Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 14
CHAP. XIIII.
HEre Ionathan espying, how the Garison of the Philistims was placed moveth his armour bearer to goe with him over unto it, but Saul his V. 3.Father knew not of his going. This motion in Ionathan came doubtlesse from God, as the sequell sheweth, and therefore that he might not be hindred in this attempt, hee made not his father acquainted with it: a thing, which otherwise hee ought not to have done, to goe against the enemy without order from the Generall of the field, or without his knowledge; for to doe thus commonly tendeth to the confusion of the Army, Peter Martyr.wherefore Torquatus, as Martyr noteth, put his his owne sonne to death for presuming thus to doe, and Marlius another Roman his, although hee had fought valiantly against the enemy. Hee also arguing the case, whether it were not temerity in Ionathan thus alone to goe against an whole Garison, rather then true valour, defendeth it, because God had promised that one of them should chace a 1000. and two of them put 10000. to flight; this Ionathan recounted and beleived, and so being full of faith proceeded to this incounter; and because by Saul deliverance had beene promised from the Philistims, 1 Sam. 9. 16.hee seeing his father now growne timerous, and not daring to oppose himselfe against the Philistims, that wasted the Countrey, tooke courage to himselfe and went alone with his armour-bearer, as God moved him.
And Saul tarried in the uttermost part of Gibeah under a Pomgranate tree, which is V. 2. Iunius.in Migron &c. that is, saith Junius, in a field so called neere one part of the straight towards Gibeah, Esa. 10. 28. here he and his men lurked for feare, watching to see, what the Philistims would doe. And with him was Ahiab the sonne of Ahitub, Iehabods brother, the sonne of Phinees, the sonne of Eli, the Lords Priest in Shiloh, wearing an Ephod, &c. Ahiah is said to have beene there wearing an V. 3. Peter Martyr.Ephod, to signifie that he was now High-Priest, for the rich Ephod with the Breastplate, and the Urim and Thummim was for the High-Priest there withall to consult with the Lord, Exod. 28. In that he is said to be the sonne of Ahitub, the sonne of Phinees, it appeareth that Phinees had two sonnes, Ahitub not hitherto mentioned, and Ichabod his yonger brother who was filius Posthumus, and since the time of Elis death, and Phinees slaine, when Samuel was young, Ahitub finished his course, and now Ahiah his sonne was Priest; but whether Ahitub was ever High-Priest or no, we do not read, it is most likely that he was not, but during the 20 yeares, that the arke abode in Kiriathjearim, before Sauls election, Eleazar the sonne of Abinadab being sanctified for the Priest to keepe it, hee lived and dyed privately, Elies posterity being then presently by 1 Sam. 7. 1.the just judgement of God for his and his sonnes sinnes thus long stripped of this honour, and although Ahiah his sonne now attained to it againe, yet it continued not long in that family, as hath beene before shewed, and will afterwards appeare in the beginning of Solomons raigne. This Ahiah is otherwise called Ahimelech, Ch. 22. 20. who was slaine at Sauls command: whereas hee is commonly understood to be the nephew of Ichabod, the sonne of Phinees, Iunius will have him to bee his brother, but this cannot bee, because so Iunius.he must have beene the sonne of Phinees and not of Ahitub. The consideration of these Priests, Eli, Ahitub, Abiah, and Abiathar also his sonne, to whose time Samuel lived, sheweth plainly, that hee was a very old man, when hee died, and not of 52 yeares onelyonly, as the Rabbins would make him, of which see before, Chap. 8. 1. Now as Ahiah the Priest was present, wee read the like of the Ark, v. 18.
In describing Jonathans proceedings, here is shewed how hardly he came to V. 4, 5.the Philistims garison, hee was faine to creep upon his hands and his feet over a steep sharpe rock to come unto them, and his Armour-bearer after him; and there are said to have been two rocks on either side of them, north and south, so as that both those wayes they thought themselves safe from the enemies attempting any thing against them, as being strongly defended by nature, and other passages they kept by force of armes. Wherefore by this way, whereby they thought themselves most secure, they with great difficulty gat unto them. Jonathan had smitten one garrison of the Philistims before, having with him 1000 men; now hee telleth his Armour-bearer, that there was no V. 6.restraint unto the Lord, to save by many or by few, exhorting him therefore to goe with him over to these uncircumcised. Whereas hee saith, It may bee the Lord will worke for us; this was not spoken by way of doubting, saith Pellican, Pellican.but of praying, and to intimate the difficulty of the attempt, that his man might bee excited by faith to rely upon God also for help.
