Antiquities of the Jews
- Book VI
CONTAINING THE INTERVAL OF THIRTY-TWO YEARS.
FROM THE DEATH OF ELI TO THE DEATH OF SAUL.
CHAPTER 1.
THE DESTRUCTION THAT CAME UPON THE PHILISTINES, AND UPON
THEIR LAND, BY THE WRATH OF GO ON ACCOUNT OF THEIR HAVING CARRIED THE ARK
AWAY CAPTIVE; AND AFTER WHAT MANNER THEY SENT IT BACK TO THE HEBREWS.
1. WHEN the Philistines had taken the ark of the Hebrews captive, as
I said a little before, they carried it to the city of Ashdod, and put
it by their own god, who was called Dagon, (1)
as one of their spoils; but when they went into his temple the next morning
to worship their god, they found him paying the same worship to the ark,
for he lay along, as having fallen down from the basis whereon he had stood:
so they took him up, and set him on his basis again, and were much troubled
at what had happened; and as they frequently came to Dagon and found him
still lying along, in a posture of adoration to the ark, they were in very
great distress and confusion. At length God sent a very destructive disease
upon the city and country of Ashdod, for they died of the dysentery or
flux, a sore distemper, that brought death upon them very suddenly; for
before the soul could, as usual in easy deaths, be well loosed from the
body, they brought up their entrails, and vomited up what they had eaten,
and what was entirely corrupted by the disease. And as to the fruits of
their country, a great multitude of mice arose out of the earth and hurt
them, and spared neither the plants nor the fruits. Now while the people
of Ashdod were under these misfortunes, and were not able to support themselves
under their calamities, they perceived that they suffered thus because
of the ark, and that the victory they had gotten, and their having taken
the ark captive, had not happened for their good; they therefore sent to
the people of Askelon, and desired that they would receive the ark
among them. This desire of the people of Ashdod was not disagreeable to
those of Askelon, so they granted them that favor. But when they had gotten
the ark, they were in the same miserable condition; for the ark carried
along with it the disasters that the people of Ashdod had suffered, to
those who received it from them. Those of Askelon also sent it away from
themselves to others: nor did it stay among those others neither; for since
they were pursued by the same disasters, they still sent it to the neighboring
cities; so that the ark went round, after this manner, to the five cities
of the Philistines, as though it exacted these disasters as a tribute to
be paid it for its coming among them.
2. When those that had experienced these miseries were tired out with
them, and when those that heard of them were taught thereby not to admit
the ark among them, since they paid so dear a tribute for it, at length
they sought for some contrivance and method how they might get free from
it: so the governors of the five cities, Gath, and Ekron, and Askelon,
as also of Gaza, and Ashclod, met together, and considered what was fit
to be done; and at first they thought proper to send the ark back to its
own people, as allowing that God had avenged its cause; that the miseries
they had undergone came along with it, and that these were sent on their
cities upon its account, and together with it. However, there were those
that said they should not do so, nor suffer themselves to be deluded, as
ascribing the cause of their miseries to it, because it could not have
such power and force upon them; for, had God had such a regard to it, it
would not have been delivered into the hands of men. So they exhorted them
to be quiet, and to take patiently what had befallen them, and to suppose
there was no other cause of it but nature, which, at certain revolutions
of time, produces such mutations in the bodies of men, in the earth, in
plants, and in all things that grow out of the earth. But the counsel that
prevailed over those already described, was that of certain men, who were
believed to have distinguished themselves in former times for their understanding
and prudence, and who, in their present circumstances, seemed above all
the rest to speak properly. These men said it was not right either to send
the ark away, or to retain it, but to dedicate five golden images, one
for every city, as a thank-offering to God, on account of his having taken
care of their preservation, and having kept them alive when their lives
were likely to be taken away by such distempers as they were not able to
bear up against. They also would have them make five golden mice like to
those that devoured and destroyed their country (2)
to put them in a bag, and lay them upon the ark; to make them a new cart
also for it, and to yoke milch kine to it (3)
but to shut up their calves, and keep them from them, lest, by following
after them, they should prove a hinderance to their dams, and that the
dams might return the faster out of a desire of those calves; then to drive
these milch kine that carried the ark, and leave it at a place where three
ways met, and So leave it to the kine to go along which of those ways they
pleased; that in case they went the way to the Hebrews, and ascended to
their country, they should suppose that the ark was the cause of their
misfortunes; but if they turned into another road, they said, "We
will pursue after it, and conclude that it has no such force in it."
3. So they determined that these men spake well; and they immediately
confirmed their opinion by doing accordingly. And when they had done as
has been already described, they brought the cart to a place where three
ways met, and left it there and went their ways; but the kine went the
right way, and as if some persons had driven them, while the rulers of
the Philistines followed after them, as desirous to know where they would
stand still, and to whom they would go. Now there was a certain village
of the tribe of Judah, the name of which was Bethshemesh, and to that village
did the kine go; and though there was a great and good plain before them
to proceed in, they went no farther, but stopped the cart there. This was
a sight to those of that village, and they were very glad; for it being
then summer-time, and all the inhabitants being then in the fields gathering
in their fruits, they left off the labors of their hands for joy, as soon
as they saw the ark, and ran to the cart, and taking the ark down, and
the vessel that had the images in it, and the mice, they set them upon
a certain rock which was in the plain; and when they had offered a splendid
sacrifice to God, and feasted, they offered the cart and the kine as a
burnt-offering: and when the lords of the Philistines saw this, they returned
back.
4. But now it was that the wrath of God overtook them, and struck seventy
persons (4)
of the village of Bethshemesh dead, who, not being priests, and so not
worthy to touch the ark, had approached to it. Those of that village wept
for these that had thus suffered, and made such a lamentation as was naturally
to be expected on so great a misfortune that was sent from God; and every
one mourned for his own relation. And since they acknowledged themselves
unworthy of the ark's abode with them, they sent to the public senate of
the Israelites, and informed them that the ark was restored by the Philistines;
which when they knew, they brought it away to Kirjathjearim, a city in
the neighborhood of Bethshemesh. In this city lived one Abinadab, by birth
a Levite, and who was greatly commended for his righteous and religious
course of life; so they brought the ark to his house, as to a place fit
for God himself to abide in, since therein did inhabit a righteous man.
His sons also ministered to the Divine service at the ark, and were the
principal curators of it for twenty years; for so many years it continued
in Kirjathjearim, having been but four months with the Philistines.
CHAPTER 2.
THE EXPEDITION OF THE PHILISTINES AGAINST THE HEBREWS AND
THE HEBREWS' VICTORY UNDER THE CONDUCT OF SAMUEL THE PROPHET, WHO WAS THEIR
GENERAL.
1. Now while the city of Kirjathjearim had the ark with them, the whole
body of the people betook themselves all that time to offer prayers and
sacrifices to God, and appeared greatly concerned and zealous about his
worship. So Samuel the prophet, seeing how ready they were to do their
duty, thought this a proper time to speak to them, while they were in this
good disposition, about the recovery of their liberty, and of the blessings
that accompanied the same. Accordingly he used such words to them as he
thought were most likely to excite that inclination, and to persuade them
to attempt it: "O you Israelites," said he, "to whom the
Philistines are still grievous enemies, but to whom God begins to be gracious,
it behooves you not only to be desirous of liberty, but to take the proper
methods to obtain it. Nor are you to be contented with an inclination to
get clear of your lords and masters, while you still do what will procure
your continuance under them. Be righteous then, and cast wickedness out
of your souls, and by your worship supplicate the Divine Majesty with all
your hearts, and persevere in the honor you pay to him; for if you act
thus, you will enjoy prosperity; you will be freed from your slavery, and
will get the victory over your enemies: which blessings it is not possible
you should attain, either by weapons of war, or by the strength of your
bodies, or by the multitude of your assistants; for God has not promised
to grant these blessings by those means, but by being good and righteous
men; and if you will be such, I will be security to you for the performance
of God's promises." When Samuel had said thus, the multitude applauded
his discourse, and were pleased with his exhortation to them, and gave
their consent to resign themselves up to do what was pleasing to God. So
Samuel gathered them together to a certain city called Mizpeh, which, in
the Hebrew tongue, signifies a watch-tower; there they drew water,
and poured it out to God, and fasted all day, and betook themselves to
their prayers.
2. This their assembly did not escape the notice of the Philistines:
so when they had learned that so large a company had met together, they
fell upon the Hebrews with a great army and mighty forces, as hoping to
assault them when they did not expect it, nor were prepared for it. This
thing affrighted the Hebrews, and put them into disorder and terror; so
they came running to Samuel, and said that their souls were sunk by their
fears, and by the former defeat they had received, and "that thence
it was that we lay still, lest we should excite the power of our enemies
against us. Now while thou hast brought us hither to offer up our prayers
and sacrifices, and take oaths [to be obedient], our enemies are making
an expedition against us, while we are naked and unarmed; wherefore we
have no other hope of deliverance but that by thy means, and by the assistance
God shall afford us upon thy prayers to him, we shall obtain deliverance
from the Philistines." Hereupon Samuel bade them be of good cheer,
and promised them that God would assist them; and taking a sucking lamb,
he sacrificed it for the multitude, and besought God to hold his protecting
hand over them when they should fight with the Philistines, and not to
overlook them, nor suffer them to come under a second misfortune. Accordingly
God hearkened to his prayers, and accepting their sacrifice with a gracious
intention, and such as was disposed to assist them, he granted them victory
and power over their enemies. Now while the altar had the sacrifice of
God upon it, and had not yet consumed it wholly by its sacred fire, the
enemy's army marched out of their camp, and was put in order of battle,
and this in hope that they should be conquerors, since the Jews (5)
were caught in distressed circumstances, as neither having their weapons
with them, nor being assembled there in order to fight. But things so fell
out, that they would hardly have been credited though they had been foretold
by anybody: for, in the first place, God disturbed their enemies with an
earthquake, and moved the ground under them to such a degree, that he caused
it to tremble, and made them to shake, insomuch that by its trembling,
he made some unable to keep their feet, and made them fall down, and by
opening its chasms, he caused that others should be hurried down into them;
after which he caused such a noise of thunder to come among them, and made
fiery lightning shine so terribly round about them, that it was ready to
burn their faces; and he so suddenly shook their weapons out of their hands,
that he made them fly and return home naked. So Samuel with the multitude
pursued them to Bethcar, a place so called; and there he set up a stone
as a boundary of their victory and their enemies' flight, and called it
the Stone of Power, as a signal of that power God had given them
against their enemies.
3. So the Philistines, after this stroke, made no more expeditions against
the Israelites, but lay still out of fear, and out of remembrance of what
had befallen them; and what courage the Philistines had formerly against
the Hebrews, that, after this victory, was transferred to the Hebrews.
Samuel also made an expedition against the Philistines, and slew many of
them, and entirely humbled their proud hearts, and took from them that
country, which, when they were formerly conquerors in battle, they had
cut off from the Jews, which was the country that extended from the borders
of Gath to the city of Ekron: but the remains of the Canaanites were at
this time in friendship with the Israelites.
CHAPTER 3.
HOW SAMUEL WHEN HE WAS SO INFIRM WITH OLD AGE THAT HE COULD
NOT TAKE CARE OF THE PUBLIC AFFAIRS INTRUSTED THEM TO HIS SONS; AND HOW
UPON THE EVIL ADMINISTRATION OF THE GOVERNMENT BY THEM THE MULTITUDE WERE
SO ANGRY, THAT THEY REQUIRED TO HAVE A KING TO GOVERN THEM, ALTHOUGH SAMUEL
WAS MUCH DISPLEASED THEREAT.
1. BUT Samuel the prophet, when he had ordered the affairs of the people
after a convenient manner, and had appointed a city for every district
of them, he commanded them to come to such cities, to have the controversies
that they had one with another determined in them, he himself going over
those cities twice in a year, and doing them justice; and by that means
he kept them in very good order for a long time.
2. But afterwards he found himself oppressed with old age, and not able
to do what he used to do, so he committed the government and the care of
the multitude to his sons, - the elder of whom was called Joel, and the
name of the younger was Abiah. He also enjoined them to reside and judge
the people, the one at the city of Bethel, and the other at Beersheba,
and divided the people into districts that should be under the jurisdiction
of each of them. Now these men afford us an evident example and demonstration
how some children are not of the like dispositions with their parents;
but sometimes perhaps good and moderate, though born of wicked parents;
and sometimes showing themselves to be wicked, though born of good parents:
for these men turning aside from their father's good courses, and taking
a course that was contrary to them, perverted justice for the 'filthy lucre
of gifts and bribes, and made their determinations not according to truth,
but according to bribery, and turned aside to luxury, and a costly way
of living; so that as, in the first place, they practiced what was contrary
to the will of God, so did they, in the second place, what was contrary
to the will of the prophet their father, who had taken a great deal of
care, and made a very careful provision that the multitude should be righteous.
3. But the people, upon these injuries offered to their former constitution
and government by the prophet's sons, were very uneasy at their actions,
and came running to the prophet, who then lived at the city Ramah, and
informed him of the transgressions of his sons; and said, That as he was
himself old already, and too infirm by that age of his to oversee their
affairs in the manner he used to do, so they begged of him, and entreated
him, to appoint some person to be king over them, who might rule over the
nation, and avenge them of the Philistines, who ought to be punished for
their former oppressions. These words greatly afflicted Samuel, on account
of his innate love of justice, and his hatred to kingly government, for
he was very fond of an aristocracy, as what made the men that used it of
a divine and happy disposition; nor could he either think of eating or
sleeping, out of his concern and torment of mind at what they had said,
but all the night long did he continue awake and revolved these notions
in his mind.
4. While he was thus disposed, God appeared to him, and comforted him,
saying, That he ought not to be uneasy at what the multitude desired, because
it was not he, but Himself whom they so insolently despised, and would
not have to be alone their king; that they had been contriving these things
from the very day that they came out of Egypt; that however. in no long
time they would sorely repent of what they did, which repentance yet could
not undo what was thus done for futurity; that they would be sufficiently
rebuked for their contempt, and the ungrateful conduct they have used towards
me, and towards thy prophetic office. "So I command thee to ordain
them such a one as I shall name beforehand to be their king, when thou
hast first described what mischiefs kingly government will bring upon them,
and openly testified before them into what a great change of affairs they
are hasting."
5. When Samuel had heard this, he called the Jews early in the morning,
and confessed to them that he was to ordain them a king; but he said that
he was first to describe to them what would follow, what treatment they
would receive from their kings, and with how many mischiefs they must struggle.
"For know ye," said he, "that, in the first place, they
will take your sons away from you, and they will command some of them to
be drivers of their chariots, and some to be their horsemen, and the guards
of their body, and others of them to be runners before them, and captains
of thousands, and captains of hundreds; they will also make them their
artificers, makers of armor, and of chariots, and of instruments; they
will make them their husbandmen also, and the curators of their own fields,
and the diggers of their own vineyards; nor will there be any thing which
they will not do at their commands, as if they were slaves bought with
money. They will also appoint your daughters to be confectioners, and cooks,
and bakers; and these will be obliged to do all sorts of work which women
slaves, that are in fear of stripes and torments, submit to. They will,
besides this, take away your possessions, and bestow them upon their
eunuchs, and the guards of their bodies, and will give the herds of your
cattle to their own servants: and to say briefly all at once, you, and
all that is yours, will be servants to your king, and will become no way
superior to his slaves; and when you suffer thus, you will thereby be put
in mind of what I now say. And when you repent of what you have done, you
will beseech God to have mercy upon you, and to grant you a quick deliverance
from your kings; but he will not accept your prayers, but will neglect
you, and permit you to suffer the punishment your evil conduct has deserved."
6. But the multitude was still so foolish as to be deaf to these predictions
of what would befall them; and too peevish to suffer a determination which
they had injudiciously once made, to be taken out of their mind; for they
could not be turned from their purpose, nor did they regard the words of
Samuel, but peremptorily insisted on their resolution, and desired him
to ordain them a king immediately, and not trouble himself with fears of
what would happen hereafter, for that it was necessary they should have
with them one to fight their battles, and to avenge them of their enemies,
and that it was no way absurd, when their neighbors were under kingly government,
that they should have the same form of government also. So when Samuel
saw that what he had said had not diverted them from their purpose, but
that they continued resolute, he said, "Go you every one home for
the present; when it is fit I will send for you, as soon as I shall have
learned from God who it is that he will give you for your king."
CHAPTER 4.
THE APPOINTMENT OF A KING OVER THE ISRAELITES, WHOSE NAME
WAS SAUL; AND THIS BY THE COMMAND OF GOD.
1. THER was one of the tribe of Benjamin, a man of a good family, and
of a virtuous disposition; his name was Kish. He had a son, a young man
of a comely countenance, and of a tall body, but his understanding and
his mind were preferable to what was visible in him: they called him Saul.
