A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 26
CHAP. XXVI.
THis Chapter is a Narrative of Saul's laſt perſecution of David (in the Hill of Hachilah) which conſiſts of two Parts. (1ſt.) The Treachery of the Ziphites to ward David: And (2dly,) David's truſt in God, &c. Remarks upon the firſt part are,
Firſt, Thoſe ſordid ſpirited Ziphites, though of David's own Tribe, yet had they once before done their utmoſt to betray David into the hands of Saul, Chap. 23.19, 20. for which Treachery Saul bleſſed them, ver. 21, &c. but God blaſted it, and made it ſucceſsleſs; and now deſpairing, that they could ever retrieve themſelves, and recover David's favour for their firſt Treachery, if he ſhould yet prevail, they deſperately endeavour to betray David into Saul's hands the ſecond time, to quit themſelves of David's Revenge.
The Second Remark is, The opportunity David gave them of this ſecond Treachery, was his returning again to the Hill of Hachilah where he had hid himſelf before, Chap. 23.19. the occaſion of David's returning to this ſame Hill again, was becauſe it lay nigh unto the Eſtate of Abigail (whom he had lately Married) the Emoluments whereof he and his Men ſtood in need enough of under their neceſſitous Circumſtances, and he might hope that both Saul was mollified, and the Ziphites at leaſt cautioned by their late diſappointments, or becauſe he could retreat from thence moſt commodiouſly into other places, if need required.
The Third Remark is, The Lord ſuffers thoſe Treacherous Ziphites to ſend for Saul the ſecond time, and Saul muſt come again with three Thouſand choſen Souldiers to ſeek David again (after his former meltings over him) and pitch his Tents upon the very Hill of Hachilah, ver. 1, 2, 3.
N. B. This the Lord ordered, not only to allay and qualifie the tranſporting joy of David's new Marriage with Abigail, but alſo to make a fool again of Saul, as appears by the Sequel.
The Second Part of this Chapter is David's Antidote againſt this new danger. The Remarks upon it are,
Firſt, Saul having deſiſted from purſuing David for ſome while, becauſe he had bound himſelf from ſuch perſecuting Practices upon David's ſparing his life, Chap. 24.26, 27. The Ziphites (though bound to favour David as one of their own Tribe, Joſh. 15.55. yet fearing an after reckoning for their firſt Treachery as above) ſtir up Saul to a ſecond aſſault, aſſuring him that now David was as the Hunted Hare, return'd to his old form, and now Saul might both catch him, and kill him, ſo rid both himſelf and them from all fears of his coming to the Crown; at this Saul marches with his Men, whereof (as is ſuppos'd) Jonathan (David's dear Friend) gave Intelligence.
N. B. The Ziphites had aſſured Saul he might have deſtroyed David before, had not the Philiſtines ſo unhappily invaded the Land, and delivered David at that time, but now he need not fear any ſuch diverſion, &c. Now is David in more apparent danger than heretofore, from Saul's beſieging him again, and now David acts his truſt in God as a Remedy againſt the Treachery both of Saul (againſt his former promiſe) and of the Ziphites notwithſtanding their former unſucceſsfulneſs: It was undoubtedly an eminent act of ſtrong faith in David, in the firſt place to adventure himſelf (it may be diſguiſed) into Saul's Camp, firſt ſingly as a Spye at ſome diſtance, and after only with Abiſhai, his Siſters Son, Ahimelech the Hittite, likely not daring to venture with him, ver. 4, 5, 6, 7. even to the very Tent of Saul in the midſt of the Camp, Abner and his Army lying round about to guard his Royal Perſon: This ſeems to be a very bold and daring attempt, and no leſs than a tempting of God.
N. B. But it muſt be conſidered, not only how ſuch Heroick Acts have been done by that Pagan King Alexander the Great, who once ventured to paſs privately into the Camp of King Porus (his Enemy) to his great advantage for his enſuing Victory. But alſo how Gideon did the like by Divine Direction for the confirmation of his Faith, Judg. 7.11. accordingly no doubt but David did this by a ſpecial direction from God likewiſe.
N. B. Note well; This Act of danger and difficulty was not an Act of Preſumption, but of a Divine Faith in David; Reaſons be,
Firſt, David had a general aſſurance that God would preſerve him from all Perils for the Kingdom, according to his Promiſe.
Secondly, He might have a particular Revelation as a Prophet from God, that he would caſt Saul and his whole Army into a dead ſleep for David's protection, and ſecurity from danger; and
Thirdly, God might give David a Special Promiſe of giving him a ſecond opportunity to manifeſt his innocency towards Saul, for the farther conviction of that Hypocrite concerning David's Righteous Cauſe.
