Commentary on the Whole Bible, vols. 1–4 and 6

Those that desired a king like all the nations fancied that, when they had one, they should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul things went well, ch. xi. 7. But, now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled: "You shall be consumed, both you and your king;" for never was the state of Israel further gone in a consumption than in this chapter. I. Saul appears here a very silly prince. 1. Infatuated in his counsels, ver. 1-3. 2. Invaded by his neighbours, ver. 4, 5. 3. Deserted by his soldiers, ver. 6, 7. 4. Disordered in his own spirit, and sacrificing in confusion, ver. 8-10. 5. Chidden by Samuel, ver. 11-13. 6. Rejected of God from being king, ver. 14. II. The people appear here a very miserable people. 1. Disheartened and dispersed, ver. 6, 7. 2. Diminished, ver. 15, 16. 3. Plundered, ver. 17, 18. 4. Disarmed, ver. 19-23. This they got by casting off God's government, and making themselves like the nations: all their glory departed from them.

1 Saul reigned one year; and when he had reigned two years over Israel, 2 Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. 3 And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear. 4 And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal. 5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven. 6 When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits. 7 And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he was yet in Gilgal, and all the people followed him trembling.

We are not told wherein it was that the people of Israel offended God, so as to forfeit his presence and turn his hand against them, as Samuel had threatened (ch. xii. 15); but doubtless they left God, else he would not have left them, as here it appears he did; for,

I. Saul was very weak and impolitic, and did not order his affairs with discretion. Saul was the son of one year (so the first words are in the original), a phrase which we make to signify the date of his reign, but ordinarily it signifies the date of one's birth, and therefore some understand it figuratively—he was as innocent and good as a child of a year old; so the Chaldee paraphrase: he was without fault, like the son of a year. But, if we admit a figurative sense, it may as well intimate that he was ignorant and imprudent, and as unfit for business as a child of a year old: and the subsequent particulars make this more accordant with his character than the former. But we take it rather, as our own translation has it, Saul reigned one year, and nothing happened that was considerable, it was a year of no action; but in his second year he did as follows:—1. he chose a band of 3000 men, of whom he himself commanded 2000, and his son Jonathan 1000, v. 2. The rest of the people he dismissed to their tents. If he intended these only for the guard of his person and his honorary attendants, it was impolitic to have so many, if for a standing army, in apprehension of danger from the Philistines, it was no less impolitic to have so few; and perhaps the confidence he put in this select number, and his disbanding the rest of that brave army with which he had lately beaten the Ammonites (ch. xi. 8-11), was looked upon as an affront to the kingdom, excited general disgust, and was the reason he had so few at his call when he had occasion for them. The prince that relies on a particular party weakens his own interest in the whole community. 2. He ordered his son Jonathan to surprise and destroy the garrison of the Philistines that lay near him in Geba, v. 3. I wish there were no ground for supposing that this was a violation or infraction of some articles with the Philistines, and that it was done treacherously and perfidiously. The reason why I suspect it is because it is said that, for doing it, Israel was had in abomination, or, as the word is, did stink with the Philistines (v. 4), as men void of common honesty and whose word could not be relied on. If it was so, we will lay the blame, not on Jonathan who did it, but on Saul, his prince and father, who ordered him to do it, and perhaps kept him in ignorance of the truth of the matter. Nothing makes the name of Israel odious to those that are without so much as the fraud and dishonesty of those that are called by that worthy name. If professors of religion cheat and over-reach, break their word and betray their trust, religion suffers by it, and is had in abomination with the Philistines. Whom may one trust if not an Israelite, one that, it is expected, should be without guile? 3. When he had thus exasperated the Philistines, then he began to raise forces, which, if he had acted wisely, he would have done before. When the Philistines had a vast army ready to pour in upon him, to avenge the wrong he had done them, then was he blowing the trumpet through the land, among a careless, if not a disaffected people, saying, Let the Hebrews hear (v. 3), and so as many as thought fit came to Saul to Gilgal, v. 4. But now the generality, we may suppose, drew back (either in dislike of Saul's politics or in dread of the Philistines' power), who, if he had summoned them sooner, would have been as ready at his beck as they were when he marched against the Ammonites. We often find that after-wit would have done much better before and have prevented much inconvenience.