Now this Kish had some fine she-asses that were wandered out of the pasture
wherein they fed, for he was more delighted with these than with any other
cattle he had; so he sent out his son, and one servant with him, to search
for the beasts; but when he had gone over his own tribe in search after
the asses, he went to other tribes, and when he found them not there neither,
he determined to go his way home, lest he should occasion any concern to
his father about himself. But when his servant that followed him told him
as they were near the city of Ramah, that there was a true prophet in that
city, and advised him to go to him, for that by him they should know the
upshot of the affair of their asses, he replied, That if they should go
to him, they had nothing to give him as a reward for his prophecy, for
their subsistence money was spent. The servant answered, that he had still
the fourth part of a shekel, and he would present him with that; for they
were mistaken out of ignorance, as not knowing that the prophet received
no such reward (6)
So they went to him; and when they were before the gates, they lit upon
certain maidens that were going to fetch water, and they asked them which
was the prophet's house. They showed them which it was; and bid them make
haste before he sat down to supper, for he had invited many guests to a
feast, and that he used to sit down before those that were invited. Now
Samuel had then gathered many together to feast with him on this very account;
for while he every day prayed to God to tell him beforehand whom he would
make king, he had informed him of this man the day before, for that he
would send him a certain young man out of the tribe of Benjamin about this
hour of the day; and he sat on the top of the house in expectation of that
time's being come. And when the time was completed, he came down and went
to supper; so he met with Saul, and God discovered to him that this was
he who should rule over them. Then Saul went up to Samuel and saluted him,
and desired him to inform him which was the prophet's house; for he said
he was a stranger and did not know it. When Samuel had told him that he
himself was the person, he led him in to supper, and assured him that the
asses were found which he had been to seek, and that the greatest of good
things were assured to him: he replied, "I am too inconsiderable to
hope for any such thing, and of a tribe to small to have kings made out
of it, and of a family smaller than several other families; but thou tellest
me this in jest, and makest me an object of laughter, when thou discoursest
with me of greater matters than what I stand in need of." However,
the prophet led him in to the feast, and made him sit down, him and his
servant that followed him, above the other guests that were invited, which
were seventy in number (7)
and he gave orders to the servants to set the royal portion before Saul.
And when the time of going to bed was come, the rest rose up, and every
one of them went home; but Saul staid with the prophet, he and his servant,
and slept with him.
2. Now as soon as it was day, Samuel raised up Saul out of his bed,
and conducted him homeward; and when he was out of the city, he desired
him to cause his servant to go before, but to stay behind himself, for
that he had somewhat to say to him when nobody else was present. Accordingly,
Saul sent away his servant that followed him; then did the prophet take
a vessel of oil, and poured it upon the head of the young man, and kissed
him, and said, "Be thou a king, by the ordination of God, against
the Philistines, and for avenging the Hebrews for what they have suffered
by them; of this thou shalt have a sign, which I would have thee take notice
of: - As soon as thou art departed hence, thou will find three men upon
the road, going to worship God at Bethel; the first of whom thou wilt see
carrying three loaves of bread, the second carrying a kid of the goats,
and the third will follow them carrying a bottle of wine. These three men
will salute thee, and speak kindly to thee, and will give thee two of their
loaves, which thou shalt accept of. And thence thou shalt come to a place
called Rachel's Monument, where thou shalt meet with those that
will tell thee thy asses are found; after this, when thou comest to Gabatha,
thou shalt overtake a company of prophets, and thou shalt be seized with
the Divine Spirit, (8)
and prophesy along with them, till every one that sees thee shall be astonished,
and wonder, and say, Whence is it that the son of Kish has arrived at this
degree of happiness? And when these signs have happened to thee, know that
God is with thee; then do thou salute thy father and thy kindred. Thou
shalt also come when I send for thee to Gilgal, that we may offer thank-offerings
to God for these blessings." When Samuel had said this, and foretold
these things, he sent the young man away. Now all things fell out
to Saul according to the prophecy of Samuel.
3. But as soon as Saul came into the house of his kinsman Abner, whom
indeed he loved better than the rest of his relations, he was asked by
him concerning his journey, and what accidents happened to him therein;
and he concealed none of the other things from him, no, not his coming
to Samuel the prophet, nor how he told him the asses were found; but he
said nothing to him about the kingdom, and what belonged thereto, which
he thought would procure him envy, and when such things are heard, they
are not easily believed; nor did he think it prudent to tell those things
to him, although he appeared very friendly to him, and one whom he loved
above the rest of his relations, considering, I suppose, what human nature
really is, that no one is a firm friend, neither among our intimates, nor
of our kindred; nor do they preserve that kind disposition when God advances
men to great prosperity, but they are still ill-natured and envious at
those that are in eminent stations.
4. Then Samuel called the people together to the city Mizpeh, and spake
to them in the words following, which he said he was to speak by the command
of God: - That when he had granted them a state of liberty, and brought
their enemies into subjection, they were become unmindful of his benefits,
and rejected God that he should not be their King, as not considering that
it would be most for their advantage to be presided over by the best of
beings, for God is the best of beings, and they chose to have a man for
their king; while kings will use their subjects as beasts, according to
the violence of their own wills and inclinations, and other passions, as
wholly carried away with the lust of power, but will not endeavor so to
preserve the race of mankind as his own workmanship and creation, which,
for that very reason, God would take cake of. "But since you have
come to a fixed resolution, and this injurious treatment of God has quite
prevailed over you, dispose yourselves by your tribes and scepters, and
cast lots."
5. When the Hebrews had so done, the lot fell upon the tribe of Benjamin;
and when the lot was cast for the families of this tribe, that which was
called Matri was taken; and when the lot was cast for the single
persons of that family, Saul, the son of Kish, was taken for their king.
When the young man knew this, he prevented [their sending for him], and
immediately went away and hid himself. I suppose that it was because he
would not have it thought that he willingly took the government upon him;
nay, he showed such a degree of command over himself, and of modesty, that
while the greatest part are not able to contain their joy, even in the
gaining of small advantages, but presently show themselves publicly to
all men, this man did not only show nothing of that nature, when he was
appointed to be the lord of so many and so great tribes, but crept away
and concealed himself out of the sight of those he was to reign over, and
made them seek him, and that with a good deal of trouble. So when the people
were at a loss, and solicitous, because Saul disappeared, the prophet besought
God to show where the young man was, and to produce him before them.
So when they had learned of God the place where Saul was hidden, they sent
men to bring him; and when he was come, they set him in the midst of the
multitude. Now he was taller than any of them, and his stature was very
majestic.
6. Then said the prophet, God gives you this man to be your king: see
how he is higher than any of the people, and worthy of this dominion."
So as soon as the people had made acclamation, God save the king, the
prophet wrote down what would come to pass in a book, and read it in the
hearing of the king, and laid up the book in the tabernacle of God, to
be a witness to future generations of what he had foretold. So when Samuel
had finished this matter, he dismissed the multitude, and came himself
to the city Rainah, for it was his own country. Saul also went away to
Gibeah, where he was born; and many good men there were who paid him the
respect that was due to him; but the greater part were ill men, who despised
him and derided the others, who neither did bring him presents, nor did
they in affection, or even in words, regard to please him.
CHAPTER 5.
SAUL'S EXPEDITION AGAINST THE NATION OF THE AMMONITES AND
VICTORY OVER THEM AND THE SPOILS HE TOOK FROM THEM.
1. AFTER one month, the war which Saul had with Nahash, the king of
the Ammonites, obtained him respect from all the people; for this Nahash
had done a great deal of mischief to the Jews that lived beyond Jordan
by the expedition he had made against them with a great and warlike army.
He also reduced their cities into slavery, and that not only by subduing
them for the present, which he did by force and violence, but by weakening
them by subtlety and cunning, that they might not be able afterward to
get clear of the slavery they were under to him; for he put out the right
eyes (9)
of those that either delivered themselves to him upon terms, or were taken
by him in war; and this he did, that when their left eyes were covered
by their shields, they might be wholly useless in war. Now when the king
of the Ammonites had served those beyond Jordan in this manner, he led
his army against those that were called Gileadites, and having pitched
his camp at the metropolis of his enemies, which was the city of Jabesh,
he sent ambassadors to them, commanding them either to deliver themselves
up, on condition to have their right eyes plucked out, or to undergo a
siege, and to have their cities overthrown. He gave them their choice,
whether they would cut off a small member of their body, or universally
perish. However, the Gileadites were so affrighted at these offers, that
they had not courage to say any thing to either of them, neither that they
would deliver themselves up, nor that they would fight him. But they desired
that he would give them seven days' respite, that they might send ambassadors
to their countrymen, and entreat their assistance; and if they came to
assist them, they would fight; but if that assistance were impossible to
be obtained from them, they said they would deliver themselves up to suffer
whatever he pleased to inflict upon them.
2. So Nabash, contemning the multitude of the Gileadites and the answer
they gave, allowed them a respite, and gave them leave to send to whomsoever
they pleased for assistance. So they immediately sent to the Israelites,
city by city, and informed them what Nabash had threatened to do to them,
and what great distress they were in. Now the people fell into tears and
grief at the hearing of what the ambassadors from Jabesh said; and the
terror they were in permitted them to do nothing more. But when the messengers
were come to the city of king Saul, and declared the dangers in which the
inhabitants of Jabesh were, the people were in the same affliction as those
in the other cities, for they lamented the calamity of those related to
them. And when Saul was returned from his husbandry into the city, he found
his fellow citizens weeping; and when, upon inquiry, he had learned the
cause of the confusion and sadness they were in, he was seized with a divine
fury, and sent away the ambassadors from the inhabitants of Jabesh, and
promised them to come to their assistance on the third day, and to beat
their enemies before sun-rising, that the sun upon its rising might see
that they had already conquered, and were freed from the fears they were
under: but he bid some of them stay to conduct them the right way to Jabesh.
3. So being desirous to turn the people to this war against the Ammonites
by fear of the losses they should otherwise undergo, and that they might
the more suddenly be gathered together, he cut the sinews of his oxen,
and threatened to do the same to all such as did not come with their armor
to Jordan the next day, and follow him and Samuel the prophet whithersoever
they should lead them. So they came together, out of fear of the losses
they were threatened with, at the appointed time. And the multitude were
numbered at the city Bezek. And he found the number of those that were
gathered together, besides that of the tribe of Judah, to be seven hundred
thousand, while those of that tribe were seventy thousand. So he passed
over Jordan, and proceeded in marching all that night, thirty furlongs,
and came to Jabesh before sun-rising. So he divided the army into three
companies; and fell upon their enemies on every side on the sudden, and
when they expected no such thing; and joining battle with them, they slew
a great many of the Ammonites, as also their king Nabash. This glorious
action was done by Saul, and was related with great commendation of him
to all the Hebrews; and he thence gained a wonderful reputation for his
valor: for although there were some of them that contemned him before,
they now changed their minds, and honored him, and esteemed him as the
best of men: for he did not content himself with having saved the inhabitants
of Jabesh only, but he made an expedition into the country of the Ammonites,
and laid it all waste, and took a large prey, and so returned to his own
country most gloriously. So the people were greatly pleased at these excellent
performances of Saul, and rejoiced that they had constituted him their
king. They also made a clamor against those that pretended he would be
of no advantage to their affairs; and they said, Where now are these men?
- let them be brought to punishment, with all the like things that multitudes
usually say when they are elevated with prosperity, against those that
lately had despised the authors of it. But Saul, although he took the good-will
and the affection of these men very kindly, yet did he swear that he would
not see any of his countrymen slain that day, since it was absurd to mix
this victory, which God had given them, with the blood and slaughter of
those that were of the same lineage with themselves; and that it was more
agreeable to be men of a friendly disposition, and so to betake themselves
to feasting.
4. And when Samuel had told them that he ought to confirm the kingdom
to Saul by a second ordination of him, they all came together to the city
of Gilgal, for thither did he command them to come. So the prophet anointed
Saul with the holy oil in the sight of the multitude, and declared him
to be king the second time. And so the government of the Hebrews was changed
into a regal government; for in the days of Moses, and his disciple Joshua,
who was their general, they continued under an aristocracy; but after the
death of Joshua, for eighteen years in all, the multitude had no settled
form of government, but were in an anarchy; after which they returned to
their former government, they then permitting themselves to be judged by
him who appeared to be the best warrior and most courageous, whence it
was that they called this interval of their government the Judges.
5. Then did Samuel the prophet call another assembly also, and said
to them," I solemnly adjure you by God Almighty, who brought those
excellent brethren, I mean Moses and Aaron, into the world, and delivered
our fathers from the Egyptians, and from the slavery. they endured under
them, that you will not speak what you say to gratify me, nor suppress
any thing out of fear of me, nor be overborne by any other passion, but
say, What have I ever done that was cruel or unjust? or what have I done
out of lucre or covetousness, or to gratify others? Bear witness against
me, if I have taken an ox or a sheep, or any such thing, which yet when
they are taken to support men, it is esteemed blameless; or have I taken
an ass for mine own use of any one to his grief? - lay some one such crime
to my charge, now we are in your king's presence." But they cried
out, that no such thing had been done by him, but that he had presided
over the nation after a holy and righteous manner.
6. Hereupon Samuel, when such a testimony had been given him by them
all, said, "Since you grant that you are not able to lay any ill thing
to my charge hitherto, come on now, and do you hearken while I speak with
great freedom to you. You have been guilty of great impiety against God,
in asking you a king. It behoves you to remember that our grandfather Jacob
came down into Egypt, by reason of a famine, with seventy souls only of
our family, and that their posterity multiplied there to many ten thousands,
whom the Egyptians brought into slavery and hard oppression; that God himself,
upon the prayers of our fathers, sent Moses and Aaron, who were brethren,
and gave them power to deliver the multitude out of their distress, and
this without a king. These brought us into this very land which you now
possess: and when you enjoyed these advantages from God, you betrayed his
worship and religion; nay, moreover, when you were brought under the hands
of your enemies, he delivered you, first by rendering you superior to the
Assyrians and their forces, he then made you to overcome the Ammonites
and the Moabites, and last of all the Philistines; and these things have
been achieved under the conduct of Jephtha and Gideon. What madness therefore
possessed you to fly from God, and to desire to be under a king? - yet
have I ordained him for king whom he chose for you. However, that I may
make it plain to you that God is angry and displeased at your choice of
kingly government, I will so dispose him that he shall declare this very
plainly to you by strange signals; for what none of you ever saw here before,
I mean a winter storm in the midst of harvest, (10)
I will entreat of God, and will make it visible to you." Now, as soon
as he had said this, God gave such great signals by thunder and lightning,
and the descent of hail, as attested the truth of all that the prophet
had said, insomuch that they were amazed and terrified, and confessed they
had sinned, and had fallen into that sin through ignorance; and besought
the prophet, as one that was a tender and gentle father to them, to render
God so merciful as to forgive this their sin, which they had added to those
other offenses whereby they had affronted him and transgressed against
him. So he promised them that he would beseech God, and persuade him to
forgive them these their sins. However, he advised them to be righteous,
and to be good, and ever to remember the miseries that had befallen them
on account of their departure from virtue: as also to remember the strange
signs God had shown them, and the body of laws that Moses had given them,
if they had any desire of being preserved and made happy with their king.
But he said, that if they should grow careless of these things, great judgments
would come from God upon them, and upon their king. And when Samuel had
thus prophesied to the Hebrews, he dismissed them to their own homes, having
confirmed the kingdom to Saul the second time.
CHAPTER 6.
HOW THE PHILISTINES MADE ANOTHER EXPEDITION AGAINST THE HEBREWS
AND WERE BEATEN.
1. NOW Saul chose out of the multitude about three thousand men, and
he took two thousand of them to be the guards of his own body, and abode
in the city Bethel, but he gave the rest of them to Jonathan his son, to
be the guards of his body; and sent him to Gibeah, where he besieged and
took a certain garrison of the Philistines, not far from Gilgal; for the
Philistines of Gibeah had beaten the Jews, and taken their weapons away,
and had put garrisons into the strongest places of the country, and had
forbidden them to carry any instrument of iron, or at all to make use of
any iron in any case whatsoever. And on account of this prohibition it
was that the husbandmen, if they had occasion to sharpen any of their tools,
whether it were the coulter or the spade, or any instrument of husbandry,
they came to the Philistines to do it. Now as soon as the Philistines heard
of this slaughter of their garrison, they were in a rage about it, and,
looking on this contempt as a terrible affront offered them, they made
war against the Jews, with three hundred thousand footmen, and thirty thousand
chariots, and six thousand horses; and they pitched their camp at the city
Michmash. When Saul, the king of the Hebrews, was informed of this, he
went down to the city Gilgal, and made proclamation over all the country,
that they should try to regain their liberty; and called them to the war
against the Philistines, diminishing their forces, and despising them as
not very considerable, and as not so great but they might hazard a battle
with them. But when the people about Saul observed how numerous the Philistines
were, they were under a great consternation; and some of them hid themselves
in caves and in dens under ground, but the greater part fled into the land
beyond Jordan, which belonged to Gad and Reuben.
