Commentary Critical and Explanatory on the Whole Bible

1-5. when Samuel was old—He was now about fifty-four years of age, having discharged the office of sole judge for twelve years. Unable, from growing infirmities, to prosecute his circuit journeys through the country, he at length confined his magisterial duties to Ramah and its neighborhood (1Sa 7:15), delegating to his sons as his deputies the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The young men, however, did not inherit the high qualities of their father. Having corrupted the fountains of justice for their own private aggrandizement, a deputation of the leading men in the country lodged a complaint against them in headquarters, accompanied with a formal demand for a change in the government. The limited and occasional authority of the judges, the disunion and jealousy of the tribes under the administration of those rulers, had been creating a desire for a united and permanent form of government; while the advanced age of Samuel, together with the risk of his death happening in the then unsettled state of the people, was the occasion of calling forth an expression of this desire now.

6-10. the thing displeased Samuel when they said, Give us a king to judge us—Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.

11. This will be the manner of the king—The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid.

He will take your sons, and appoint them for himself—Oriental sovereigns claim a right to the services of any of their subjects at pleasure.

some shall run before his chariots—The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.

12. he will appoint him captains—In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.

13. he will take your daughters to be confectionaries—Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes.

14-18. he will take your fields, &c.—The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day.

19-22. Nevertheless the people refused to obey the voice of Samuel—They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Nu 23:9; De 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (De 17:14-20).

1. a mighty man of power—that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

2. Saul, a choice young man, and a goodly—He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.

3. the asses of Kish Saul's father were lost. And Kish said to Saul... arise, go seek the asses—The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.

4, 5. he passed through mount Ephraim—This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards—probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)—he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.

6. there is in this city a man of God—Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Sa 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt.

peradventure he can show us our way that we should go—It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.

7. Saul said to his servant, But, behold, if we go, what shall we bring the man?—According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value.

the bread is spent in our vessels—Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility—the customary tribute to official dignity.

8. the fourth part of a shekel of silver—rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.

9. seer... Prophet—The recognized distinction in latter times was, that a seer was one who was favored with visions of God—a view of things invisible to mortal sight; and a prophet foretold future events.

11-13. as they went up the hill—The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow—implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.

14. Samuel came out against them, for to go up to the high place—Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.

15, 16. Now the Lord had told Samuel in his ear a day before—The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see 1Sa 10:5; 13:3).

18-20. Tell me, I pray thee, where the seer's house is—Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.

20, 21. on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?—This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.

21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.—By selecting a king from this least and nearly extinct tribe (Jud 20:46-48), divine wisdom designed to remove all grounds of jealousy among the other tribes.

22. Samuel took Saul and his servant, and brought them into the parlour—The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.

24. the cook took up the shoulder... and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat—that is, reserved (see on Ge 18:7; Ge 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests.

25-27. Samuel communed with Saul upon the top of the house—Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview—the object of which is narrated in the next chapter.

1. Then Samuel took a vial of oil—This was the ancient (Jud 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity—the more public and formal inauguration (2Sa 2:4; 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11).

kissed him—This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Ps 2:12).

2. When thou art departed from me to-day—The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.

Rachel's sepulchre—near Beth-lehem (see on Ge 35:16).

Zelzah—or Zelah, now Bet-jalah, in the neighborhood of that town.

3. the plain—or, "the oak of Tabor," not the celebrated mount, for that was far distant.

three men going up to God to Beth-el—apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

5. the hill of God—probably Geba (1Sa 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Ch 25:1, 7).

6. the Spirit of the Lord will come upon thee—literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

8. thou shalt go down before me to Gilgal—This, according to Josephus, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.

9-11. when he had turned his back to go from Samuel, God gave him another heart—Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs [1Sa 10:7, 8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets—a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see 1Sa 19:24). The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.

12. But who is their father?—The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.

17-25. Samuel called the people together... at Mizpeh—a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.

26. And Saul also went home to Gibeah—near Geba. This was his place of residence (see Jud 20:20), about five miles north of Jerusalem.

there went... a band of men, whose hearts God had touched—who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."

27. the children of Belial said, How shall this man save us? And they despised him, and brought him no presents—In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.

1. Then Nahash the Ammonite came up—Nahash ("serpent"); (see Jud 8:3). The Ammonites had long claimed the right of original possession in Gilead. Though repressed by Jephthah (Jud 11:33), they now, after ninety years, renew their pretensions; and it was the report of their threatened invasion that hastened the appointment of a king (1Sa 12:12).