II. Never did the Philistines appear in such a formidable body as they did now, upon this provocation which Saul gave them. We may suppose they had great assistance from their allies, for (v. 5), besides 6000 horse, which in those times, when horses were not so much used in war as they are now, was a great body, they had an incredible number of chariots, 30,000 in all: most of them, we may suppose, were carriages for the bag and baggage of so vast an army, not chariots of war. But their foot was innumerable as the sand of the sea-shore, so jealous were they for the honour of their nation and so much enraged at the baseness of the Israelites in destroying their garrison. If Saul had asked counsel of God before he had given the Philistines this provocation, he and his people might the better have borne this threatening trouble which they had now brought on themselves by their own folly.

III. Never were the people of Israel so faint-hearted, so sneaking, so very cowardly, as they were now. Some considerable numbers, it may be, came to Saul to Gilgal; but, hearing of the Philistines' numbers and preparations, their spirits sunk within them, some think because they did not find Samuel there with Saul. Those that, awhile ago, were weary of him, and wished for a king, now had small joy of their king unless they could see him under Samuel's direction. Sooner or later, men will be made to see that God and his prophets are their best friends. Now that they saw the Philistines making war upon them, and Samuel not coming in to help them, they knew not what to do; men's hearts failed them for fear. And. 1. Some absconded. Rather than run upon death among the Philistines, they buried themselves alive in caves and thickets, v. 6. See what work sin makes; it exposes men to perils, and then robs them of their courage and dispirits them. A single person, by faith, can say, I will not be afraid of 10,000 (Ps. iii. 6); but here thousands of degenerate Israelites tremble at the approach of a great crowd of Philistines. Guilt makes men cowards. 2. Others fled (v. 7): They went over Jordan to the land of Gilead, as far as they could from the danger, and to a place where they had lately been victorious over the Ammonites. Where they had triumphed they hoped to be sheltered. 3. Those that staid with Saul followed him trembling, expecting no other than to be cut off, and having their hands and hearts very much weakened by the desertion of so many of their troops. And perhaps Saul himself, though he had so much honour as to stand his ground, yet had no courage to spare wherewith to inspire his trembling soldiers.

8 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. 9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. 10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. 11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord: I forced myself therefore, and offered a burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now would the Lord have established thy kingdom upon Israel for ever. 14 But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.

Here is, I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had ch. x. 8. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, v. 11. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, 2 Chron. xxvi. 16, &c. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed (v. 11), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, v. 11, 12. He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: "The Philistines," said he, "will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!" Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.

II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job xxxiv. 18. He charges him with being an enemy to himself and his interest—Thou hast done foolishly, and a rebel to God and his government—"Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom (v. 14): "Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way." The sentence is in effect the same with Mene tekel, only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, ch. xv. 29. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.

15 And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men. 16 And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash. 17 And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual: 18 And another company turned the way to Beth-horon: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness. 19 Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: 20 But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. 21 Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. 22 So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found. 23 And the garrison of the Philistines went out to the passage of Michmash.

Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (v. 15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, v. 15, 16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, v. 23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, v. 17, 18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa. xlii. 24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, v. 19, 22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (Deut. viii. 9) in such plenty that it was said of Asher, his shoes shall be iron and brass, Deut. xxxiii. 25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (v. 20, 21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Judg. v. 8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.