2. But Saul sent to the prophet, and called him to consult with him
about the war and the public affairs; so he commanded him to stay there
for him, and to prepare sacrifices, for he would come to him within seven
days, that they might offer sacrifices on the seventh day, and might then
join battle with their enemies. So he waited (11)
as the prophet sent to him to do; yet did not he, however, observe the
command that was given him, but when he saw that the prophet tarried longer
than he expected, and that he was deserted by the soldiers, he took the
sacrifices and offered them; and when he heard that Samuel was come, he
went out to meet him. But the prophet said he had not done well in disobeying
the injunctions he had sent to him, and had not staid till his coming,
which being appointed according to the will of God, he had prevented him
in offering up those prayers and those sacrifices that he should have made
for the multitude, and that he therefore had performed Divine offices in
an ill manner, and had been rash in performing them. Hereupon Saul made
an apology for himself, and said that he had waited as many days as Samuel
had appointed him; that he had been so quick in offering his sacrifices,
upon account of the necessity he was in, and because his soldiers were
departing from him, out of their fear of the enemy's camp at Michmash,
the report being gone abroad that they were coming down upon him of Gilgal.
To which Samuel replied, "Nay, certainly, if thou hadst been a righteous
man, (12)
and hadst not disobeyed me, nor slighted the commands which God suggested
to me concerning the present state of affairs, and hadst not acted more
hastily than the present circumstances required, thou wouldst have been
permitted to reign a long time, and thy posterity after thee." So
Samuel, being grieved at what happened, returned home; but Saul came to
the city Gibeah, with his son Jonathan, having only six hundred men with
him; and of these the greater part had no weapons, because of the scarcity
of iron in that country, as well as of those that could make such weapons;
for, as we showed a little before, the Philistines had not suffered them
to have such iron or such workmen. Now the Philistines divided their army
into three companies, and took as many roads, and laid waste the country
of the Hebrews, while king Saul and his son Jonathan saw what was done,
but were not able to defend the land, having no more than six hundred men
with them. But as he, and his son, and Abiah the high priest, who was of
the posterity of Eli the high priest, were sitting upon a pretty high hill,
and seeing the land laid waste, they were mightily disturbed at it. Now
Saul's son agreed with his armor-bearer, that they would go privately to
the enemy's camp, and make a tumult and a disturbance among them. And when
the armor-bearer had readily promised to follow him whithersoever he should
lead him, though he should be obliged to die in the attempt, Jonathan made
use of the young man's assistance, and descended from the hill, and went
to their enemies. Now the enemy's camp was upon a precipice which had three
tops, that ended in a small but sharp and long extremity, while there was
a rock that surrounded them, like lines made to prevent the attacks of
an enemy. There it so happened, that the out-guards of the camp were neglected,
because of the security that here arose from the situation of the place,
and because they thought it altogether impossible, not only to ascend up
to the camp on that quarter, but so much as to come near it. As soon, therefore,
as they came to the camp, Jonathan encouraged his armor-bearer, and said
to him, "Let us attack our enemies; and if, when they see us, they
bid us come up to them, take that for a signal of victory; but if they
say nothing, as not intending to invite us to come up, let us return back
again." So when they were approaching to the enemy's camp, just after
break of day, and the Philistines saw them, they said one to another, "The
Hebrews come out of their dens and caves:" and they said to Jonathan
and to his armor-bearer, "Come on, ascend up to us, that we may inflict
a just punishment upon you, for your rash attempt upon us." So Saul's
son accepted of that invitation, as what signified to him victory, and
he immediately came out of the place whence they were seen by their enemies:
so he changed his place, and came to the rock, which had none to guard
it, because of its own strength; from thence they crept up with great labor
and difficulty, and so far overcame by force the nature of the place, till
they were able to fight with their enemies. So they fell upon them as they
were asleep, and slew about twenty of them, and thereby filled them with
disorder and surprise, insomuch that some of them threw away their entire
armor and fled; but the greatest part, not knowing one another, because
they were of different nations, suspected one another to be enemies, (for
they did not imagine there were only two of the Hebrews that came up,)
and so they fought one against another; and some of them died in the battle,
and some, as they were flying away, were thrown down from the rock headlong.
3. Now Saul's watchmen told the king that the camp of the Philistines
was in confusion; then he inquired whether any body was gone away from
the army; and when he heard that his son, and with him his armor-bearer,
were absent, he bade the high priest take the garments of his high priesthood,
and prophesy to him what success they should have; who said that they should
get the victory, and prevail against their enemies. So he went out after
the Philistines, and set upon them as they were slaying one another. Those
also who had fled to dens and caves, upon hearing that Saul was gaining
a victory, came running to him. When, therefore, the number of the Hebrews
that came to Saul amounted to about ten thousand, he pursued the enemy,
who were scattered all over the country; but then he fell into an action,
which was a very unhappy one, and liable to be very much blamed; for, whether
out of ignorance or whether out of joy for a victory gained so strangely,
(for it frequently happens that persons so fortunate are not then able
to use their reason consistently,) as he was desirous to avenge himself,
and to exact a due punishment of the Philistines, he denounced a curse
(13) upon
the Hebrews: That if any one put a stop to his slaughter of the enemy,
and fell on eating, and left off the slaughter or the pursuit before the
night came on, and obliged them so to do, he should be accursed. Now after
Saul had denounced this curse, since they were now in a wood belonging
to the tribe of Ephraim, which was thick and full of bees, Saul's son,
who did not hear his father denounce that curse, nor hear of the approbation
the multitude gave to it, broke off a piece of a honey-comb, and ate part
of it. But, in the mean time, he was informed with what a curse his father
had forbidden them to taste any thing before sun-setting: so he left off
eating, and said his father had not done well in this prohibition, because,
had they taken some food, they had pursued the enemy with greater rigor
and alacrity, and had both taken and slain many more of their enemies.
4. When, therefore, they had slain many ten thousands of the Philistines,
they fell upon spoiling the camp of the Philistines, but not till late
in the evening. They also took a great deal of prey and cattle, and killed
them, and ate them with their blood. This was told to the king by the scribes,
that the multitude were sinning against God as they sacrificed, and were
eating before the blood was well washed away, and the flesh was made clean.
Then did Saul give order that a great stone should be rolled into the midst
of them, and he made proclamation that they should kill their sacrifices
upon it, and not feed upon the flesh with the blood, for that was not acceptable
to God. And when all the people did as the king commanded them, Saul erected
an altar there, and offered burnt-offerings upon it to God (14)
This was the first altar that Saul built.
5. So when Saul was desirous of leading his men to the enemy's camp
before it was day, in order to plunder it, and when the soldiers were not
unwilling to follow him, but indeed showed great readiness to do as he
commanded them, the king called Ahitub the high priest, and enjoined him
to know of God whether he would grant them the favor and permission to
go against the enemy's camp, in order to destroy those that were in it.
And when the priest said that God did not give any answer, Saul replied,
"And not without some cause does God refuse to answer what we inquire
of him, while yet a little while ago he declared to us all that we desired
beforehand, and even prevented us in his answer. To be sure there is some
sin against him that is concealed from us, which is the occasion of his
silence. Now I swear by him himself, that though he that hath committed
this sin should prove to be my own son Jonathan, I will slay him, and by
that means will appease the anger of God against us, and that in the very
same manner as if I were to punish a stranger, and one not at all related
to me, for the same offense." So when the multitude cried out to him
so to do, he presently set all the rest on one side, and he and his son
stood on the other side, and he sought to discover the offender by lot.
Now the lot appeared to fall upon Jonathan himself. So when he was asked
by his father what sin he had been guilty of, and what he was conscious
of in the course of his life that might be esteemed instances of guilt
or profaneness, his answer was this, "O father, I have done nothing
more than that yesterday, without knowing of the curse and oath thou hadst
denounced, while I was in pursuit of the enemy, I tasted of a honey-comb."
But Saul sware that he would slay him, and prefer the observation of his
oath before all the ties of birth and of nature. And Jonathan was not dismayed
at this threatening of death, but, offering himself to it generously and
undauntedly, he said, "Nor do I desire you, father, to spare me: death
will be to me very acceptable, when it proceeds from thy piety, and after
a glorious victory; for it is the greatest consolation to me that I leave
the Hebrews victorious over the Philistines." Hereupon all the people
were very sorry, and greatly afflicted for Jonathan; and they sware that
they would not overlook Jonathan, and see him die, who was the author of
their victory. By which means they snatched him out of the danger he was
in from his father's curse, while they made their prayers to God also for
the young man, that he would remit his sin.
6. So Saul, having slain about sixty thousand of the enemy, returned
home to his own city, and reigned happily: and he also fought against the
neighboring nations, and subdued the Ammonites, and Moabites, and Philistines,
and Edomites, and Amalekites, as also the king of Zobah. He had three male
children, Jonathan, and Isui, and Melchishua; with Merab and Michal his
daughters. He had also Abner, his uncle's son, for the captain of his host:
that uncle's name was Ner. Now Ner, and Kish the father of Saul, were brothers.
Saul had also a great many chariots and horsemen, and against whomsoever
he made war he returned conqueror, and advanced the affairs of the Hebrews
to a great degree of success and prosperity, and made them superior to
other nations; and he made such of the young men as were remarkable for
tallness and comeliness the guards of his body.
CHAPTER 7.
SAUL'S WAR WITH THE AMALEKITES, AND CONQUEST OF THEM.
1. NOW Samuel came unto Saul, and said to him, that he was sent by God
to put him in mind that God had preferred him before all others, and ordained
him king; that he therefore ought to be obedient to him, and to submit
to his authority, as considering, that though he had the dominion over
the other tribes, yet that God had the dominion over him, and over all
things. That accordingly God said to him, that "because
the Amalekites did the Hebrews a great deal of mischief while they
were in the wilderness, and when, upon their coming out of Egypt, they
were making their way to that country which is now their own, I enjoin
thee to punish the Amalekites, by making war upon them; and when thou hast
subdued them, to leave none of them alive, but to pursue them through every
age, and to slay them, beginning with the women and the infants, and to
require this as a punishment to be inflicted upon them for the mischief
they did to our forefathers; to spare nothing, neither asses nor other
beasts, nor to reserve any of them for your own advantage and possession,
but to devote them universally to God, and, in obedience to the commands
of Moses, to blot out the name of Amalek entirely." (15)
2. So Saul promised to do what he was commanded; and supposing that
his obedience to God would be shown, not only in making war against the
Amalekites, but more fully in the readiness and quickness of his proceedings,
he made no delay, but immediately gathered together all his forces; and
when he had numbered them in Gilgal, he found them to be about four hundred
thousand of the Israelites, besides the tribe of Judah, for that tribe
contained by itself thirty thousand. Accordingly, Saul made an irruption
into the country of the Amalekites, and set many men in several parties
in ambush at the river, that so he might not only do them a mischief by
open fighting, but might fall upon them unexpectedly in the ways, and might
thereby compass them round about, and kill them. And when he had joined
battle with the enemy, he beat them; and pursuing them as they fled, he
destroyed them all. And when that undertaking had succeeded, according
as God had foretold, he set upon the cities of the Amalekites; he besieged
them, and took them by force, partly by warlike machines, partly by mines
dug under ground, and partly by building walls on the outsides. Some they
starved out with famine, and some they gained by other methods; and after
all, he betook himself to slay the women and the children, and thought
he did not act therein either barbarously or inhumanly; first, because
they were enemies whom he thus treated, and, in the next place, because
it was done by the command of God, whom it was dangerous not to obey. He
also took Agag, the enemies' king, captive, - the beauty and tallness of
whose body he admired so much, that he thought him worthy of preservation.
Yet was not this done however according to the will of God, but by giving
way to human passions, and suffering himself to be moved with an unseasonable
commiseration, in a point where it was not safe for him to indulge it;
for God hated the nation of the Amalekites to such a degree, that he commanded
Saul to have no pity on even those infants which we by nature chiefly compassionate;
but Saul preserved their king and governor from the miseries which the
Hebrews brought on the people, as if he preferred the fine appearance of
the enemy to the memory of what God had sent him about. The multitude were
also guilty, together with Saul; for they spared the herds and the flocks,
and took them for a prey, when God had commanded they should not spare
them. They also carried off with them the rest of their wealth and riches;
but if there were any thing that was not worthy of regard, that they destroyed.
3. But when Saul had conquered all these Amalekites that reached from
Pelusium of Egypt to the Red Sea, he laid waste all the rest of the enemy's
country: but for the nation of the Shechemites, he did not touch them,
although they dwelt in the very middle of the country of Midian; for before
the battle, Saul had sent to them, and charged them to depart thence, lest
they should be partakers of the miseries of the Amalekites; for he had
a just occasion for saving them, since they were of the kindred of Raguel,
Moses's father-in-law.
4. Hereupon Saul returned home with joy, for the glorious things he
had done, and for the conquest of his enemies, as though he had not neglected
any thing which the prophet had enjoined him to do when he was going to
make war with the Amalekites, and as though he had exactly observed all
that he ought to have done. But God was grieved that the king of the Amalekites
was preserved alive, and that the multitude had seized on the cattle for
a prey, because these things were done without his permission; for he thought
it an intolerable thing that they should conquer and overcome their enemies
by that power which he gave them, and then that he himself should be so
grossly despised and disobeyed by them, that a mere man that was a king
would not bear it. He therefore told Samuel the prophet, that he repented
that he had made Saul king, while he did nothing that he had commanded
him, but indulged his own inclinations. When Samuel heard that, he was
in confusion, and began to beseech God all that night to be reconciled
to Saul, and not to be angry with him; but he did not grant that forgiveness
to Saul which the prophet asked for, as not deeming it a fit thing to grant
forgiveness of [such] sins at his entreaties, since injuries do not otherwise
grow so great as by the easy tempers of those that are injured; or while
they hunt after the glory of being thought gentle and good-natured, before
they are aware they produce other sins. As soon therefore as God had rejected
the intercession of the prophet, and it plainly appeared he would not change
his mind, at break of day Samuel came to Saul at Gilgal. When the king
saw him, he ran to him, and embraced him, and said, "I return thanks
to God, who hath given me the victory, for I have performed every thing
that he hath commanded me." To which Samuel replied, "How is
it then that I hear the bleating of the sheep and the lowing of the greater
cattle in the camp?" Saul made answer, That the people had reserved
them for sacrifices; but that, as to the nation of the Amalekites, it was
entirely destroyed, as he had received it in command to see done, and that
no one man was left; but that he had saved alive the king alone, and brought
him to him, concerning whom, he said, they would advise together what should
be done with him." But the prophet said, "God is not delighted
with sacrifices, but with good and with righteous men, who are such as
follow his will and his laws, and never think that any thing is well done
by them but when they do it as God had commanded them; that he then looks
upon himself as affronted, not when any one does not sacrifice, but when
any one appears to be disobedient to him. But that from those who do not
obey him, nor pay him that duty which is the alone true and acceptable
worship, he will not kindly accept their oblations, be those they offer
ever so many and so fat, and be the presents they make him ever so ornamental,
nay, though they were made of gold and silver themselves, but he will reject
them, and esteem them instances of wickedness, and not of piety. And that
he is delighted with those that still bear in mind this one thing, and
this only, how to do that, whatsoever it be, which God pronounces or commands
for them to do, and to choose rather to die than to transgress any of those
commands; nor does he require so much as a sacrifice from them. And when
these do sacrifice, though it be a mean oblation, he better accepts of
it as the honor of poverty, than such oblations as come from the richest
men that offer them to him. Wherefore take notice, that thou art under
the wrath of God, for thou hast despised and neglected what he commanded
thee. How dost thou then suppose that he will respect a sacrifice out of
such things as he hath doomed to destruction? unless perhaps thou dost
imagine that it is almost all one to offer it in sacrifice to God as to
destroy it. Do thou therefore expect that thy kingdom will be taken from
thee, and that authority which thou hast abused by such insolent behavior,
as to neglect that God who bestowed it upon thee." Then did Saul confess
that he had acted unjustly, and did not deny that he had sinned, because
he had transgressed the injunctions of the prophet; but he said that it
was out of a dread and fear of the soldiers, that he did not prohibit and
restrain them when they seized on the prey. "But forgive me,"
said he, "and be merciful to me, for I will be cautious how I offend
for the time to come." He also entreated the prophet to go back with
him, that he might offer his thank-offerings to God; but Samuel went home,
because he saw that God would not be reconciled to him.
5. But then Saul was so desirous to retain Samuel, that he took hold
of his cloak, and because the vehemence of Samuel's departure made the
motion to be violent, the cloak was rent. Upon which the prophet said,
that after the same manner should the kingdom be rent from him, and that
a good and a just man should take it; that God persevered in what he had
decreed about him; that to be mutable and changeable in what is determined,
is agreeable to human passions only, but is not agreeable to the Divine
Power. Hereupon Saul said that he had been wicked, but that what was done
could not be undone: he therefore desired him to honor him so far, that
the multitude might see that he would accompany him in worshipping God.
So Samuel granted him that favor, and went with him and worshipped God.
Agag also, the king of the Amalekites, was brought to him; and when the
king asked, How bitter death was? Samuel said, "As thou hast made
many of the Hebrew mothers to lament and bewail the loss of their children,
so shalt thou, by thy death, cause thy mother to lament thee also."
Accordingly, he gave order to slay him immediately at Gilgal, and then
went away to the city Ramah.
CHAPTER 8.
HOW, UPON SAUL'S TRANSGRESSION OF THE PROPHET'S COMMANDS,
SAMUEL ORDAINED ANOTHER PERSON TO BE KING PRIVATELY, WHOSE NAME WAS DAVID,
AS GOD COMMANDED HIM.
