating her breasts and tearing her hair she followed her husband to the river. And when he was cast into the midst of the river bound, she leaped in and caught him about the middle; but being unable to draw him forth, they were both drowned together, and the next day were found embracing one another. {a}

{a} Mr Clark’s Mirror, 305.

Ver. 18. And came to Samuel to Ramah.] For direction and comfort, which is to be had, if anywhere upon earth, in the communion of saints, in the company of good people. Here also, if anywhere in the land, he might hope to be safe under Samuel’s wing, and in a college of prophets, as in a sanctuary of safety. See #1Sa 10:5, with the note.

And he and Samuel went and dwelt in Naioth.] Which was a college or school of prophets, adjoining to Ramah. The word Naioth signifieth a solitary place in the pastures and fields: this was fittest for study and meditation. Here was professed the true philosophy which is, saith Aristotle, {a} θειον τι και δαιμονιον οντως χρημα, a divine and heavenly doctrine indeed; far different from that vain deceitful philosophy which the apostle inveigheth against in #Col 2:8. This is nothing else but sophistry; which, saith the same Aristotle, {b} is φαινομενη σοφια, ουσα δε μη; a seeming but not a substantial wisdom.

{a} Arist., De Mundo, cap. i.

{b} De Sophist. Elench., cap. i. partic. 6.

Ver. 19. And it was told Saul.] By some of his Coryccei, his spies and flatters: as there is a wonderful sympathy between princes and such pests.

Ver. 20. And Saul sent messengers to take David.] Contra gentes, as they say, and whosoever should say nay to it: not sparing the prophets, but if they opposed, putting them all to the sword, as he afterwards did the priests of Nob. All malice is bloody and barbarous so far as it dare show itself.

And when they saw the company of the prophets prophesying.] That is, Praising God, praying, and preaching, to the no small comfort of distressed David, who might well say, "In the multitude of my perplexed thoughts within me, thy comforts have refreshed my soul." {#Ps 94:19}

And Samuel standing as appointed over them.] As their president. For though Samuel had given over the public government of the commonwealth, yet he would not live to himself, as did Sulla after that he had resigned the dictatorship: but as Cato—after that he had ridden in triumph, and so had a writ of case given him—exercised himself still for the good of the public, —

“ Ut qui toti genitum se credidit orbi.”

So Samuel hated to be idle or unprofitable: and therefore exercised himself in his prophetical office still. So Moses when he may not in Egypt, will be doing justice in Midian: in Egypt he delivered the oppressed Israelite, in Midian the wronged daughters of Jethro. I had rather be sick in my bed than idle, saith Seneca.

And they also prophesied.] They put off their military clothes, and acted the prophets in habit and gesture, forgetting the business they came about. Disce hic quantum valeat bonorum societas, saith A. Lapide. See here the efficacy of good company: surely as the loadstone draweth iron, so spiritual exercises are able to affect the hearts and affections of others.

Ver. 21. And they prophesied also.] Such sudden changes we read of also in #2Ki 1:13 Joh 7:46. So Augustine was suddenly converted by Ambrose; Latimer by hearing Mr Stafford’s lectures, which he came to scoff at, and Mr Bilney’s confession. {a} Concerning the Christian congregation in Queen Mary’s time, I have heard of one, saith Mr Fox, who being sent to them to take their names and to espy their doings, yet, in being amongst them, was converted, and cried them all mercy. At Miltenberg, a town in the territory of Mentz, an officer was sent to take a certain godly deacon sojourning in a widow’s house. The deacon meeting and embracing him said, Salve mi frater, frater enimvero meus es, Et adsum, transfode me, vel suffoca me: Hail, brother; here I am, stab me, hang me, do as thou pleasest to me. The officer, by a sudden innovation of his heart from heaven, said, Sir, I will do you no harm, nor shall any man else, if I can hinder it. And when the rustics came in to help to kill the deacon, the officer kept them off, and would not let them harm him. {b}

{a} Act. and Mon., fol. 188l.

{b} Scultet., Annal., p. 174.

Ver. 22. Then went he also to Ramah.] As if he had a mind to try it out with God, to wrestle a fall with the Most High.

Ver. 23. And he went on, and prophesied.] Being suddenly cicurated, and sooner than his messengers had been—viz., by the way, and before he came to Naioth. So that the more he hardened himself against God, the more did God show his power upon him.

Ver. 24. And he stripped off his clothes also, ] i.e., His upper garments, or arms, as his messengers had done before. {#Isa 20:2 Mic 1:8}

And prophesied before Samuel.] The same God which did at first put an awe of man upon the fiercest creatures, hath stamped in the cruellest hearts a reverent respect to his own image in his ministers: so as even they that hate them, do yet honour them.

And lay down.] Cecidit. The Vulgate hath it cecinit; he fell into a trance or ecstasy, forgetting the cause of his coming thither. "Whilst that I withal escape," singeth David. {#Ps 141:10}

Is Saul also among the prophets?] This was now spoken in a jeer. What! Is the bloody tyrant so tied up and manacled, in spite of all his malice and madness? It is well surely.

Chapter 20

Ver. 1. And David fled from Naioth in Ramah.] To Gibeah of Saul, which is twelve miles from Ramah, say some, {a} and where Jonathan was resident and president in his father’s absence. Hither David was hunted "as a partridge in the mountains"; and so hard bestead, that he knew not whither to betake him, unless it were to heaven (as he did, #Ps 11 throughout), and to his fast friend Jonathan, who did his utmost for him when he was forlorn and forsaken of his hopes: God being now fitting him for the kingdom, by making "his soul even as a weaned child." {#Ps 131:2}

That he seeketh my life.] There could no other reason be given of it, but that Saul was an unreasonable and wicked, or troublesome, man, {#2Th 3:2} acted and agitated by that old man-slayer, "who worketh effectually in the children of disobedience," {#Eph 2:2} as a smith worketh in his forge. Poor David found the doing of anything or of nothing dangerous alike; such was the malice of his enemy, who was captain of the devil’s sworn swordmen.

{a} Patriach., Travels.

Ver. 2. God forbid; thou shalt not die.] Jonathan could not think his father so perfidious and bloody minded; having so lately sworn to the contrary. "Love thinketh not evil, but believeth all things, hopeth all things." {#1Co 13:5} He knew not that Machiavellian maxim, Mercatorum est, non regum, stare iuramentis: It is for tradesmen, and not for kings to keep their oaths.

Behold, my father will do nothing.] Either Jonathan knew not of Saul’s recent attempts against David, or else he looked upon them as fruits of his frenzy, which would be soon over.

Ver. 3. And David sware moreover.] Since Jonathan was so hard of belief, and the matter of so great importance, for better assurance David gave him, as he might do, a private oath. Ex animi sui sententia, was instead of such an oath among the heathens.

But truly as the Lord liveth, and as thy soul liveth, ] i.e., By the life of God; that is his oath: and, As sure as thou art alive; that is his asseveration added to his oath. See the like, #1Sa 1:26 17:55 2Sa 11:11 14:19 Jer 31:3.

There is but a step between me and death.] Praesentissimum est periculum meum in quo versor, { a} As we use to say of seafaring men, that there is but an inch board, or a handbreadth between them and death, and that they have fortunam rudentibus aptam, their estates hanging on ropes; so is it with man in his best estate; o quam exigui sunt mortalium termini! o quam exigui sunt mortalium animi! but especially with such as are proscribed and sought after to be slaughtered. But here David’s faith began to flag, as indeed it is a hard thing for the best faith, after long and sharp trial, not to buckle and hang the wing: Adeo nihil est in nobis magni, quod non queat minui; adeo nihil est ex omni parte beatum.

{a} Jun.

Ver. 4. Whatsoever thy soul desireth.] True love is easily persuadable to anything possible and lawful. The heathen promised his friend to stick to him usque ad aras; so far as stood with piety and honesty. The Hebrew here is, Quid dicit anima tua, et faciam tibi.

Ver. 5. Behold, tomorrow is the new moon.] The first day of the month—the Hebrews reckoned their months by the moon—the Calends, which was a kind of a holy day, not only among the Jews, but the Greeks and Romans also, {a} in testimony of thankfulness for their time, which is the Lord’s: according to that of David, "The day is thine, the night also is thine: thou hast prepared the light and the sun." {#Ps 74:16}

Let me go, that I may hide myself] From the fury of thy father, whom I have little reason to trust, though I saw him prophesying so lately at Naioth. Vulpes pilum murat, non naturam. Lupus venit fremens, redit tremens: lupus est tamen, et fremens et tremens, { b} So are hypocrites as wicked in their fearful abstaining from sin, as in their furious committing of sin.

{a} Macrob., Sat., lib. i. cap. 16.

{b} Aug., De Verb. Apost. Serm. 21.

Ver. 6. For there is a yearly sacrifice there.] This might very well be a true excuse; and he might in prudence take the opportunity, for the safeguard of his precious life, so much sought after.

Ver. 7. But if he be very wroth.] The Rabbis have a saying, that three ways men discover their dispositions—viz., bekis, bekos, becagnash, in their purses, cups, and passions.

Ver. 8. Into a covenant of the Lord.] Who is witness to the bargain, and keepeth the bands.

Slay me thyself.] Let me die by a friendly and merciful hand. Nimis opto amantis immori manibus, said she in Seneca. {a} This David speaketh pathetically, to stir up his friend Jonathan to act vigorously for him.

For why shouldest thou bring me to thy father?] Who will not only slay me, but so torture me, that I may feel myself to die. "The tender mercies of the wicked are cruelties." {#Pr 12:10}

{a} Phaedra, apud Sen.

Ver. 9. That evil were determined by my father.] The Vulgate rendereth it, completam esse malitiam patris mei contra re, that my father were so malicious as to murder thee.

Ver. 10. Who shall tell me?] Since thou canst neither come, nor send to me with any safety.

If thy father answer thee roughly.] As indeed he did, Et tristoribus dictis atrocia facta coniungebat, as Tacitus saith of Tiberius; he spake stones, and threw daggers. {#1Sa 20:30,33}

Ver. 11. Come, and let us go out into the field.] Where we may be private, and consider of some means of intercourse.

Ver. 12. O Lord God of Israel, when I have sounded, &c.] Broken language from a troubled spirit. Love will creep where it cannot go, and shine as a candle through the chinkers.

Ver. 13. And the Lord be with thee, as he hath been with my father.] Much joy mayest thou have of the kingdom after him; and the will of the Lord be done, whatever becometh of me. See #1Sa 23:17. Pellican therefore was mistaken in thinking that Jonathan’s affection was somewhat abated toward David while he thought of the succession of the kingdom; and that therefore he was so hard of belief that his father intended mischief toward him.

Ver. 14. Show me the kindness of the Lord.] Such as he showeth to his people; and such as they that have their thoughts steeped in the kindness of the Lord to themselves, do show one to another, loving mutually, "out of a pure heart fervently." {#1Pe 1:22}

That I die not.] As justly perhaps I might do, for my father’s hatred to thee, and persecution of thee. That was a cruel custom of Ulades, prince of Walachia, together with the offender, to execute the whole family; yea, sometimes the whole kindred. {a}

{a} Turk. Hist.

Ver. 15. No, not when the Lord hath cut off, ] i.e., When thou art in thy greatest power, and hast none to oppose thee. Jonathan looked upon David as his greatest under, — as king of Israel; so did the penitent thief upon Christ. {#Lu 23:42}

Ver. 16. Let the Lord even require it at the hands of David’s enemies.] And more especially at my hands, if I keep not touch with thee, and do all the offices of a faithful friend towards thee.

Ver. 17. And Jonathan caused David to swear again, ] i.e., He required the like oath of him which he had made, that there might be a sure and steadfast league with him whom he so dearly loved. {a}

{a} Willet.

Ver. 18. Tomorrow is the new moon.] {See Trapp on "1Sa 20:5"}

Ver. 19. When the business was in hand.] When I advertised thee of my father’s intent to kill thee, {#1Sa 19:2} and when I made intercession for thee to my father, being hard wrought about it.

By the stone Ezel.] That is, By the stone of walking, saith Lyra; because Jonathan and David used there to walk and talk of private businesses: as a certain hill near Cambridge was commonly called Heretics’ Hill, because thither Bilney and Latimer used to resort for holy conference. Lapidem Mercurialem intelligit, saith Vatablus here, i.e., He meaneth a stone that set travellers their right way.

Ver. 20. And I will shoot three arrows.] Which shall be as so many επεα πτεροεντα, a sure token between us, if we cannot conveniently come together for discourse but we shall be discovered.

Ver. 21. Then come thou.] Along with the lad, as if thou camest thither by chance; and hold on thy course to the court without fear of evil.

Ver. 22. Go thy way.] Fuge, fuge, cito, citius, citissime, flee, flee, quickly, more quickly, most quickly, shift for thyself, and so serve God’s providence in such a way as he shall direct thee.

Ver. 23. And as touching the matter.] The mutual covenant, see that it be kept inviolable, or the Lord will require it.

Ver. 24. The king sat him down to eat meat.] At the feast of the new moon, which Saul, as bad as he was, yet was careful to keep, and to have his chief princes keep it with him.

Ver. 25. And Jonathan arose, ] viz., To sit down at the table by his father; or perhaps in honour of Abner, and to give him place; as not willing to sit so near his father, but pretending some other thing to avoid the danger which be feared.

Ver. 26. Something hath befallen him.] Casus est, it is some of those chances wherewith men are defiled and unfitted for holy services; such as were the touching of dead bodies, nocturnal pollutions, &c. {#Le 7:19,20}

He is not clean.] Himself, then, surely was clean, sc., from those legal pollutions; but his heart was full of filth, and his hands of blood. This is the guise of hypocrites.

Ver. 27. Wherefore cometh not the son of Jesse to meat?] Wherefore should he, say, unless he were weary of his life, which was so lately sought for? But Saul thought, belike, that David would forget old injuries, and make as small account of them as himself who had done them. But what is the old saying in this case?

“ Pulvere, qui laedit, scribit; sed marmore, laesus.”

Ver. 28. To go to Bethlehem.] {See Trapp on "1Sa 20:6"}

Ver. 29. And my brother, he hath commanded me to be there.] This, some think, Jonathan added of his own; and Josephus addeth, that Jonathan said he was also invited. It is ordinary with some people, in relating a business, to add here and there something, the better to set off the tale, and to make it run the more roundly.

Ver. 30. Thou son of the perverse rebellious woman.] Or, O thou son of perverse rebellion. He calleth good Jonathan all that is naught, and holdeth the worst word in his belly, as they say, too good for him. Nihil tam volucre quam maledictum, saith Cicero, nihil facilius emittitur. If passionate people be but crossed of their wills, oh the tragedies, the blusters, the thunder cracks of fierce and furious language that they presently vent and utter, railing with as much bitterness as if they went as far as hell for every word that comes from them! How basely doth this tyrant revile both his wife as perverse and rebellious, who perhaps was neither; and his son as a bastard, and so like the mother, that he was the worse again!

And unto the confusion of thy mother’s nakedness.] As if she were a harlot, and thou illegitimate; and so not fit to inherit the kingdom.

Ver. 31. For he shall surely die.] Yea, but stay: "Unto God the Lord belong the issues of death"; {#Ps 68:20} and "My times are in thine hand," saith David, not in Saul’s, whatever he may think of the matter: "the counsel of the Lord, that shall stand."

Ver. 32. Wherefore shall he be slain?] Good blood will not belie itself. Nicodemus, faint hearted at first, yet when Christ was likely to be apprehended, stickled for him, and to very good purpose. {#Joh 7:50-53}

Ver. 33. And Saul cast a javelin at him to smite him.] Which, if it had hit him, and killed him, Saul would have had as small joy of it as Alexander when he had killed Clitus in his passion, whom he would have revived, but could not, with his own heart’s blood.