We left the host of Israel in a very ill posture, in the close of the foregoing chapter; we saw in them no wisdom, nor strength, nor goodness, to give us ground to expect any other than that they should all be cut off by the army of the Philistines; yet here we find that infinite power which works without means, and that infinite goodness which gives without merit, glorified in a happy turn to their affairs, that still Samuel's words may be made good: "The Lord will not forsake his people, for his great name's sake," (ch. xii. 22. In this chapter we have, I. The host of the Philistines trampled upon, and triumphed over, by the faith and courage of Jonathan, who unknown to his father (ver. 1-3), with his armour-bearer only, made a brave attack upon them, encouraging himself in the Lord his God, ver. 4-7. He challenged them (ver. 8-12), and, upon their acceptance of the challenge, charged them with such fury, or rather such faith, that he put them to flight, and set them one against another (ver. 13-15), which gave opportunity to Saul and his forces, with other Israelites, to follow the blow, and gain a victory, ver. 16-23. II. The host of Israel troubled and perplexed by the rashness and folly of Saul, who adjured the people to eat no food till night, which 1. Brought Jonathan to a præmunire, ver. 24-30. 2. Was a temptation to the people, when the time of their fast had expired, to eat with the blood, ver. 31-35. Jonathan's error, through ignorance, had like to have been his death, but the people rescued him, ver. 36-46. III. In the close we have a general account of Saul's exploits (ver. 47, 48) and of his family, ver. 49-52.

1 Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father. 2 And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men; 3 And Ahiah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the Lord's priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone. 4 And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bozez, and the name of the other Seneh. 5 The forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah. 6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us: for there is no restraint to the Lord to save by many or by few. 7 And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart. 8 Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. 9 If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them. 10 But if they say thus, Come up unto us; then we will go up: for the Lord hath delivered them into our hand: and this shall be a sign unto us. 11 And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves. 12 And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the Lord hath delivered them into the hand of Israel. 13 And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. 14 And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow. 15 And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling.

We must here take notice,

I. Of the goodness of God in restraining the Philistines, who had a vast army of valiant men in the field, from falling upon that little handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from.

II. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself. 1. He pitched his tent under a tree, and had but 600 men with him, v. 2. Where were now the 3000 men he had chosen, and put such a confidence in? ch. xiii. 2. Those whom he trusted too much to failed him when he most needed them. He durst not stay in Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate-tree, under Rimmon (so the word is), Ha-Rimmon, that Rimmon near Gibeah, in the caves of which those 600 Benjamites that escaped his themselves, Judg. xx. 47. Some think that there Saul took shelter, so mean and abject was his spirit, now that he had fallen under God's displeasure, every hour expecting the Philistines upon him, and thereby the accomplishment of Samuel's threatening, ch. xiii. 14. Those can never think themselves safe that see themselves cast out of God's protection. 2. Now he sent for a priest, and the ark, a priest from Shiloh, and the ark from Kirjath-jearim, v. 3, 18. Saul had once offended by offering sacrifice himself, ch. xiii. 9. Now he resolves never to fall into that error again, and therefore sends for a priest, and hopes to compromise the matter with God Almighty by a particular reformation, as many do whose hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had forsaken him, but he thinks he can make up that loss by commanding Ahiah, the Lord's priest, to attend him, and he will not make him stay for him nor reprove him, as Samuel had done, but will do just as he bids him, v. 18, 19. Many love to have such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing them because they are priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps to upbraid Samuel, who in the days of his government, for aught that appears, had not made any public use of it; or in hopes that this would make up the deficiency of his forces; one would have supposed that they would never bring the ark into the camp again, since, the last time, it not only did not save them, but did itself fall into the Philistines' hands. But it is common for those that have lost the substance of religion to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest.

III. Of the bravery and piety of Jonathan, the son of Saul, who was much fitter than the father to wear the crown. "A sweet imp (says bishop Hall) out of a crab-stock."

1. He resolved to go incognito—unknown to any one, into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him, and, because he resolved not to heed their objections, he resolved not to hear them, nor ask their advice, v. 1, 3. Nor had he so great an opinion of the priest as to consult him, but, being conscious of a divine impulse putting him upon it, he threw himself into the mouth of danger, in hope of doing service to his country. The way of access to the enemies' camp is described (v. 4, 5) as being peculiarly difficult, and their natural entrenchments impregnable, yet this does not discourage him; the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition and take a pleasure in breaking through it.