1. NOW Saul being sensible of the miserable condition he had brought
himself into, and that he had made God to be his enemy, he went up to his
royal palace at Gibeah, which name denotes a hill, and after that
day he came no more into the presence of the prophet. And when Samuel mourned
for him, God bid him leave off his concern for him, and to take the holy
oil, and go to Bethlehem, to Jesse the son of Obed, and to anoint such
of his sons as he should show him for their future king. But Samuel said,
he was afraid lest Saul, when he came to know of it, should kill him, either
by some private method or even openly. But upon God's suggesting to him
a safe way of going thither, he came to the forementioned city; and when
they all saluted him, and asked what was the occasion of his coming, he
told them he came to sacrifice to God. When, therefore, he had gotten the
sacrifice ready, he called Jesse and his sons to partake of those sacrifices;
and when he saw his eldest son to be a tall and handsome man, he guessed
by his comeliness that he was the person who was to be their future king.
But he was mistaken in judging about God's providence; for when Samuel
inquired of God whether he should anoint this youth, whom he so admired,
and esteemed worthy of the kingdom, God said, "Men do not see as God
seeth. Thou indeed hast respect to the fine appearance of this youth, and
thence esteemest him worthy of the kingdom, while I propose the kingdom
as a reward, not of the beauty of bodies, but of the virtue of souls, and
I inquire after one that is perfectly comely in that respect; I mean one
who is beautiful in piety, and righteousness, and fortitude, and obedience,
for in them consists the comeliness of the soul." When God had said
this, Samuel bade Jesse to show him all his sons. So he made five others
of his sons to come to him; of all of whom Eliab was the eldest, Aminadab
the second, Shammall the third, Nathaniel the fourth, Rael the fifth, and
Asam the sixth. And when the prophet saw that these were no way inferior
to the eldest in their countenances, he inquired of God which of them it
was whom he chose for their king. And when God said it was none of them,
he asked Jesse whether he had not some other sons besides these; and when
he said that he had one more, named David, but that he was a shepherd,
and took care of the flocks, Samuel bade them call him immediately, for
that till he was come they could not possibly sit down to the feast. Now,
as soon as his father had sent for David, and he was come, he appeared
to be of a yellow complexion, of a sharp sight, and a comely person in
other respects also. This is he, said Samuel privately to himself, whom
it pleases God to make our king. So he sat down to the feast, and placed
the youth under him, and Jesse also, with his other sons; after which he
took oil in the presence of David, and anointed him, and whispered him
in the ear, and acquainted him that God chose him to be their king; and
exhorted him to be righteous, and obedient to his commands, for that by
this means his kingdom would continue for a long time, and that his house
should be of great splendor, and celebrated in the world; that he should
overthrow the Philistines; and that against what nations soever he should
make war, he should be the conqueror, and survive the fight; and that while
he lived he should enjoy a glorious name, and leave such a name to his
posterity also.
2. So Samuel, when he had given him these admonitions, went away. But
the Divine Power departed from Saul, and removed to David; who, upon this
removal of the Divine Spirit to him, began to prophesy. But as for Saul,
some strange and demoniacal disorders came upon him, and brought upon him
such suffocations as were ready to choke him; for which the physicians
could find no other remedy but this, That if any person could charm those
passions by singing, and playing upon the harp, they advised them to inquire
for such a one, and to observe when these demons came upon him and disturbed
him, and to take care that such a person might stand over him, and play
upon the harp, and recite hymns to him. (16)
Accordingly Saul did not delay, but commanded them to seek out such a man.
And when a certain stander-by said that he had seen in the city of Bethlehem
a son of Jesse, who was yet no more than a child in age, but comely and
beautiful, and in other respects one that was deserving of great regard,
who was skillful in playing on the harp, and in singing of hymns, [and
an excellent soldier in war,] he sent to Jesse, and desired him to take
David away from the flocks, and send him to him, for he had a mind to see
him, as having heard an advantageous character of his comeliness and his
valor. So Jesse sent his son, and gave him presents to carry to Saul. And
when he was come, Saul was pleased with him, and made him his armor-bearer,
and had him in very great esteem; for he charmed his passion, and was the
only physician against the trouble he had from the demons, whensoever it
was that it came upon him, and this by reciting of hymns, and playing upon
the harp, and bringing Saul to his right mind again. However, he sent to
Jesse, the father of the child, and desired him to permit David to stay
with him, for that he was delighted with his sight and company; which stay,
that he might not contradict Saul, he granted.
CHAPTER 9.
HOW THE PHILISTINES MADE ANOTHER EXPEDITION AGAINST THE HEBREWS
UNDER THE REIGN OF SAUL; AND HOW THEY WERE OVERCOME BY DAVID'S SLAYING
GOLIATH IN SINGLE COMBAT.
1. NOW the Philistines gathered themselves together again no very long
time afterward; and having gotten together a great army, they made war
against the Israelites; and having seized a place between Shochoh and Azekah,
they there pitched their camp. Saul also drew out his army to oppose them;
and by pitching his own camp on a certain hill, he forced the Philistines
to leave their former camp, and to encamp themselves upon such another
hill, over-against that on which Saul's army lay, so that a valley, which
was between the two hills on which they lay, divided their camps asunder.
Now there came down a man out of the camp of the Philistines, whose name
was Goliath, of the city of Gath, a man of vast bulk, for he was of four
cubits and a span in tallness, and had about him weapons suitable to the
largeness of his body, for he had a breastplate on that weighed five thousand
shekels: he had also a helmet and greaves of brass, as large as you would
naturally suppose might cover the limbs of so vast a body. His spear was
also such as was not carried like a light thing in his right hand, but
he carried it as lying on his shoulders. He had also a lance of six hundred
shekels; and many followed him to carry his armor. Wherefore this Goliath
stood between the two armies, as they were in battle array, and sent out
aloud voice, and said to Saul and the Hebrews, "I will free you from
fighting and from dangers; for what necessity is there that your army should
fall and be afflicted? Give me a man of you that will fight with me, and
he that conquers shall have the reward of the conqueror and determine the
war; for these shall serve those others to whom the conqueror shall belong;
and certainly it is much better, and more prudent, to gain what you desire
by the hazard of one man than of all." When he had said this, he retired
to his own camp; but the next day he came again, and used the same words,
and did not leave off for forty days together, to challenge the enemy in
the same words, till Saul and his army were therewith terrified, while
they put themselves in array as if they would fight, but did not come to
a close battle.
2. Now while this war between the Hebrews and the Philistines was going
on, Saul sent away David to his father Jesse, and contented himself with
those three sons of his whom he had sent to his assistance, and to be partners
in the dangers of the war: and at first David returned to feed his sheep
and his flocks; but after no long time he came to the camp of the Hebrews,
as sent by his father, to carry provisions to his brethren, and to know
what they were doing. While Goliath came again, and challenged them, and
reproached them, that they had no man of valor among them that durst come
down to fight him; and as David was talking with his brethren about the
business for which his father had sent him, he heard the Philistine reproaching
and abusing the army, and had indignation at it, and said to his brethren,
"I am ready to fight a single combat with this adversary." Whereupon
Eliab, his eldest brother, reproved him, and said that he spoke too rashly
and improperly for one of his age, and bid him go to his flocks, and to
his father. So he was abashed at his brother's words, and went away, but
still he spake to some of the soldiers that he was willing to fight with
him that challenged them. And when they had informed Saul what was the
resolution of the young man, the king sent for him to come to him: and
when the king asked what he had to say, he replied, "O king, be not
cast down, nor afraid, for I will depress the insolence of this adversary,
and will go down and fight with him, and will bring him under me, as tall
and as great as he is, till he shall be sufficiently laughed at, and thy
army shall get great glory, when he shall be slain by one that is not yet
of man's estate, neither fit for fighting, nor capable of being intrusted
with the marshalling an army, or ordering a battle, but by one that looks
like a child, and is really no elder in age than a child."
3. Now Saul wondered at the boldness and alacrity of David, but durst
not presume on his ability, by reason of his age; but said he must on that
account be too weak to fight with one that was skilled in the art of war.
"I undertake this enterprise," said David, "in dependence
on God's being with me, for I have had experience already of his assistance;
for I once pursued after and caught a lion that assaulted my flocks, and
took away a lamb from them; and I snatched the lamb out of the wild beast's
mouth, and when he leaped upon me with violence, I took him by the tail,
and dashed him against the ground. In the same manner did I avenge myself
on a bear also; and let this adversary of ours be esteemed like one of
these wild beasts, since he has a long while reproached our army, and blasphemed
our God, who yet will reduce him under my power."
4. However, Saul prayed that the end might be, by God's assistance,
not disagreeable to the alacrity and boldness of the child; and said, "Go
thy way to the fight." So he put about him his breastplate, and girded
on his sword, and fitted the helmet to his head, and sent him away. But
David was burdened with his armor, for he had not been exercised to it,
nor had he learned to walk with it; so he said, "Let this armor be
thine, O king, who art able to bear it; but give me leave to fight as thy
servant, and as I myself desire." Accordingly he laid by the armor,
and taking his staff with him, and putting five stones out of the brook
into a shepherd's bag, and having a sling in his right hand, he went towards
Goliath. But the adversary seeing him come in such a manner, disdained
him, and jested upon him, as if he had not such weapons with him as are
usual when one man fights against another, but such as are used in driving
away and avoiding of dogs; and said, "Dost thou take me not for a
man, but a dog?" To which he replied, "No, not for a dog, but
for a creature worse than a dog." This provoked Goliath to anger,
who thereupon cursed him by the name of God, and threatened to give his
flesh to the beasts of the earth, and to the fowls of the air, to be torn
in pieces by them. To whom David answered, Thou comest to me with a sword,
and with a spear, and with a breastplate; but I have God for my armor in
coming against thee, who will destroy thee and all thy army by my hands
for I will this day cut off thy head, and cast the other parts of thy body
to the dogs, and all men shall learn that God is the protector of the Hebrews,
and that our armor and our strength is in his providence; and that without
God's assistance, all other warlike preparations and power are useless."
So the Philistine being retarded by the weight of his armor, when he attempted
to meet David in haste, came on but slowly, as despising him, and depending
upon it that he should slay him, who was both unarmed and a child also,
without any trouble at all.
5. But the youth met his antagonist, being accompanied with an invisible
assistant, who was no other than God himself. And taking one of the stones
that he had out of the brook, and had put into his shepherd's bag, and
fitting it to his sling, he slang it against the Philistine. This stone
fell upon his forehead, and sank into his brain, insomuch that Goliath
was stunned, and fell upon his face. So David ran, and stood upon his adversary
as he lay down, and cut off his head with his own sword; for he had no
sword himself. And upon the fall of Goliath the Philistines were beaten,
and fled; for when they saw their champion prostrate on the ground, they
were afraid of the entire issue of their affairs, and resolved not to stay
any longer, but committed themselves to an ignominious and indecent flight,
and thereby endeavored to save themselves from the dangers they were in.
But Saul and the entire army of the Hebrews made a shout, and rushed upon
them, and slew a great number of them, and pursued the rest to the borders
of Garb, and to the gates of Ekron; so that there were slain of the Philistines
thirty thousand, and twice as many wounded. But Saul returned to their
camp, and pulled their fortification to pieces, and burnt it; but David
carried the head of Goliath into his own tent, but dedicated his sword
to God [at the tabernacle].
CHAPTER 10.
SAUL ENVIES DAVID FOR HIS GLORIOUS SUCCESS, AND TAKES AN
OCCASION OF ENTRAPPING HIM, FROM THE PROMISE HE MADE HIM OF GIVING HIM
HIS DAUGHTER IN MARRIAGE; BUT THIS UPON CONDITION OF HIS BRINGING HIM SIX
HUNDRED HEADS OF THE PHILISTINES.
1. NOW the women were an occasion of Saul's envy and hatred to David;
for they came to meet their victorious army with cymbals, and drums, and
all demonstrations of joy, and sang thus: The wives said, that "Saul
had slain his many thousands of the Philistines." The virgins replied,
that "David had slain his ten thousands." Now, when the king
heard them singing thus, and that he had himself the smallest share in
their commendations, and the greater number, the ten thousands, were ascribed
to the young man; and when he considered with himself that there was nothing
more wanting to David, after such a mighty applause, but the kingdom; he
began to be afraid and suspicious of David. Accordingly he removed him
from the station he was in before, for he was his armor-bearer, which,
out of fear, seemed to him much too near a station for him; and so he made
him captain over a thousand, and bestowed on him a post better indeed in
itself, but, as he thought, more for his own security; for he had a mind
to send him against the enemy, and into battles, as hoping he would be
slain in such dangerous conflicts.
2. But David had God going along with him whithersoever he went, and
accordingly he greatly prospered in his undertakings, and it was visible
that he had mighty success, insomuch that Saul's daughter, who was still
a virgin, fell in love with him; and her affection so far prevailed over
her, that it could not be concealed, and her father became acquainted with
it. Now Saul heard this gladly, as intending to make use of it for a snare
against David, and he hoped that it would prove the cause of destruction
and of hazard to him; so he told those that informed him of his daughter's
affection, that he would willingly give David the virgin in marriage, and
said, "I engage myself to marry my daughter to him if he will bring
me six hundred heads of my enemies (17)
supposing that when a reward so ample was proposed to him, and when he
should aim to get him great glory, by undertaking a thing so dangerous
and incredible, he would immediately set about it, and so perish by the
Philistines; and my designs about him will succeed finely to my mind, for
I shall be freed from him, and get him slain, not by myself, but by another
man." So he gave order to his servants to try how David would relish
this proposal of marrying the damsel. Accordingly, they began to speak
thus to him: That king Saul loved him, as well as did all the people, and
that he was desirous of his affinity by the marriage of this damsel. To
which he gave this answer: - "Seemeth it to you a light thing to be
made the king's son-in-law? It does not seem so to me, especially when
I am one of a family that is low, and without any glory or honor."
Now when Saul was informed by his servants what answer David had made,
he said, - "Tell him that I do not want any money nor dowry from him,
which would be rather to set my daughter to sale than to give her in marriage;
but I desire only such a son-in-law as hath in him fortitude, and all other
kinds of virtue," of which he saw David was possessed, and that his
desire was to receive of him, on account of his marrying his daughter,
neither gold nor silver, nor that he should bring such wealth out of his
father's house, but only some revenge on the Philistines, and indeed six
hundred of their heads, than which a more desirable or a more glorious
present could not be brought him, and that he had much rather obtain this,
than any of the accustomed dowries for his daughter, viz. that she should
be married to a man of that character, and to one who had a testimony as
having conquered his enemies.
3. When these words of Saul were brought to David, he was pleased with
them, and supposed that Saul was really desirous of this affinity with
him; so that without bearing to deliberate any longer, or casting about
in his mind whether what was proposed was possible, or was difficult or
not, he and his companions immediately set upon the enemy, and went about
doing what was proposed as the condition of the marriage. Accordingly,
because it was God who made all things easy and possible to David, he slew
many [of the Philistines], and cut off the heads of six hundred of them,
and came to the king, and by showing him these heads of the Philistines,
required that he might have his daughter in marriage. Accordingly, Saul
having no way of getting off his engagements, as thinking it a base thing
either to seem a liar when he promised him this marriage, or to appear
to have acted treacherously by him, in putting him upon what was in a manner
impossible, in order to have him slain, he gave him his daughter in marriage:
her name was Michal.
CHAPTER 11.
HOW DAVID, UPON SAUL'S LAYING SNARES FOR HIM, DID YET ESCAPE
THE DANGERS HE WAS IN BY THE AFFECTION AND CARE OF JONATHAN AND THE CONTRIVANCES
OF HIS WIFE MICHAL: AND HOW HE CAME TO SAMUEL THE PROPHET.
1. HOWEVER, Saul was not disposed to persevere long in the state wherein
he was, for when he saw that David was in great esteem, both with God and
with the multitude, he was afraid; and being not able to conceal his fear
as concerning great things, his kingdom and his life, to be deprived of
either of which was a very great calamity, he resolved to have David slain,
and commanded his son Jonathan and his most faithful servants to kill him:
but Jonathan wondered at his father's change with relation to David, that
it should be made to so great a degree, from showing him no small good-will,
to contrive how to have him killed. Now, because he loved the young man,
and reverenced him for his virtue, he informed him of the secret charge
his father had given, and what his intentions were concerning him. However,
he advised him to take care and be absent the next day, for that he would
salute his father, and, if he met with a favorable opportunity, he would
discourse with him about him, and learn the cause of his disgust, and show
how little ground there was for it, and that for it he ought not to kill
a man that had done so many good things to the multitude, and had been
a benefactor to himself, on account of which he ought in reason to obtain
pardon, had he been guilty of the greatest crimes; and "I will then
inform thee of my father's resolution." Accordingly David complied
with such an advantageous advice, and kept himself then out of the king's
sight.