“ Qui non moderabitur irae, &c.”

Ver. 34. Because his father had done him shame.] Traducing him for a rebel and a traitor on so public a theatre. This went to good Jonathan’s heart, which bled in David’s wounds, and ached for his miseries.

Ver. 35. And a little lad with him.] He went no better attended, because to shoot only for his recreation: but indeed that he might get an opportunity, if possible, of communing with David.

Ver. 36. He shot an arrow beyond him.] God also shoots sometimes sharp arrows at his children, yet not to wound them, but to warn them that the will of Saul—the devil—is their utter destruction.

Ver. 37. Is not the arrow beyond thee?] This was an item to David to be packing. See #1Sa 20:22.

Ver. 38. Make speed, haste, stay not.] Habent Aulae suum Cito, Cito. Sic et Amicitia. See #1Sa 20:37.

Ver. 39. But the lad knew not anything.] What a sweet saying is that of our Saviour: "Henceforth I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you." {#Joh 15:15}

Ver. 40. Go, carry them to the city.] The lad he sent away, that David and he might talk together the more freely; for he knew that little pitchers also have ears.

Ver. 41. David arose out of a place.] When now they saw the coast was clear, these two famous friends met and melted one over another.

Until David exceeded.] Αγαθοι δ αριδακρυες ανδρες—

“ Et faciles motus mens generosa capit.”

The better any one is, the more apt to weep. But David indeed had the greater reason in many regards.

Ver. 42. Forasmuch as we have sworn both of us.] Some read it, What things soever we have sworn, &c., making it to be an elliptical broken speech: as it is usual with those that are in heaviness to utter half sentences, &c.

Chapter 21

Ver. 1. Then came David to Nob.] Not to that Nob beyond Jordan, {#Nu 32:42 Jud 8:11} -as more remote from Saul; Procul a Iove, et procul a fulmine, - but to Nob a city of Benjamin near unto Anathoth, {#Ne 11:32 1Ki 2:26} where, at this time, was the tabernacle, with the altar; and therefore great store of priests attending upon it. {a} Hither resorted David in this distress: as to consult with God, {#1Sa 22:10,13,15} so to get relief in that necessity from the high priest: to whom he flieth, when hunted from the prophet Samuel; as knowing that justice and compassion should dwell in those breasts which are consecrated to God.

To Ahimelech the priest.] Otherwise called Ahiah, {#1Sa 14:3} but certainly Abiathar. {#Mr 2:26}

And Ahimelech was afraid.] As were likewise the Bethlehemites at the coming of Samuel. {#1Sa 16:4} See the note there. The priest suspected David fled as a proscribed person.

Why art thou alone?]

“ Tempera si fuerint nubila, solus eris.”

Herein appeareth the inconstancy of courtly favour, saith Peter Martyr. David, who was before beloved, admired, and reverenced of all, is now left and forsaken of all. If the sun shine not on the dial, no man will look at it; so fareth it with great subjects, when out of favour with their prince.

{a} Serrer. Jun.

Ver. 2. The king hath commanded me a business.] Here David uttereth two lies in a breath, -as before him Jacob had done three, {#Ge 27:19,20} though lying be a blushful sin, -whereunto he addeth another lie, {#1Sa 21:8} and all deliberate. The like he doth to Achish, king of Gath. {#1Sa 21:8,10} If the best man’s faults were written in his forehead, it would make him pull his hat over his eyes, saith the proverb. Some go about to excuse David’s lying here: but that cannot be. The consequents of it were very sad, viz., that bloody massacre of the priests, and all the inhabitants of Nob, {#1Sa 23:18,19} which he could not but foresee and suspect, when he saw Doeg—that flatter—present, {#1Sa 22:22} and afterwards it made his soul melt for very heaviness, whilst he bewailed it, and begged pardoning and prevailing grace. {#Ps 119:28,29}

Ver. 3. Or what there is present.] Heb., Found; anything to preserve life. Eat that which is set before you, {a} said our Saviour to his disciples. Eat to live; hunger is the best sauce, and can well season homely dainties.

{a} τα παρατιθεμενα.—Luke x. 8.

Ver. 4. There is no common bread under mine hand.] He kept house at Anathoth, where doubtless he had common bread; but David’s haste called for present supply.

If the young men have kept themselves at least from women.] From companying with their wives; which, though lawful enough, {#Heb 13:4} yet through men’s corruption, it sometimes is not without sin; and some legal uncleanness was contracted by it. See #Le 15:18 Ex 19:15. Howbeit this was not a sufficient impediment to David and his followers in this necessity: and therefore Jerome saith that this was a ridiculous and preposterous objection.

Ver. 5. And the vessels of the young men.] That is, Their bodies, as #2Co 4:7 1Th 4:3,4, or as some understand it, their knapsacks, wallets, baskets, &c., as #1Sa 9:7. Vatablus understandeth it of their garments.

Yea, though it were sanctified this day in the vessel.] Or, Especially when this day there is other sanctified in the vessel: and this seemeth to be the better translation. Hence some collect that it was on the Sabbath day that David came to Nob: since then the shewbread was to be renewed.

Ver. 7. Now a certain man of the servants of Saul was there that day.] Doeg may set his foot as far within the tabernacle as David, and seem to be as devout: "but God knoweth your hearts," saith our Saviour to the Pharisees, {#Lu 16:15} and will wash off your paint with rivers of brimstone.

Detained before the Lord.] Either because it was the Sabbath, or by reason of some vow, or for some other religious respect. Some render it Incluserat se ante tabernaculum, he had shut up himself—as a recluse—before the tabernacle; viz., that he might give himself wholly to reading and prayer. A wicked wretch he was, and of ill fame amongst the better sort; and therefore David was very sorry to see him there, {#1Sa 22:22} as fearing that he would "carry tales to shed blood." {#Eze 22:9} A very Judas he was, and a type of Judas Iscariot.

Doeg, an Edomite.] By nation, but an Israelite by profession, as was also Ahimelech the Hittite, {#1Sa 26:6} and Jether the Ismaelite. {#1Ch 2:17 2Sa 17:25, marg.}

The chiefest of the herdmen that belonged to Saul.] The Septuagint makes him his mule keeper: the Rabbis say that he was that armourbearer of his that slew him, and himself also with him, {#1Sa 31:5} but that is uncertain.

Ver. 8. Is there not here under thine hand spear or sword?] He well knew there was Goliath’s sword, and he greatly desired it; as knowing that there was more in it than metal and form: he counted it as it were a sacrament, saith Peter Martyr; and his arm was not so much strengthened by it as his faith. At this therefore did his suit here aim. It is good to take all occasions of renewing the remembrance of God’s mercies to us, and our obligations to him.

Because the king’ s business.] Another lie. See #1Sa 21:2. Sin is of an encroaching nature, one lie makes way for another. See #Ps 119:69. {See Trapp on "Ps 119:69"}

Ver. 9. And the priest said, The sword of Goliath.] This priest had no other weapon: the high priest of Rome is a great warrior: professeth to hold both the swords: and is herein the picture and successor of Timotheus Herulus, that warlike bishop of Alexandria, A.D. 467.

Wrapped in a cloth behind the ephod, ] i.e., Behind the vestry, or priest’s wardrobe; kept there for a monument of that famous victory; dedicated by David, and therefore some {a} think, neither lawful nor fit for him, being to go among the Philistines, who could not but know it. But necessity hath no law; and why he desired it, see on #1Sa 21:8.

There is none like that.] Say we so of the sword of the Spirit, the word, when preached especially. As milk warmed is fitter for nourishment, and as the rain from heaven hath a fatness with it, and a special influence more than standing waters: so there is not that life, operation, and blessing in the word read as preached.

{a} Pellican.

Ver. 10. And went to Achish, ] i.e., Into his country, -any whither from Saul, that Hercules furens, that flung firebrands, -where he had little likelihood of being safe; but he hoped to live there secretly and unknown, as a sojourner; which yet could not be.

Ver. 11. And the servants of Achish.] Who had some way discovered and apprehended David, and then his sword—got by a lie—could not but be prejudicial to him. It was a great mercy that the Philistines had not slain him with it; like as it was to Peter, that the rude soldiers had not cut him in pieces when he cut off Malchus’s ear; but David prayed hard when he was in their hands, {#Ps 34:6} and so escaped.

Ver. 12. And David laid up.] He was much affected with them, and as greatly afflicted as if he had been crushed in a winepress: so the word Gath signifieth.

Ver. 13. And he changed his behaviour] See the title of #Ps 34:1 This was a sorry shift, and can hardly be excused. The chameleon, saith Pliny, is the most fearful of all creatures, and therefore turneth itself into all colours, that it may shift for itself: so fearful men.

Ver. 14. Lo, ye see the man is mad.] Ay, or else you are infatuated to dismiss him for mad, to your further ruth {grief} and utter ruin.

Ver. 15. Have I need of mad men?] The Rabbis say that Achish’s wife and daughter were mad: and therefore was he so loath to be further troubled with any such creatures.

Chapter 22

Ver. 1. David therefore departed thence.] Full glad he was so fairly delivered; and got to a place where he might, to the glory of God, his Sospitator, compose that most elegant and excellent thirty-fourth Psalm.

And escaped to the cave of Adullam.] Which was in the tribe of Judah, saith Lyra: {a} a place fortified by nature, saith Adrichomius, insomuch as that the Christians do there still shelter and secure themselves, -namely, from the force and spoil of the Turks that come to plunder and rob them.

And when his brethren, &c.] Who had, it is likely, suffered for his sake, by Saul’s cruelty. Christ’s friends shall be sure to be hated of all men, {#Mt 10:22 Joh 15:19-21} and to suffer many things for the name of Jesus: they must be conformed unto him in sufferings, that he may be the firstborn among many brethren. {#Ro 8:29}

They went down thither to him.] For mutual comfort, as #Ro 1:11,12.

{a} In trib. Jud., num. 201. In this country dwelt that hangby Hiram, Judah’s friend, or rather broker.—Gen. xxxviii.

Ver. 2. And every one that was in distress.] Herein David became a type of Christ, the Captain of our salvation, who cried, "Come unto me, all ye that are weary," and who are sensible that ye have Suffered more under Satan’s tyranny, than these had under Saul’s: and yet in his time, as afterwards in Tiberius’s, there was crimen ex silentio, ex voce, { a} danger either to speak, or to hold one’s peace, to have done anything, or nothing.

And every one that was in debt.] Heb., That had a creditor or an oppressor, extortioner, usurer, who cruelly handled him.

And every one that was discontented.] Heb., Bitter of soul. Not such ruffians and rakehells as Abimelech, {#Jud 9:4} and of later time Mohammed, that grand impostor, got together to spoil and do mischief; but these came to David upon a better principle, and for a better purpose, viz., for his and their own just and necessary defence: and for their carriage, see what a testimony Nabal’s servants gave them, though that brute their master had basely reviled them. {#1Sa 25:15} In the Gospel we read that our Saviour received him that had been born blind, and was now cast out. {#Joh 9:35} And in the civil law we find provision made for such as were cast out and exposed to the wide world; some hospitals to entertain them, some liberties to comfort and compensate their troubles.

{a} Tacit.

Ver. 3. To Mizpeh of Moab.] Called also Malle, {#/APC 1Ma 5:26} as Junius after Josephus thinketh—that is, a fort.

And he said unto the king of Moab.] Who might therefore favour him, because Saul, their common enemy, hated and persecuted him: like as Queen Elizabeth respected and aided the king of Portugal, cast out by the Spaniard.

Let my father and my mother, I pray thee.] This care of his for his aged parents’ ease and safety was very commendable, and worthy of imitation. He might haply plead that his father’s grandmother, Ruth, was a Moabitess.

Ver. 4. And he brought them before the king of Moab.] To whom Jesse, a grave godly man, might haply be as useful and as dear as Solon was to Croesus, or Croesus afterwards to King Cyrus; by whose good counsel he was more enriched and benefited than by all his wealth.

That David was in the hold.] In the cave of Adullam, or, as others think, in Mizpeh of Moab. See #1Sa 22:3.

Ver. 5. And the prophet Gad said unto David.] It was no small comfort to distressed David to have about him a prophet, called elsewhere David’s seer, {#1Ch 21:9} and afterwards also the high priest with the ephod, by whom he might and did inquire of God upon all occasions. {#1Sa 23:2,4}

Depart, and get thee into the land of Judah.] Where thou mayest be in action, and do some good to thy country. God is a pure act, and he willeth that all his should be active, "and run with patience the race that is set before them." {#Heb 12:2}

Ver. 6. When Saul heard that David was discovered, and the men that were with him.] This vexed him at the heart, and rendered all his felicities miserable. Philip Comineus saith that if he should write of all the princes of his time, that in the judgment of men seemed to live in great felicity, and yet to those that knew them familiarly, lived in a miserable estate, that matter alone would require a reasonable volume.

“ Miser atque infelix eat etiam rex,

Nec quenquam (mihi crede) facit diadema beatum.”

Under a tree in Ramah.] Or, Under a grove in a high place; which is the better reading.

Having his spear in his hand.] Perhaps for a sceptre, or else quasi paratus ut supplicium sumeret ipse de deprehenso, to show that himself was ready to do execution upon anyone that was found guilty.

Ver. 7. Hear now, ye Benjamites.] Will ye suffer the kingdom to be translated from your tribe, to David of the tribe of Judah? bestir you, that it may not.

Will the son of Jesse give every one of you.] As I have done, and yet will do. Thus also the Pope tempteth people on his side, as he did Aeneas Sylvius, Luther, and others, by great rewards and preferments; which yet he sometimes but slenderly performeth, as he did to Allin, Sanders, Stapleton, Reynold, Harding, Dr Smith, and other English fugitives, his best champions.

Ver. 8. That all of you have conspired against me.] And why? but because they were no more eager in pursuing of David, who yet were indeed too much estranged from him, and addicted to Saul. So we read of letters sent from King Philip and Queen Mary to bloody Bonner, complaining that heretics were not so reformed as they should be, and exhorting him to more diligence, &c.

And there is none of you that is sorry for me.] It may be there were some of them that were sorry for his malice and madness against innocent David, but durst not show it, lest Saul should have used them, as afterwards Cambyses, king of Persia, did some of his servants, whom in his rage he commanded to kill Croesus, who was left as a counseller to him by his father Cyrus, and had now by reproving him for his cruelty, fallen under his displeasure. His servants thinking that he would afterwards repent it, hid Croesus, and slew him not; and when Cambyses shortly after wanted Croesus for his faithful counsel, and wished for him again, his servants expecting a great reward, brought him forth. Cambyses was glad that Croesus was alive: but yet he put his servants to death, for sparing him contrary to his command. {a}

That my son hath stirred up my servant.] It was neither so nor so: but only his jealous mind made him to think so, because David was come into the land with forces; and Jonathan absented himself from court ever since Saul cast a javelin at him. {#1Sa 20:33}

{a} Pezel, Mell. Hist.

Ver. 9. Then answered Doeg.] So soon as ever the word was out of Saul’s mouth, concerning the preferring of such as should inform him against David, Doeg answered, snapping at that bait, and not sparing maliciously and slanderously to traduce an innocent, and one that so well deserved of the public. Thus was Scipio dealt with by Carbo, Alcibiades by Hyperbolus, Cicero by Clodius, &c. Habuerunt et suos cuculos omnes docti et heroici quolibet tempore. Every Zopyrus is sure to have his Zoilus, every David his Doeg, that will seek to raise himself upon the ruins of another.

Which was set over the servants of Saul.] That is, Over his herdsmen; but that seemed to him to be too low a place. Ambition, like the crocodile, groweth as long as it liveth.

I saw the son of Jesse.] This language he had learned of his master, Saul, whom he striveth to humour: as princes are never without their Aiones and Negones, that will say as they say, and not stick to lick up their very spittle.