The man promising not to leave him, they go over the rock, and shew themselves V. 8, 9.to the Philistims, and Jonathan saith to his Armour-bearer, If they shall say, Wee will come to you, then wee will stand still and goe no further; but if they say, Come to us, we will goe, for the Lord hath delivered them into our hands. Josephus saith, that Ionathan having earnestly prayed unto the Lord, had this Josephus.signe given unto him, and it was a signe in reason, that if they should say, come to us, they should be confounded, because it argued confidence in their owne strength, that they durst not come neare unto them being so strong. And not much unlike unto this is that of Borrhaeus, it was a boasting speech like that of Borrheus. Pellican.Goliah to David, for which it was just with God to pull them downe. Pellican saith, if they said, tarry and wee will come unto you, it was a signe of courage, that they durst goe and set upon their enemies, but if they said, come to us, of pusillanimity, and that they feared to set upon them. For Gods giving Jonathan this signe, it is not to bee doubted, but that he was moved thus to say, by the instinct of his Spirit, as Abrahams servant propounded a signe, when he went to fetch a wife for his masters son Isaac.
The Philistims seeing Ionathan and his Armour-bearer, first deride them, V. 11, 12.and then bid them, Come hither, and wee will shew you a thing. Ionathan hearing this, was full of courage and confidence, and fell upon them, and his Armour-bearer after him, and they slew at the first onset twenty men within V. 24.balf an acre of ground, which a yoake of oxen might plough. Whereas Ionathan is said to have gone up upon his hands and his feet, Iosephus saith, that hee Josephus.went not on that side where the Philistims saw him, but at another place where they were more secure: And when he came unto them, a cloud suddenly arose, which darkened the aire so, that they knew him not, nor one another, and so every one smote his fellow that was next him; and they that had gone out to spoile the Countrey, returning, fought against their owne men. But others, as Lyra hath it, better, that they were smitten with an acrisis, as the Syrians Lyra.were, 2 King. 6. when they came to take Elisha, so as that they could not perceive, or see those that smote them, nor know one another, but every one took the next unto him to bee his enemy, and therefore went on beating down one another, as v. 18. And v. 20. it is said, Every ones sword was against his fellow, and there was a very great discomfiture: yet here is nothing expressed, but that there came upon them a very great trembling, and that the very earth trembled under them, they by a feare, wherewith they were smitten from the Lord, and the earth by an earthquake sent to increase their terrour; but hereby wee may gather, that they were so blinded in their judgement, that they knew not one another, and therefore as any was in anothers way in this their hasty flight, hee beat him downe and slew him.
For these words, v. 15. there was a very great trembling, Hebr. it is, a trembling of God; and so Ʋatablus and the Chald. render it, noting from these Vatablus. Chald. Paraphr.words, that there was trembling or shaking upon the very earth sent from God, and not upon the Philistims army onelyonly; the Vulg. a miracle from God: Junius a very great trembling, because that which is caused by God extraordinarily, is very great. I thinke it best to hold to the originall. For the quantity of ground where upon these 20 were slaine, it is said to have been halfe an acre, which a yoake of oxen might plough; in the Vulg. Latine, which a yoake might plough in a day; Hebr. it is, as it were in halfe an acre of a paire of land, which must necessarily bee supplyed to make it sensible, in halfe an acre of land ploughed by a paire of oxen: the Chaldee, about the space of halfe a journey of a paire of oxen, but hereby must bee understood halfe a dayes worke, because it is but little that a paire of oxen could plough at halfe a journey, and certainly halfe an acre is here meant; Josephus saith, this was done Josephus.early in the morning, and these twenty men were smitten being yet asleep. But it seemeth rather that they were placed in ranke, or else one would not have been so farre from another, as to have supplyed halfe an acre with twenty men. And this is said to have been the first slaughter, because there was another that followed, made by the Philistims amongst themselves, and a third by the Israelites after this chacing them.