2. On the next day Jonathan came to Saul, as soon as he saw him in a
cheerful and joyful disposition, and began to introduce a discourse about
David: "What unjust action, O father, either little or great, hast
thou found so exceptionable in David, as to induce thee to order us to
slay a man who hath been of great advantage to thy own preservation, and
of still greater to the punishment of the Philistines? A man who hath delivered
the people of the Hebrews from reproach and derision, which they underwent
for forty days together, when he alone had courage enough to sustain the
challenge of the adversary, and after that brought as many heads of our
enemies as he was appointed to bring, and had, as a reward for the same,
my sister in marriage; insomuch that his death would be very sorrowful
to us, not only on account of his virtue, but on account of the nearness
of our relation; for thy daughter must be injured at the same time that
he is slain, and must be obliged to experience widowhood, before she can
come to enjoy any advantage from their mutual conversation. Consider these
things, and change your mind to a more merciful temper, and do no mischief
to a man, who, in the first place, hath done us the greatest kindness of
preserving thee; for when an evil spirit and demons had seized upon thee,
he cast them out, and procured rest to thy soul from their incursions:
and, in the second place, hath avenged us of our enemies; for it is a base
thing to forget such benefits." So Saul was pacified with these words,
and sware to his son that he would do David no harm, for a righteous discourse
proved too hard for the king's anger and fear. So Jonathan sent for David,
and brought him good news from his father, that he was to be preserved.
He also brought him to his father; and David continued with the king as
formerly.
3. About this time it was that, upon the Philistines making a new expedition
against the Hebrews, Saul sent David with an army to fight with them; and
joining battle with them he slew many of them, and after his victory he
returned to the king. But his reception by Saul was not as he expected
upon such success, for he was grieved at his prosperity, because he thought
he would be more dangerous to him by having acted so gloriously: but when
the demoniacal spirit came upon him, and put him into disorder, and disturbed
him, he called for David into his bed-chamber wherein he lay, and having
a spear in his hand, he ordered him to charm him with playing on his harp,
and with singing hymns; which when David did at his command, he with great
force threw the spear at him; but David was aware of it before it came,
and avoided it, and fled to his own house, and abode there all that day.
4. But at night the king sent officers, and commanded that he should
be watched till the morning, lest he should get quite away, that he might
come into the judgment-hall, and so might be delivered up, and condemned
and slain. But when Michal, David's wife, the king's daughter, understood
what her father designed, she came to her husband, as having small hopes
of his deliverance, and as greatly concerned about her own life also, for
she could not bear to live in case she were deprived of him; and she said,
"Let not the sun find thee here when it rises, for if it do, that
will be the last time it will see thee: fly away then while the night may
afford thee opportunity, and may God lengthen it for thy sake; for know
this, that if my father find thee, thou art a dead man." So she let
him down by a cord out of the window, and saved him: and after she had
done so, she fitted up a bed for him as if he were sick, and put under
the bed-clothes a goat's liver (18)
and when her father, as soon as it was day, sent to seize David, she said
to those that were there, That he had not been well that night, and showed
them the bed covered, and made them believe, by the leaping of the liver,
which caused the bed-clothes to move also, that David breathed like one
that was asthmatic. So when those that were sent told Saul that David had
not been well in the night he ordered him to be brought in that condition,
for he intended to kill him. Now when they came and uncovered the bed,
and found out the woman's contrivance, they told it to the king; and when
her father complained of her that she had saved his enemy, and had put
a trick upon himself, she invented this plausible defense for herself,
and said, That when he had threatened to kill her, she lent him her assistance
for his preservation, out of fear; for which her assistance she ought to
be forgiven, because it was not done of her own free choice, but out of
necessity: "For," said she, "I do not suppose that thou
wast so zealous to kill thy enemy, as thou wast that I should be saved."
Accordingly Saul forgave the damsel; but David, when he had escaped this
danger, came to the prophet Samuel to Ramah, and told him what snares the
king had laid for him, and how he was very near to death by Saul's throwing
a spear at him, although he had been no way guilty with relation to him,
nor had he been cowardly in his battles with his enemies, but had succeeded
well in them all, by God's assistance; which thing was indeed the cause
of Saul's hatred to David.
5. When the prophet was made acquainted with the unjust proceedings
of the king, he left the city Ramah, and took David with him, to a certain
place called Naioth, and there he abode with him. But when it was told
Saul that David was with the prophet, he sent soldiers to him, and ordered
them to take him, and bring him to him: and when they came to Samuel, and
found there a congregation of prophets, they became partakers of the Divine
Spirit, and began to prophesy; which when Saul heard of, he sent others
to David, who prophesying in like manner as did the first, he again sent
others; which third sort prophesying also, at last he was angry, and went
thither in great haste himself; and when he was just by the place, Samuel,
before he saw him, made him prophesy also. And when Saul came to him, he
was disordered in mind (19)
and under the vehement agitation of a spirit; and, putting off his garments,
(20) he
fell down, and lay on the ground all that day and night, in the presence
of Samuel and David.
6. And David went thence, and came to Jonathan, the son of Saul, and
lamented to him what snares were laid for him by his father; and
said, that though he had been guilty of no evil, nor had offended against
him, yet he was very zealous to get him killed. Hereupon Jonathan exhorted
him not to give credit to such his own suspicions, nor to the calumnies
of those that raised those reports, if there were any that did so, but
to depend on him, and take courage; for that his father had no such intention,
since he would have acquainted him with that matter, and have taken his
advice, had it been so, as he used to consult with him in common
when he acted in other affairs. But David sware to him that so it was;
and he desired him rather to believe him, and to provide for his safety,
than to despise what he, with great sincerity, told him: that he would
believe what he said, when he should either see him killed himself, or
learn it upon inquiry from others: and that the reason why his father did
not tell him of these things, was this, that he knew of the friendship
and affection that he bore towards him.
7. Hereupon, when Jonathan found that this intention of Saul was so
well attested, he asked him what he would have him do for him. To which
David replied, "I am sensible that thou art willing to gratify me
in every thing, and procure me what I desire. Now tomorrow is the new moon,
and I was accustomed to sit down then with the king at supper: now, if
it seem good to thee, I will go out of the city, and conceal myself privately
there; and if Saul inquire why I am absent, tell him that I am gone to
my own city Bethlehem, to keep a festival with my own tribe; and add this
also, that thou gavest me leave so to do. And if he say, as is usually
said in the case of friends that are gone abroad, It is well that he went,
then assure thyself that no latent mischief or enmity may be feared at
his hand; but if he answer otherwise, that will be a sure sign that he
hath some designs against me, Accordingly thou shalt inform me of thy father's
inclinations; and that out of pity to my case and out of thy friendship
for me, as instances of which friendship thou hast vouchsafed to accept
of the assurances of my love to thee, and to give the like assurances
to me, that is, those of a master to his servant; but if thou discoverest
any wickedness in me, do thou prevent thy father, and kill me thyself."
8. But Jonathan heard these last words with indignation, and promised
to do what he desired of him, and to inform him if his father's answers
implied any thing of a melancholy nature, and any enmity against him. And
that he might the more firmly depend upon him, he took him out into the
open field, into the pure air, and sware that he would neglect nothing
that might tend to the preservation of David; and he said, "I appeal
to that God, who, as thou seest, is diffused every where, and knoweth this
intention of mine, before I explain it in words, as the witness of this
my covenant with thee, that I will not leave off to make frequent trims
of the purpose of my father till I learn whether there be any lurking distemper
in the most secret parts of his soul; and when I have learnt it, I will
not conceal it from thee, but will discover it to thee, whether he be gently
or peevishly disposed; for this God himself knows, that I pray he may always
be with thee, for he is with thee now, and will not forsake thee, and will
make thee superior to thine enemies, whether my father be one of them,
or whether I myself be such. Do thou only remember what we now do; and
if it fall out that I die, preserve my children alive, and requite what
kindness thou hast now received to them." When he had thus sworn,
he dismissed David, bidding him go to a certain place of that plain wherein
he used to perform his exercises; for that, as soon as he knew the mind
of his father, he would come thither to him, with one servant only; "and
if," says he, "I shoot three darts at the mark, and then
bid my servant to carry these three darts away, for they are before him,
know thou that there is no mischief to be feared from my father; but if
thou hearest me say the contrary, expect the contrary from the king. However,
thou shalt gain security by my means, and shalt by no means suffer any
harm; but see thou dost not forget what I have desired of thee in the time
of thy prosperity, and be serviceable to my children." Now David,
when he had received these assurances from Jonathan, went his way to the
place appointed.
9. But on the next day, which was the new moon, the king, when he had
purified himself, as the custom was, came to supper; and when there sat
by him his son Jonathan on his right hand, and Abner, the captain of his
host, on the other hand, he saw David's seat was empty, but said nothing,
supposing that he had not purified himself since he had accompanied with
his wife, and so could not be present; but when he saw that he was not
there the second day of the month neither, he inquired of his son Jonathan
why the son of Jesse did not come to the supper and the feast, neither
the day before nor that day. So Jonathan said, That he was gone, according
to the agreement between them, to his own city, where his tribe kept a
festival, and that by his permission: that he also invited him to come
to their sacrifice; "and," says Jonathan, "if thou wilt
give me leave, I Will go thither, for thou knowest the good-will that I
bear him." And then it was that Jonathan understood his father's hatred
to David, and plainly saw his entire disposition; for Saul could not restrain
his anger, but reproached Jonathan, and called him the son of a runagate,
and an enemy; and said he was a partner with David, and his assistant,
and that by his behavior he showed he had no regard to himself, or to his
mother, and would not be persuaded of this, - that while David is alive,
their kingdom was not secure to them; yet did he bid him send for him,
that he might be punished. And when Jonathan said, in answer, "What
hath he done that thou wilt punish him?" Saul no longer contented
himself to express his anger in bare words, but snatched up his spear,
and leaped upon him, and was desirous to kill him. He did not indeed do
what he intended, because he was hindered by his friends; but it appeared
plainly to his son that he hated David, and greatly desired to despatch
him, insomuch that he had almost slain his son with his own hands on his
account.
10. And then it was that the king's son rose hastily from supper; and
being unable to admit any thing into his mouth for grief, he wept all night,
both because he had himself been near destruction, and because the death
of David was determined: but as soon as it was day, he went out into the
plain that was before the city, as going to perform his exercises, but
in reality to inform his friend what disposition his father was in towards
him, as he had agreed with him to do; and when Jonathan had done what had
been thus agreed, he dismissed his servant that followed him, to return
to the city; but he himself went into the desert, and came into his presence,
and communed with him. So David appeared and fell at Jonathan's feet, and
bowed down to him, and called him the preserver of his soul; but he lifted
him up from the earth, and they mutually embraced one another, and made
a long greeting, and that not without tears. They also lamented their age,
and that familiarity which envy would deprive them of, and that separation
which must now be expected, which seemed to them no better than death itself.
So recollecting themselves at length from their lamentation, and exhorting
one another to be mindful of the oaths they had sworn to each other, they
parted asunder.
CHAPTER 12.
HOW DAVID FLED TO AHIMELECH AND AFTERWARDS TO THE KINGS OF
THE PHILISTINES AND OF THE MOABITES, AND HOW SAUL SLEW AHIMELECH AND HIS
FAMILY,
1. BUT David fled from the king, and that death he was in danger of
by him, and came to the city Nob, to Ahimelech the priest, who, when he
saw him coming all alone, and neither a friend nor a servant with him,
he wondered at it, and desired to learn of him the cause why there was
nobody with him. To which David answered, That the king had commanded him
to do a certain thing that was to be kept secret, to which, if he had a
mind to know so much, he had no occasion for any one to accompany him;
"however, I have ordered my servants to meet me at such and such a
place." So he desired him to let him have somewhat to eat; and that
in case he would supply him, be would act the part of a friend, and be
assisting to the business he was now about: and when he had obtained what
he desired, he also asked him whether he had any weapons with him, either
sword or spear. Now there was at Nob a servant of Saul, by birth a Syrian,
whose name was Doeg, one that kept the king's mules. The high priest said
that he had no such weapons; but, he added, "Here is the sword of
Goliath, which, when thou hadst slain the Philistine, thou didst dedicate
to God."
2. When David had received the sword, he fled out of the country of
the Hebrews into that of the Philistines, over which Achish reigned; and
when the king's servants knew him, and he was made known to the king himself,
the servants informing him that he was that David who had killed many ten
thousands of the Philistines, David was afraid lest the king should put
him to death, and that he should experience that danger from him which
he had escaped from Saul; so he pretended to be distracted and mad, so
that his spittle ran out of his mouth; and he did other the like actions
before the king of Gath, which might make him believe that they proceeded
from such a distemper. Accordingly the king was very angry at his servants
that they had brought him a madman, and he gave orders that they should
eject David immediately [out of the city].
3. So when David had escaped in this manner out of Gath, he came to
the tribe of Judah, and abode in a cave by the city of Adullam. Then it
was that he sent to his brethren, and informed them where he was, who then
came to him with all their kindred, and as many others as were either in
want or in fear of king Saul, came and made a body together, and told him
they were ready to obey his orders; they were in all about four hundred.
Whereupon he took courage, now such a force and assistance was come to
him; so he removed thence and came to the king of the Moabites, and desired
him to entertain his parents in his country, while the issue of his affairs
were in such an uncertain condition. The king granted him this favor, and
paid great respect to David's parents all the time they were with him.
4. As for himself, upon the prophet's commanding him to leave the desert,
and to go into the portion of the tribe of Judah, and abide there, he complied
therewith; and coming to the city Hareth, which was in that tribe, he remained
there. Now when Saul heard that David had been seen with a multitude about
him, he fell into no small disturbance and trouble; but as he knew that
David was a bold and courageous man, he suspected that somewhat extraordinary
would appear from him, and that openly also, which would make him weep
and put him into distress; so he called together to him his friends, and
his commanders, and the tribe from which he was himself derived, to the
hill where his palace was; and sitting upon a place called Aroura, his
courtiers that were in dignities, and the guards of his body, being with
him, he spake thus to them: - "You that are men of my own tribe, I
conclude that you remember the benefits that I have bestowed upon you,
and that I have made some of you owners of land, and made you commanders,
and bestowed posts of honor upon you, and set some of you over the common
people, and others over the soldiers; I ask you, therefore, whether you
expect greater and more donations from the son of Jesse? for I know that
you are all inclinable to him; (even my own son Jonathan himself is of
that opinion, and persuades you to be of the same); for I am not unacquainted
with the oaths and the covenants that are between him and David, and that
Jonathan is a counselor and an assistant to those that conspire against
me, and none of you are concerned about these things, but you keep silence
and watch, to see what will be the upshot of these things." When the
king had made this speech, not one of the rest of those that were present
made any answer; but Doeg the Syrian, who fed his mules, said, that he
saw David when he came to the city Nob to Ahimelech the high priest, and
that he learned future events by his prophesying; that he received food
from him, and the sword of Goliath, and was conducted by him with security
to such as he desired to go to.
5. Saul therefore sent for the high priest, and for all his kindred;
and said to them, "What terrible or ungrateful tiring hast thou suffered
from me, that thou hast received the son of Jesse, and hast bestowed on
him both food and weapons, when he was contriving to get the kingdom? And
further, why didst thou deliver oracles to him concerning futurities? For
thou couldst not be unacquainted that he was fled away from me, and that
he hated my family." But the high priest did not betake himself to
deny what he had done, but confessed boldly that he had supplied him with
these things, not to gratify David, but Saul himself: and he said, "I
did not know that he was thy adversary, but a servant of thine, who was
very faithful to thee, and a captain over a thousand of thy soldiers, and,
what is more than these, thy son-in-law, and kinsman. Men do not choose
to confer such favors on their adversaries, but on those who are esteemed
to bear the highest good-will and respect to them. Nor is this the first
time that I prophesied for him, but I have done it often, and at other
times as well as now. And when he told me that he was sent by thee in great
haste to do somewhat, if I had furnished him with nothing that he desired
I should have thought that it was rather in contradiction to thee than
to him; wherefore do not thou entertain any ill opinion of me, nor do thou
have a suspicion of what I then thought an act of humanity, from what is
now told thee of David's attempts against thee, for I did then to him as
to thy friend and son-in-law, and captain of a thousand, and not as to
thine adversary."
6. When the high priest had spoken thus, he did not persuade Saul, his
fear was so prevalent, that he could not give credit to an apology that
was very just. So he commanded his armed men that stood about him to kill
him, and all his kindred; but as they durst not touch the high priest,
but were more afraid of disobeying God than the king, he ordered Doeg the
Syrian to kill them. Accordingly, he took to his assistance such wicked
men as were like himself, and slew Ahimelech and all his family, who were
in all three hundred and eighty-five. Saul also sent to Nob, (21)
the city of the priests, and slew all that were there, without sparing
either women or children, or any other age, and burnt it; only there was
one son of Ahimelech, whose name was Abiathar, who escaped. However, these
things came to pass as God had foretold to Eli the high priest, when he
said that his posterity should be destroyed, on account of the transgression
of his two sons.
7. (22)
Now this king Saul, by perpetrating so barbarous a crime, and murdering
the whole family of the high-priestly dignity, by having no pity of the
infants, nor reverence for the aged, and by overthrowing the city which
God had chosen for the property, and for the support of the priests and
prophets which were there, and had ordained as the only city allotted for
the education of such men, gives all to understand and consider the disposition
of men, that while they are private persons, and in a low condition, because
it is not in their power to indulge nature, nor to venture upon what they
wish for, they are equitable and moderate, and pursue nothing but what
is just, and bend their whole minds and labors that way; then it is that
they have this belief about God, that he is present to all the actions
of their lives, and that he does not only see the actions that are done,
but clearly knows those their thoughts also, whence those actions do arise.