Make a covenant with us, and we will serve thee—They saw no prospect of aid from the western Israelites, who were not only remote, but scarcely able to repel the incursions of the Philistines from themselves.

2. thrust out all your right eyes—literally, "scoop" or "hollow out" the ball. This barbarous mutilation is the usual punishment of usurpers in the East, inflicted on chiefs; sometimes, also, even in modern history, on the whole male population of a town. Nahash meant to keep the Jabeshites useful as tributaries, whence he did not wish to render them wholly blind, but only to deprive them of their right eye, which would disqualify them for war. Besides, his object was, through the people of Jabesh-gilead, to insult the Israelitish nation.

3, 4. send messengers unto all the coasts of Israel—a curious proof of the general dissatisfaction that prevailed as to the appointment of Saul. Those Gileadites deemed him capable neither of advising nor succoring them; and even in his own town the appeal was made to the people—not to the prince.

7. he took a yoke of oxen, and hewed them in pieces—(see Jud 19:29). This particular form of war-summons was suited to the character and habits of an agricultural and pastoral people. Solemn in itself, the denunciation that accompanied it carried a terrible threat to those that neglected to obey it. Saul conjoins the name of Samuel with his own, to lend the greater influence to the measure, and to strike greater terror unto all contemners of the order. The small contingent furnished by Judah suggests that the disaffection to Saul was strongest in that tribe.

8. Bezek—This place of general muster was not far from Shechem, on the road to Beth-shan, and nearly opposite the ford for crossing to Jabesh-gilead. The great number on the muster-roll showed the effect of Saul's wisdom and promptitude.

11. on the morrow, that Saul put the people in three companies—Crossing the Jordan in the evening, Saul marched his army all night, and came at daybreak on the camp of the Ammonites, who were surprised in three different parts, and totally routed. This happened before the seven days' truce expired.

12-15. the people said..., Who is he that said, Shall Saul reign over us?—The enthusiastic admiration of the people, under the impulse of grateful and generous feelings, would have dealt summary vengeance on the minority who opposed Saul, had not he, either from principle or policy, shown himself as great in clemency as in valor. The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by appointing a general assembly of the militia, the really effective force of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious leader was confirmed in his kingdom [1Sa 11:15].

1-4. Samuel said unto all Israel—This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.

5. the Lord is witness against you, and his anointed is witness—that, by their own acknowledgment, he had given them no cause to weary of the divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift.

7-16. Now therefore stand still, that I may reason with you—The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely desired, their conduct was highly displeasing to their heavenly King; nevertheless, if they remained faithful to Him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the divine displeasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place.

11. Bedan—The Septuagint reads "Barak"; and for "Samuel" some versions read "Samson," which seems more natural than that the prophet should mention himself to the total omission of the greatest of the judges. (Compare Heb 11:32).

17-25. Is it not wheat harvest to-day?—That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.

1. Saul reigned one year—(see Margin). The transactions recorded in the eleventh and twelfth chapters were the principal incidents comprising the first year of Saul's reign; and the events about to be described in this happened in the second year.

2. Saul chose him three thousand men of Israel—This band of picked men was a bodyguard, who were kept constantly on duty, while the rest of the people were dismissed till their services might be needed. It seems to have been his tactics to attack the Philistine garrisons in the country by different detachments, rather than by risking a general engagement; and his first operations were directed to rid his native territory of Benjamin of these enemies.

3, 4. And Jonathan—that is, "God-given."

smote the garrison of the Philistines... in Geba—Geba and Gibeah were towns in Benjamin, very close to each other (Jos 18:24, 28). The word rendered "garrison" is different from that of 1Sa 13:23; 14:1, and signifies, literally, something erected; probably a pillar or flagstaff, indicative of Philistine ascendency. That the secret demolition of this standard, so obnoxious to a young and noble-hearted patriot, was the feat of Jonathan referred to, is evident from the words, "the Philistines heard of it," which is not the way we should expect an attack on a fortress to be noticed.

Saul blew the trumpet throughout all the land—This, a well-known sound, was the usual Hebrew war-summons; the first blast was answered by the beacon fire in the neighboring places. A second blast was blown—then answered by a fire in a more distant locality, whence the proclamation was speedily diffused over the whole country. As the Philistines resented what Jonathan had done as an overt attempt to throw off their yoke, a levy, en masse, of the people was immediately ordered, the rendezvous to be the old camping-ground at Gilgal.