The watchmen of Saul seeing the trouble of the Philistims host, certifie V. 16, 17, 18.him thereof, and the people being numbred, hee findeth that Jonathan and his Armour-bearer were absent, then hee bade Ahiah to bring the Arke. Hereby Peter Martyr gathereth that Samuel was not now there, or if hee were, hee Peter Martyr.would no more consult with him, as being too rigid: but that hee was in Gibeah, hath been shewed before. When, or how the Arke was brought hither, is uncertaine; some thinke it was carryed to Gilgal before, where their assemblies met, and from thence now to Gibeah, when the campe removed, but here it stayed not long, for it was still in Kiriath-jearim in the time of Davids reigne, so that it was soon carryed back thither againe. For consulting with the Lord in any difficult case by the Arke, it is most probable, that the Highpriest, arrayed in his robes and Ephod, with the Urim and Thummim, stood before the Oracle, and from thence craved and expected answer from the Lord. Now Saul taketh this course, that hee might seem to bee religious, and not to attempt any great matter, but God being first consulted with.
Whilst Saul talked with the Priest, the noise increased, then hee said unto him, V. 19.Withdraw thy hand. Of what hee talked to the Priest, is not said, but by the premisses it appeareth, that hee talked with him about bringing the Arke, and the thing that hee would have him to consult about. But now seeing the Philistims already falling, hee stayeth not, but maketh haste into the battaile, bidding the Priest withdraw his hand, that is, to proceed no further in inquiring. Josephus saith, that the Priest had received answer, that the Philistims should Iosephus.bee overcome, but this agreeth not with the sacred history. Saul, as is generally held by Expositors, herein shewed the ficklenesse of his devotion, and how little trust hee had in God, in that when hee was in a right way, which God himselfe had directed to, Exod. 28. yet perceiving the victory already to bee partly obtained, or, as some say, fearing that the Philistims hastened towards him, hee either would not, because hee thought hee was now sure of the victory, or durst not, because hee feared the enemy comming, stay till hee had received answer from the Lord. Yet Samuel hearing of the enemies approach Chap. 7.another time, stayed till hee had done offering sacrifice, and then going out to battaile, God fought for him. Wee contrariwise must seeke to God with Note. perseverance, and in all times of danger when wee are in his service, rely upon his gracious protection.
When Saul and the men with him came to the battaile, they found the V. 20.Philistims fighting one against another, which Josephus saith, was, because the Army consisting of people of divers Countreys, the souldiers knew not one another, and the Hebrewes that were with the Philistims, turned against them, joyning with Saul and Jonathan; and such as had hid themselves in Mount Ephraim, came forth and fought against them also. Peter Martyr thinketh, Peter Martyr.as was said before, that they were held so in their eyes, that they could not discerne their friends from their foes and herein the wonderfull mercy of God: appeared towards his people, in that Saul having sinned, and so being worthy to bee forsaken, and Samuel having left him, and the people shewing their distrust in God, in that they fled away and hid themselves, yet he wrought this great miracle for them; But herein he had respect to the great faith of Jonathan, whom he had singularly stirred up, and to his Covenant made of old with their fathers Abraham, Isaac and Jacob. The Hebrewes that were with the Philistims were either such, as sojourned amongst them, or dwelt still in the Cities which they had subdued, and served them, and so in time of warre were constrained to goe with them, as David sometime when hee dwelt in Ziklag, had gone with the Philistims to fight against his brethren, but that the Princes would not suffer him; And the battaile passed over to Bethaven, that is, the army went this way in pursuing the Philistims; this Bethaven was neare to Michmash, see before, Chap. 13. 5.