Coming to Nob, to Ahimelech.] With this Ahimelech Doeg had been, in pretence of great piety, not long before, "detained before the Lord." {#1Sa 21:7} {See Trapp on "1Sa 21:7"} Now he impeacheth him of high treason, making the worst of everything he said or did, as done by way of conspiracy with David against Saul; whose false suspicion of David he hereby confirmed, and is therefore rightly reputed a liar, {#Ps 52:3} and because, though he told the truth, yet he wrested it to an evil intention. He is no better than a slanderer, who uttereth the truth, not for any love to it, nor for respect to justice, nor for the bettering of the hearer or the delinquent, but only to disgrace the one and to incense the other.

Ver. 10. And he inquired of the Lord for him.] Herein, saith Lyra, some think he lied; and indeed he did, though he did not in #1Sa 22:15. {See Trapp on "1Sa 22:9"} The truth is, God owed a revenge to the house of Eli, and now, by the delation of Doeg, taketh occasion to pay it. But they are very slight arguments that are here brought against the high priest to prove him guilty of treason; not much unlike those brought against the Lady Elizabeth in her sister Queen Mary’s days.

Ver. 11. Then the king sent to call Ahimelech.] Under a pretence of justice, but himself will needs be both his accuser and his judge; and let him make never so good an apology, he must die for it; that is resolved on.

And all his father’s house.] The remnant of Eli’s house, so long since doomed to destruction. {#1Sa 2:31} If God’s word sleep, it shall not die; but, after long intermissions, breaks forth into those effects which we had forgotten to look for and ceased to fear.

Ver. 12. Here now, thou son of Ahitub.] This is the best title he can now find in his heart to give him whom he meant to condemn to die. And yet this was better language than Stephen Gardiner gave Dr Taylor, martyr, with whom he thus began at his very first appearance before him: Art thou come, thou villain? how darest thou look me in the face for shame? knowest thou not who I am? &c. {a}

{a} Act. and Mon., 1381.

Ver. 13. Why have ye conspired against me?] This was in Tacitus’s days, Unicum crimen eorum qui omni crimine vacabant, the usual charge brought against the most innocent men; and is still. The Protestants of France, after the massacre of Paris, were reported, but falsely, to have conspired against the king, the queen mother, the king’s brethren, the king of Navarre and the princes of the blood; {a} but the covering proved too short.

{a} Camden’s Elisab.

Ver. 14. And who is so faithful, &c.] This, some {a} think, was not so wisely spoken by Ahimelech—viz., thus highly to commend David, whom he saw to be under so great displeasure now, whatever he had been formerly. Others hold that he did all in the honesty and integrity of his heart; giving David his due, and tacitly taxing Saul of tyranny.

{a} Peter Martyr.

Ver. 15. Be it far from me, ] viz., To have any band in a treacherous conspiracy against my sovereign. As for sedition, said Latimer, for aught that I know, methinks I should not need Christ, if I may so say: I do so abhor the very thoughts of it.

Ver. 16. Thou shalt surely die, Ahimelech.] A bloody sentence, harshly pronounced and as rashly executed, without any pause or deliberation, without any remorse or regret. This was the worst act that ever Saul did, saith Theoderet: {a} and a great cause of his destruction, saith Josephus.

{a} Serm. iii.

Ver. 17. And the king said unto the footmen.] Heb., The runners: who had run to fetch the priests from Nob to Saul, saith A. Lapide.

Turn, and slay the priests of the Lord.] His anger was bent against the Lord himself, for taking away his kingdom, and giving it to another: and because he could not come at the Lord, therefore he wreaketh his rage upon his priests; like as the devil smote Job’s servants when he might not meddle with Job’s self. This seemeth to have been the very sin against the Holy Ghost.

Because their hand also is with David.] This he speaketh, that he may not seem to have been mad without reason. In the Vatican hall, at Rome, is pictured the massacre of Paris: under one side of the picture is written, Coligni et sociorum caedes: on the other, Rex Coligni caedem probat. { a} Money, also, was thereupon coined in France, in the forepart whereof, together with the king’s picture, was this inscription, Virtus in rebelles: and on the other side, Pietas excitavit Iustitiam, Piety hath stirred up justice., {b}

But the servants of the king would not.] This was well, but not all. Chrysostom {c} blameth them, because they did not positively and effectually plead the cause of the priests before Saul, &c.

{a} Il Mercurio Italico, p. 42.

{b} Camden’s Elisab.

{c} In Ps. cxxxiv.

Ver. 18. And Doeg the Edomite.] Not the Syrian, as the Septuagint, by a mistake of letters, renders it, but the bloody Esavite.

And he fell upon the priests.] Who were privileged persons in all nations, and spared even in battle, as were the bards here.

And slew on that day forescore and five persons, ] viz., By the help of his hacksters and assassins. Some say that Armoni and Mephibosheth, the two sons of Saul by his concubine Rizpa, who were afterwards hanged, helped Doeg: but that is uncertain.

That did wear a linen ephod.] And, as some think, {a} came to Saul now in those clothes, to move him rather to spare them.

{a} Lyra. Osiander.

Ver. 19. And Nob, the city of the priests, smote he.] Josephus saith that he razed it, and burned it, and left the tabernacle of God, as much as lay in him, without a place, or priests to minister.

Both men and women, children and sucklings.] All of them to the number of three hundred and eighty-five, saith Josephus; all whom Beda reckoneth among the martyrs: and Osiander maketh this infanticide a type and figure of our Saviour’s flight into Egypt.

Ver. 20. And one of the sons of Ahimelech.] So Merlin the admiral’s chaplain, was by a strange providence preserved in the Parisian massacre, and nourished for serveral days in a hay mow, by a hen that laid her eggs there.

Ver. 21. That Saul had slain.] Himself only was escaped, that God’s promise might be accomplished. {#1Sa 2:33}

Ver. 22. I knew it.] His sin therefore was the greater.

I have occasioned.] Though not caused, as Saul did: but I am heartily sorry that I concurred as an occasion.

Ver. 23. For he that seeketh.] Tua causa erit mean causa, Thy cause will be my cause, as Charles V said of Julius Flugius, who for his sake had been much wronged by the Duke of Saxony.

Chapter 23

Ver. 1. Then they told David.] The men of Keilah in the land of Judah seek help of David their countryman; but having served themselves of him, they soon proved false hearted to him, and would have made him an ill requital. {#1Sa 23:12} In trust I have found treason, said Queen Elizabeth. {a}

And they rob the threshingfloors.] Vatablus hath it, Horrea, the barns. Horreum ab hauriendo, barns and threshingfloors were without the city, as #Jud 6:11, but necessary appendages to it.

{a} Camden.

Ver. 2. Therefore David inquired of the Lord.] By his prophet Gad, say most interpreters; for Abiathar was not yet come unto him, {#1Sa 23:6} and that which is read of him in #1Sa 22:20 is spoken by way of anticipation. War is to be made by wise counsel, saith Solomon, {#Pr 24:6} and, long after him, Salust, a heathen historian: surely it is fit that God be consulted—viz., by prayer and searching the Scriptures—ere war be waged; since it is matter of so great weight, and the issue thereof so uncertain. Herein Josiah was too short, and died for it.

Ver. 3. And David’s men said unto him.] See a like discouraging speech of the disciples to our Saviour, {#Joh 11:8} and his resolute answer. {#1Sa 23:9,10} God may be safely and must be faithfully followed, whithersoever he leads us: neither must we stand casting of perils.

Ver. 4. Then David enquired of the Lord yet again, ] viz., For the confirmation and encouragement of his soldiers, whose rule should have been Nec temere, nec timide, Neither rashly nor timorously.

For I will deliver.] Heb., I am delivering; illico traditurus, sc., before that Saul can set upon thee.

Ver. 5. And brought away their cattle.] Which either they found about their camp, or fetched out of their country.

So David saved the inhabitants of Keilah.] And therefore deserved a corona civica of them, but met with ill measure. {#1Sa 23:12}

Ver. 6. With an ephod in his hand.] Or, The ephod came into his hand; whence some think, that in catching up his clothes, in making up his pack to be packing, he lighted upon the high priest’s ephod, that had the Urim and Thummim in it, by chance rather than choice. {a} But it was surely a sweet providence of God, for the comfort of his poor servant David. Hence God answered not Saul by Urim and Thummim, {#1Sa 28:6} for it was now with David, not with Saul. This ephod thus brought was more, saith one, than if many thousand soldiers had come to David.

{a} Forte fortuna et non dedita opera secum detulerat ephod, et posuerat inter sarcinas suas -Vatab.

Ver. 7. God hath delivered him into mine hands.] Thus this "hypocrite flattereth himself in his own eyes, until his iniquity be found to be hateful," {#Ps 36:2} and although he standeth in a posture of distance and defiance against God, yet he talketh very confidently of him, as if on his side. So did Rabshakeh, and the Pharisees: and so do the Popish persecutors, beginning their processes against the martyrs with, "In the name of God, Amen," and taking for their posy these words of the psalmist, "Our help is in the name of the Lord." "Thou art near in their mouth," saith the prophet concerning such, "but far from their reins." {#Jer 12:2} They are right blackamoors, white nowhere but in the teeth.

Ver. 8. To besiege David and his men.] Rather than to pursue the Philistines. So the Pope publisheth his Croysados against the Protestants; holding them greater enemies than are the Turks: witness his wars against the Waldenses in France, and the Hussites in Germany.

Ver. 9. Secretly practised mischief.] Plotted and ploughed mischief: pretending to raise an army against the Philistines, but intending the same against David.

Ver. 10. O Lord God of Israel.] He runneth to the Rock of Ages for help in this distress, as was his constant course when hardly bestead.

To destroy the city for my sake.] So in the holy war, as they called it, against the Waldenses in France, the Pope’s great army took one great populous city, and put to the sword sixty thousand: among whom were many of their own Catholics. {a}

{a} Caesar Heistorbachensis, Hist., lib. v. cap. 21.

Ver. 11. And the Lord said, He will come down, ] viz., Unless thou goest hence. God knoweth future contingents: and not only those that are absolute, but those also that are conditionate: he knows a man’s "thoughts afar off," and ofttimes judgeth them accordingly. We used to destroy hemlock in the midst of winter, because we know what it will do if allowed to grow: so the Lord doth sometimes cut off people while young, out of the foresight of the evil they would do to his Church if let alone.

Ver. 12. Will the men of Keilah.] Here is a second inquiry. God loveth to be often sought unto by his praying people, {#Lu 18:1} and therefore answereth them by degrees, that he may frequently hear from them. Thus the cloud emptieth not itself at a sudden burst, but dissolveth upon the earth drop after drop.

They will deliver thee up.] Trust not to them; lest upon trial they prove treacherous, how well soever thou hast deserved of them. They look upon Nob so recently razed and harassed, and fear to fare accordingly.

Ver. 13. Which were about six hundred.] Not four hundred only, as Josephus here misreckoneth. Indeed, they were but four hundred, {#1Sa 22:2} but now they are become more. Persecution doth not diminish, but increase the number of good people. The lily grows and spreads by the juice that floweth from itself: {a} so the Church. Plures efficimur quoties metimur, saith Tertullian.

And went whithersoever they could go.] But knew not well whither to go to be in safety. Luther, when excommunicated by the Pope, and proscribed by the Emperor, being asked by one where he would shelter himself, answered, Sub caelo; somewhere under the vault of heaven, where God shall please to cast me. {b}

{a} Plin.

{b} Scultet., Annal., p. 28.

Ver. 14. In the wilderness of Ziph.] Which was the name of a city: so called, belike, from the plenty of pitch there. Zepheth signifieth pitch. {#Ex 2:3 Isa 34:9}

And Saul sought him every day.] So desperately bent was he to destroy him: being herein like the scorpion, whereof Pliny saith that there is not one minute of time wherein it doth not put forth the sting desirous to do harm. Or rather like the devil, whose malice to mankind is incessant and unsatisfiable.

Ver. 15. And David saw.] By his scouts and intelligence, he well perceived his present danger.

Ver. 16. Jonathan Saul’s son arose.] Jonathan could tell where to find David, though Saul could not: there being messengers still passing between them as fast friends, solicitous of each other’s welfare. {a}

And strengthened his hand in God.] By imminding him of the promises, and assuring him of God’s powerful protection. This was true friendship.

{a} Lyra.

Ver. 17. And I shall be next unto thee.] In heaven he might be, but not on earth, because prevented by death; but otherwise they might have lived together in as great unity and unanimity as did lately Frederick and John, dukes of Saxony; who as they dwelt both in one and the same house, so their mutual love grew to the last, in utriusque periculis et gravissimis deliberationibus, saith mine author, {a} dum omnia in rep. communicatis sententiis constituebant; so that they did nothing in the commonwealth without one another’s counsel and consent. Those that say, as some do, that Jonathan is next unto David in heaven, have as little assurance of it as those that tell us—but who told them?—that John Baptist, for his humility, {#Mt 3:11} hath the same place in heaven that Lucifer lost by his pride.

{a} Exner.

Ver. 18. And they two made a covenant.] This is the second time, for more assurance; or, as Lyra reckoneth, the third: (1.) In the house; (2.) {#1Sa 18:3} In the field; {#1Sa 20:5} (3.) Here in the wood. Let us oft renew and reinforce our covenants with God, that we may the better observe them: all will be found little enough.

Ver. 19. Then came up the Ziphites.] Who were of David’s own tribe, and of good Caleb’s stock, {#1Ch 2:42} but naught and degenerate, as was likewise the churl Nabal, who came of Caleb. {#1Sa 25:3}

Doth not David hide himself with us?] This treacherous dealing of theirs drew from David—as he never was without his cordial—that sweet fifty-fourth Psalm. {See Trapp on "Ps 54:1"}

Ver. 20. And our part shall be to deliver him.] Here is their proditio atque premissio dedendi Davidem. A company of Judases they showed themselves; and David turneth them over to God, that he may take an order with them. {#Ps 54:3,5}

Ver. 21. Blessed be ye of the Lord.] God was much in this hypocrite’s mouth, but far from his reins: {#Jer 12:3} he abuseth that majestic and tremendous name of his, to palliate his cruel purpose of killing David. See the like done by those impudent hypocrites in #Isa 66:5. But this blessing pronounced by Saul upon the Ziphites was not worth a button to them: nay, it came doubtless as a curse into their bowels, {#Ps 109:18} whilst thereby they were heartened and hardened in their sin.

For ye have compassion on me.] A flatterer is ευιους σφακτης, saith one; that is, a kind murderer: a cur-dog, saith another, that sucketh a man’s blood only with licking.

Ver. 22. Go, I pray you, prepare yet.] Saul maketh use of these traitors, which a Roman Fabricius would have scorned to have done.

For it is told me.] Or, My heart telleth me so; {#Ps 36:1} or, He hath told me, viz., David, when I have asked him sometimes how he so easily overcame his enemies, hath told me that he used subtlety and policy.

Ver. 23. See therefore, and take knowledge of all the lurking places.] Oh that we could, with like care, find out and ferret out the sin that doth so easily beset us—our dilectum delictum delightfully sweet.

Ver. 24. And went to Ziph before Saul.] As his guides and forerunners, fearing him as the heathens did their Vejoves, lest he should serve them as he had lately done the city of Nob.

Ver. 25. He pursued after David.] Hunting him up and down as a partridge in the mountains this made him so tender, as we see he was. {#1Sa 24:5}

Ver. 26. And David made haste.] After that he had first said in his haste, "All men"—prophets and all—"are liars." {#Ps 116:11} Peter Martyr thinks David made that psalm, as also #Ps 31 Ps 99 Ps 54. about this time. Now it was that he was almost forsaken of his hopes; but God was seen in the mount.