5. The Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen—Either this number must include chariots of every kind—or the word "chariots" must mean the men fighting in them (2Sa 10:18; 1Ki 20:21; 1Ch 19:18); or, as some eminent critics maintain, Sheloshim ("thirty"), has crept into the text, instead of Shelosh ("three"). The gathering of the chariots and horsemen must be understood to be on the Philistine plain, before they ascended the western passes and pitched in the heart of the Benjamite hills, in "Michmash," (now Mukmas), a "steep precipitous valley" [Robinson], eastward from Beth-aven (Beth-el).

6. When the men of Israel saw that they were in a strait—Though Saul's gallantry was unabated, his subjects displayed no degree of zeal and energy. Instead of venturing an encounter, they fled in all directions. Some, in their panic, left the country (1Sa 13:7), but most took refuge in the hiding-places which the broken ridges of the neighborhood abundantly afford. The rocks are perforated in every direction with "caves," and "holes," and "pits"—crevices and fissures sunk deep in the rocky soil, subterranean granaries or dry wells in the adjoining fields. The name of Michmash ("hidden treasure") seems to be derived from this natural peculiarity [Stanley].

8. he—that is, Saul.

tarried seven days—He was still in the eastern borders of his kingdom, in the valley of Jordan. Some bolder spirits had ventured to join the camp at Gilgal; but even the courage of those stout-hearted men gave way in prospect of this terrible visitation; and as many of them were stealing away, he thought some immediate and decided step must be taken.

9-14. Saul said, Bring hither a burnt offering to me, and peace offerings—Saul, though patriotic enough in his own way, was more ambitious of gaining the glory of a triumph to himself than ascribing it to God. He did not understand his proper position as king of Israel; and although aware of the restrictions under which he held the sovereignty, he wished to rule as an autocrat, who possessed absolute power both in civil and sacred things. This occasion was his first trial. Samuel waited till the last day of the seven, in order to put the constitutional character of the king to the test; and, as Saul, in his impatient and passionate haste knowingly transgressed (1Sa 13:12) by invading the priest's office and thus showing his unfitness for his high office (as he showed nothing of the faith of Gideon and other Hebrew generals), he incurred a threat of the rejection which his subsequent waywardness confirmed.

15, 16. Samuel... gat him... unto Gibeah... and Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah—Saul removed his camp thither, either in the hope that, it being his native town, he would gain an increase of followers or that he might enjoy the counsels and influence of the prophet.

17, 18. the spoilers came out of the camp of the Philistines in three companies—ravaging through the three valleys which radiate from the uplands of Michmash to Ophrah on the north, through the pass of Beth-horon on the west, and down the ravines of Zeboim ("the hyænas"), towards the Ghor or Jordan valley on the east.

19, 20. Now there was no smith found throughout... Israel—The country was in the lowest state of depression and degradation. The Philistines, after the great victory over the sons of Eli, had become the virtual masters of the land. Their policy in disarming the natives has been often followed in the East. For repairing any serious damage to their agricultural implements, they had to apply to the neighboring forts.

21. Yet they had a file—as a kind of privilege, for the purpose of sharpening sundry smaller utensils of husbandry.

1. the Philistines' garrison—"the standing camp" (1Sa 13:23, Margin) "in the passage of Michmash" (1Sa 13:16), now Wady Es-Suweinit. "It begins in the neighborhood of Betin (Beth-el) and El-Bireh (Beetroth), and as it breaks through the ridge below these places, its sides form precipitous walls. On the right, about a quarter of an acre below, it again breaks off, and passes between high perpendicular precipices" [Robinson].

2. Saul tarried in the uttermost part of Gibeah—Hebrew, "Geba"; entrenched, along with Samuel and Ahiah the high priest, on the top of one of the conical or spherical hills which abound in the Benjamite territory, and favorable for an encampment, called Migron ("a precipice").

4. between the passages—that is, the deep and great ravine of Suweinit.

Jonathan sought to go over unto the Philistines' garrison—a distance of about three miles running between two jagged points; Hebrew, "teeth of the cliff."

there was a sharp rock on the one side, and a sharp rock on the other side... Bozez—("shining") from the aspect of the chalky rock.