And the people of Israel were distressed, because Saul had adjured them, &c. V. 24.Saul seeing the Philistims to flee, to the end no delay might bee made in slaying and pursuing them, adjureth all the people to eate nothing till night, in this forme, Cursed be the man that eateth any food untill evening, and to this Lyra gathereth by the sequell, that the paine of death was annexed. And hereupon Lyra.hee moveth a question, Whether Saul sinned in thus adjuring the people, or not? And answereth, that it is the common opinion of Doctors, that hee Qu. did sin, and that two wayes: First, because it was ill to adjure the people. Secondly, it was worse to seek to fulfill this oath. For although it bee lawfull to give an oath in the case of necessity, and due circumstances being observed, yet if either of these faile, it is a sinne. Now here was no necessity, unlesse God had so directed, thus to pursue the enemies, because God had miraculously confounded them already; and hee failed in the circumstance of excepting, if any through abstinence were ready to faint and dye; whereas in all ordinances about meats, and abstinence herefrom, mens lives and healths are to bee respected, and they are not in the case of necessity bound by any lawes. Wherefore hee sinned yet worse in seeking to slay Jonathan, because hee ate a little honey in his necessity, and because by this his adjuring them, hee hindred them from pursuing and destroying more of their enemies through faintnesse, and was a cause of sinne in the people, in that being kept so long from food, when they came to it, they were so hungry, that they ate flesh with the blood, as is afterwards shewed. Whereas it is objected, Saul's desire was good, viz. to destroy the more of Gods enemies by this meanes; and if he had sinned in adjuring the people thus, then Jonathan had not sinned in eating contrary to this oath; and if so, God would not have directed the lots to the finding of him out. Sol. A good intention doth not justifie a mans action, for then if one should steale with an intent to give to the poore, hee should doe well. Againe, although by Gods judgement Jonathan was found out, yet it followeth not, that hee sinned herein, but God discovered him, that by being brought forth, and answering for himselfe, his innocency might appeare, which otherwise might have been questioned amongst the people, because some of them saw him eate honey, but knew not that hee heard not, when his father adjured all to eate nothing till evening. God therefore discovered him to be the man, but by his answer it appeared, that hee was cleare from any fault, because hee had not heard of the adjuration before; neither could it bee a sinne in him howsoever, because hee was inforced by necessity to eate, seeing his spirits began to faile him, which hereby were revived. Josephus saith, that Saul used this victory too insolently and immodestly, to fill himselfe with the slaughter of his enemies; and some, saith Josephus.Peter Martyr, hold, that hee would have them fast out of superstition, that Peter Martyr.by the merit hereof they might obtaine the greater victory; but hee preferreth the former, that hee did it out of insolency, and therefore hee condemneth him of folly and cruelty towards his subjects, whose health and safety hee ought to have preferred before the destruction of his enemies. And as others have it, hee shewed his hypocrisie and arrogancy, in that hee would by this meanes ascribe to his owne policy the victory, which God had given by Jonathan. Comestor saith, that in warre they used not to eate, till the time of the evening sacrifice, hereupon Saul made this adjuration; sed vix credo.
Then the people came into a wood where the honey dropped, and none V. 25. Lyra.durst eate any thereof, because they feared the oath. Bees, saith Lyra, kept in trees, and gathered thither such abundance of honey, as that it dropped from thence downe upon the ground; and because it was so in divers places of the land of Canaan, it was called a land flowing with milke and honey. They feared the oath, because the penalty of breaking it was death.
But Jonathan not knowing of this adjuration, because hee was absent V. 27.when it was made, tasted a little honey, and his eyes were cleared, which one seeing, told him of the oath. Then Jonathan said, My father hath troubled V. 29.the land; see now I pray you how mine eyes are inlightened, because I tasted a little of this honey: How much more if the people had eaten freely to day of the V. 30.spoile of the enemy which they found? for had there not now been a much greater slaughter made of the enemies? Through hunger the spirits begin to faile, and then the sight, which is by the spirits comming to the eyes, must needs waxe dimme, but food being received, the spirits are strengthened, and so the sight commeth againe, according to this speech of Jonathan. The words of v. 30. are very obscure, and therefore are rendred diversly from the common reading; by Junius thus, Etiam quia (utinam comedisset populus libere bodie de spoliis inimicorum Iunius.quod suffecisset) quia inquam jam non infertur in Philistaeos plaga amplior: so also Arias Montanus, and this is word for word according to the Hebrew, and the sense is perfect. I would to God the people had been permitted freely to eate, because by their being restrained no greater destruction hath been made of the Philistims through their fainting for want of food. Whereas in the common reading, the words in the beginning of the verse are altered, how much more, to which the Hebrew foreign cannot bee drawne, and that which is indicative in the end, is made interrogative; Saul is here rightly taxed, for, as Theodoret and Chrysostome have it, he did foolishly, so likewise Procopius; but Tostatus defendeth Saul's act, because there was no such necessity of eating till night, when they were in the heate of warre; and Cajetan also, and Tertul. de jejun. and Ambros. Ser. 36. praise him; and Jerome li. 2. contr. Jovin. saying, that herein he followed Moses and Joshua.