The Second Remark is, David's ſecond Act of Faith in preſerving the life of Saul againſt the urgent ſuggeſtions of Abiſhai, ver. 8, 9, 10, 11, 12. wherein,
Mark (1.) Abiſhai finding Saul faſt aſleep, asks leave of David to nail him to the ground at one blow, without need of a ſecond ſtroke; This was the ſecond time of his provoking David to deſtroy Saul, Chap. 24.4. and here though he had received a repulſe the firſt time, and was reſtrained; yet now Abiſhai argueth there is more Reaſon now to kill him, for ſuch and ſo implacable is Saul's malice, that neither thy Clemency towards him, nor his own Promiſes and Oaths to thee for thy ſafety, can oblige him to any laſting reconciliation, therefore (ſaith he to David) thou doſt but tempt God to let ſlip ſuch an opportunity, as God by his miraculous Providence now offereth thee to provide for thy own, and all our ſafety.
Mark (2.) David's Anſwer, Though I be the Lord's Anointed in Reverſion, yet Saul is the Lord's Anointed in Poſſeſſion; therefore (I who am ſtill a private Perſon, and a Subject to Saul my Sovereign) cannot kill him without ſin, though he be a Tyrant, and rejected of God, I can neither do it my ſelf, nor ſuffer to ſee it done by thee, but I will wholly leave him to the Lord who ſet him up, to pull him down, for to him only vengeance belongeth, Rom. 12.19. And herein David refers not only the matter of his revenge to the Lord, but the manner of it alſo, namely three manner of means, as (1.) The Lord may ſmite him as he did Nabal, or (2.) He ſhall dye according to the courſe of nature; or (3.) [He ſhall deſcend into the Battle and periſh] which was that way of all the three, that God was pleaſed to chuſe and uſe, both to bring Saul to his death, and David to his Kingdom.
Mark (3) Though David ſpared Saul's Perſon, yet took he away Saul's Spear, and a Cruſe of Water, to become Pledges of David's ſparing Saul's life, when it was in the power of his hands, and might have ſlain him with his own Spear.
The Third Remark is, The Third Heroick Act of David's Faith in his daring defence of his own doings, openly Proclaimed in deſpite of Saul, of Abner, and of all the Army, ver. 13, 14, 15, 16. wherein,
Mark (1.) David gets out of Saul's Camp at a due diſtance, both for the Armies audience, and for his own ſafety: Behold here how good David transforms himſelf into all forms and ſhapes both of Speech and Spirit, that he might do good unto this bad Man, to work his weal even in both Worlds, &c.
Mark (2.) He calls aloud of Abner by name, who was ſo faſt aſleep, that though the Ear be firſt awake in the Morning (as we uſe to ſay) and a Man, call'd upon by his name, will ſtart up as one amazed, yet Abner after often calling upon by his Name, anſwered not; but at laſt the Lord (that had caſt him into this dead ſleep) lets him awake to hear David charge him with no leſs than Treaſon (by the Law of Nations) for Guarding his Sovereign no better, but ſuffering his life to be in ſuch deſperate danger; Saying, Though I know thee to be a Man of Valour, and thou haſt many Valiant Souldiers under thy Command, as thou art their General; yet you all deſerve to die for your falling aſleep, when you ſhould have Guarded the King.
Mark (3.) Then David cries [Ecce Signum] Behold the Spear and the Cruſe ſet up at Saul's head in the midſt of his Camp, he that was permitted by your negligence to remove them hither, had a fair opportunity (through your lazineſs) to have given Saul his Paſport into another World; Lo here is an Ocular Demonſtration of your blame-worthineſs, and of my own integrity and innocency.
The Fourth Remark is, David's Dialogue with Saul at a due diſtance upon an Hill, that he might be heard, and yet ſo far off that he might eſcape in caſe of danger, v. 17.18, 19, 20, 21. Wherein Obſerve,
Firſt, David had called ſo loud and ſo often with an audible Voice upon Sleepy Abner that he awakened Saul alſo, v. 17. at which Abner was Angry, crying [Who is that clamorous Fellow that dare diſturb the King in his Sleep,] v. 14. Yea David Awakened not only Saul's Eyes but his Conſcience alſo; which made Saul cry, [Is this thy Voice my Son David?] v. 17. Here again falls a ſecond Conviction upon this Hypocrite's heart, as before, when he wept to David, chap. 24.16. whereby it appears that Saul perſecuted David againſt the Light of his own Conſcience, as well as contrary to both his Promiſe and his Oath, chap. 19.6. and 24.20.