2. He encouraged his armour-bearer, a young man that attended him, to go along with him in the daring enterprise, (v. 6): "Come, and let us put our lives in our hands, and go over to the enemies' garrison, and try what we can do to put them into confusion." See whence he draws his encouragements. (1.) "They are uncircumcised, and have not the seal of the covenant in their flesh, as we have. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant as we are, cannot call him theirs as we can, by the sign of circumcision." If such as are enemies to us are also strangers to God, we need not fear them. (2.) "God is able to make us two victorious over their unnumbered regiments. There is no restraint in the Lord, no limitation to the holy One of Israel, but it is all one to him to save by many or by few." This is a true easily granted in general, that it is all alike to Omnipotence what the instruments are by which it works; and yet it is not so easy to apply it to a particular case; when we are but few and feeble then to believe that God can not only save us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and encourage the timid: let it be pleaded with God for the enforcing of our petitions and with ourselves for the silencing of our fears: It is nothing with God to help, whether with many or with those that have no power, 2 Chron. xiv. 11. (3.) "Who knows but he that can use us for his glory will do it? It may be the Lord will work for us, work with us, work a sign or miracle for us." So the Chaldee. We may encourage ourselves with hope that God will appear for us, though we have not ground on which to build an assurance. An active faith will venture far in God's cause upon an it may be. Jonathan's armour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him and to follow him whithersoever he went, v. 7. We have reason to think that Jonathan felt a divine impulse and impression putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, otherwise the danger was so great which he ran upon that he would have tempted God rather than trusted him. And perhaps he had an actual regard to that word of Joshua (Josh. xxiii. 10), One man of you shall chase a thousand, borrowed from Moses, Deut. xxxii. 30.

3. How bold soever his resolution was, he resolved to follow Providence in the execution of it, which, he believed, would guide him with its eye (Ps. xxxii. 8), and which therefore he would carefully attend and take hints of direction from. See how he put himself upon Providence, and resolved to be determined by it. "Come" (says he to his confidant), "we will discover ourselves to the enemy, as those that are not afraid to look them in the face (v. 8), and then, if they be so cautious as to bid us stand, we will advance no further, taking it for an intimation of Providence that God would have us act defensively, and we will prepare as well as we can to give them a warm reception (v. 9); but if they be so presumptuous as to challenge us, and the first sentinel we meet with bid us march on, we will push forward, and make as brisk an onset, assuredly gathering thence that it is the will of God we should act offensively, and then not doubting but he will stand by us," v. 10. And upon this issue he puts it, firmly believing, as we all should, (1.) That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine as by the mouth of a priest. (2.) That God will, some way or other, direct the steps of those that acknowledge him in all their ways, and seek unto him for direction, with full purpose of heart to follow it. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.

4. Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not surprise the Philistines when they were asleep, but discovered themselves to them by day-light, v. 11. The guards of the Philistines, (1.) Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of sneakers: Behold, the Hebrews come forth out of their holes. If some of Christ's soldiers play the coward, others that play the man may perhaps be upbraided with it. (2.) They defied them (v. 12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (ch. xvii. 44), that they would give them as meat to the fowls of the air. They bantered them, not doubting but to make a prey of them. This greatly emboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty (v. 6): It may be the Lord will work for us; but now he speaks with assurance (v. 12): The Lord has delivered them, not into our hands (he sought not his own glory), but into the hand of Israel, for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock upon all four (v. 13), though he has nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him.

5. The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him (v. 13) unaccountably, upon the first blows he gave. They fell, that is, (1.) They were many of them slain by him and his armour-bearer, v. 14. Twenty Philistines fell presently. It was not so much the name of Jonathan that made them yield so tamely (though some think that this had become terrible to them, since he smote one of their garrisons, ch. xiii. 3), but it was God's right hand and his arm that got him this victory. (2.) The rest were put to flight, and fell foul upon one another (v. 15): There was trembling in the host. There was no visible cause for fear; they were so numerous, bold, and advantageously posted; the Israelites had fled before them; not an enemy made head against them, but one gentleman and his man; and yet they shook like an aspen-leaf. The consternation was general: they all trembled; even the spoilers, those that had been most bold and forward, shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet none of them could tell why or wherefore. It is called a trembling of God (so the original phrase is), signifying not only, as we render it, a very great trembling, which they could not resist nor reason themselves clear of, but that it was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete the confusion, even the earth quaked, and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make afraid of a shadow. See Prov. xxi. 1; Isa. xxxiii. 14.