But when once they are advanced into power and authority, then they put
off all such notions, and, as if they were no other than actors upon a
theater, they lay aside their disguised parts and manners, and take up
boldness, insolence, and a contempt of both human and Divine laws, and
this at a time when they especially stand in need of piety and righteousness,
because they are then most of all exposed to envy, and all they think,
and all they say, are in the view of all men; then it is that they become
so insolent in their actions, as though God saw them no longer, or were
afraid of them because of their power: and whatsoever it is that they either
are afraid of by the rumors they hear, or they hate by inclination, or
they love without reason, these seem to them to be authentic, and firm,
and true, and pleasing both to men and to God; but as to what will come
hereafter, they have not the least regard to it. They raise those to honor
indeed who have been at a great deal of pains for them, and after that
honor they envy them; and when they have brought them into high dignity,
they do not only deprive them of what they had obtained, but also, on that
very account, of their lives also, and that on wicked accusations, and
such as on account of their extravagant nature, are incredible. They also
punish men for their actions, not such as deserve condemnation, but from
calumnies and accusations without examination; and this extends not only
to such as deserve to be punished, but to as many as they are able to kill.
This reflection is openly confirmed to us from the example of Saul, the
son of Kish, who was the first king who reigned after our aristocracy and
government under the judges were over; and that by his slaughter of three
hundred priests and prophets, on occasion of his suspicion about Ahimelech,
and by the additional wickedness of the overthrow of their city, and this
is as he were endeavoring in some sort to render the temple [tabernacle]
destitute both of priests and prophets, which endeavor he showed by slaying
so many of them, and not suffering the very city belonging to .them to
remain, that so others might succeed them.
8. But Abiathar, the son of Ahimelech, who alone could be saved out
of the family of priests slain by Saul, fled to David, and informed him
of the calamity that had befallen their family, and of the slaughter of
his father; who hereupon said, He was not unapprised of what would follow
with relation to them when he saw Doeg there; for he had then a suspicion
that the high priest would be falsely accused by him to the king, and he
blamed himself as having been the cause of this misfortune. But he desired
him to stay there, and abide with him, as in a place where he might be
better concealed than any where else.
CHAPTER 13.
HOW DAVID, WHEN HE HAD TWICE THE OPPORTUNITY OF KILLING SAUL
DID NOT KILL HIM. ALSO CONCERNING THE DEATH OF SAMUEL AND NABAL.
1. ABOUT this time it was that David heard how the Philistines had made
an inroad into the country of Keilah, and robbed it; so he offered himself
to fight against them, if God, when he should be consulted by the prophet,
would grant him the victory. And when the prophet said that God gave a
signal of victory, he made a sudden onset upon the Philistines with his
companions, and he shed a great deal of their blood, and carried off their
prey, and staid with the inhabitants of Keilah till they had securely gathered
in their corn and their fruits. However, it was told Saul the king that
David was with the men of Keilah; for what had been done and the great
success that had attended him, were not confined among the people where
the things were done, but the fame of it went all abroad, and came to the
hearing of others, and both the fact as it stood, and the author of the
fact, were carried to the king's ears. Then was Saul glad when he heard
David was in Keilah; and he said, "God hath now put him into my hands,
since he hath obliged him to come into a city that hath walls, and gates,
and bars." So he commanded all the people suddenly, and when they
had besieged and taken it to kill David. But when David perceived this,
and learned of God that if he staid there the men of Keilah would deliver
him up to Saul, he took his four hundred men and retired into a desert
that was over against a city called Engedi. So that when the king heard
he was fled away from the men of Keilah, he left off his expedition against
him.
2. Then David removed thence, and came to a certain place called the
New Place, belonging to Ziph; where Jonathan, the son of Saul, came to
him, and saluted him, and exhorted him to be of good courage, and to hope
well as to his condition hereafter, and not to despond at his present circumstances,
for that he should be king, and have all the forces of the Hebrews under
him: he told him that such happiness uses to come with great labor and
pains: they also took oaths, that they would, all their lives long, continue
in good-will and fidelity one to another; and he called God to witness,
as to what execrations he had made upon himself if he should transgress
his covenant, and should change to a contrary behavior. So Jonathan left
him there, having rendered his cares and fears somewhat lighter, and returned
home. Now the men of Ziph, to gratify Saul, informed him that David abode
with them, and [assured him] that if he would come to them, they would
deliver him up, for that if the king would seize on the Straits of Ziph,
David would not escape to any other people. So the king commended them,
and confessed that he had reason to thank them, because they had given
him information of his enemy; and he promised them, that it should not
be long ere he would requite their kindness. He also sent men to seek for
David, and to search the wilderness wherein he was; and he promised that
he himself would follow them. Accordingly they went before the king, to
hunt for and to catch David, and used endeavors, not only to show their
good-will to Saul, by informing him where his enemy was, but to evidence
the same more plainly by delivering him up into his power. But these men
failed of those their unjust and wicked desires, who, while they underwent
no hazard by not discovering such an ambition of revealing this to Saul,
yet did they falsely accuse and promise to deliver up a man beloved of
God, and one that was unjustly sought after to be put to death, and one
that might otherwise have lain concealed, and this out of flattery, and
expectation of gain from the king; for when David was apprized of the malignant
intentions of the men of Ziph, and the approach of Saul, he left the Straits
of that country, and fled to the great rock that was in the wilderness
of Maon.
3. Hereupon Saul made haste to pursue him thither; for, as he was marching,
he learned that David was gone away from the Straits of Ziph, and Saul
removed to the other side of the rock. But the report that the Philistines
had again made an incursion into the country of the Hebrews, called Saul
another way from the pursuit of David, when he was ready to be caught;
for he returned back again to oppose those Philistines, who were naturally
their enemies, as judging it more necessary to avenge himself of them,
than to take a great deal of pains to catch an enemy of his own, and to
overlook the ravage that was made in the land.
4. And by this means David unexpectedly escaped out of the danger he
was in, and came to the Straits of Engedi; and when Saul had driven the
Philistines out of the land, there came some messengers, who told him that
David abode within the bounds of Engedi: so he took three thousand chosen
men that were armed, and made haste to him; and when he was not far from
those places, he saw a deep and hollow cave by the way-side; it was open
to a great length and breadth, and there it was that David with his four
hundred men were concealed. When therefore he had occasion to ease nature,
he entered into it by himself alone; and being seen by one of David's companions,
and he that saw him saying to him, that he had now, by God's providence,
an opportunity of avenging himself of his adversary; and advising him to
cut off his head, and so deliver himself out of that tedious, wandering
condition, and the distress he was in; he rose up, and only cut off the
skirt of that garment which Saul had on: but he soon repented of what he
had done; and said it was not right to kill him that was his master, and
one whom God had thought worthy of the kingdom; "for that although
he were wickedly disposed towards us, yet does it not behoove me to be
so disposed towards him." But when Saul had left the cave, David came
near and cried out aloud, and desired Saul to hear him; whereupon the king
turned his face back, and David, according to custom, fell down on his
face before the king, and bowed to him; and said, "O king, thou oughtest
not to hearken to wicked men, nor to such as forge calumnies, nor to gratify
them so far as to believe what they say, nor to entertain suspicions of
such as are your best friends, but to judge of the dispositions of all
men by their actions; for calumny deludes men, but men's own actions are
a clear demonstration of their kindness. Words indeed, in their own nature,
may be either true or false, but men's actions expose their intentions
nakedly to our view. By these, therefore it will be well for thee to believe
me, as to my regard to thee and to thy house, and not to believe those
that frame such accusations against me as never came into my mind, nor
are possible to be executed, and do this further by pursuing after my life,
and have no concern either day or night, but how to compass my life and
to murder me, which thing I think thou dost unjustly prosecute; for how
comes it about, that thou hast embraced this false opinion about me, as
if I had a desire to kill thee? Or how canst thou escape the crime of impiety
towards God, when thou wishest thou couldst kill, and deemest thine adversary,
a man who had it in his power this day to avenge himself, and to punish
thee, but would not do it? nor make use of such an opportunity, which,
if it had fallen out to thee against me, thou hadst not let it slip, for
when I cut off the skirt of thy garment, I could have done the same to
thy head." So he showed him the piece of his garment, and thereby
made him agree to what he said to be true; and added, "I, for certain,
have abstained from taking a just revenge upon thee, yet art thou not ashamed
to prosecute me with unjust hatred. (23)
May God do justice, and determine about each of our dispositions."
- But Saul was amazed at the strange delivery he had received; and being
greatly affected with the moderation and the disposition of the young man,
he groaned; and when David had done the same, the king answered that he
had the justest occasion to groan, "for thou hast been the author
of good to me, as I have been the author of calamity to thee; and thou
hast demonstrated this day, that thou possessest the righteousness of the
ancients, who determined that men ought to save their enemies, though they
caught them in a desert place. I am now persuaded that God reserves the
kingdom for thee, and that thou wilt obtain the dominion over all the Hebrews.
Give me then assurances upon oath, That thou wilt not root out my family,
nor, out of remembrance of what evil I have done thee, destroy my posterity,
but save and preserve my house." So David sware as he desired, and
sent back Saul to his own kingdom; but he, and those that were with him,
went up the Straits of Mastheroth.
5. About this time Samuel the prophet died. He was a man whom the Hebrews
honored in an extraordinary degree: for that lamentation which the people
made for him, and this during a long time, manifested his virtue, and the
affection which the people bore for him; as also did the solemnity and
concern that appeared about his funeral, and about the complete observation
of all his funeral rites. They buried him in his own city of Ramah; and
wept for him a very great number of days, not looking on it as a sorrow
for the death of another man, but as that in which they were every one
themselves concerned. He was a righteous man, and gentle in his nature;
and on that account he was very dear to God. Now he governed and presided
over the people alone, after the death of Eli the high priest, twelve years,
and eighteen years together with Saul the king. And thus we have finished
the history of Samuel.
6. There was a man that was a Ziphite, of the city of Maon, who was
rich, and had a vast number of cattle; for he fed a flock of three thousand
sheep, and another flock of a thousand goats. Now David had charged his
associates to keep these flocks without hurt and without damage, and to
do them no mischief, neither out of covetousness, nor because they were
in want, nor because they were in the wilderness, and so could not easily
be discovered, but to esteem freedom from injustice above all other motives,
and to look upon the touching of what belonged to another man as a horrible
crime, and contrary to the will of God. These were the instructions he
gave, thinking that the favors he granted this man were granted to a good
man, and one that deserved to have such care taken of his affairs. This
man was Nabal, for that was his name, - a harsh man, and of a very wicked
life, being like a cynic in the course of his behavior, but still had obtained
for his wife a woman of a good character, wise and handsome. To this Nabal,
therefore, David sent ten men of his attendants at the time when he sheared
his sheep, and by them saluted him; and also wished he might do what he
now did for many years to come, but desired him to make him a present of
what he was able to give him, since he had, to be sure, learned from his
shepherds that we had done them no injury, but had been their guardians
a long time together, while we continued in the wilderness; and he assured
him he should never repent of giving any thing to David. When the messengers
had carried this message to Nabal, he accosted them after an inhuman and
rough manner; for he asked them who David was? and when he heard that he
was the son of Jesse, he said, "Now is the time that fugitives grow
insolent, and make a figure, and leave their masters." When they told
David this, he was wroth, and commanded four hundred armed men to follow
him, and left two hundred to take care of the stuff, (for he had already
six hundred, (24))
and went against Nabal: he also swore that he would that night utterly
destroy the whole house and possessions of Nabal; for that he was grieved,
not only that he had proved ungrateful to them, without making any return
for the humanity they had shown him, but that he had also reproached them,
and used ill language to them, when he had received no cause of disgust
from them.
7. Hereupon one of those that kept the flocks of Nabal, said to his
mistress, Nabal's wife, that when David sent to her husband he had received
no civil answer at all from him; but that her husband had moreover added
very reproachful language, while yet David had taken extraordinary care
to keep his flocks from harm, and that what had passed would prove very
pernicious to his master. When the servant had said this, Abigail, for
that was his wife's name, saddled her asses, and loaded them with all sorts
of presents; and, without telling her husband any thing of what she was
about, (for he was not sensible on account of his drunkenness,) she went
to David. She was then met by David as she was descending a hill, who was
coming against Nabal with four hundred men. When the woman saw David, she
leaped down from her ass, and fell on her face, and bowed down to the ground;
and entreated him not to bear in mind the words of Nabal, since he knew
that he resembled his name. Now Nabal, in the Hebrew tongue, signifies
folly. So she made her apology, that she did not see the messengers
whom he sent. "Forgive me, therefore," said she, "and thank
God, who hath hindered thee from shedding human blood; for so long as thou
keepest thyself innocent, he will avenge thee of wicked men, (25)
for what miseries await Nabal, they will fall upon the heads of thine enemies.
Be thou gracious to me, and think me so far worthy as to accept of these
presents from me; and, out of regard to me, remit that wrath and that anger
which thou hast against my husband and his house, for mildness and humanity
become thee, especially as thou art to be our king." Accordingly,
David accepted her presents, and said, "Nay, but, O woman, it was
no other than God's mercy which brought thee to us today, for, otherwise,
thou hadst never seen another day, I having sworn (26)
to destroy Nabal's house this very night, and to leave alive not one of
you who belonged to a man that was wicked and ungrateful to me and my companions;
but now hast thou prevented me, and seasonably mollified my anger, as being
thyself under the care of God's providence: but as for Nabal, although
for thy sake he now escape punishment, he will not always avoid justice;
for his evil conduct, on some other occasion, will be his ruin."
8. When David had said this, he dismissed the woman. But when she came
home and found her husband feasting with a great company, and oppressed
with wine, she said nothing to him then about what had happened; but on
the next day, when he was sober, she told him all the particulars, and
made his whole body to appear like that of a dead man by her words, and
by that grief which arose from them; so Nabal survived ten days, and no
more, and then died. And when David heard of his death, he said that God
had justly avenged him of this man, for that Nabal had died by his own
wickedness, and had suffered punishment on his account, while he had kept
his own hands clean. At which time he understood that the wicked are prosecuted
by God; that he does not overlook any man, but bestows on the good what
is suitable to them, and inflicts a deserved punishment on the wicked.
So he sent to Nabal's wife, and invited her to come to him, to live with
him, and to be his wife. Whereupon she replied to those that came, that
she was not worthy to touch his feet; however, she came, with all her servants,
and became his wife, having received that honor on account of her wise
and righteous course of life. She also obtained the same honor partly on
account of her beauty. Now David had a wife before, whom he married from
the city Abesar; for as to Michal, the daughter of king Saul, who had been
David's wife, her father had given her in marriage to Phalti, the son of
Laish, who was of the city of Gallim.
9. After this came certain of the Ziphites, and told Saul that David
was come again into their country, and if he would afford them his assistance,
they could catch him. So he came to them with three thousand armed men;
and upon the approach of night, he pitched his camp at a certain place
called Hachilah. But when David heard that Saul was coming against him,
he sent spies, and bid them let him know to what place of the country Saul
was already come; and when they told him that he was at Hachilah, he concealed
his going away from his companions, and came to Saul's camp, having taken
with him Abishai, his sister Zeruiah's son, and Ahimelech the Hittite.
Now Saul was asleep, and the armed men, with Abner their commander, lay
round about him in a circle. Hereupon David entered into the king's tent;
but he did neither kill Saul, though he knew where he lay, by the spear
that was stuck down by him, nor did he give leave to Abishai, who would
have killed him, and was earnestly bent upon it so to do; for he said it
was a horrid crime to kill one that was ordained king by God, although
he was a wicked man; for that he who gave him the dominion would in time
inflict punishment upon him. So he restrained his eagerness; but that it
might appear to have been in his power to have killed him when he refrained
from it, he took his spear, and the cruse of water which stood by Saul
as he lay asleep, without being perceived by any in the camp, who were
all asleep, and went securely away, having performed every thing among
the king's attendants that the opportunity afforded, and his boldness encouraged
him to do. So when he had passed over a brook, and was gotten up to the
top of a hill, whence he might be sufficiently heard, he cried aloud to
Saul's soldiers, and to Abner their commander, and awaked them out of their
sleep, and called both to him and to the people. Hereupon the commander
heard him, and asked who it was that called him. To whom David replied,
"It is I, the son of Jesse, whom you make a vagabond. But what is
the matter? Dost thou, that art a man of so great dignity, and of the first
rank in the king's court, take so little care of thy master's body? and
is sleep of more consequence to thee than his preservation, and thy care
of him? This negligence of yours deserves death, and punishment to be inflicted
on you, who never perceived when, a little while ago, some of us entered
into your camp, nay, as far as to the king himself, and to all the rest
of you. If thou look for the king's spear and his cruse of water, thou
wilt learn what a mighty misfortune was ready to overtake you in your very
camp without your knowing it." Now when Saul knew David's voice, and
understood that when he had him in his power while he was asleep, and his
guards took no care of him, yet did not he kill him, but spared him, when
he might justly have cut him off, he said that he owed him thanks for his
preservation; and exhorted him to be of good courage, and not be afraid
of suffering any mischief from him any more, and to return to his own home,
for he was now persuaded that he did not love himself so well as he was
loved by him: that he had driven away him that could guard him, and had
given many demonstrations of his good-will to him: that he had forced him
to live so long in a state of banishment, and in great fears of his life,
destitute of his friends and his kindred, while still he was often saved
by him, and frequently received his life again when it was evidently in
danger of perishing. So David bade them send for the spear and the cruse
of water, and take them back; adding this withal, That God would be the
judge of both their dispositions, and of the actions that flowed from the
same, "who knows that then it was this day in my power to have killed
thee I abstained from it."