N. B. Saul here hath a Velleitatem (as the School-term is) a wambling wiſh, or an imperfect motion of his willingneſs to favour David, but he had not [a voluntatem] a direct and compleat will to diſown his own ſin: So David's Innocency produced only a tranſient extacy and admiration of him in his Conſcience for Saving his Life Twice.
Secondly, Mark here, how David diſwades Saul from his daily perſecuting of him in this Dialogue with him by many ſtrenuous and cogent Arguments: As,
Mark 1. It was unjuſt for a King to perſecute an innocent ſubject, v. 8. That I have no Traiterous deſign againſt my Soveraign is plain, for twice God hath given me an opportunity to kill the King, and twice I have ſpared him; [If a Man find his Foe will he let him go.] Chap. 24.19. Saul himſelf confeſſeth.
Mark 2. He uſeth a Dilemma, a double Horned-Argument, that puſheth both ways ſaying, Thy rage againſt me is either from God or from Man: If from God, then 'tis either for thy ſin, or for mine, or for both: Let this be decided by a Sacrifice to God, whoſe of them God will accept, thine or mine. If for thy ſin, God hath given thee up to be acted by an Evil Spirit, and the Devil drives thee to this evil work, then oughteſt thou to reconcile thy ſelf to God by Sacrifice; that thou mayeſt be freed from thy Frantick Fits. And if it be for my ſins too, I am ready to pacifie God's diſpleaſure with an Oblation alſo; and am willing moreover to become a Sacrifice my ſelf; ſo Gods diſpleaſure may be appeaſed, and the Kings Juſtice may be ſatisfied, &c. But if it be from Men, namely, from Doeg, and thy curſed Court-Sycophants who have incenſed thee againſt me, I leave them as accurſed Creatures to the Lord's Righteous Revenge, v. 19. where David prudently, and meekly accuſeth not the King, but lays the fault upon his Evil Counſellors.
Mark 3. David urgeth thoſe Courtiers cruelty to him, in driving him out of Canaan, (where God's Worſhip was) into Idolatrous Countries; where they really, though not verbally bid him Serve Idols. David ſets an Emphaſis upon this Argument, as being an Evil that troubled him more than his loſs of all other comforts, and therefore cries he, [Woe is me, &c. Pſal. 120.5.]
Mark 4. David Argues both an impoſſibility of Saul's Accompliſhing his Bloody Ends, for he had a particular Faith that God would preſerve him out of his hands, Pſal. 27.1, 2, 3. and ex Hypotheſi, ſuppoſe Saul ſhould ſhed my Innocent Blood by God's permiſſion; yet ſure I am, my Blood would cry, as Gen 4.10. and God will revenge it, and ſtigmatize thee for it.
Mark 5. He urges an abſurdity upon Saul, v. 20. that it was below a King to perſecute ſuch a mean Subject: A Flea is hard to catch, and yet not worth catching: 'Tis to Fight with a Flea: 'Tis no fit Employ and Exploit for a King to Kill a dead Dog, as he had ſaid before, chap. 24 14. or to toil and turmoil thy ſelf about catching a Partridg on the Mountains, where he may flee from thee; and though taken, the Advantage cannot compenſate the Labour.
The Fifth Remark is, The Effects of all thoſe Arguments.
Firſt, Saul confeſſeth his fooliſhneſs, and recals David from his Baniſhment, v. 21. where we ſee Saul melted down by thoſe Coals of Kindneſs which David had twice heaped upon his Head, though Saul ſeem here under thoſe meltings to aggravate his ſin, yet in truth he doth extenuate it, by imputing it only to his Folly, which made him do he knew not what; whereas indeed it was his malice againſt David, becauſe God had (upon his rejection) choſe him his Succeſſor: Notwithſtanding he well knew David's Innocency.
Secondly, David Reſtores the King's Spear, v. 22. which he took away, not to retain it, but to return it to the right owner after he had convinced Saul's Conſcience thereby of his own Righteouſneſs.
Thirdly, Becauſe Saul had no Tribunal above him, David makes his ſolemn Appeal to the Tribunal of God, v. 23, 24. requeſting the Lord to recompenſe each of them according to the Equity or Iniquity of their cauſe.
Fourthly, Saul's Temporary Repentance is another effect of David's charming Rhetorick here, and he not only lays aſide his perſecuting Principles for the preſent, but alſo Saul is again Found among the Prophets; really foretelling that David's Kingdom ſhould be very glorious, v. 25. And,
Fifthly, David dare not yet truſt Saul notwithſtanding all his fair Promiſes from a convinced Conſcience, while he knew His Heart was not changed: For (1.) David durſt not carry him his Spear, but bids him ſend for it. And (2.) David went away to his place of Safety, and came not down to Saul as before, chap. 24.8, &c.