16 And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another. 17 Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there. 18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. 19 And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. 20 And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, and there was a very great discomfiture. 21 Moreover the Hebrews that were with the Philistines before that time, which went up with them into the camp from the country round about, even they also turned to be with the Israelites that were with Saul and Jonathan. 22 Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. 23 So the Lord saved Israel that day: and the battle passed over unto Beth-aven.

We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.

I. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and went on beating down one another (v. 16), for (v. 20) every man's sword was against his fellow. When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, Judg. vii. 22; 2 Chron. xx. 23.

II. The Israelites were hereby animated against them.

1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, v. 16. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant (v. 17), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.

2. Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read (ch. xiii. 15) that he had come to Gibeah of Benjamin; but he called for the ark (v. 18), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: "Withdraw thy hand (v. 19), consult no more, wait no longer for an answer." He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either, (1.) Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or, (2.) Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.

3. He, and all the little force he had, made a vigorous attack upon the enemy; and all the people were cried together (so the word is, v. 20), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, Num. x. 9. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.

4. Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines. (1.) Those that had deserted and gone over to the enemy, and were among them, now fought against them, v. 21. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country. (2.) Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers (v. 22), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said (v. 23), it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Salvation is of the Lord.

24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food. 25 And all they of the land came to a wood; and there was honey upon the ground. 26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. 27 But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in a honeycomb, and put his hand to his mouth; and his eyes were enlightened. 28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint. 29 Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 30 How much more, if haply the people had eaten freely to day of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines? 31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint. 32 And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood. 33 Then they told Saul, saying, Behold, the people sin against the Lord, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day. 34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the Lord in eating with the blood. And all the people brought every man his ox with him that night, and slew them there. 35 And Saul built an altar unto the Lord: the same was the first altar that he built unto the Lord.

We have here an account of the distress of the children of Israel, even in the day of their triumphs. Such alloys are all present joys subject to. And such obstructions does many a good cause meet with, even when it seems most prosperous, through the mismanagement of instruments.

I. Saul forbade the people, under the penalty of a curse, to taste any food that day, v. 24. Here we will suppose, 1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it as to discover, by the lot, that Jonathan was the delinquent that had meddled with the accursed thing (though ignorantly), on which account God would not be at that time enquired of by them. 2. That he did it with a good intention, lest the people, who perhaps had been kept for some time at short allowance, when they found plenty of victuals in the deserted camp of the Philistines, should fall greedily upon that, and so lose time in pursing the enemy, and some of them, it may be, glut themselves to such a degree as not to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was, (1.) Impolitic and very unwise; for, if it gained time, it lost strength, for the pursuit. (2.) It was imperious, and disobliging to the people, and worse than muzzling the mouth of the ox when he treads out the corn. To forbid them to feast would have been commendable, but to forbid them so much as to taste, though ever so hungry, was barbarous. (3.) It was impious to enforce the prohibition with a curse and an oath. Had he no penalty less than an anathema wherewith to support his military discipline? Death for such a crime would have been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, Bless, and curse not. When David speaks of an enemy he had that loved cursing perhaps he meant Saul, Ps. cix. 17, 18.