10. Thus Saul having escaped the hands of David twice, he went his way
to his royal palace, and his own city: but David was afraid, that if he
staid there he should be caught by Saul; so he thought it better to go
up into the land of the Philistines, and abide there. Accordingly, he came
with the six hundred men that were with him to Achish, the king of Gath,
which was one of their five cities. Now the king received both him and
his men, and gave them a place to inhabit in. He had with him also his
two wives, Ahinoam and Abigail, and he dwelt in Gath. But when Saul heard
this, he took no further care about sending to him, or going after him,
because he had been twice, in a manner, caught by him, while he was himself
endeavoring to catch him. However, David had no mind to continue in the
city of Gath, but desired the king, that since he had received him with
such humanity, that he would grant him another favor, and bestow upon him
some place of that country for his habitation, for he was ashamed, by living
in the city, to be grievous and burdensome to him. So Achish gave him a
certain village called Ziklag; which place David and his sons were fond
of when he was king, and reckoned it to be their peculiar inheritance.
But about those matters we shall give the reader further information elsewhere.
Now the time that David dwelt in Ziklag, in the land of the Philistines,
was four months and twenty days. And now he privately attacked those Geshurites
and Amalekites that were neighbors to the Philistines, and laid waste their
country, and took much prey of their beasts and camels, and then returned
home; but David abstained from the men, as fearing they should discover
him to king Achish; yet did he send part of the prey to him as a free gift.
And when the king inquired whom they had attacked when they brought away
the prey, he said, those that lay to the south of the Jews, and inhabited
in the plain; whereby he persuaded Achish to approve of what he had done,
for he hoped that David had fought against his own nation, and that now
he should have him for his servant all his life long, and that he would
stay in his country.
CHAPTER 14.
NOW SAUL UPON GOD'S NOT ANSWERING HIM CONCERNING THE FIGHT
WITH THE PHILISTINES DESIRED A NECROMANTIC WOMAN TO RAISE UP THE SOUL OF
SAMUEL TO HIM; AND HOW HE DIED, WITH HIS SONS UPON THE OVERTHROW OF THE
HEBREWS IN BATTLE,
1. ABOUT the same time the Philistines resolved to make war against
the Israelites, and sent to all their confederates that they would go along
with them to the war to Reggan, [near the city Shunem,] whence they might
gather themselves together, and suddenly attack the Hebrews. Then did Achish,
the king of Gath, desire David to assist them with his armed men against
the Hebrews. This he readily promised; and said that the time was now come
wherein he might requite him for his kindness and hospitality. So the king
promised to make him the keeper of his body, after the victory, supposing
that the battle with the enemy succeeded to their mind; which promise of
honor and confidence he made on purpose to increase his zeal for his service.
2. Now Saul, the king of the Hebrews, had cast out of the country the
fortune-tellers, and the necromancers, and all such as exercised the like
arts, excepting the prophets. But when he heard that the Philistines were
already come, and had pitched their camp near the city Shunem, situate
in the plain, he made haste to oppose them with his forces; and when he
was come to a certain mountain called Gilboa, he pitched his camp over-against
the enemy; but when he saw the enemy's army he was greatly troubled, because
it appeared to him to be numerous, and superior to his own; and he inquired
of God by the prophets concerning the battle, that he might know beforehand
what would be the event of it. And when God did not answer him, Saul was
under a still greater dread, and his courage fell, foreseeing, as was but
reasonable to suppose, that mischief would befall him, now God was not
there to assist him; yet did he bid his servants to inquire out for him
some woman that was a necromancer and called up the souls of the dead,
that So he might know whether his affairs would succeed to his mind; for
this sort of necromantic women that bring up the souls of the dead, do
by them foretell future events to such as desire them. And one of his servants
told him that there was such a woman in the city Endor, but was known to
nobody in the camp; hereupon Saul put off his royal apparel, and took two
of those his servants with him, whom he knew to be most faithful to him,
and came to Endor to the woman, and entreated her to act the part of a
fortune-teller, and to bring up such a soul to him as he should name to
her. But when the woman opposed his motion, and said she did not despise
the king, who had banished this sort of fortune-tellers, and that he did
not do well himself, when she had done him no harm, to endeavor to lay
a snare for her, and to discover that she exercised a forbidden art, in
order to procure her to be punished, he sware that nobody should know what
she did; and that he would not tell any one else what she foretold, but
that she should incur no danger. As soon as he had induced her by
this oath to fear no harm, he bid her bring up to him the soul of Samuel.
She, not knowing who Samuel was, called him out of Hades. When he appeared,
and the woman saw one that was venerable, and of a divine form, she was
in disorder; and being astonished at the sight, she said, "Art not
thou king Saul?" for Samuel had informed her who he was. When he had
owned that to be true, and had asked her whence her disorder arose, she
said that she saw a certain person ascend, who in his form was like to
a god. And when he bid her tell him what he resembled, in what habit he
appeared, and of what age he was, she told him he was an old man already,
and of a glorious personage, and had on a sacerdotal mantle. So the king
discovered by these signs that he was Samuel; and he fell down upon the
ground, and saluted and worshipped him. And when the soul of Samuel asked
him why he had disturbed him, and caused him to be brought up, he lamented
the necessity he was under; for he said, that his enemies pressed heavily
upon him; that he was in distress what to do in his present circumstances;
that he was forsaken of God, and could obtain no prediction of what was
coming, neither by prophets nor by dreams; and that "these were the
reasons why I have recourse to time, who always took great care of me."
But (27)
Samuel, seeing that the end of Saul's life was come, said, "It is
in vain for thee to desire to learn of me any thing future, when God hath
forsaken thee: however, hear what I say, that David is to be king, and
to finish this war with good success; and thou art to lose thy dominion
and thy life, because thou didst not obey God in the war with the Amalekites,
and hast not kept his commandments, as I foretold thee while I was alive.
Know, therefore, that the people shall be made subject to their enemies,
and that thou, with thy sons, shall fall in the battle tomorrow, and thou
shalt then be with me [in Hades]."
3. When Saul heard this, he could not speak for grief, and fell down
on the floor, whether it were from the sorrow that arose upon what Samuel
had said, or from his emptiness, for he had taken no food the foregoing
day nor night, he easily fell quite down: and when with difficulty he had
recovered himself, the woman would force him to eat, begging this of him
as a favor on account of her concern in that dangerous instance of fortune-telling,
which it was not lawful for her to have done, because of the fear she was
under of the king, while she knew not who he was, yet did she undertake
it, and go through with it; on which account she entreated him to admit
that a table and food might be set before him, that he might recover his
strength, and so get safe to his own camp. And when he opposed her motion,
and entirely rejected it, by reason of his anxiety, she forced him, and
at last persuaded him to it. Now she had one calf that she was very fond
of, and one that she took a great deal of care of, and fed it herself;
for she was a woman that got her living by the labor of her own hands,
and had no other possession but that one calf; this she killed, and made
ready its flesh, and set it before his servants and himself. So Saul came
to the camp while it was yet night.
4. Now it is but just to recommend the generosity of this woman, (28)
because when the king had forbidden her to use that art whence her circumstances
were bettered and improved, and when she had never seen the king before,
she still did not remember to his disadvantage that he had condemned her
sort of learning, and did not refuse him as a stranger, and one that she
had had no acquaintance with; but she had compassion upon him, and comforted
him, and exhorted him to do what he was greatly averse to, and offered
him the only creature she had, as a poor woman, and that earnestly, and
with great humanity, while she had no requital made her for her kindness,
nor hunted after any future favor from him, for she knew he was to die;
whereas men are naturally either ambitious to please those that bestow
benefits upon them, or are very ready to serve those from whom they may
receive some advantage. It would be well therefore to imitate the example
and to do kindnesses to all such as are in want and to think that nothing
is better, nor more becoming mankind, than such a general beneficence,
nor what will sooner render God favorable, and ready to bestow good things
upon us. And so far may suffice to have spoken concerning this woman. But
I shall speak further upon another subject, which will afford me all opportunity
of discoursing on what is for the advantage of cities, and people, and
nations, and suited to the taste of good men, and will encourage them all
in the prosecution of virtue; and is capable of showing them the of acquiring
glory, and an everlasting fame; and of imprinting in the kings of nations,
and the rulers of cities, great inclination and diligence of doing well;
as also of encouraging them to undergo dangers, and to die for their countries,
and of instructing them how to despise all the most terrible adversities:
and I have a fair occasion offered me to enter on such a discourse by Saul
the king of the Hebrews; for although he knew what was coming upon him,
and that he was to die immediately, by the prediction of the prophet, he
did not resolve to fly from death, nor so far to indulge the love of life
as to betray his own people to the enemy, or to bring a disgrace on his
royal dignity; but exposing himself, as well as all his family and children,
to dangers, he thought it a brave thing to fall together with them, as
he was fighting for his subjects, and that it was better his sons should
die thus, showing their courage, than to leave them to their uncertain
conduct afterward, while, instead of succession and posterity, they gained
commendation and a lasting name. Such a one alone seems to me to be a just,
a courageous, and a prudent man; and when any one has arrived at these
dispositions, or shall hereafter arrive at them, he is the man that ought
to be by all honored with the testimony of a virtuous or courageous man:
for as to those that go out to war with hopes of success, and that they
shall return safe, supposing they should have performed some glorious action,
I think those do not do well who call these valiant men, as so many historians
and other writers who treat of them are wont to do, although I confess
those do justly deserve some commendation also; but those only may be styled
courageous and bold in great undertakings, and despisers of adversities,
who imitate Saul: for as for those that do not know what the event of war
will be as to themselves, and though they do not faint in it, but deliver
themselves up to uncertain futurity, and are tossed this way and that way,
this is not so very eminent an instance of a generous mind, although they
happen to perform many great exploits; but when men's minds expect no good
event, but they know beforehand they must die, and that they must undergo
that death in the battle also, after this neither to be aftrighted, nor
to be astonished at the terrible fate that is coming, but to go directly
upon it, when they know it beforehand, this it is that I esteem the character
of a man truly courageous. Accordingly this Saul did, and thereby demonstrated
that all men who desire fame after they are dead are so to act as they
may obtain the same: this especially concerns kings, who ought not to think
it enough in their high stations that they are not wicked in the government
of their subjects, but to be no more than moderately good to them. I could
say more than this about Saul and his courage, the subject affording matter
sufficient; but that I may not appear to run out improperly in his commendation,
I return again to that history from which I made this digression.
5. Now when the Philistines, as I said before, had pitched their camp,
and had taken an account of their forces, according to their nations, and
kingdoms, and governments, king Achish came last of all with his own army;
after whom came David with his six hundred armed men. And when the commanders
of the Philistines saw him, they asked the king whence these Hebrews came,
and at whose invitation. He answered that it was David, who was fled away
from his master Saul, and that he had entertained him when he came to him,
and that now he was willing to make him this requital for his favors, and
to avenge himself upon Saul, and so was become his confederate. The commanders
complained of this, that he had taken him for a confederate who was an
enemy; and gave him counsel to send him away, lest he should unawares do
his friends a great deal of mischief by entertaining him, for that he afforded
him an opportunity of being reconciled to his master by doing a mischief
to our army. They thereupon desired him, out of a prudent foresight of
this, to send him away, with his six hundred armed men, to the place he
had given him for his habitation; for that this was that David whom the
virgins celebrated in their hymns, as having destroyed many ten thousands
of the Philistines. When the king of Gath heard this, he thought they spake
well; so he called David, and said to him, "As for myself,
I can bear witness that thou hast shown great diligence and kindness about
me, and on that account it was that I took thee for my confederate; however,
what I have done does not please the commanders of the Philistines; go
therefore within a day's time to the place I have given thee, without suspecting
any harm, and there keep my country, lest any of our enemies should make
an incursion upon it, which will be one part of that assistance which I
expect from thee." So David came to Ziklag, as the king of Gath bade
him; but it happened, that while he was gone to the assistance of the Philistines,
the Amalekites had made an incursion, and taken Ziklag before, and had
burnt it; and when they had taken a great deal of other prey out of that
place, and out of the other parts of the Philistines' country, they departed.
6. Now when David found that Ziklag was laid waste, and that it was
all spoiled, and that as well his own wives, who were two, as the wives
of his companions, with their children, were made captives, he presently
rent his clothes, weeping and lamenting, together with his friends; and
indeed he was so cast down with these misfortunes, that at length tears
themselves failed him. He was also in danger of being stoned to death by
his companions, who were greatly afflicted at the captivity of their wives
and children, for they laid the blame upon him of what had happened. But
when he had recovered himself out of his grief, and had raised up his mind
to God, he desired the high priest Abiathar to put on his sacerdotal garments,
and to inquire of God, and to prophesy to him, whether God would grant;
that if he pursued after the Amalekites, he should overtake them, and save
their wives and their children, and avenge himself on the enemies. And
when the high priest bade him to pursue after them, he marched apace, with
his four hundred men, after the enemy; and when he was come to a certain
brook called Besor, and had lighted upon one that was wandering about,
an Egyptian by birth, who was almost dead with want and famine, (for he
had continued wandering about without food in the wilderness three days,)
he first of all gave him sustenance, both meat and drink, and thereby refreshed
him. He then asked him to whom he belonged, and whence he came. Whereupon
the man told him he was an Egyptian by birth, and was left behind by his
master, because he was so sick and weak that he could not follow him. He
also informed him that he was one of those who had burnt and plundered,
not only other parts of Judea, but Ziklag itself also. So David made use
of him as a guide to find oat the Amalekites; and when he had overtaken
them, as they lay scattered about on the ground, some at dinner, some disordered,
and entirely drunk with wine, and in the fruition of their spoils and their
prey, he fell upon them on the sudden, and made a great slaughter among
them; for they were naked, and expected no such thing, but had betaken
themselves to drinking and feasting; and so they were all easily destroyed.
Now some of them that were overtaken as they lay at the table were slain
in that posture, and their blood brought up with it their meat and their
drink. They slew others of them as they were drinking to one another in
their cups, and some of them when their full bellies had made them fall
asleep; and for so many as had time to put on their armor, they slew them
with the sword, with no less case than they did those that were naked;
and for the partisans of David, they continued also the slaughter from
the first hour of the day to the evening, so that there were, not above
four hundred of the Amalekites left; and they only escaped by getting upon
their dromedaries and camels. Accordingly David recovered not only all
the other spoils which the enemy had carried away, but his wives also,
and the wives of his companions. But when they were come to the place where
they had left the two hundred men, which were not able to follow them,
but were left to take care of the stuff, the four hundred men did not think
fit to divide among them any other parts of what they had gotten, or of
the prey, since they did not accompany them, but pretended to be feeble,
and did not follow them in pursuit of the enemy, but said they should be
contented to have safely recovered their wives; yet did David pronounce
that this opinion of theirs was evil and unjust, and that when God had
granted them such a favor, that they had avenged themselves on their enemies,
and had recovered all that belonged to themselves, they should make an
equal distribution of what they had gotten to all, because the rest had
tarried behind to guard their stuff; and from that time this law obtained
among them, that those who guarded the stuff, should receive an equal share
with those that fought in the battle. Now when David was come to Ziklag,
he sent portions of the spoils to all that had been familiar with him,
and to his friends in the tribe of Judah. And thus ended the affairs of
the plundering of Ziklag, and of the slaughter of the Amalekites.
7. Now upon the Philistines joining battle, there followed a sharp engagement,
and the Philistine, became the conquerors, and slew a great number of their
enemies; but Saul the king of Israel, and his sons, fought courageously,
and with the utmost alacrity, as knowing that their entire glory lay in
nothing else but dying honorably, and exposing themselves to the utmost
danger from the enemy (for they had nothing else to hope for); so they
brought upon themselves the whole power of the enemy, till they were encompassed
round and slain, but not before they had killed many of the Philistines
Now the sons of Saul were Jonathan, and Abinadab, and Malchisua; and when
these were slain the multitude of the Hebrews were put to flight, and all
was disorder, and confusion, and slaughter, upon the Philistines pressing
in upon them. But Saul himself fled, having a strong body of soldiers about
him; and upon the Philistines sending after them those that threw javelins
and shot arrows, he lost all his company except a few. As for himself,
he fought with great bravery; and when he had received so many wounds,
that he was not able to bear up nor to oppose any longer, and yet was not
able to kill himself, he bade his armor-bearer draw his sword, and run
him through, before the enemy should take him alive. But his armor-bearer
not daring to kill his master, he drew his own sword, and placing himself
over against its point, he threw himself upon it; and when he could neither
run it through him, nor, by leaning against it, make the sword pass through
him, he turned him round, and asked a certain young man that stood by who
he was; and when he understood that he was an Amalekite, he desired him
to force the sword through him, because he was not able to do it with his
own hands, and thereby to procure him such a death as he desired. This
the young man did accordingly; and he took the golden bracelet that was
on Saul's arm, and his royal crown that was on his head, and ran away.