Ver. 27. But there came a messenger, &c.] Here was Deus ex machina, God appearing as out of an engine: where human help failed, divine came in. God sent from heaven and saved his poor servant "from the reproach of him that would have swallowed him up, Selah." {#Ps 57:3} So he took off Sennacherib; {#2Ki 19:8,9} and Julian, by the Parthian war; and Charles V from persecuting the Protestants, by the Turks breaking into Hungary; those dogs licked Lazarus’s sores. So one Justice Gilford, in Queen Mary’s days, going up the stairs to Mrs Roberts’s chamber, to compel her, willed she, nilled she, to go to Mass, was suddenly taken with his old disease the gout, and so tormented that he swore he would never trouble her anymore. {a}

{a} Act, and Mon., 1880.

Ver. 28. They called that place Selahammahlekoth.] Petram partitionum, the rock of Diremptions or partitions; because Saul’s forces were forced to forego David’s when they had hemmed them in.

Ver. 29. Dwelt in strong holds at Engedi.] Which was the utmost border of the country, a very rocky and craggy place, And here it is thought he penned the fifty-seventh Psalm.

Chapter 24

Ver. 1. It was told him, saying.] They that told him knew what would please him—they found him out some new game: they knew his implacable spirit fraught with malice, and fomented it. Mithridates was so mad a hunter that, taken with that sport, for seven years’ space, neque urbis neque ruris tecto sit usus, saith the historian, he came not within any house in city or country. Saul was as madly set against David, whom he had lately seen must strangely snatched out of his hands.

Ver. 2. Upon the rocks of the wild goats.] Per rupes rupicaprarum: where they ventured their necks at every step almost, so steep and craggy were those cliffs. The wild goats hanging on them, and sometimes falling down, are said to pitch upon their horns without hurt. {a}

{a} Plin., lib. viii. cap. 53.

Ver. 3. And Saul went in to cover his feet.] To ease nature. See #Jud 3:24, {See Trapp on "Jud 3:24"} Alexander Medices, duke of Florence, and son-in-law to Charles V, Emperor, was slain by his near kinsman Laurentius, as he was doing his easement. {a}

And David and his men remained in the sides of the cave.] Here and at this time it was that David said, "I will cry unto God most High, unto God that performeth all things for me," {#Ps 57:2} where the Chaldee hath, Unto God who sent the spider to make a web in the mouth of the cave for me. It may very well be that Saul, seeing the entrance of the cave overgrown with cobwebs, might think that no David lurked there. The like providence is reported for the preservation of Felix, a martyr, one time from his persecutors, whereupon Paulinus singeth—

“ Sic ubi Christus adest, nobis et aranea muro est:

At cui Christus abest, et murus aranea fiet”

{a} Gal, Hist. Epit.

Ver. 4. Behold the day of which the Lord said unto thee.] But when and where did the Lord say this to David? Either not at all, but they spoke it of their own heads, to move him to make an end of Saul, the cause of all their sorrows and sufferings; or else they collected it from God’s general promise to deliver all David’s enemies into his hands; their fingers even itched to be doing at Saul, and therefore they urge the matter so hard upon David to despatch him out of the way: the present opportunity here thrust into his hands they looked upon as an oracle and warrant good enough, and therefore not to be slighted or let slip. Thus we see how ready we are to hasten the Lord’s promise, if the occasion serve never so little, saith the Geneva note here.

And cut off the skirt of Saul’s robe privily.] Sine impetu aut strepitu alam pallii abscidit. Abulensis thinketh that God at this time made David extraordinarily nimble, and Saul extraordinarily deaf; but the noise of Saul’s soldiers without the cave, and Saul’s upper garment lying at some distance from him as then, might easily give David this opportunity of cutting a lap of it undiscerned.

Ver. 5. David’s heart smote, ] i.e., His conscience, which keeps court in every faculty of the soul, checked him: such was his tenderness then. Bee masters tell us that those are the best hives that make the greatest noise; so is that the best conscience that checketh for smallest sins. David feared that what he had done to the king might be taken for an ignominy and an injury: he is therefore pricked inwardly. Bonorum enim mentium est culpam agnoscere ubi culpa non est, saith Bernard. Good men are afraid of the least show of sin, being jealous over themselves with a godly jealousy.

Ver. 6. The Lord forbid that I should do this thing.] Thus he blesseth himself from such a disloyalty to his master and sovereign. The Janizaries have learned of the Jesuits to kill their king if he please them not. Peter du Moulin said truly of many of the priests of France, that they were for their loyalty not beholden to the maxims of Italy.

Ver. 7. So David stayed his servants.] Dispescuit, diffidit: He staved them off, when they rose from both sides of the cave to lay violent hands upon Saul; and this was a greater victory, saith Chrysostom, than that he once got over Goliath, because now he overcame himself, and manfully repressed his unruly soldiers with a word in season.

But Saul rose up out of the cave.] Little thinking how near he had been to a mischief, and how easily he might have died before his time; {#Ec 7:17} that is, than when it had been better for him to have done anything than have died. See #Ec 9:12.

Ver. 8. And went out of the cave.] That by his just apology he might make his own innocency to triumph in the tyrant’s conscience, as indeed it did.

Ver. 9. Wherefore hearest thou men’s words?] The tale hearer is no less faulty than the tale bearer; for as this carrieth the devil in his tongue, so doth that other in his ear. David blameth not so much Saul as his toadies, yet showeth that both were blameworthy.

Ver. 10. Behold, this day thine eyes have seen.] This is David’s defence; wherein each word hath its weight, each syllable its substance. We may lawfully, when wronged, clear our own innocence, so we do it, as here, with meekness and wisdom. Sed o quam hoc non est omnium.

Ver. 11. And killed thee not.] Chrysostom saith that David, by his sparing of Saul, gave a deep wound to the devil, that old manslayer, qui non nisi caedes sitit, et suscitat. The Rabbins say that David went toward Saul with a purpose to have killed him, but that, as he went, he better bethought himself. See to the contrary of this, #1Sa 26:10, which the Vulgate hath here inserted.

That there is neither evil nor trangression in mine hand.] For that had been to have taken vengeance into his own hand, and to have raised trouble in the commonwealth. David was of his temper, -or rather of a far better, -who had escaped three tyrants, Caligula, Claudius, and Nero, -who had slain many good men, -and being asked how, answered, Iniurias accipiendo, et insuper gratias agendo, by bearing wrongs, and returning thanks for them.

Ver. 12. The Lord judge between me and thee.] He appealeth to God the righteous Judge: as did Athanasius, when Constantine the Arian emperor sent him into banishment, Iudicet Dominus inter me et te, O Imperator, quia calumniis inimicorum credidisti. So did John Huss, and many more martyrs, who cited their adversaries to answer them before God’s tribunal, setting them a time.

And the Lord avenge me of thee.] This he desireth ex recto iusticiae zelo, from a right principle: and woe be to those whom God’s persecuted people shall put over to him to be punished. He is the Lord God of recompences, and will surely requite. {#Jer 51:56}

But mine hand shall not be upon thee.] I will not do thee that wrong, nor myself that disservice; fear it not.

Ver. 13. Wickedness proceedeth from the wicked.] They are carried away even as they are led, {#1Co 12:2} they act as they are acted and agitated by the devil {#Eph 2:2} and their lusts. {#Tit 3:3} If a graceless man "find his enemy, will he let him go well away?" {#1Sa 24:19} But my hand shall not be upon thee, far I am an honest man; and as thou never hast, so thou never shalt find me otherwise. He that is once wicked, is presumed to be so always, as occasion serveth him. But "the counsel of the wicked is far from me," {#Job 21:16} therefore thou needest not fear any hurt from me. I abhor the motion.

Ver. 14. After a dead dog, after a flea.] Egregiam vero laudem, a great praise, a great purchase sure, to kill a dead dog, to fight with a flea! Is this an employment fit for a king? an exploit worthy of such an army? {a} Caligula took his army to the ocean, as if he would have passed over into Brittany, and done great matters there: but he only caused his soldiers to pick up cockle shells that lay on the shore, and so returned to Rome: Magnifie glorians quasi oceano subacto. Ridiculum caput! {b} Domitian spent his time in catching flies: and Artaxerxes in making knife handles. Was this handsome? Aquila non captat muscas, as saith the proverb of the ancients.

{a} Facis quod est tanto rege indignum, dum me tenuissimum, infimum, et infirmissimum tanto comitatu persequeris. -Jun.

{b} Dio, in Calig.

Ver. 15. The Lord therefore be judge, and judge.] See #1Sa 24:12.

Ver. 16. And Saul lifted up his voice, and wept.] As overcome with David’s kindness, whose innocency now triumphed in Saul’s conscience, and produced a velleity, an imperfect motion of the will: but not voluntatem, a direct and complete will against his sin.

Ver. 17. Thou art more righteows than I.] This is a great mercy of God, and a great comfort to the godly, that their persecutors, convinced in their own consciences, are eftsoons forced to attest their innocency, and their own unrighteousness in acting against them. Thus—besides Maximinus and other of the ancient persecutors—the Papists could not but think and speak well of Luther, Bucer, Bradford, and others whom they persecuted, for their piety in life and patience at death. Si Luthero faverem ut viro bono, quod fatentur et hostes, &c., saith Erasmus. {a} At the digging up of Bucer’s bones in Cambridge, Dr Perne, vice-chancellor, made a sermon against him. Howbeit the same Perne, either immediately after his sermon, or before he went to it, striking himself on the breast, and in a manner weeping, wished at home at his house with all his heart that God would grant he might even then presently depart, and remain with Bucer; for he thought if any man’s soul were worthy of heaven, his in special to be most worthy. This was testified by Perne’s own familiar friends. {b}

{a} Tom. viii. epist.

{b} Act. and Mon., fol. 1780.

Ver. 18. And thou hast showed this day.] Saul being melted by those coals of kindness which David had heaped on his head, poureth out himself in a flood of passionate expressions, and for present spake as he thought. But good thoughts make but a thoroughfare of wicked hearts: they stay not there, as those that like not their lodging: their purposes, for want of performance, are but as clouds without rain, or as Hercules’ club in the tragedy, of a great bulk, but stuffed with moss and rubbish.

Ver. 19. For if a man find his enemy; will he let him go well away?] Not likely, unless he be more than a natural man; for we are all revengeful enough. Aristotle thinketh revenge lawful. Mohammed’s laws run thus—Avenge yourselves of your enemies; marry as many wives as you can maintain; kill the infidels, &c. But we have not so learned Christ. God giveth more grace, &c.

For that thou hast done unto me this day.] Thou hast given me my life, which is more to me than my kingdom. Therefore David, though but a subject, was herein greater than King Saul; Nil enim ira magnum et magnanimum facit, { a} for nothing showeth more a magnanimous man, than to love an enemy, and to pardon injuries.

{a} A. Lap.

Ver. 20. And now, behold, I know well.] How knew he this? Nimirum ex ipsis Davidis moribus, saith Chrysostom. Surely by David’s kingly virtues, and good success, whereby God made him formidable to his enemies, but amiable and admirable in the eyes of all Israel. Saul’s sin therefore was the greater in persecuting David, whom he knew God had set up. See #Ps 4:2-4.

Ver. 21. That thou wilt not cut off my seed.] His care of posterity’s good was commendable; but till now he had taken a very ill course for them; as that Roman tyrant had done, whom when the people slew together with his children, they cried out, Of so ill a litter, not one whelp is to be left alive.

Ver. 22. And David sware unto Saul.] The same in effect that he had sworn before to Jonathan.

And Saul went home.] Convinced, but not converted; Punctus et repunctus, minime tamen ad resipiscentiam compunctus.

Gat them up unto the hold, ] i.e., Of Engedi, {#1Sa 24:1} for they knew that there was little hold to be taken of Saul’s melting protestations, whom they had found so faithless. Credulity argueth folly.

Chapter 25

Ver. 1. And Samuel died.] After a long race run without cessation or cespitation: he was one of those few that lived and died with honour. Nabal did not; so: Contraria iuxta se posita, &c. "The memory of the just is blessed; but the name of the wicked doth rot." {#Pr 10:7}

And lamented him.] As well they might, and their own folly in laying him aside;

“ Virtutem incolumem odimus:

Sublatam ex oculis quaerimus invidi.’’—Horat.

And buried him in his house at Ramah.] Where he had, likely, prepared himself a sepulchre; for so was the custom of that people, and others also. The Thebans had a law, that no man should make a house for himself to dwell in, but he should first make his grave.

And David arose.] He had lost a fast friend in Samuel, — cuius consilio subsidioque fretus commodius in regno versabatur, { a} -and therefore speedeth away to the wilderness of Paran, whereof see #Nu 10:12.

{a} Jun.

Ver. 2. And there was a man.] Or rather, A golden brute, χρυσουν προβατον, { a} -as Caligula called that rich wretch, his father-in-law, Syllanus, -or a great Colosse full of rubbish.

And he had three thousand sheep.] Men’s wealth of old consisted most in their herds of cattle; whence money also in Latin hath its name: Omnis enim pecuniae pecus fuit fundamentum, saith Columella. {b}

{a} Dion.

{b} A pecudibus pecunia, et peculium. -Liv. vi.

Ver. 3. Now the name of the man was Nabal.] Nebulo; a man in whom all grace and good nature is faded and dried up; a sapless fellow, not a natural fool, but worse; an Atheist, {#Ps 14: 1} a Mammonist. Conveniunt rebus nomina saepe suis, Nabal had not his name for naught.

And the name of his wife Abigail, ] i.e., My father’s joy. But what meant her father to match her to such an ill-conditioned churl? It is likely he married her to the wealth, not to the man. Many a child is cast away upon riches.

Of good understanding, and of a beautiful countenance.] Not fair and foolish, but καλη και σοφη, as was Aspasia Milesia, {a} beautiful and wise; this was a sweet mixture.

But the man was churlish.] Durus, inhumanus, a hardhead, a miser.

And he was of the house of Caleb.] But nothing like him. Virtue is not, as lands, heritable.

{a} Aelian,

Ver. 4. That Nabal did shear his sheep.] At which time the Jews used to make great feasts, in remembrance of their forefathers that were shepherds, saith Lyra.

Ver. 5. Go to Nabal, and greet him in my name.] Here a man might have seen—as #Ec 10:7—"servants on horses, and princes walking on foot": poor David speaking supplications, and rich Nabal answering him roughly. Ludit in humanis divina potentia rebus.

Ver. 6. And thus shall ye say to him that liveth.] Rich men only seem to live, -the Irish ask such what they meant to die; -poor people are reckoned among the dead, as it were; there is little account made of them, they stand for ciphers and shadows.

Ver. 7. And now I have heard that thou hast shearers.] And makest a feast: so that it will be easy for thee to spare us somewhat, who crave not much, and yet have deserved more. Thus David moveth him by many topical places in rhetoric; sed surdo fabulam, but he lost all his sweet words upon him.

Ver. 8. For we come in a good day.] A festival; wherein thou art bound by the law to relieve the necessitous. {#De 15:7} Hilaria celebras, illorum ergo particulam in nos deriva, nosque tecum exhilara, let us partake of thine exceedings.

Give, I pray thee.] Annonam et alimoniam; we will not be our own carvers, but take thankfully what thou canst well spare us. Thus he omitteth nothing whereby he might insinuate; but this matter was not malleable.

Ver. 9. And ceased.] Heb., And rested; quiete se continuerunt, { a} they patiently heard Nabal inveighing against themselves and David, and replied not; this was excellent.

"Incessunt, taceo: culpant, fero; crimina spargunt,

Dissimulo: mordent, absque dolore meo.

Obtrectant, sileo: ringuntur, rideo: vulgo

Traducunt, patior: dant mihi damna, sino.

Exagitant, non exagitor: vexant, neque vexor:

Laedunt, non laedor: probra refutat honos."