II. The people observed his order, but it had many inconveniences attending it. 1. The soldiers were tantalized; for, in their pursuit of the enemy, it happened that they went through a wood so full of wild honey that it dropped from the trees upon the ground, the Philistines having perhaps, in their flight, broken in upon the honeycombs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of the rock, the flinty rock (Deut. xxxii. 13); yet, for fear of the curse, they did not so much as taste the honey, v. 25, 26. Those are worthy of the name of Israelites that can deny themselves and their own appetites even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table becoming a snare. Let us never feed ourselves, much less feast ourselves, without fear. 2. Jonathan fell under the curse through ignorance. He heard not of the charge his father had given; for, having bravely forced the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge and intended in it. But it seems it was taken for granted, and he himself did not object against it afterwards, that it extended to him, though absent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it (v. 27), and was sensibly refreshed by it: His eyes were enlightened, which began to grow dim through hunger and faintness; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern (v. 29): See how my eyes have been enlightened. He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, in more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to by his father's folly, which, it may be, this was an ill omen of. 3. The soldiers were faint, and grew feeble, in the pursuit of the Philistines. Jonathan foresaw this would be the effect of it; their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature of our bodies that they soon grow unfit for service if they be not supplied with fresh recruits. Daily work cannot be done without daily bread, which our Father in heaven graciously gives us. It is bread that strengthens man's heart; therefore Jonathan reasoned very well, If the people had eaten freely, there would have been a much greater slaughter (v. 30); but, as it was, they were very faint, too much fatigued (so the Chaldee), and began to think more of their meat than of their work. 4. The worst effect of all was that at evening, when the restraint was taken off and they returned to their food again, they were so greedy and eager upon it that they ate the flesh with the blood, expressly contrary to the law of God, v. 32. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed (for they slew the cattle upon the ground, and did not hang them up, as they used to do, that the blood might all run out of them) or duly dressed, but fell greedily upon it before it was half boiled or half roasted, v. 32. Saul, being informed of it, reproved them for the sin (v. 33): You have transgressed; but did not, as he should have done, reflect upon himself as having been accessory to it, and having made the Lord's people to transgress. To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone (v. 33), and the people did so (v. 34), so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are with more ease than is imagined.

III. On this occasion Saul built an altar (v. 35), that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained or by the way of atonement for the sin they had been guilty of. The same was the first altar that he built, and perhaps the rolling of the great stone to kill the beasts on reminded him of converting it into an altar, else he would not have thought of it. Saul was turning aside from God, and yet now he began to build altars, being most zealous (as many are) for the form of godliness when he was denying the power of it. See Hos. viii. 14, Israel has forgotten his Maker, and buildeth temples. Some read it, He began to build that altar; he laid the first stone, but was so hasty to pursue his victory that he could not stay to finish it.

36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. 37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. 38 And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day. 39 For, as the Lord liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him. 40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee. 41 Therefore Saul said unto the Lord God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped. 42 And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken. 43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die. 44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. 45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not. 46 Then Saul went up from following the Philistines: and the Philistines went to their own place.

Here is, I. Saul's boasting against the Philistines. He proposed, as soon as his soldiers had got their suppers, to pursue them all night, and not leave a man of them, v. 36. Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep as a meal's meat. But it is common for rash and foolish men to consider nobody but themselves, and, so that they might but have their humour, not to care what hardships they put upon those that are under them. However, the people were so obsequious to their king that they would by no means oppose the motion, but resolved to make the best of it, and, if he will go on, they will follow him: Do whatsoever seemeth good to thee. Only the priest thought it convenient to go on with the devotions that were broken off abruptly (v. 19), and to consult the oracle: Let us draw near hither unto God. Princes and great men have need of such about them as will thus be their remembrancers, wherever they go, to take God along with them. And, when the priest proposed it, Saul could not for shame reject the proposal, but asked counsel of God (v. 37): "Shall I go down after the Philistines? And shall I speed?"

II. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him: for, while he is prosecuted, the Philistines make their escape. We know not what mischief may ensue upon on rash resolve.

1. God, by giving an intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God answered him not, v. 37. Note, When God denies our prayers it concerns us to enquire what the sin is that has provoked him to do so. Let us see where the sin is, v. 38. For God's ear is not heavy that it cannot hear, but it is sin that separates between us and him. If God turns away our prayer, we have reason to suspect it is for some iniquity regarding our hearts, which we are concerned to find out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker that whoever was the Achan that troubled the camp, by eating the forbidden fruit, should certainly die, though it were Jonathan himself, that is, though ever so dear to himself and the people, little thinking that Jonathan was the man (v. 39): He shall surely die, the curse shall be executed upon him. But none of the people answered him, that is, none of those who knew Jonathan had broken the order would inform against him.