And they smote the Philistims that day from Michmash to Aialon, &c. This V. 31.Aialon was a City in the tribe of Dan, Josh. 19. 42. and it was 12 miles from Michmash. The people having pursued them thus farre, waxed faint, and so H. B. Patriarks travailes.could follow them no further, then the evening comming on, they fell to eating of the spoile, and killed and ate sheep, oxen, and calves with the blood; V. 32. Lyra.and it is said, they slew them on the ground, which, saith Lyra, is expounded three wayes. 1 In every place where they tooke them, not bringing them first to the sanctuary which was then amongst them, that the blood might bee poured out upon the Altar, as the Law required; for although being farre off from the Sanctuary, they were to poure out the blood upon the ground, yet being neare unto it, they were to kill their beasts so, that the blood might be sprinkled upon the Altar. 2 Upon the ground, that is, not laying them upon something, from whence the blood might the better run, and bee all drained out. 3 They did kill and eate of the spoile of the enemy, before that they had brought a sacrifice to the Lord, which they ought to have done first. For the first of these is Jerome, and for the third, and for the second Pellican, and Peter Martyr, and Junius. And this is undoubtedly meant, as the complaint following which was brought to Saul, doth shew. They laid not the beasts up upon some stone or block, as the manner was, that the blood might runne all away from the flesh, but for haste they killed any where upon the ground, and the beast being dead, prepared the flesh with much blood still remaining in it, and therefore Saul to remedy this, commanded a great stone to bee brought, and that all the people should come thither to kill their beasts, that he might see the Law duely observed in letting out all the blood. But by his ordinance before made against eating ought, till the evening, hee was the occasion Note. of this sinne against Gods ordinance, as one well noteth, and so the Pope Borrhaus.is by many of his decrees, as the Pharisees by their traditions, an occasion of overthrowing Gods commandements.
For the great stone which Saul biddeth them rowle unto him, some thinke, that it was not to kill the beasts upon, but that being killed neare unto it, sacrifice V. 33. Iunius.might bee offered thereupon, and therefore they say it was the Altar, which hee is said to have built, v. 35. but all others understand it as before, Lyra, Hugo Card. Pellican, Borrh. P. Mart. Josephus.and Josephus saith, hee built an Altar besides this stone; and Peter Martyr, that in compelling the people to come to one stone, although hee made a shew of piety, yet hee added still more trouble to the people, they being now 10000, as Josephus hath it, to cause them all to come to one stone to kill before they could eate, which could not bee done but in a long time, and to the increase of their misery, being already neare famisht through abstinence.
Touching the Altar which hee built, it is said to bee the first that hee built unto the Lord, for as Lyra hath it, although hee offered sacrifice before, when V. 35. Lyra.hee was reproved by Samuel, yet it was not upon any Altar which hee built, but upon one set up there before; now seeing that sacrifice was not accepted, he made a new Altar to offer a sacrifice of praise for this victory thereupon, but indeed hee was now so farre from the other, which was in Gilgal, and hee at this time in Aialon, that hee could not use it. Hugo saith, that hee built it to sacrifice for the sinne of the people upon it, for that they had eaten flesh with Hugo Cardin.the blood. Jerome following the Hebr. traditions, thinketh, that he had built Hieronym.Altars before, but because hee built now in obedience, then in hypocrisie, this is said to bee the first. Osiander saith, that this Altar was not set up for sacrifice, Osiander.but for a monument of the victory. Josephus, that sacrifices were offered upon it. It seemeth plaine to mee that hee never built any Altar before, which is here taxed as a neglect of piety in him, in that other great persons, who were godly, upon any favour received, have built Altars to God to shew their thankfulnesse, as Samuel, Jephthah, Gedeon, &c. but Saul had obtained a victory before against the Ammonites, and yet built none till now: And for the use of this Altar, I hold with Josephus, and Lyra, and others, that it was for sacrifice, and that of praise, as had been the use of Altars formerly set up by other godly Commanders. When any thing hath been set up for a monument, it hath been a stone or Altar, having a name given it implying so much, as the stone called Eben Ezer, set up by Samuel. Whereas it may seeme unlawfull for Saul to set up an Altar for sacrifice, which might not bee done in every place, but onelyonly in the place which the Lord should choose, except it were done by a Prophet, or some man having extraordinary direction from God: It is answered, that it was in the presence of the Ark, which was there at that time, and therefore justifiable.