- Buchler., Gnomolog.

{a} Jun.

Ver. 10. Who is David?] q.d., I know him not: and yet all Israel knew and honoured David as their deliverer. But this unworthy Pamphagus, to save his victuals, will either make him a man of no merits, or ill; either an obscure man, or a fugitive: and yet he was of his own tribe: but one had as good deal with a cannibal, as with a truly covetous captive.

That break away every man from his master.] As dammed rivers break the banks; or as refractory cattle break their bands, and run away from their owners. Here he maketh no better of David and his men than rogues and runaways. But David was now poor, and himself rich, therefore he thought he might say or do anything. David asked him bread; he gave him a stone.

“ Stultitiam patiuntur opes.”

Ver. 11. Shall I then take my bread.] All Nahal’s logic was little enough to conclude for himself and his sheep shearers: as those envious Athenians would sacrifice for none but themselves and their neighbours of Chios. Selfish people had as gladly part with their blood as with their goods: it is not the lack, but the love of money that maketh men churls.

Ver. 12. So David’s young men turned their way.] Being neither importunate nor insolent, as some in their condition would have been; but they liked not to engage in those ignoble quarrels— ubi et vincere inglorium est, et atteri sordidum -to wash off dirt with dirt.

Ver. 13. Gird ye on every man his sword.] So subject are God’s best saints to weak passions; they are men as others are; and man’s nature is most impatient of contempt and contumely.

Ver. 14. And he railed on them.] Heb., He flew upon them; as a ravenous bird doth upon the prey. Or, He drove them away, sc., by his harsh and currish language wherewith he let fly at them.

Ver. 15. And we were not hurt.] So strict was David’s military discipline; so was afterwards Tamerlane’s; {a} who punished with death that soldier of his that but took an apple, or a little milk, &c., from another, without permission.

{a} Turk. Hist., 216.

Ver. 16. They were a wall unto us.] A guard against unreasonable men and wild beasts; and therefore we owe them maintenance.

Ver. 17. For evil is determined.] As may well be gathered from the strength and animosity of David and his men thus incensed.

For he is such a son of Belial.] Cervicosus et indomitus, biliosus et bellicosus, so extremely froward and foul tempered, that there is no talking to him: Proh durum et dirum caput! Caelius, the Roman orator, mortalium ille iracundissimus, was such another fool. {a}

{a} Sen., De Ira, lib. iii. cap. 8.

Ver. 18. Then Abigail made haste.] As if she had had wings, and "wind in her wings," {as #Zec 5:9} for she well knew the danger of delays in such a case.

And took two hundred loaves.] A very large present, to expiate her husband’s illiberal refusal: whereunto she added great store of good words to make amends for his harsh language. And herein she was more happy than that English lady, De Breuse, who had by her virulent and railing tongue more exasperated the fury of King John, than could be pacified by her strange present of four hundred cattle and one bull—all milk white, except only the ears, which were red—sent unto the queen.

Ver. 19. Behold, I come after you.] For she knew that none of them all could make her apology so well as herself.

But she told not her husband Nabal.] Lest that humorist should have crossed her enterprise, and marred all.

Ver. 20. That she came down by the covert of the hill.] That is, saith Martyr, by a blind and secret way; not the common road, lest she should meet with any interruption. David also and his men, by a providence, came the same way: and so they met haply, but happily.

Ver. 21. Now David had said, ] viz., Either before he set forth, or else whilst he was upon the way: and so, haply, Abigail might overhear him, and thereupon fall down at his feet and say, "Upon me, upon me be this iniquity," &c. {#1Sa 25:24}

And he hath requited me evil for good.] This is gross ingratitude, and doth mainly provoke. Such was that of Michael Balbus to Leo Armenius, the emperor, of Parry to Queen Elizabeth, of Bonner to Bishop Ridley, &c.

Ver. 22. So and more also do God unto the enemies of David, ] i.e., To David’s self, say some, whom yet he was loath to curse, by an euphemismus: and so the Septuagint rendereth it. This was a rash vow, and not usual with David. We may say as much, and more, in excuse of it, as the historian doth of King Alphonsus, that he never swore any oath but by his father’s bones; Et quidem rarenter et ob causam, and that but now and then, and for some cause.

If I leave of all that pertain to him.] So rough and rash was David in a resolution of revenge:

“ Tantae ne animis coelestibus irae?”

Men do in anger they know not what; such a smoke it raiseth; like as when fire is put to wet straw and filthy stuff. "Cease therefore from anger, and forsake wrath: fret not thyself in any wise to do evil." {#Ps 37:8}

Any that pisseth against the wall.] Dog or cat, as we say: Canem in hoc oppido non relinquam, I will not leave a dog alive in this town, said Aurelian, the emperor, concerning Tyane, which had shut her gates upon him. {a}

{a} Vopiscus, in Aureliano.

Ver. 23. And fell before David on her face.] By which most humble posture she disarmed David’s indignation, and redeemed her own sorrows. Caesar said that he did nothing more glady than pardon humble suppliants. {a} The very Turks, though remorseless to those that bear up, yet receive they humiliation with much sweetness. {b} "Humble yourselves under the mighty hand of God," &c. {#Jas 4:10}

{a} Caes., Comment. de Bell. Alexan.

{b} Sir H. Blunt’s Voyage in the Levant.

Ver. 24. Upon me, my lord, upon me let this iniquity be, ] i.e., Wreak thy wrath on me, if thou canst find in thine heart; but first hear my defence, and then do thy pleasure.

Ver. 25. For as his name is, so is he.] A very sot, and stark naught. Evil is the Hebrew word for a fool; and the word fool seemeth to come of φαυλος, and Nebulo of Nabal. See #1Sa 25:3.

Nabal is his name, and folly is with him.] A silly simple he is, a very brute. See #Jer 4:22. Abigail could not have been a good wife if she had not honoured her unworthy head: yet to save his life she is bold to acknowledge his folly. It is a good disparagement that preserveth. The surgeon lanceth the body to save it.

But I thine handmaid saw not.] And yet must I die also? So it seemeth it was resolved. {#1Sa 25:34} Wilt thou slay the innocent with the wicked? Is that God’s way?

Ver. 26. As the Lord liveth, and as thy soul liveth.] This latter part is not an oath, but an asseveration, or obtestation only, conjoined with the oath.

Seeing the Lord hath withholden thee.] David saw not God in this matter of Nabal’s vile dealing with him, as he did afterwards in Shimei’s reviling him, and bore it the more patiently. Abigail therefore immindeth him of God—to whom vengeance belongeth—to very good purpose.

Now let thine enemies…be as Nabal.] As little able to hurt thee, as much also in thy power, and at thy pleasure, as he is at this present, -since thou canst as easily undo him, as bid it be done, and as sure to be punished by God. But why should I and my family, who wish thee well, be the subjects of thy wrath?

Ver. 27. And now this blessing, ] i.e., This present, the fruit of God’s blessing.

Let it even be given unto the young men.] For of thine acceptance or personal use I hold it not worthy.

Ver. 28. Because my lord fighteth the battles of the Lord.] Non autem privatas ultiones tuas. {a} Here she argueth from his office, which was to fight the Lord’s battles, and not to revenge his own quarrel.

And evil hath not been found in thee, ] i.e., Self revenge and cruelty; and, what! shall they now? Wilt thou cast such a slur upon all thy former brave parts and practices?

{a} Jun.

Ver. 29. Shall be bound in the bundle of life.] Thy person shall be preciously preserved by God’s special care and providence. {#Ps 116:15} A metaphor, say some, from binding up of plants that are to be removed, and laid in water, to preserve them till they shall be set in God’s paradise; or from the binding up of a book; so here. The saints are bound up together in the book of life.

Them shall he sling out.] Here God tosseth wicked men’s souls with cares, fears, and griefs, rendering them restless, and at length hurleth them into hell, as far off him as is possible. Metophora a re praesenti, saith Junius, a metaphor from the slings and other arms of David and his men.

Ver. 30. And it shall come to pass.] She had filled her mouth with arguments all along her discourse; and this, as of greatest concernment, she purposely reserveth to the last.

Ver. 31. That this shall be no grief unto thee.] No terror or torment to thy conscience, for shedding innocent blood, which is a crying sin, and lieth heavy upon the soul. The Hebrew word rendered grief signifieth staggering or stumbling: such is the guilt of sin. The Latin rendereth it singultum, sighing. One drop of it may trouble a whole sea of outward comforts.

Then remember thine handmaid.] For the good counsel I have now given thee; and befriend me accordingly.

Ver. 32. And David said to Abigail.] The wisdom from above is persuadable. {#Jas 3:17} It maketh a man mancipium rationis, a slave to right reason. David considereth not quis who but quid; what and disdaineth not good counsel, though from a woman.

Ver. 33. And blessed be thou.] Whom God hath made instrumental to my great good; and therefore I may not defraud thee of thy due commendation. If Solomon have his thousand, yet the vinedressers, his labourers, may well have two hundred. {#So 8:11} We send thanks to the donor: we also thank and pay the messenger that bringeth a present to us.

Ver. 34. Which hath kept me back from hurting thee.] The females also therefore had perished, and not the males only, as some have gathered from that proverbial expression, any that pisseth against the wall.

Except thou hadst hasted and come to meet me.] That was a worthy saying of Alphonsus, king of Arragon, a valiant and wise warrior, Decet ducem invictum, habere animum, si res sit iusta; at ubi conatus est iniustus, praestat regredi quam progredi. A general in a good cause should be unalterable, unvanquishable; but if he and it to be otherwise, he had better stop or step backward, than to go on further with it.

Ver. 35. See, I have hearkened to thy voice, and have accepted thy person.] The person must be accepted before the suit can be graciously answered, as with man, so with God, who "heareth not sinners"; {#Joh 9:31} "but in every nation, he that feareth him, and worketh righteousness, is accepted with him": {#Ac 10:35} he will not hear a good motion from an evil mouth.

Ver. 36. He held a feast in his house, like the feast of a king.] We use to say, it is good going to a niggard’s feast, for such do it but seldom, and then they usually lay on, measuring their cheer not by the necessity of nature, but by that which, greedy appetite appointeth. Oh, the gourmandise and excess of this age! It is hateful that peasants should expend as princes, &c. The Great Turk entertaineth ambassadors with rice and mutton, and fair water out of the river—Adam’s ale. {a}

And Nabal’s heart was merry within him.] When yet he was so near to a mischief. Carnal men give themselves over to pleasures, while there are deadly quarrels depending against them in heaven.

For he was very drunken.] And so had no consideration of the present danger; as neither had Belshazzar, Amnon, Elah. Drunkenness had robbed Nabal of himself, and laid a beast in his room. Abigail therefore said nothing to him for present, till he had slept out his drunkenness, which is, saith Augustine, Flagitiorum omnium mater, radix criminum, culparum materia, origo vitiorum, turbatio capitis, subversio sensus, tempestas linguae, procella corporis, naufragium castitatis, {b} &c. That is, the mother of misdemeanour, the matter that ministereth all mischief, the root of wretchedness, the vent of vice, the subverter of the senses, the confounder of the capacity, raising a storm in the tongue, billows in the body, and shipwreck in the soul: the loss of time, the corrupter of conversation, the discredit of carriage, the infamy of honesty, the sink that swalloweth chastity, the infirmity whose physician is ignominy, and the madness whose medicine is misery.

{a} Turk. Hist.

{b} August., Ad Sacr. Virg.

Ver. 37. When the wine was gone out of Nabal.] That is, The perturbation of his brain, the alienation of his mind, -when sleep had cooled his head, and restored him to himself.

And his wife had told him these things.] In a pathetical manner no doubt, as she could well do it. That tongue of hers had oft advised him well and prevailed not. Now it occasioneth his death, whose reformation it could not effect. She meant nothing but his amendment. God meant to make that loving instrument the means of his revenge. Wonderful, saith one, {a} was the force of this woman’s speech, that as it before allayed David’s rage, so now it pierceth Nabal to the heart. This power was not in her human eloquence, but proceeded from the Spirit of God.

That his heart died within him.] Through fear, which hath a deadly force upon feeble spirits; for some have died for fear they should die: as a gentleman at the siege of St Paul, in France, fell down stark dead in the breach, without any stroke or touch, save what his heart gave him by a fearful apprehension of danger near at hand. {b} And at the massacre of Paris, where Peter Ramus was slain in his study, Lambinus, a learned man, but a Papist—through fear of his adversary, Carpenter, a Sorbonnist, who had slain Ramus—was so frightened, that he died shortly after. {c}

And he became as a stone.] A sot he had been in his life, and as senseless he lay at his death, though he had the benefit of ten days’ sickness. {d} Who then would defer to do the great work?

“ Non aliter stupuit quam qui Iovis ignibus ictus

Vivit, at est vitae nescius ipse sum.”

- Ovid. Trist., lib. i. eleg. iii.

{a} Dr Willet.

{b} Dr Hall, of Christ. Moder., lib. i. sect. 14.

{c} Epit. Hist. Gallic., p. 148.

{d} Praeclusis sensibus rigebat. -Jun.

Ver. 38. About ten days after.] All which time he lay like a block in his bed, without repentance or confidence in God; but condemned of his own conscience, he went to his place without noise. Let this be a warning to drunkards.

The Lord smote Nabal, that he died.] Deadly diseases are God’s strokes; and especially if they be sudden, and soon make an end of men. Hippocrates calleth the pestilence το θειον, the divine disease; and another is called morbus sacer.

Ver. 39. And hath kept his servant from evil.] It is a very great mercy when God either leadeth us not into temptation, or delivereth us from the evil of it, or, lastly, raiseth us again by repentance; since it is not the falling into the water that drowneth, but the too long lying under it.

For the Lord hath returned the wickedness of Nabal.] So, little is there lost by making God our umpire. He that saith, "Vengeance is mine, I will repay it," repayeth ofttimes when we have forgiven, when we have forgotten; and calleth to reckoning after our discharges.

To take her to him to wife.] Finding her every way so fit for him, and that it would be an honest, pleasant, profitable, and comfortable marriage.

Ver. 40. David sent us unto thee.] He sent rather than went, lest her love should seem to be forced; and that if he had a repulse, it might not be so grievous to him. Ministers are Christ’s spokesmen, {#2Co 11:2} pity but he should speed.

Ver. 41. Behold, let thine handmaid be a servant.] A most lowly and lovely compliment: wherein also she expresseth her faith, in thinking so highly of David, when he was at such an under. He also showed his trust in God, by taking a wife in the midst of so many troubles.

Ver. 42. That went after her.] Heb., At her feet, i.e., pedissequae.

Ver. 43, And they were also both of them his wives.] Polygamy was a sin of ignorance in the ancients, who either knew not, or understood not that prohibition in #Le 18:18. {See Trapp on "Le 18:18"} See the like continuance in an error of life unreformed, #Ne 9:17.

Ver. 44. But Saul had given Michel his daughter.] This he had done as out of pure spite to David, so out of policy, say some, that he might not have by his wife any pretence or title to the crown.

David’s wife.] Whom he had so dearly deserved, and by whom he was now so causelessly deserted; for why should she give consent to be married to another?

To Phalti.] Who is justly faulted for taking another man’s wife.

Which was of Gallim.] A town of Benjamin, near Gibeah. {#Isa 10:29}

Chapter 26

Ver. 1. And the Ziphites came unto Saul.] As they had done once before, {#1Sa 23:19} and therefore being conscious of their former treachery, and in addition desirous to curry favour with Saul, they stir him up to destroy David, whom they ought to have favoured, as being of their own tribe. {#Jos 15:55}

Doth not David hide himself in the hill of Hachilah?] Is he not, with the hunted hare, returned to his old form? There he had found God appearing for him, as out of an engine, and there he hopeth to find him again. It is not amiss in our daily prayers, to accustom ourselves to the same place; faith may hereby be somewhat helped, as Jacob’s was by Bethel and Penuel.