And when Saul's armor-bearer saw that he was slain, he killed himself;
nor did any of the king's guards escape, but they all fell upon the mountain
called Gilboa. But when those Hebrews that dwelt in the valley beyond Jordan,
and those who had their cities in the plain, heard that Saul and his sons
were fallen, and that the multitude about them were destroyed, they left
their own cities, and fled to such as were the best fortified and fenced;
and the Philistines, finding those cities deserted, came and dwelt in them.
8. On the next day, when the Philistines came to strip their enemies
that were slain, they got the bodies of Saul and of his sons, and stripped
them, and cut off their heads; and they sent messengers all about their
country, to acquaint them that their enemies were fallen; and they dedicated
their armor in the temple of Astarte, but hung their bodies on crosses
at the walls of the city Bethshun, which is now called Scythepolls. But
when the inhabitants of Jabesh-Gilead heard that they had dismembered the
dead bodies of Saul and of his sons, they deemed it so horrid a thing to
overlook this barbarity, and to suffer them to be without funeral rites,
that the most courageous and hardy among them (and indeed that city had
in it men that were very stout both in body and mind) journeyed all night,
and came to Bethshun, and approached to the enemy's wall, and taking down
the bodies of Saul and of his sons, they carried them to Jabesh, while
the enemy were not able enough nor bold enough to hinder them, because
of their great courage. So the people of Jabesh wept all in general, and
buried their bodies in the best place of their country, which was named
Areurn; and they observed a public mourning for them seven days, with their
wives and children, beating their breasts, and lamenting the king and his
sons, without either tasting meat or drink (29)
[till the evening.]
9. To this his end did Saul come, according to the prophecy of Samuel,
because he disobeyed the commands of God about the Amalekites, and on the
account of his destroying the family of Ahimelech the high priest, with
Ahimelech himself, and the city of the high priests. Now Saul, when he
had reigned eighteen years while Samuel was alive, and after his death
two [and twenty], ended his life in this manner.
ENDNOTE
(1) Dagon,
a famous maritime god or idol, is generally supposed to have been like
a man above the navel, and like a fish beneath it.
(2) Spanheim
informs us here, that upon the coins of Tenedos, and those of other cities,
a field-mouse is engraven, together with Apollo Smintheus, or Apollo, the
driver away of field-mice, on account of his being supposed to have freed
certain tracts of ground from those mice; which coins show how great a
judgment such mice have sometimes been, and how the deliverance from them
was then esteemed the effect of a divine power; which observations are
highly suitable to this history.
(3) This
device of the Philistines, of having a yoke of kine to draw this cart,
into which they put the ark of the Hebrews, is greatly illustrated by Sanchoniatho's
account, under his ninth generation, that Agrouerus, or Agrotes, the husbandman,
had a much-worshipped statue and temple, carried about by one or more yoke
of oxen, or kine, in Phoenicia, in the neighborhood of these Philistines.
See Cumberland's Sanchoniatho, p. 27 and 247; and Essay on the Old Testament,
Append. p. 172.
(4) These
seventy men, being not so much as Levites, touched the ark in a rash or
profane manner, and were slain by the hand of God for such their rashness
and profaneness, according to the Divine threatenings, Numbers 4:15, 20;
but how other copies come to add such an incredible number as fifty thousand
in this one town, or small city, I know not. See Dr. Wall's Critical Notes
on 1 Samuel 6:19.
(5) This
is the first place, so far as I remember, in these Antiquities, where Josephus
begins to call his nation Jews, he having hitherto usually, if not constantly,
called them either Hebrews or Israelites. The second place soon follows;
see also ch. 3. sect. 5.
(6) Of
this great mistake of Saul and his servant, as if true prophet of God would
accept of a gift or present, for foretelling what was desired of him, see
the note on B. IV. ch. 6. sect. 3.
(7) It
seems to me not improbable that these seventy guests of Samuel, as here,
with himself at the head of them, were a Jewish sanhedrim, and that hereby
Samuel intimated to Saul that these seventy-one were to be his constant
counselors, and that he was to act not like a sole monarch, but with the
advice and direction of these seventy-one members of that Jewish sanhedrim
upon all occasions, which yet we never read that he consulted afterward.
(8) An
instance of this Divine fury we have after this in Saul, ch. 5. sect. 2,
3; 1 Samuel 11:6. See the like, Judges 3:10; 6:34; 11:29; 13:25; and 14:6.
(9) Take
here Theodoret's note, cited by Dr. Hudson: — "He that exposes his
shield to the enemy with his left hand, thereby hides his left eye, and
looks at the enemy with his right eye: he therefore that plucks out that
eye, makes men useless in war."
(10)
Mr. Reland observes here, and proves elsewhere in his note on Antiq. B.
III. ch. 1. sect. 6, that although thunder and lightning with us usually
happen in summer, yet in Palestine and Syria they are chiefly confined
to winter. Josephus takes notice of the same thing again, War, B. IV. ch.
4. sect. 5.
(11)
Saul seems to have staid till near the time of the evening sacrifice, on
the seventh day, which Samuel the prophet of God had appointed him, but
not till the end of that day, as he ought to have done; and Samuel appears,
by delaying to come to the full time of the evening sacrifice on that seventh
day, to have tried him (who seems to have been already for some time declining
from his strict and bounden subordination to God and his prophet; to have
taken life-guards for himself and his son, which was entirely a new thing
in Israel, and savored of a distrust of God's providence; and to have affected
more than he ought that independent authority which the pagan kings took
to themselves); Samuel, I say, seems to have here tried Saul whether he
would stay till the priest came, who alone could lawfully offer the sacrifices,
nor would boldly and profanely usurp the priest's office, which he venturing
upon, was justly rejected for his profaneness. See Apost. Constit. B. II.
ch. 27. And, indeed, since Saul had accepted kingly power, which naturally
becomes ungovernable and tyrannical, as God foretold, and the experience
of all ages has shown, the Divine settlement by Moses had soon been laid
aside under the kings, had not God, by keeping strictly to his laws, and
severely executing the threatenings therein contained, restrained Saul
and other kings in some degree of obedience to himself; nor was even this
severity sufficient to restrain most of the future kings of Israel and
Judah from the grossest idolatry and impiety. Of the advantage of which
strictness, in the observing Divine laws, and inflicting their threatened
penalties, see Antiq. B. VI. ch. 12. sect. 7; and Against Apion, B. II.
sect. 30, where Josephus speaks of that matter; though it must be noted
that it seems, at least in three instances, that good men did not always
immediately approve of such Divine severity. There seems to be one instance,
1 Samuel 6:19, 20; another, 1 Samuel 15:11; and a third, 2 Samuel 6:8,
9; Antiq. B. VI. ch. 7. sect. 2; though they all at last acquiesced in
the Divine conduct, as knowing that God is wiser than men.
(12)
By this answer of Samuel, and that from a Divine commission, which is fuller
in l Samuel 13:14, and by that parallel note in the Apostolical Constitutions
just now quoted, concerning the great wickedness of Saul in venturing,
even under a seeming necessity of affairs, to usurp the priest's office,
and offer sacrifice without the priest, we are in some degree able to answer
that question, which I have ever thought a very hard one, viz. Whether,
if there were a city or country of lay Christians without any clergymen,
it were lawful for the laity alone to baptize, or celebrate the eucharist,
etc., or indeed whether they alone could ordain themselves either bishops,
priests, or deacons, for the due performance of such sacerdotal ministrations;
or whether they ought not rather, till they procure clergymen to come among
them, to confine themselves within those bounds of piety and Christianity
which belong alone to the laity; such particularly as are recommended in
the first book of the Apostolical Constitutions, which peculiarly concern
the laity, and are intimated in Clement's undoubted epistle, sect. 40.
To which latter opinion I incline.
(13)
This rash vow or curse of Saul, which Josephus says was confirmed by the
people, and yet not executed, I suppose principally because Jonathan did
not know of it, is very remarkable; it being of the essence of the obligation
of all laws, that they be sufficiently known and promulgated, otherwise
the conduct of Providence, as to the sacredness of solemn oaths and vows,
in God's refusing to answer by Urim till this breach of Saul's vow or curse
was understood and set right, and God propitiated by public prayer, is
here very remarkable, as indeed it is every where else in the Old Testament.
(14)
Here we have still more indications of Saul's affectation of despotic power,
and of his entrenching upon the priesthood, and making and endeavoring
to execute a rash vow or curse, without consulting Samuel or the sanhedrim.
In this view it is also that I look upon this erection of a new altar by
Saul, and his offering of burnt-offerings himself upon it, and not as any
proper instance of devotion or religion, with other commentators.
(15)
The reason of this severity is distinctly given, 1 Samuel 15:18, "Go
and utterly destroy the sinners the Amalekites:" nor indeed do we
ever meet with these Amalekites but as very cruel and bloody people, and
particularly seeking to injure and utterly to destroy the nation of Israel.
See Exodus 17:8-16; Numbers 14:45; Deuteronomy 25:17-19; Judges 6:3, 6;
1 Samuel 15:33; Psalms 83:7; and, above all, the most barbarous of all
cruelties, that of Haman the Agagite, or one of the posterity of Agag,
the old king of the Amalekites, Esther 3:1-15.
(16)
Spanheim takes notice here that the Greeks had such singers of hymns; and
that usually children or youths were picked out for that service; as also,
that those called singers to the harp, did the same that David did here,
i.e. join their own vocal and instrumental music together.
(17)
Josephus says thrice in this chapter, and twice afterwards, ch. 11. sect.
2, and B. VII. ch. 1. sect. 4, i.e. five times in all, that Saul required
not a bare hundred of the foreskins of the Philistines, but six hundred
of their heads. The Septuagint have 100 foreskins, but the Syriac and Arabic
200. Now that these were not foreskins, with our other copies, but heads,
with Josephus's copy, seems somewhat probable, from 1 Samuel 29:4, where
all copies say that it was with the heads of such Philistines that David
might reconcile himself to his master, Saul.
(18)
Since the modern Jews have lost the signification of the Hebrew word here
used, cebr; and since the LXX., as well as Josephus, reader it the liver
of the goat, and since this rendering, and Josephus's account, are here
so much more clear and probable than those of others, it is almost unaccountable
that our commentators should so much as hesitate about its true interpretation.
(19)
These violent and wild agitations of Saul seem to me to have been no other
than demoniacal; and that the same demon which used to seize him, since
he was forsaken of God, and which the divine hymns and psalms which were
sung to the harp by David used to expel, was now in a judicial way brought
upon him, not only in order to disappoint his intentions against innocent
David, but to expose him to the laughter and contempt of all that saw him,
or heard of those agitations; such violent and wild agitations being never
observed in true prophets, when they were under the inspiration of the
Spirit of God. Our other copies, which say the Spirit of God came him,
seem not so here copy, which mentions nothing of God at all. Nor does Josephus
seem to ascribe this impulse and ecstasy of Saul to any other than to his
old demoniacal spirit, which on all accounts appears the most probable.
Nor does the former description of Saul's real inspiration by the Divine
Spirit, 1 Samuel 10:9-12; Antiq. B. VI. ch. 4. sect. 2, which was before
he was become wicked, well agree with the descriptions before us.
(20)
What is meant by Saul's lying down naked all that day, and all that night,
1 Samuel 19:4, and whether any more than laying aside his royal apparel,
or upper garments, as Josephus seems to understand it, is by no means certain.
See the note on Antiq. B. VIII. ch. 14. sect. 2.
(21)
This city Nob was not a city allotted to the priests, nor had the prophets,
that we know of, any particular cities allotted them. It seems the tabernacle
was now at Nob, and probably a school of the prophets was here also. It
was full two days' journey on foot from Jerusalem, 1 Samuel 21:5. The number
of priests here slain in Josephus is three hundred and eighty-five, and
but eighty-five in our Hebrew copies; yet are they three hundred and five
in the Septuagint. I prefer Josephus's number, the Hebrew having, I suppose,
only dropped the hundreds, the other the tens. This city Nob seems to have
been the chief, or perhaps the only seat of the family of Ithamar, which
here perished, according to God's former terrible threatenings to Eli,
1 Samuel 2:27-36; 3:11-18. See ch. 14. sect. D, hereafter.
(22)
This section contains an admirable reflection of Josephus concerning the
general wickedness of men in great authority, and the danger they are in
of rejecting that regard to justice and humanity, to Divine Providence
and the fear of God, which they either really had, or pretended to have,
while they were in a lower condition. It can never be too often perused
by kings and great men, nor by those who expect to obtain such elevated
dignities among mankind. See the like reflections of our Josephus, Antiq.
B. VII. ch. 1. sect. 5, at the end; and B. VIII. ch. 10. sect. 2, at the
beginning. They are to the like purport with one branch of Agur's prayer:
"One thing have I required of thee, deny it me not before I die: Give
me not riches, lest I be full, and deny thee, and say, Who is the Lord
?" Proverbs 30:7-9.
(23)
The phrase in David's speech to Saul, as set down in Josephus, that he
had abstained from just revenge, puts me in mind of the like words in the
Apostolical Constitutions, B. VII. ch. 2., "That revenge is not evil,
but that patience is more honorable."
(24)
The number of men that came first to David, are distinctly in Josephus,
and in our common copies, but four hundred. When he was at Keilah still
but four hundred, both in Josephus and in the LXXX.; but six hundred in
our Hebrew copies, 1 Samuel 23:3; see 30:9, 10. Now the six hundred there
mentioned are here estimated by Josephus to have been so many, only by
an augmentation of two hundred afterward, which I suppose is the true solution
of this seeming disagreement.
(25)
In this and the two next sections, we may perceive how Josephus, nay, how
Abigail herself, would understand, the "not avenging ourselves, but
heaping coals of fire on the head of the injurious," Proverbs 25:22;
Romans 12:20, not as we do now, of them into but of leaving them to the
judgment of God, "to whom vengeance belongeth," Deuteronomy 32:35;
Psalms 94:1; Hebrews 10:30, and who will take vengeance on the wicked.
And since all God's judgments are just, and all fit to be executed, and
all at length for the good of the persons punished, I incline to think
that to be the meaning of this phrase of "heaping coals of fire on
their heads."
(26)
We may note here, that how sacred soever an oath was esteemed among the
people of God in old times, they did not think it obligatory where the
action was plainly unlawful. For so we see it was in this case of David,
who, although he had sworn to destroy Nabal and his family, yet does he
here, and 1 Samuel 25:32-41, bless God for preventing his keeping his oath,
and shedding of blood, which he had swore to do.
(27)
This history of Saul's consultation, not with a witch, as we render the
Hebrew word here, but with a necromancer, as the whole history shows, is
easily understood, especially if we consult the Recognitions of Clement,
B. I. ch. 5. at large, and more briefly, and nearer the days of Samuel
Ecclus. 46:20, "Samuel prophesied after his death, and showed the
king his end, and lift up his voice from the earth in prophecy," to
blot out "the wickedness of the people." Nor does the exactness
of the accomplishment of this prediction, the very next day, permit us
to suppose any imposition upon Saul in the present history; for as to all
modern hypotheses against the natural sense of such ancient and authentic
histories, I take them to be of very small value or consideration.
(28)
These great commendations of this necromantic woman of Endor, and of Saul's
martial courage, when yet he knew he should die in the battle, are somewhat
unusual digressions in Josephus. They seem to me extracted from some speeches
or declamations of his composed formerly, in the way of oratory, that lay
by him, and which he thought fit to insert upon this occasion. See before
on Antiq. B. I. ch. 6 sect. 8.
(29)
This way of speaking in Josephus, of fasting "seven days without meat
or drink," is almost like that of St. Paul, Acts 27:33, "This
day is the fourteenth day that ye have tarried, and continued fasting,
having taken nothing:" and as the nature of the thing, and the impossibility
of strictly fasting so long, require us here to understand both Josephus
and the sacred author of this history, 1 Samuel 30:13, from whom he took
it, of only fasting fill the evening; so must we understand St. Paul, either
that this was really the fourteenth day that they had taken nothing till
the evening, or else that this was the fourteenth day of their tempestuous
weather in the Adriatic Sea, as ver. 27, and that on this fourteenth day
alone they had continued fasting, and had taken nothing before that evening.
The mention of their long abstinence, ver. 21, inclines me to believe the
former explication to he the truth, and that the case was then for a fortnight
what it was here for a week, that they kept all those days entirely as
lasts till the evening, but not longer. See Judges 20:26; 21:2; 1 Samuel
14:24; 2 Samuel 1:12; Antiq. B. VII. ch. 7. sect. 4.
Antiquities of the Jews
War of the Jews
Autobiography
Hades
Against Apion