Saul having refreshed himselfe moveth the people to goe downe the same V. 36.night against the Philistims, but being advised by the Priest he first enquireth of the Lord, whether he should goe and prevaile, and no answer being made, he calleth them together to enquire out the sinner, for whose sake God denyed to give any answer, vowing, that he should dye for it, if it were his sonne Jonathan: whereby it appeareth, that he thought this to be the sinne in that they had some of them eaten contrary to the oath. In calling the people together it is said, draw yee neere together all the chiefe of the people, Hebr. and Vulg. Lat. all the Corners of the people, and thus, saith the ordinary Glosse, are Princes called, because Glossa Ordin.as by the corners the walls are held together, so by Princes the people in Unity, and as Hugo hath it, because the corner stones of a wall are the best, as Hugo Cardin.Princes ought also to be; thus therefore they are called also Zephan. 1. and Esa. 19.
For Sauls swearing, that he should dye whosoever had committed this sinne, V. 39.this was both an unjust oath, because he knew not whether the sinne were of that nature, that it might be punished with death, and a foolish oath, because Peter Martyr V. 40, 41.now every one for feare would conceale himselfe, as P. Martyr noteth. Then he divideth himselfe and Jonathan from the people, and casteth lots to finde out the offender, praying God to give a perfect lot, Hebr: give perfection, the Vulg. Lat. give judgement, Junius and Osiand. give him that is innocent, observing that when Jonathan was taken, it fell out according to this his desire, but the Chald. better, a perfect lot, and so our translation. Of lots see Numb. 33. 54. Now for so much as God heard Saul and gave a perfect lot, for first he and Jonathan, then Jonathan was taken, a question ariseth, whether Saul prayed in faith? 2. Whether Qu. Jonathan sinned in eating honey, because he was taken? 3. Whether Saul sinned not as much or more then he? To the first Peter Martyr answereth well, P. Martyr.God directed the lots aright, not so much because Saul prayed so, but for his owne Glory, seeing he professeth to be the disposer of lots. Wherefore when the Mariners in the Ship with Jonah, who were Heathen, cast lots, the offender was hereby rightly found out. To the second some answer, that Jonathan Borrhaeus. Iunius Osiand.sinned not in eating, because he knew not of the oath, yet the lots were so directed, that he was found out, that his innocency, when he was heard to speake, might appeare, as I have already shewed upon v. 24. But Willet contrariwise Willet.will have Jonathan somewhat faulty for breaking the oath, because ignorance, although it excuseth à tanta, yet it excuseth not à toto. But this is only in case, that a man is bound to take notice of the thing. wherein it is transgressed, as I cannot see, how Jonathan was, except order had beene taken for the notifying of it to every one, as well absent as present. Jonathan therefore was taken, and God denyed to make answer, till this sinne was found out, it hereby appearing that sinne was committed, not that he might be convinced of doing evill, and so suffer for it, for God provided for his deliverance by the people, but that Sauls rashnesse and sinne in adjuring all the Hoast might thus be checked, as he was well worthy. For although he pretended piety in that adjuration, and then in shewing to be so unpartiall towards the transgressour, how neere unto him soever, yet this was in him nothing but hypocrisie, and tyranny, and folly, to the hindering of the slaughtering of many more of Gods Enemies at that time. And thus it is easily answered to the third, Saul sinned most, yea onelyonly, but was not taken, 1 For his credits sake, he being King, that it might Peter Martyr.not be impaired, which conduced much to the keeping of the people in obedience. 2. Because if he had beene taken, none could have done execution upon him. 3. That there might thus be a foundation laid of Military discipline in Armies. 4. Because Jonathan was seene by some of them to breake the Oath, who knew not that he did it ignorantly, and so might otherwise have beene scandalized: and although he sinned not in eating, yet his open impugning of the Kings act was worthy of some taxation. Jonathan being taken V. 44.and confessing what he had done, Saul sweareth againe, that he should surely die, Pharisee-like using more rigour for his owne Ordinance broken, then for Gods, in eating with the bloud, for that he easily passed over, and so doe the Papists count it a greater sinne and more severely punish it, to transgresse one of their Ordinances, then the expresse lawes of God.