Ver. 2. Then Saul arose.] Though he had otherwise resolved. {#1Sa 24:16-22} Good motions that fall into wicked hearts, are like some sparks that fall from the flint and steel into wet tinder; light some for the time, but soon go out.

Ver. 3. He saw that Saul came after him.] He had an inkling of it; and knowing that sine vano publica fama, rumours are neither to be too much heeded, nor yet altogether slighted.

Ver. 4. David therefore sent out spies.] A practice in war both lawful and prudential.

That Saul was come in very deed.] The devil driving him: for as he, being cast out of heaven, keepeth ado, and is restless; so do unruly spirits, led by him. And as he, being god of this world, is vexed to see men in the world to walk above the world: so are his instruments. See. #Ps 27:12.

Ver. 5. And came to the place.] He came privily, saith the Vulgate, and as some think, in a disguise; as Alexander once did into the camp of King Porus: but surely not without a divine instinct, like as Gideon went to the host of the Midianites. {#Jud 7:9-11}

And Saul lay in the trench.] Or, In the midst of the carriages; in ambitu plaustrorum, for safety’s sake; and in the midst of this people, which yet could not secure him. Henry IV, of France, was stabbed by a traitor in the midst of all his forces; so little trust is there to be put in men or means.

Ver. 6. And to Abishai the son of Zeruiah.] David’s own sister; her husband not mentioned, because, haply, of meaner rank, and no great deserts; her two sons Abishai and Joab were, as it is said of the two Roman Scipios,

“ Duo fulmina belli.’’—Lucan.

The two thunderbolts of war.

Ver. 7. So David and Abishai came.] Ahimelech belike durst not venture, or else David was willing to have but only one with him, for secrecy sake.

But Abner and the people lay round about him.] See on #1Sa 26:5.

Ver. 8. God hath delivered, &c.] See on #1Sa 24:4.

I will not smite him the second time.] I desire to have but one blow at him, to give him his passport.

Ver. 9. Destroy him not.] Hoc enim indecens et indignum mihi videtur. "Keep thee far from an ill matter." {#Ex 23:7} "Meddle not with them that are given to change." {#Pr 24:21} The Ruteni are said to have every day one new king or more, according as they are able to make themselves so. {a}

{a} Val. Max. Christian, p. 350.

Ver. 10. The Lord shall smite him.] The offending lion is not to be lashed with every man’s whip, but by the rod of his accustomed governor. And as men endure with patience a barren year, if it happen, or unseasonable weather: so must they tolerate the imperfections of their rulers, and quietly expect either reformation or alteration. But ill accidents attend such princes, as being absolute in power, will be too resolute in will, and dissolute in life.

Ver. 11. And the cruse of water.] Clepsydram, the hour glass, as some render it; others understand it of a bottle of rose-water standing there to refresh him. But probably it was a cruse of common water to be used either for drink or for washing. Iudaei etiam in lecto purgantur, saith Clement of Alexandia. {a} The Jews wash by night many times. The Turks also are much in this ceremony.

{a} Strom., lib. iv. cap. 7.

Ver. 12. So David took the spear.] He took it himself, and would not trust Abishai with it, saith Vatablus, lest he should strike Saul with it; for his fingers even itched to be doing.

Ver. 13. And stood on the top of a hill afar off.] On a hill, that he might be heard; and afar off, that he might provide for his own safety. Vide hic ut David in omnes formas se transformet ad Saulem placandum, sanandum et salvandum. See here, saith one, {a} how David turneth himself into all shapes and forms of spirit and of speech for Saul’s good; and learn to do accordingly. Be all things to all men to win them to God.

{a} Illud nimirum sapere est, si ubicunque opus sit animum possis flectere.

Ver. 14. Answerest thou not, Abner?] It seemeth that David had often called unto him, and that by name; for so men asleep are soonest waked.

That criest to the king, ] i.e., To the disturbance of the king.

Ver. 15. Art not thou a valiant man?] Heb., A man, that is, a man every inch of thee? and hast thou not played the man in guarding thy sovereign so carefully? If Philip sleep, should not Antipater watch the while? Lilloe slept between the murderer and King Edwin his master, to intercept the deadly thrust intended and aimed at the heart of his sovereign. {a}

{a} Speed.

Ver. 16. Ye are worthy to die, ] sc., Ex iure Gentium, because ye keep no better a watch. Epaminondas walking the round, slew a watchman whom he found sleeping; and defended the fact by saying, Talem reliqui, qualem inveni, I left him no otherwise than I found him.

And now see where the king’s spear is.] Ecce signum, lo here an ocular demonstration of thy blameworthiness, but of mine integrity and innocence.

Ver. 17. Is this thy voice, my son David?] See #1Sa 24:16, {See Trapp on "1Sa 24:16"}

Ver. 18. Wherefore doth my lord.] Nothing is more irrational than irreligion. Would wicked persons but consider their ways, as they are oft advised, {#Hag 1:5,7} they would see them compact of mere incongruities and absurdities. But their lusts do so hang in their light that they think they have reason to be mad; and that there is no small sense in sinning.

Ver. 19. Let him accept an offering.] Heb., Let him smell, viz., the savour of a sacrifice, and be reconciled through the passion of Christ, whereof those sacrifices were sacraments. And hereunto David doubted not but God would condescend, for he is gracious, and doth abundantly pardon. {#Isa 55:7}

From abiding in the inheritance of the Lord.] This troubled David more than the loss of all other comforts and accommodations.

Saying, Go, serve other gods.] This they said not verbally, but interpretatively, and upon the matter, when they compelled him to sojourn in Mesech and Kedar.

Ver. 20. Let not my blood fall to the earth.] Slay me not, for God seeth and will require it. {#2Ch 24:22}

“ Ne pecces, Deus ipse videt, bonus Angelus astat.”

To seek a flea, as when one doth hunt a partridge.] Out of his modesty and low mindedness, comparat se pulici et perdici, he compareth himself to these contemptible creatures, see #1Sa 24:14.

Ver. 21. For I will no more do thee harm.] No more till next time. Saul’s good affections and resolutions were so far from being like the Persian decrees, unalterable, that they were more like the Polonian laws, which, they say, last but three days.

Behold, I have played the fool, and have erred exceedingly.] Nay, you have done worse than all that: for, against the light of your own mind, you have maliciously persecuted that godly man whom God had set apart for himself. {#Ps 4:3}

Ver. 22. Behold the king’s spear!] Which I took away, not to retain it, but to return it, whereas thereby I had cleared nay much wronged innocence.

Ver. 23. The Lord render to every man his righteousness.] Saving me from thy tender mercies, for they are cruelties, and from thy fair promises, for there is no trusting to them.

But I would not stretch forth mine hand.] Here is his holy gloriation: for as every flower hath its sweet smell, so hath every good action its comfort and refreshing; but especially when we withstand a strong temptation, as here.

Ver. 24. And, behold, as thy life, &c.] What brave rhetoric is here! what heart could be so hard as to resist it? Ipsa Suada, credo, si loqui posset, non potuisset εμφατικοτερως.

Ver. 25. Thou shalt both do great things.] Faciendo facies. The Tigurines translate it, Et facies et omnino perficies, thou shalt do the deed, and go thorough stitch with it, as we use to say. And so David did indeed above all that went before him; so that in his days, and his son Solomon’s, that kingdom was at its highest ακμη but no thanks to Saul, who truly foretold it, but maliciously opposed it to his utmost.

Chapter 27

Ver. 1. And David said in his heart] Not well ballasted with grace, but wherried about with unbelief, {#Heb 13:9} whilst he consulted not with God as formerly, but with carnal reason, an evil counsellor, and with the rest of his company, as Josephus telleth us, to the scandal of the weak, and scorn of the wicked, besides his own singular disadvantage. For being now out of God’s precincts—who had commanded him to come out of Moab into Judea {#1Sa 22:3,5} -how could he look for his protection? and if a man put himself amongst Philistines, as David now did, how can he promise himself to come forth innocent?

There is nothing better for me.] Indeed nothing worse; but his fear befooled and betrayed him to many inconveniences, as the sequel showeth. But it is hard for the best man to say how far he will be tempted.

Ver. 2. And David arose, and he passed over with the six hundred men.] Who might have done far better service in fighting against the Philistines in that fatal battle; {#1Sa 31:1-7} and haply have hindered that great slaughter of God’s people: but there was a providence in it, God fetching good out of evil; as the Athenians fancied that their goddess Minerva ordered their evil counsels to the best events. The Philistines entertained them gladly, as the Persians did Themistocles, the Lacedemonians Alcibiades, and the Volscians Coriolanus. But David and his men may no more be excused herein, say some, than if a captain with a band of men being Christian should flee to the Turk to fight for him. Others think that he did well and wisely; from whom I dissent.

Unto Achish…king of Gath.] But fide publica, it is like; upon better security beforehand given than formerly was had; else he would hardly have ventured.

Ver. 3. And David dwelt with Achish.] Where doubtless he was much vexed many times, as Lot was in Sodom, and cried, Oh that I had the wings of a dove! &c. Woe is me that I sojourn in Gath! a good place to pass through, but an ill place to dwell in, as one once said of Athens.

Ver. 4. That David was fled to Gath.] Such news would fly amain, and make good sport amongst the courtiers his enemies, but grieve good Jonathan and his party there.

And he sought no more again for him.] As he would have done, if to any purpose; for malice is restless and irreconcilable.

Ver. 5. For why should thy servant dwell in the royal city?] Exeat aula qui vult esse pius. The court he found to be but an ill air for devotion to breathe in, and therefore beggeth a bene discessit, pretending modesty.

“Vive tibi, quantumqae potes praelustria vita.’’—Ovid.

O Vacia, solus scis vivere, said the Romans of one that had retired himself from the court into the country.

Ver. 6. Then Achish gave him Ziklag that day.] Hungry Ziklag— augustia sextarii, so it signifieth, saith Pagnine—where David and his men were hard put to it for a poor subsistence; but it was fittest for his purpose, being an outter town, that he might forrage, and fetch in spoil undiscovered. And besides, it became a rendezvous for his friends out of Judea to resort unto him, as they did for his better advancement to the kingdom. {#1Ch 12:1,22} But it was impoliticly done of Achish to assign him to such a city as belonged to Judea, {#Jos 15:31} and bordered thereon.

Ver. 7. A full year and four months, ] viz., Till Saul’s death, and about two years after Samuel’s death.

Ver. 8. And the Gezrites.] Otherwise called Girgashites, as some hold.

And the Amalekites.] Whom Saul should have utterly rooted out, {#1Sa 15:3,7,9} but did not. Quod defertur, non aufertur.

Ver. 9. And left neither man nor woman alive.] To tell tales, or carry tidings. This he might lawfully do, for they were people devoted to utter destruction.

Ver. 10. Whither have ye made a road?] Or, Whether have ye made, &c.

Against the south of Judah.] This was either a flat lie, or a foul equivocation, much misbecoming such a man’s mouth. The infirmities of God’s children never appear but in their tentations. David knew that

“ Nihil est vigilantius aure tyranni.’’—Juvenal.

But that should not have made him thus to lie and dissemble: as the Priscillianists did of old, and the Jesuits do still, with their detestable equivocations, and mental reservations, which they teach and defend ad consolationem afflictorum Catholicorum (their own words) et omnium piorum instructionem, for the comfort of poor afflicted Catholics, and the instruction of all godly persons. {a} That subtle answer of Tarlton, bishop of Winchester, is well known, Edwardum occidere nolito timere bonum est. David had chosen the way of truth, {#Ps 119:30} and yet otherwhiles he deviated.

{a} Garnes. Blackwell.

Ver. 11. And David saved neither man.] See on #1Sa 27:9.

And so will be his manner.] Semel malus semper praesumitur esse malus. God was in it, otherwise it could not have been so concealed, though these nations dwelt remote, and scattered in a solitary wilderness. {a}

{a} Humanitus vix fieri id poterat.

Ver. 12. And Achish believed David.] Heb., Believed in David, which was much; but so God would have it, for David’s good. Achish, haply, thought that David would not lie; and it was easy, saith Josephus, to persuade him to believe that which he greatly affected and desired.

Chapter 28

Ver. 1. And it came to pass in those days.] When Saul’s sin was now grown ripe and ready for the sickle, and David as a weaned child was now fitted for the kingdom.

Thou shalt go out with me to battle.] This struck cold to David’s good heart, who now began to repent him, doubtless, of gadding about Gath; but all too late.

Ver. 2. Surely thou shalt know what thy servant can do.] But whether for Achish or against him, he saith not. Indeed, he could do neither with any honesty, and therefore he maketh a double answer; equivocating, as he had done before. {#1Sa 27:9} Josephus is out when he saith that David did readily promise Achish his help; for what show soever he made, he meant nothing less, but prayed and hoped that God would extricate him out of this labyrinth, as also he did, {#1Sa 29:3-7} so that he neither fought against Israel, nor was false to Achish.

Thee keeper of mine head.] Captain of my bodyguard. Wicked men will sooner trust the saints, than those that are graceless. Natural conscience cannot but stoop to the image of God stamped upon the hearts and lives of the religious.

Ver. 3. Now Samuel was dead.] See #1Sa 25:1.

And all Israel had lamented him.] This is one of the dues of the dead—viz., to be sowed in the earth, and watered with tears. Mors mea ne careat lachrymis.

And buried him in Ramah.] The bodies of the saints, being the temples of the Holy Ghost, should with reverence be commended and committed unto Christian sepulture, in hope of the resurrection.

And Saul had put away those that had familiar spirits.] This he had done, according to #Le 19:31 Le 20:6,27, at the beginning of his reign, say some, or else when for a show of his great zeal he slew the Gibeonites, {#2Sa 21:1} as others hold. His seeking to these kind of creatures again therefore in his extremity, was a sin against conscience; it was point blank against verity, equity, and piety, as Junius observeth.

Ver. 4. And pitched in Shunem.] A city in the tribe of Issachar, ennobled afterwards by the good Shunamite with whom Elisha hosted. {#2Ki 4:8}

Pitched in Gilboa.] Baleful and baneful to Saul and his sons: and therefore cursed by David. {#2Sa 1:21}

Ver. 5. He was afraid.] "The sinners in Zion are afraid; fearfulness surpriseth the hypocrites": and they run away, if they could tell whither, with these words in their mouths, "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" {#Isa 33:14} God himself answereth in the next word. {#Isa 33:15} "He that walketh righteously, and speaketh uprightly," &c. But Saul was none such; and therefore in his extreme fear he runneth from God to the witch, and from the witch to the sword’s point.

And his heart greatly trembled.] Those that cannot fear for love, shall once tremble for fear: and God shall laugh when such a one’s fears cometh. {#Pr 1:26}

Ver. 6. And when Saul inquired of the Lord.] Which he did not with a true heart, {#Heb 10:23} and Ficta pro factis non habentur, saith the Civilian: Nec videtur fieri quod non legitime fit: hence {#1Ch 10:13,14} it is said that Saul inquired not of the Lord. He did, and he did not, because not uprightly nor constantly: and Nihil dicitur factum quamdiu aliquid superest faciendum. He should have persisted in seeking God, and not have run to light a candle at the devil, as they say: a sin, whereof his own hands wrought the revenge.

The Lord answered him not.] And no wonder: since it was only extremity of distress that sent Saul to seek God; like as the drowning man catcheth at that bow which he contemned standing safe on the bank.

Nor by Urim.] For Saul had slain those that wore the ephod: and Abiathar who had it was fled to David. {#1Sa 23:6} That Saul now sent to Abiathar, is a conceit of the Rabbins.

Nor by prophets.] He cared not for them in his prosperity, and now can have no comfort from them in the day of his distress. Let such look to it as slight God’s faithful ministers.