2. Jonathan was discovered by lot to be the offender. Saul would have lots cast between himself and Jonathan on the one side, and the people on the other, perhaps because he was as confident of Jonathan's innocency in this matter as of his own, v. 40. The people, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced: Do as seemeth good unto thee. Before he cast lots, he prayed that God would give a perfect lot (v. 41), that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us (Acts i. 24), for which reason some have condemned games that depend purely upon lot or chance as making too bold with a sacred thing. Jonathan at length was taken (v. 42), Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death.

3. Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must die for it, v. 43. He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind: "God's and my father's will be done:" thus he showed as much valour in receiving the messengers of death himself as in sending them among the Philistines. It is as brave to yield in some cases as it is in other cases to fight. Saul is not mollified by his filial submission nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath; even when it bound him hardest, with another imprecation he gives judgment upon Jonathan (v. 44): "God do so and more also to me if I do not execute the law upon thee, for thou shalt surely die, Jonathan." (1.) He passed this sentence too hastily, without consulting the oracle. Jonathan had a very good plea in arrest of the judgment. What he had done was not malum in se—bad in itself; and, as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience. (2.) He did it in fury. Had Jonathan been worthy to die, yet it would have become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such an air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased when it is administered with wrath and bitterness. (3.) He backed it with a curse upon himself if he did not see the sentence executed; and this curse did return upon his own head. Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God and made anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and make their own tongues to fall upon them, Ps. lxiv. 8. This stone will return upon him that rolleth it. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents God did likewise correct him for his presumption in offering sacrifice without Samuel. An expedition so ill begun could not end without some rebukes.

4. The people rescued Jonathan out of his father's hands, v. 45. Hitherto they had expressed themselves very observant of Saul. What seemed good to him they acquiesced in, v. 36, 40. But, when Jonathan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the execution of his sentence: "Shall Jonathan die—that blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God delights to honour." It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die: "As the Lord liveth there shall not only not his head, but not a hair of his head fall to the ground;" they did not rescue him by violence, but by reason and resolution; and Josephus says they made their prayer to God that he might be loosed from the curse. They pleaded for him that he has wrought with God this day; that is, "he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety." We may suppose Saul had not so perfectly forgotten the relation of a father but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself: and he that knows the heart of a father knows not how to blame him.

5. The design against the Philistines is quashed by this incident (v. 46): Saul went up from following them, and so an opportunity was lost of completing the victory. When Israel's shields are clashing with one another the public safety and service suffer by it.

47 So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them. 48 And he gathered a host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them. 49 Now the sons of Saul were Jonathan, and Ishui, and Melchishua: and the names of his two daughters were these; the name of the firstborn Merab, and the name of the younger Michal: 50 And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host was Abner, the son of Ner, Saul's uncle. 51 And Kish was the father of Saul; and Ner the father of Abner was the son of Abiel. 52 And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him.

Here is a general account of Saul's court and camp. 1. Of his court and family, the names of his sons and daughters (v. 49), and of his wife and his cousin-german that was general of his army, v. 50. There is mention of another wife of Saul's (2 Sam. xxi. 8), Rizpah, a secondary wife, and of the children he had by her. 2. Of his camp and military actions. (1.) How he levied his army: When he saw any strong valiant man, that was remarkably fit for service, he took him unto him (v. 52), as Samuel had told them the manner of the king would be (ch. viii. 11); and, if he must have a standing army, it was his prudence to fill it up with the ablest men he could make choice of. (2.) How he employed his army. He guarded his country against the insults of its enemies on every side, and prevented their incursions, v. 47, 48. It is supposed that he acted only defensively against those that used to invade the borders of Israel; and whithersoever he turned himself, as there was occasion, he vexed them, by checking and disappointing them. But the enemies he struggled most with were the Philistines, with whom he had sore war all his days, v. 52. He had little reason to be proud of his royal dignity, nor had any of his neighbours cause to envy him, for he had little enjoyment of himself after he took the kingdom. He could not vex his enemies without some vexation to himself, such thorns are crowns quilted with.