But the People take part with Jonathan and save him. For the manner, how, some thinke that they offered prayers and supplications to God for his V. 45.deliverance, as Josephus, some that they became petitioners to Saul, some Josephus.that they saved him by force out of his fathers hands: for they opposed an oath against his oath, and so Saul seeing great danger of a mutiny in the Army yeildeth unto them. And this is most probable, because no mention is made of their petitioning for his life. But in thus doing there was a foundation laid of civill Warres and Rebellion against the King, which could not but be a great sin, as Chrysost. noteth although it fell not out so, for it is to be considered what might have happened, and not what happened on this their opposing Chrysost.of the King. And he observeth the artificium of the Devill in drawing the people to swere thus contrary to their King, for one part now must needs be entangled with an horrible sinne; yea as boyes pulling at a line some against others, doe on both parts take a fall, if the Rope breaketh, so here was falling into sinne on both sides. The arguments used by the people, why Jonathan Peter Martyr.should not dye, saith Peter Martyr, were but weake, 1. he had wrought salvation, 2. God had wrought with him, for a wicked Souldier may sometime doe valiantly and have good successe, and yet afterwards commit somewhat worthy of death. The maine reason then is omitted, he deserved thus well, and for that wherein he faulted, he did it ignorantly, and therefore was not worthy to dye.
So Saul pursued the Philistims no farther at that time, and they V. 46. V. 47.went to their place, v. 47. from hence to the end of the chapter, the warres and other memorable things touching Saul are set forth most compendiously, that he might hasten to the history of David. Saul tooke the Kingdome of Israel and fought against all his Enemies on every side &c. Junius readeth it, Saul had his Kingdome being received, the Vulg. Lat. he had his Kingdome confirmed. But the Hebrew best, he tooke it, that is, having heard by Samuel, that his Kingdome should not stand ch. 13. 14. he strengthened himselfe by gathering forces unto him, as v. 25. that none might be able to take it from him; to which effect Junius in 1 Sam. 13. 1. Neither did he want successe in all the warres Iunius.which he made against the Ammonites, Moabites, the King of Zobah and the Philistims, for it is said, that whither soever he turned, he vexed them. Of the Zobeans see 2 Sam. 8. Although he were wicked and rejected of God, yet for his people Ostander.Israels sake God prospered him in fighting against their Enemies, for now Samuel yet living, they were kept in obedience to God, wherefore he would not for sake them. The word foreign in the Vulg. Lat. is superahat, in Peter Martyr, viriliter egit, in Junius, inquietabat eos, the word doth properly signifie he condemned Peter Martyr.them for wicked, or he handled them as wicked men, as they were, because they were enemies to Gods People, and greatly infested them. Lyra will have the Hebrew word to signifie he did wickedly, a demonstration whereof is made ch. 15. And he gathered an Hoast and smote the Amalekites &c. This is V. 48.spoaken by anticipation, that his vallant gests might all be summed up together, and this in particular is left to be declared more at large ch. 15. yet Comestor saith happily he smote them first, before that he utterly destroyed them Schol. Histor. V. 49. P. Martyrat the commandement of the Lord. v. 49. His sonnes and daughters are mentioned, amongst whom Ishbosheth is not named, because happily he was yet very young, or of no valour. But because he is said to be 40 yeares old at the death of his father, 2 Sam. 2. 10. he was not omitted for want of age, but for want of worth. That of Junius is not so probable, that Sauls sonnes onelyonly are propounded to be mentioned here, which fell with him in his last fight against Junius.the Philistims, for why then is mention made also of his daughters?
His wife is said to have beene Ahinoam, Abner the sonne of Ner his Captaine, &c. 1 Chron. 8. 33. Ner is also said to bee father of Kish, Sauls father, but V. 50. Schol. Histor.this, saith Comestor, is spoken for his age, and because he brought him up.