Ver. 7. Seek me a woman that hath a familiar spirit.] One Rufus I read of, who painted upon his shield, God on the one side, and the devil on the other, with this inscription, Si tu me nolis, iste rogitat, If thou refuse me, here is another that will be glad of me. {a} Saul seemeth to be like-minded.

“ Flectere cure nequeat superos, Acheronta movebit.’’—Virg.

So Oedipus in Seneca, when he could not get an answer at the oracles, made use of necromancy. This great sin Saul added to all his former, and so became miserable by his own election. {#Jon 2:8} The like is recorded of Julian the apostate.

Behold, there is a woman that hath a familiar spirit.] Heb., The dame of a familiar, such as could raise up the dead as they imagined. So Lucan {b} saith that a woman of Thessally raised up a soldier lately dead, who declared unto Pompey the evil success of the Pharsalian battle. That the woman here mentioned was Abner’s mother, may pass for a Jewish fable. Josephus saith she was vilis operaria, a poor painstaker.

{a} Animi impii vox. -Piscat.

{b} Lib. 6.

Ver. 8. And Saul disguised himself.] As well he might with shame enough, thus to return to his vomit, and make use of those whom he had formerly suppressed. A hypocrite will at length be detected, that he may be detested.

Ver. 9. Behold, thou knowest what Saul hath done.] This speech could not choose but beat hard upon Saul’s evil conscience, making it sound heavily, as a Shaulm, but to little purpose.

How he hath cut off those, &c.] The Hebrews say he cut them off because they also foretold the ruin of his family, and the succession of David in the kingdom. {a}

Wherefore then layest thou a snare for my life?] A good and seasonable answer to Satan, soliciting us to evil. We should cut him up short in such a case, as Christ doth the Pharisees, Why tempt ye me, ye hypocrites? and as Solomon did his mother interceding for Adoniah, Ask for him the kingdom also.

{a} Lyra.

Ver. 10. And Saul sware to her by the Lord.] A most wicked abuse of God’s holy name: but this was ordinary with Saul, whom we have before noted for a great swearer and forswearer.

Ver. 11. Bring me up Samuel, ] i.e., Spectrum Samuelis, an apparition of Saumel. Saul neglected to hearken to Samuel while he was alive, and now would fain advise with him after his death. Haec est fortuna eorum qui salutaria monita spernunt. Let such look to it as despise wholesome counsel, while they may have it. "The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it." {#Lu 7:22} Wherefore bestir you as good husbands.

Ver. 12. And when the woman saw Samuel.] That is, The devil in Samuel’s mantle. Who also told her that it was Saul, whence her outcry.

Ver. 13. For what sawest thou?] He then was not an eye-witness at first, the witch being in secretario, saith the Gloss, in a secret place by herself, working her feats.

saw gods ascending out of the earth, ] i.e., Some goodly apparitions sent by Satan, as his apparitors and forerunners. Or, I saw a judge, or an excellent person, ascending, &c. {a}

{a} Jun.

Ver. 14. What form is he of?] Heb., What is his form? for as yet Saul saw him not; though soon after he both saw him, and heard him preaching his funeral sermon.

And he is covered with a mantle.] The clothes of a prophet, wherein also Samuel was buried, saith Lyra: but that is doubtful. Many great Papists hold it a gay business to be buried in a Franciscan or Dominican habit: and some at point of death have given great sums for licence to be buried in a cardinal’s purple robe.

And he stooped with his face to the ground.] This was what the devil chiefly aimed at: and it is well observed that everyone that consulteth with Satan worshippeth him, though he bow not. Neither doth that evil spirit desire any other reverence than to be sought unto.

Ver. 15. Why hast thou disguieted me?] This the true Samuel would never have said; sed ut specie Samuelem ita verbis mentiebatur diabolus, but as the devil had personated Samuel in his form, so now he doth in his words.

And God is departed from me.] Whereupon all mischiefs came rushing in upon him, as by a sluice. See #Ho 9:12. {See Trapp on "Ho 9:12"}

Ver. 16. Wherefore then dost thou ask of me?] Samuel himself could not have spoken more gravely, severely, divinely, than this fiend doth. {a} Well may lewd men be good preachers; well may hypocrites make a great flaunt; well, it may be, that in charms and spells there is nothing to be found but good words and good prayers; of which, nevertheless, one well saith, Si Magicae, Deus non vult tales: si piae, non per tales.

{a} Dr Hall.

Ver. 17. And the Lord hath done to him, ] i.e., To him you knew of, to David his darling. Or, The Lord hath done for himself, that is, for the accomplishment of his own counsels.

Ver. 18. Because thou obeyedst not the voice of the Lord.] This disobedience the devil had once tempted him unto, and now he layeth it in his dish to drive him to despair. This is yet his method to this day: be not ignorant of his wiles.

Ver. 19. Moreover the Lord will also.] See how Satan layeth load enough upon this already despairing wretch, that he may hurry him to hell: as afterwards he did the Gergesenes’ swine into the sea headlong. Till men have sinned, Satan is a parasite; when they have sinned, he is a tyrant. What careth he to flatter any more, when he hath what he would!

And tomorrow.] That is, Shortly hence, as #Ex 13:14 Mt 6:24.

Shalt thou and thy sons be with me, ] i.e., In the state of the dead. Hereby also this old deceiver would persuade Saul that the souls of all men, as well good as bad, go to the same place: seeking thereby to blot out of him all knowledge and apprehension of eternal life.

The Lord also shall deliver.] This the devil could not certainly foretell, though he might gather much, and give a shrewd guess, unless he had it by revelation from God, as #1Ki 22:21,22.

Ver. 20. Then Saul fell straightway all along.] Like an ox, totus totus, quantus quantus; Heb., In the fulness of his stature: and this he made haste to do. {a} Let such as run to witches look for no more comfort in distress: or else to any other like sinister practice. Clement V, Pope, sent to a wizard to know how it fared with a nephew of his, who had been his catamite, now that he was dead. The wizard assured the messenger that he had seen him in hell torments. The Pope was so troubled and terrified hereat, that he never looked up again, but died soon after. {b} Cicero {c} made lamentable moan in his misery, crying out, O me nunquam sapientem! &c. O meam cadamitosam et praecipitem senectutem! O turpem exacta dementique aetate canitiem!

For he had eaten no bread.] Haply, saith Martyr, because such as came to inquire of witches were to come fasting; as God will be sought to by fasting and prayer.

{a} Corruit ut erat erectus et stabat. -Vat.

{b} Jacob. Rev., in Vit. Pontif.

{c} Epist. ad Octav.

Ver. 21. And the woman came unto Saul.] Though she were a wicked woman, yet she was not without pity and humanity, as some savages are.

Ver. 22. Let me set a morsel of bread before thee, ] i.e., Some such poor fare as I have at hand.

Ver. 23. I will not eat.] If the message of death made Hezekiah weep, {#Isa 38:3} and the approach of it was mar mar, bitter bitterness, {#Isa 38:17} what wonder if Saul were so dismayed that he had no mind to his meat?

Ver. 24. And she hasted, and killed it.] That he might go safe out of her house, and she not be questioned for his death, as she might have been if he had there swooned quite away. Josephus highly commendeth her for this her courtesy to Saul: as also he doth him for his valour in dying in defence of his country. But so did the Decii, Curtii, and other Romans of old: and so do those Turkish desperadoes the Spahyes at this day.

Chapter 29

Ver. 1. To Aphek.] Which was contiguous to Shunem. {#1Sa 28:4}

Which is in Jezreel.] This also was near to mount Gilboa. Chronology and topography are the two eyes of history.

Ver. 2. Passed on by hundreds, and by thousands.] Lustrabrant exercitum, they made a general muster, and took a view of their forces, by their several companies, regiments, and brigades.

In the rereward with Achish.] Whom they had chosen general; wherefore also he brought up the rear, having David and his men for his bodyguard, which the Philistines as much stomached as the French ever did their king’s guard of Scots.

Ver. 3. What do these Hebrews here?] A people ever as much hated by the heathens for their religion, as afterwards the Christians were: but now more than ordinarily by these Philistines, because their mortal enemies.

And I have found no fault in him.] Faults David had not a few, {#Ps 19:12} and if the best man’s faults were written in his forehead, it would make him pull his hat over his eyes, but God had hid them from public notice; which was to him a greater mercy than it is to us, that the filth and stench that is within us annoyeth us not. If Seneca could say of Cato, that he was the lively image of all virtues: and Valerius Maximus of Scipio, that he was the man whom God would have to be born, ut esset in quo virtus per omnes numeros hominibus efficaciter se ostenderet, that he might be a perfect pattern to men of unblamable conversation: how much more might the same be said of the holy David?

Ver. 4. And the princes of the Philistines were wroth.] Therefore it appeareth they were his fellow princes, of the four other Satrapies, since they thus roughly ruffle with him: as also did Achilles in Homer with Agamemnon, —

“οινοβαρες, κυνος ομματ εχων, κραδιην δ ελαφοιο”

- Iliad., lib. i.

Make this fellow return.] A happy word for David, who was now in a great perplexity and peril, either of betraying his trust or fighting against his own people: neither of which he could have done with a good conscience. Here, therefore, God cut asunder this gordian knot, which David knew not how to untie. It would be ill with us sometimes, were it not for God’s good providence, and others’ malice.

Lest in the battle he be an adversary to us.] As some others have been. {#1Sa 14:21} He is but a reconciled enemy at best: and Reconciliationes sunt vulpinae amicitiae: he is not to be trusted. This was military prudence in these princes, though Achish had endeavoured to justify David against their jealousies.

Ver. 5. Is not this David?] They knew the acts of other countries. Princes should be good historians, and well seen in foreign affairs.

Ver. 6. Surely, as the Lord liveth.] He swareth by Jehovah, of whom haply he had got some notions, either from the ancient patriarchs, or at least from David, whom haply he thought to please herewith; Diodate saith, he flattered with him; sure it is that David flattered grossly with Achish, {#1Sa 29:8} which if Achish had known, he would never have said—

Thou hast been upright.] It is better, saith one, to live so as thine enemies may be amazed at thy virtues, than that thy friends should have cause to excuse thy vice.

Nevertheless the lords favour thee not.] Great men are not always good men. That was an extraordinary example of a nobleman of this nation, who in the worst of times, when he came into jeering company of great ones, would begin and own himself one of those they called Puritans, and so anticipated them. {a} "Not many mighty, not many noble are called": blessed be God that any are.

{a} Mr Burroughs on Hosea i. p. 307.

Ver. 7. Wherefore now return, and go in peace.] Happy for David to be thus opportunely cashiered, when he was, as it were, inter saccum et saxum, in a great doubt what to do, and how to come off with comfort. They that trust in God shall never be confounded. If David had not been thus dismissed, what would have become of poor Ziklag, much about this time sacked by the Amalekites?

Ver. 8. That I may not go fight against the enemies.] This David pretended; but this he would not have done for any good: so that he evidently flattereth and glosseth with Achish. The best have their frailties, not a few: Nimis augusta res est, nuspiam errare.

Ver. 9. Thou art good in my sight, as an angel of God.] Thou art both pious and prosperous; secunde fluunt omnia ubicunque ades. {a} See #Ge 33:19 2Sa 14:17. Chrysostom calleth some eminent Christians of his time earthly angels; and Dr Taylor blessed the Lord that ever he came acquainted with that angel of God, John Bradford. The heathens were not without some blind notions of God and his angels; whom Plato maketh to be caeli motores; and Plutarch, messengers betwixt God and men, Iussa divina ferentes ad homines, et hominum vota ad deos; but excellent persons every way.

Notwithstanding the princes of the Philistines have said.] He rehearseth not all, nor the worst of the princes’ words; to teach us, saith Osiander, that when we do report a tale from another man’s mouth, we should make not the worst, but the best of it.

{a} Jun.

Ver. 10. Wherefore now rise up early in the morning.] Matutinum te age in mane, get up by peep of day, before the fight begin. Oh, happy word! the fruit of prayer doubtless, and therefore the sweeter to David; who could the better digest the contumely of being cashiered the army.

With thy master’s servants, ] i.e., Cum meis servis qui sum dominus tuus, with my servants who are your lord, saith Piscator. But others understand it, and better, of Saul’s servants, and this bred the jealousy.

Ver. 11. To return into the land of the Philistines.] Not to defend their borders, as Josephus will have it; but to do God service at Ziklag, and there to receive such as resorted unto him to make him king. See #1Ch 12:19-21.

Chapter 30

Ver. 1. Were come to Ziklag on the third day.] For so long they were in coming from the camp of the Philistines. See #2Sa 1:2.

That the Amalekites had invaded the south.] Of Judea, David’s country, who had lately so slaughtered them, but not wholly destroyed them. It is said of Carthage, that Rome was more troubled with it when it was half destroyed, than when it stood whole: so here, for now these Amalekites were enraged, and sought revenge.

And smitten Ziklag, and burnt it with fire.] Taking the advantage of David’s absence. And this was all that he got by fleeing to the Philistines, and marching among them. They sent him away as a man not to be trusted; and Ziklag smarts and smokes for their attempt against God’s people. But God had a holy hand in all, both for the chastising of David’s diffidence and dissimulation, for the further punishment of the cursed Amalekites, and for the endearing of David to his own people by the fame of his victory, and the largess he sent them. {#1Sa 30:26}

Ver. 2. And had taken the women captives.] Perhaps out of covetousness to make prize of them. This is likewise the practice of seducers. {#2Ti 3:6 2Pe 2:3} Egregiam vero laudem! &c.

They slew not any, either great or small] By God’s restraint they took up with an unbloody revenge; while David, roving against the Amalekites not many days before, left neither man nor woman alive.

Ver. 3. And, behold, it was burned with fire.] Such is the woe and the waste of war. And now David was at his worst, -this sad accident was worse to him than all the evil that had befallen him from his youth until now, as Joab said in another case:, {#2Sa 19:7} -a sign that deliverance was at next near by; as when things are at worst, we say they will mend.

Ver. 4. Lifted up their voice, and wept.] Wept their utmost. They held not that stoical apathy, but testified their great grief for their sins and their sufferings by a flood of tears, which are called the blood of the soul.

“ Expletur lachrymis egeriturque dolor.”

Ver. 5. And David’s two wives were taken captives.] This was a very great aggravation of his grief; for good wives are rare commodities, their price is above that of rubies. {#Pr 31:10} What huge sums offered Darius to Alexander for the ransom of his dear wife!

Ver. 6. And David was greatly distressed.] So that he knew not which way to look, but heavenward. See #1Sa 30:3.

For the people spake of stoning him.] As the chief cause of their calamity, by carrying them all after Achish to no purpose; whereby their city was exposed to the spoil of the enemy.

Because the soul of all the people was grieved.] Imbittered and enraged; their great losses had put them into an anger, and David into danger.

But David encouraged himself in the Lord his God.] He ran to his cordial. Virtus lecythos habet in malis, he turned into his counting house, and there saw himself well stored, and well underlaid, as we say. He had that which supported him in the fail of outward comforts—viz., the power, promises, and fatherly providence of God; who is here called his God, as being in covenant with him, never to fail him nor forsake him. No marvel that God remembereth David in all his troubles, since David did in all his troubles thus remember his God. If Saul could have done thus, he would never have been his own death’s man. See #Hab 3:17,18. {See Trapp on "Hab 3:17"} {See Trapp on "Hab 3:18"}

Ver. 7. I pray thee, bring me hither the ephod.] Some other times, when he should, he called not for it; but proceeded only upon his own head. Now being in this great distress, though very desirous to pursue his enemies, and recover his wives, he would not go without God’s approbation and direction. We are usually best when at worst.