Seneh—("the thorn") probably from a solitary acacia on its top. They are the only rocks of the kind in this vicinity; and the top of the crag towards Michmash was occupied as the post of the Philistines. The two camps were in sight of each other; and it was up the steep rocky sides of this isolated eminence that Jonathan and his armorbearer (1Sa 14:6) made their adventurous approach. This enterprise is one of the most gallant that history or romance records. The action, viewed in itself, was rash and contrary to all established rules of military discipline, which do not permit soldiers to fight or to undertake any enterprise that may involve important consequences without the order of the generals.

6. it may be that the Lord will work for us—This expression did not imply a doubt; it signified simply that the object he aimed at was not in his own power—but it depended upon God—and that he expected success neither from his own strength nor his own merit.

9, 10. if they say, Come up unto us; then we will go up: for the Lord hath delivered them into our hand—When Jonathan appears here to prescribe a sign or token of God's will, we may infer that the same spirit which inspired this enterprise suggested the means of its execution, and put into his heart what to ask of God. (See on Ge 24:12).

11. Behold, the Hebrews come forth out of the holes—As it could not occur to the sentries that two men had come with hostile designs, it was a natural conclusion that they were Israelite deserters. And hence no attempt was made to hinder their ascent, or stone them.

14, 15. that first slaughter, which Jonathan and his armour-bearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow—This was a very ancient mode of measurement, and it still subsists in the East. The men who saw them scrambling up the rock had been surprised and killed, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous force. The success of the adventure was aided by a panic that struck the enemy, produced both by the sudden surprise and the shock of an earthquake. The feat was begun and achieved by the faith of Jonathan, and the issue was of God.

16. the watchmen of Saul... looked—The wild disorder in the enemies' camp was described and the noise of dismay heard on the heights of Gibeah.

17-19. Then said Saul unto the people that were with him, Number now, and see who is gone from us—The idea occurred to him that it might be some daring adventurer belonging to his own little troop, and it would be easy to discover him.

18. Saul said unto Ahiah, Bring hither the ark of God—There is no evidence that the ark had been brought from Kirjath-jearim. The Septuagint version is preferable; which, by a slight variation of the text, reads, "the ephod"; that is, the priestly cape, which the high priest put on when consulting the oracle. That this should be at hand is natural, from the presence of Ahiah himself, as well as the nearness of Nob, where the tabernacle was then situated.

19. Withdraw thine hand—The priest, invested with the ephod, prayed with raised and extended hands. Saul perceiving that the opportunity was inviting, and that God appeared to have sufficiently declared in favor of His people, requested the priest to cease, that they might immediately join in the contest. The season for consultation was past—the time for prompt action was come.

20-22. Saul and all the people—All the warriors in the garrison at Gibeah, the Israelite deserters in the camp of the Philistines, and the fugitives among the mountains of Ephraim, now all rushed to the pursuit, which was hot and sanguinary.

23. So the Lord saved Israel that day: and the battle passed over unto Beth-aven—that is, "Beth-el." It passed over the forest, now destroyed, on the central ridge of Palestine, then over to the other side from the eastern pass of Michmash (1Sa 14:31), to the western pass of Aijalon, through which they escaped into their own plains.

24. Saul had adjured the people—Afraid lest so precious an opportunity of effectually humbling the Philistine power might be lost, the impetuous king laid an anathema on any one who should taste food until the evening. This rash and foolish denunciation distressed the people, by preventing them taking such refreshments as they might get on the march, and materially hindered the successful attainment of his own patriotic object.

25. all they of the land came to a wood; and there was honey—The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs—indicating it to be bees' honey. "Bees in the East are not, as in England, kept in hives; they are all in a wild state. The forests literally flow with honey; large combs may be seen hanging on the trees as you pass along, full of honey" [Roberts].

31-34. the people were very faint. And the people flew upon the spoil—at evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.

45. the people rescued Jonathan, that he died not—When Saul became aware of Jonathan's transgression in regard to the honey, albeit it was done in ignorance and involved no guilt, he was, like Jephthah [Jud 11:31, 35], about to put his son to death, in conformity with his vow [1Sa 14:44]. But the more enlightened conscience of the army prevented the tarnishing the glory of the day by the blood of the young hero, to whose faith and valor it was chiefly due.

47, 48. So Saul... fought against all his enemies on every side—This signal triumph over the Philistines was followed, not only by their expulsion from the land of Israel, but by successful incursions against various hostile neighbors, whom he harassed though he did not subdue them.