Ver. 8. Pursue: for thou shalt surely overtake them.] The mouth and ears of God, shut to Saul, are open to David. "Then shall ye return and discern," &c. {#Mal 3:18}

Ver. 9. He and the six hundred men.] Mighty men, and chafed in their minds, as a bear robbed of her whelps in the field, {#2Sa 17:8} of redoubted and redoubled resolution.

Ver. 10. He and four hundred men.] For those six hundred were too many for God to work by, as #Jud 7:4. He delighteth to help his people "with a little help." {#Da 11:34}

For two hundred abode behind.] Being either so weary, or so lazy, for the word will bear both, saith Vatablus, {a} that they marched no farther. Piscator noteth, that of the Hebrew word here used cometh pheger, for a dead carcass: to show that these two hundred were so weak and weary, that they were well nigh dead.

{a} ורגפ significat et lassum esse et pigrum esse.

Ver. 11. And they found an Egyptian in the field.] Cast off, sick and ready to perish, by his cruel master—much unlike that good centurion in the gospel—but provided by God to be a guide to David, and a means of ruin to his wretched master, and the rest of his company.

Ver. 12. And they gave him a piece of a cake of figs.] All this they did for him out of their humanity and charity, before they knew whether he could or would do them any service.

His spirit came again to him.] For in nature were it not for nutrition, the natural life would be soon extinguished.

Ver. 13. And my master left me, because three days agone.] He should the rather have looked to him, and taken order for his carriage and cure; as did the good Samaritan for a mere stranger. But this is merces mundi, the world’s wages: and Eucherius here observeth, that the world usually serveth her servants in this sort, casting them off when at worst: and then God taketh them up, those that belong to his election, and not only relieveth them, but maketh great use of them in the Christian warfare.

Ver. 14. Upon the south of the Cherethites, ] i.e., Of the Philistines. {#1Sa 30:16} See #Eze 21:15 Zep 2:5. Some think the Cretians might from these have their name and original.

And upon the south of Caleb, ] i.e., Of the Calebites, amongst whom lay David’s possessions which he had with Abigail.

Ver. 15. That thou wilt neither kill me.] For a traitor to mine own company, and therefore not fit to live. How the Turkish Basha punished him that betrayed the Rhodes to him, is well known. Men hate the traitor, though they love the treason: the traitor is odious, though the treason may be commodious.

Ver. 16. And when he had brought him down.] For he knew by some means where they would rendezvous; and there they were spread abroad at random. Security ushereth in destruction, as it did not many years since at Verona in Italy. The story is this Nicolaus Picinninus, fighting against the Venetians, and being beaten by them, rallied his forces, and suddenly set upon Verona, fearing nothing less than a beaten enemy, and took it. But whilst his soldiers were plundering, and pleasing themselves in their so-soon-gotten victory, they were easily overcome again by Francis Sfortia coming unexpectedly upon them. So that that city was twice together taken by the same means, securitate et negligentia utrisque exitiali, saith the historian; that is, by security and negligence, destructive to both parties. {a}

Eating and drinking, and dancing.] Or, Keeping holiday. So Abraham found and routed Chedorlaomer and his army: {#Ge 14:15} Ahab, the Syrians: {#1Ki 20:16} Tomyris, the Persians: the Turks, twenty thousand Dutchmen in Joppa, drinking themselves drunk upon Martin’s day, their arch-saint. {b} In the fight at Bannockburn, in Scotland, {c} where the English were, under Edward II, overthrown, in the English camp wassail {A salutation used when presenting a cup of wine to a guest, or drinking the health of a person, the reply being drink-hail.} and drink-hail {The customary courteous reply to a pledge in drinking in early English times. The cup was offered with the salutation wæs hail ‘health or good luck to you’ (see wassail), to which the reply was drink hail, ‘drink good health or good luck’.} were thundered extraordinarily, as accounting themselves sure of the victory. {d} Far otherwise the Bruce’s army, which by his commandment spent the evening in making humble confession of their sins, and so to fit themselves on the morrow to receive the sacrament, &c.

{a} Balth., Exner. Val. Max., Christ., p. 379.

{b} Justin.

{c} Full., Holy War.

{d} Speed, 671.

Ver. 17. From the twilight even unto the evening of the next day.] Heb., Of their morrow, i.e., of David’s men’s morrow; {a} the morrow after they set forth to pursue the Amalekites, whom they found it no hard matter to stab with the sword, who were intoxicated before.

Upon camels, ] i.e., Upon coursers or dromedaries.

{a} Jun.

Ver. 18. All that the Amalekites.] Non nisi cum faenore.

rescued his two wives.] Who might be vexed, but not violated, and now were double endeared to him.

Ver. 19. And there was nothing lacking to them.] Here the end was better than the beginning: as the contrary befell the Amalekites, who lately framed comedies out of poor Ziklag’s tragedies.

Ver. 20. And David took all the flocks, ] i.e., All the rest of the flocks and herds which the enemy had pillaged from other places.

And said, This is David’s spoil.] The soldiers said so, and as some think, sung so, this being the burden of their triumphant song. This was better, I trow, than to speak of stoning him: to make him amends for which, some say they gave him all this booty.

Ver. 21. That they could not follow David.] Could not, or would not. {See Trapp on "1Sa 30:10"}

Ver. 22. Of those that went with David.] As good as he was, he had bad men and Belialists in his retinue: although he had done his part by them to make them better. {#Ps 34:11,1, with title}

Because they went not with us.] But did they not as good service in staying behind, and guarding the carriages? which if it had not been done, you would have fought but faintly.

We will not give them aught.] A man had as good deal with a cannibal, as with a truly covetous captive.

Ver. 23. Ye shall not do so, my brethren.] So they were by place and race, but not by grace; but he hoped they might become better hereafter; and therefore giveth them this compellation.

Ver. 24. For who will hearken unto you?] Who that is unbiassed and impartial? Who that hath any ingenuity? &c.

But as his part is that, &c.] This is so far ex aequo et bono, agreeable to good reason, that the Romans also had the like law amongst them, as Polybius writeth. {a} See the like done, #Nu 31:25-40 Jos 22:10,11 /RAPC 2Ma 8:28.

{a} Lib. x. Pariter partientur.

Ver. 25. That he made it a statute, ] i.e., He revived and ratified it as most reasonable. The truth is, that all God’s laws are grounded upon so much good reason, that though he had never made them, yet it had been our wisest way to have lived according to them; since his will is not only recta but regula, the very rule of right.

Ver. 26. He sent of the spoil unto the elders of Judah.] Thereby to show his liberalitas muneraria, and so to make them his friends; for "a gift maketh room for a man"; {#Pr 18:16} it "is as a precious stone," {#Pr 17:8} and hath a marvellous conciliating property; it is a very loadstone. Much about this time were Saul and his sons slain, and thereby way made for David to the crown; whereunto these presents would not a little conduce. The Roman emperors were wont to insinuate into their soldiers and subjects by gifts and congiaries. {a}

{a} Lenire multitudinem imperitam congiariis. -Cic., apud Ainsw.

Ver. 27. To them which were in Bethel.] Or, At God’s house, i.e., at Kirjathjearim, where the ark now was. See #1Sa 7:16 10:3.

Ver. 28. In Siphmoth.] Alias Shephum.

Ver. 29. Cities of the Kenites.] Jethro’s offspring, ever friendly to the godly party.

Ver. 30. Chorashan.] Called also Ashan. {#Jos 19:7}

Ver. 31. Were wont to haunt.] When they fled and hid from Saul, everywhere they found friends. So did the Waldenses in the worst of times. From Mentz in Germany, to Milan in Italy, they could pass and lodge with those of their own profession all along; neither forgot they that apostolical precept, "And be ye thankful," {#Col 3:15} viz., to your friends and benefactors.

Chapter 31

Ver. 1. Now the Philistines fought against Israel.] As they had done, by times, all the days of Saul, whose endless turmoils—as one saith of our King John—kept his body still in action, his mind in passions, and his prowess in use. Now he is to fight his last, and to die for his transgressions, {#1Ch 10:13} and, as it maybe feared, in his trangressions, which is worse than to die in a ditch, {#Joh 8:21} though Josephus renown him for a martyr to his country, and Pellican send him to heaven.

And the men of Israel fled…and fell down slain.] Or, Wounded: as they had been foretold. {#1Sa 12:25} "But if ye shall still do wickedly, ye shall be consumed, both you and your king"; but they believed it not, till it befell them. Now they are so hard bestead, that they had neither good heart to go forward, nor good liking to stand still, nor good assurance to run away: as our historian saith of the Scottish army at Musselburgh field; adding, moreover, that two thousand lying all day as dead, departed in the night; and that many so strained themselves in their flight, that they fell down breathless and dead; whereby they seemed in running from their death, to run to it. The execution was much maintained by the Scots’ own swords scattered in every place, &c. The like might be done here. If this calamity befell them at the same instant when David was triumphing over the Amalekites, as Josephus saith it did, it was very remarkable. It is sometimes hail with the saints, when it is much worse with the wicked. At once the sun rose upon Zoar, and the fire fell down upon Sodom. Abraham stands upon the hill, and seeth the cities burning. {#Ge 19:27,28}

Ver. 2. And the Philistines followed hard upon Saul.] Heb., Clave to him; sat close upon his skirts: fighting neither against small nor great, so much as against him, as their capital enemy, the destroyer of their country, that had slain many of them, as #Jud 16:24.

And the Philistines slew Jonathan.] That peerless prince, the glory of chivalry, that lumen et columen the light and support of his country. He dieth among the rest, and hath his share as deep as any other in that common calamity: so true is that of Solomon, {#Ec 9:1,2} "there is one event to the righteous and to the wicked"; but God maketh them to differ, {#Mal 3:18} as the harvest man cutteth down the good corn and the weeds together, but for a different purpose. Martyr noteth, that if Jonathan had lived, his heart might have changed toward David, and the people’s hearts might have hanged much after him, so valiant and virtuous a prince, to David’s great prejudice. We read how they were set upon it to settle Ishbosheth upon the throne, though an ουτιδανος, a worthless man, and undeserving.

And Abinadab, and Malchishua, Saul’s sons.] All whom, and many more of his dear friends, Saul lived to see slain before him, for his greater punishment. And the like befell Mauritius, the emperor—a far better man—who made a better use of it.

Ver. 3. And he was sore wounded of the archers.] Sulpitius Severus saith he was so wounded that he fell from his horse. {a} But this he addeth of his own; for neither in the Scriptures nor yet in Josephus read we any such thing.

{a} Saul equo delapsus.—Sac. Hist., lib. i.

Ver. 4. Then said Saul unto his armourbearer.] Whom the Rabbis constantly affirm to have been Doeg, the Edomite, whom Saul had once commanded to slay the Lord’s priests, and now to do the like to himself.

“ Discite iustitiam moniti.”

Lest these uncircumcised come.] To his last he reproaches the Philistines with their uncircumcision: as if his condition had been better than theirs, because he was circumcised. Whereas external privileges profit nothing those that are profane; but they are therefore the worse, because they ought to be better. {#Ga 5:6 6:15}

And abuse me, ] i.e., My body, whereof he took more care than for his precious soul; a common fault. His body was abused, nevertheless.

But his armourbearer would not.] No more would Mark Antony’s armourbearer Eras: but, that he might not meddle with his master, fell first upon his own sword.

Therefore Saul took a sword, and fell upon it.] After that he had first seen so many fall by the sword before him; and that with delight, if he had fallen before into the unpardonable sin, as some think he had. We read {a} of one that had committed that sin, that he wished that his wife and children, and all the world, might be damned together with him. But that he thus desperately slew himself, lest he should be slain by the enemy, "Hic rogo non furor est, ne moriare mori?" So some Jews at the sack of Jerusalem killed themselves, lest they should be taken by the Romans. Cato, lest he should fall into the hands of Caesar; for which suicide Seneca {b} highly extolleth him, but Augustine, {c} upon better grounds, dispraiseth and condemneth that fact of his as absurd and cowardly; especially since at his death he bade his son to do otherwise; yea, to promise himself all good of Caesar’s clemency. Cleombrotus and the Circumcelliones are not worth mentioning; Brutus and Cassius were to be pitied: but God receiveth not such souls, saith Jerome, {d} as against his will go out of their bodies. Osiander thinketh that Saul’s desperate death was a forerunner of his everlasting destruction: the Lord taketh it upon himself, and saith that he slew him. {#1Ch 10:14}

{a} Burr., Moses’s Choice, p. 34.

{b} Lib. de Provid. Divin.

{c} De Civ. Dei, lib. i. cap. xxiii.

{d} Ad Marcel.

Ver. 5. He fell likewise upon his sword.] By Saul’s evil example, and perhaps in love to him; as loath to outlive him, whom he had held the joy of his heart, the breath of his nostrils.

Ver. 6. And all his men, that same day together, ] i.e., His household servants, his bodyguard, allies, and a great part of his army; so that of him might be sung that of Virgil concerning Priamus,

“ Hic finis Priami fatorum, hic exitus illum

Sorte tulit Troiam incensam et prolapsa videntem

Pergama, tot quondam populis terrisque superbum

Regnatorem Aside: iacet ingens littore truncus,

Avulsumque humeris caput, et sine nomine corpus.”

Ver. 7. That were on the other side of the valley, ] i.e., On both sides of the place where the battle was fought.

And the Philistines came and dwelt in them.] They were not like Hannibal, of whom it is said that he knew how to get a victory, but not how to use it. These pursued the victory; and having slain Saul, they might have overrun the land, but that God raised up David to put a stop to their proceedings, and at length to subdue them to his dominion.

Ver. 8. And it came to pass on the morrow.] They made sure work of the victory before they fell upon the spoil: so did not Pirinninus. {See Trapp on "1Sa 30:16"}

Ver. 9. And they cut off his head, and stripped off his armour.] They served him in like sort as their champion Goliath had been served: that they might cry quittance with him. Men love to retaliate.

To publish it in the house of their idols.] Heb., Their fray-bugs {object of fear}. So called, because they fright their superstitious followers, instead of instructing and comforting them. See #Ps 16:4. {See Trapp on "Ps 16:4"}

And among the people.] This David would not have had done, {#2Sa 1:20} but God suffered it, though he some way suffered in it, to show his singular hatred of sin, and show he is set upon the punishment of it.

Ver. 10. And they put his armour in the house of Ashtaroth.] That is, Of Venus, or, as some think, Juno. See Mr Selden, "De diis Syris,"—opus illud accuratissimum, eruditionisqne reconditioris cum primis faetum, saith learned Mr Gataker. {a}

{a} Dissert. de Tetragram.

Ver. 11. And when the inhabitants of Jabeshgilead.] Memores beneficii a Saule accepti, they remembered what a good turn Saul had once done them, {#1Sa 11:11} and hence make this bold adventure, Perraro grati reperiuntur; the memory of a good turn should never wax old; hence the Graces were painted as young virgins, &c. See Alciat’s "Emblems," p. 565. Trebius the Roman, for his kindness to that people, was carried forth, when he died, on their shoulders; and put into the funeral bonfire. {a}

{a} Plin.

Ver. 12. And went all night.] To rescue his dead body, as he had marched all night to rescue them from the Ammonites.

And burnt them there.] Erant enim putrida corpora, plena vermibus, saith Vatablus; for their bodies were now putrified, by hanging long in the sun and air, full of vermin. They burnt them therefore with sweet odours, as #2Ch 16:14, and as was usual with the heathens, as may be seen in Virgil—

“ Ingentem struxere pyram, &c.’’—Aen., lib. vi.

Ver. 13. And they took their bones.] Half calcinated.

And buried them under a tree.] Sub ulmo, some render it, under an elm: others, under a terebinth, as under a monument.

And fasted seven days.] To show their great grief, as #Job 2:13, all which while they fasted, non a toto, sed a tanto et tali, as #Da 10:3, and prayed doubtless for the public wellfare.

Soli Deo Gloria

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31