Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 16
CHAP. XVI.
ANd the Lord said to Samuel, How long wilt thou mourn for Saul, seeing I have rejected him? fill thine horne with oyle, &c. Because Samuel is reproved for mourning V. 1.for Saul, a question is here moved, whether hee sinned not in thus doing? Peter Martyr answereth well, that he mourned out of love to him, and to the Common-wealth, foreseeing the miseries to come, and therefore hee sinned P. Martyr.not, unlesse after the will of God made knowne unto him, that hee should mourne no more, hee had still continued to mourne. For Paul mourned for the Jewes, and the godly in Jerusalem are commended by this, that they mournned Rom. 9. Ezek. 9.for the abominations done in Jerusalem. Cyprian writing of those that fell away in the time of persecution, saith, The darts smite mee, wherewith Cyprian de lapsis. Jacula, quibus illi feriuntur, me percutiunt, gladii saevientium transeunt per viscera mea, cum prostratis ego quoque una prosternor.they are smitten; the swords of those that rage, passe through my bowells; I am overthrowne also, with them that are overthrowne; which hee spake by reason of his great sorrow for them. Fill thine borne with oyle. It may seeme strange, that Saul not being deposed in his person, but in his posterity, another King should now bee anointed before his death. But it is answered, God would have David, whose Kingdome should continue, to come unto it through many afflictions and dangers, both to teach us, that we must through many adversities come to the kingdome of heaven, which endureth for ever; and that David might bee a type of Christ, who lived here also in obscurity, and endured infinite afflictions, and then came to his kingdom, and to be most highly exalted, as Phil. 2. 6. Moreover, David's afflictions in this time prepared him the better to obey constantly the will of God in all things, as Saul did not, because foreign, sufferings are instructions; It is good therefore, saith hee, that I have been afflicted, for here by I am taught to keep thy commandements. Psalme 119.And lastly, the malice of Saul in persecuting innocent David in this time appeared the more, to his just condemnation. So that when David was anointed, Saul continued lawfull King of Israel still, because although the sentence of rejection was denounced against him, yet it was not executed till his death; so that the people were still bound to obey him, and David himself also to live as a subject unto him, and not to seek his destruction. And God would have him anointed now, saith Peter Martyr, and againe afterwards, that hee might bee equall to Saul in his double anointing. And for the horne of oyle, which Samuel is bidden to take to anoint him with, whereas Saul was anointed with a viall of oyle, which was a brittle vessell, the stability of David's kingdome Lyra.was set forth hereby, as by that the fragility of Saul's kingdome, as Lyra hath it; for with this oyle, David one of the sons of Ishai must be anointed King, as here followeth.
And Samuel said, How can I goe, for if Saul heare it, hee will kill mee, &c. This, saith Lyra, Samuel spake not out of distrust, but as inquiring the manner V. 2.how hee should goe; so likewise Borrhaeus, hee inquired how hee might goe and bee out of this danger; but Peter Martyr holdeth it to have been an infirmity Borrhaeus. Peter Martyr.in him, although hee had been at other times so courageous, for even the best of Gods servants have their infirmities, as Abraham also feared killing, and Moses. But seeing Samuel may bee excused in saying thus, as the Virgin Mary afterwards in saying, how can this be, that shee might bee better insturcted in the manner; I assent rather to Lyra, for Samuel was now old, and had such experience of Gods singular favour towards him, that he could not be so affraid. Solon opposing himself against Pisistratus the Tyrant, was asked how hee durst doe so, and answered, because he was old, and so could not live long, and therefore he feared not to die, much lesse did Samuel.
The Lord then bade him take a bullock, and say, I am come to offer sacrifice: for these words, to offer a sacrifice, Junius hath it, to celebrate a feast, yeelding Iunius.hereof these reasons: 1 Because sacrifices might not bee offered but before the Arke, or in some high place. 2 In publike place, and not in a private house, whereas this was done in the house of Ishai. 3 Because at sacrifices none but Priests and Ministers were present, but hee is bidden to call Ishai to this. Willet answereth to all these: 1 That Samuel was a Prophet, and therefore at Gods appointment might sacrifice in any place. 2 It is not necessary to understand it to have been done at Ishai his house. 3 Of a sacrifice of peace, a great part was to be spent in feasting, and therefore the Lords bidding of him to call Ishai to the sacrifice, is to bee understood of the feast after made of the parts of the bullock remaining, as both the Chaldee expoundeth, and Josephus explaineth it. And Osiander noteth, that the words imply a religious Osiander.act, and not a feast, because hee saith, to the Lord, and in that hee biddeth them to sanctifie themselves, and carryeth a bullock with him; and because the Prophet used not to goe about any weighty affaire of the kingdome, but first beginning Pellican.with sacrifice, as also when he first met Saul to anoint him for King, so Pellican. Touching the dissimulation here prescribed, a question is made, how Qu. it may bee justified, in that the intent of his going being to anoint a King, hee contrarywise saith, that hee came to sacrifice? It is commonly answered, that to sacrifice was one end of his going, before hee went about the other, wherefore hee might truly say so, and conceale the other end: for there being two ends of his comming, one to bee revealed, the other to bee concealed, as Lyra Lyra.hath it, hee declared that which was to bee revealed, but concealeth the other, as prudence required, so likewise Pellican: and thus Jeremiah being asked what communication the King had with him, declareth some part, and concealeth the other, Jer. 38. 27. Moreover Gods directing him thus to doe, freeth him from all fault or blame.
Samuel having received instructions from the Lord, commeth to Bethlehem, V. 4. 5.and the Elders of the City hearing of it, were afraid, and went to meet him, and asked, whether his comming were peaceable. Hee being an old man, saith Peter Martyr, and now not using to travaile about, they feared, that either Peter Martyr.some great sin had beene committed in the City, which he came to expiate, or that he fled from Saul now inraged against him because he had boldly reproved him, and threatened him with the losse of his Kingdom and the translating of it to another man. Lyra addeth, that they feared because he used not in times past to come thither, and because hee came so solitarily. Pellican, that hee came at an extraordinary and unwonted season. Then Samuel said, that hee came to doe sacrifice Pellican.to the Lord, and bade them sanctifie themselves and come to the sacrifice, and he sanctified Ishai and his sonnes. This sanctifying, saith Lyra, was Ly… Hugo Cardin. Peter Martyr.by the water of expiation, or by abstaining from their wives. Hugo Cardin and Martyr, by washing their clothes and bodies, and abstaining from their wives, as Exod. 19. all were commanded to doe. For to cleanse them from any uncleannesse they were to wash with water in token of repentance and faith in the blood of Christ, which cleanseth from all sinne, and so they were cleansed and accepted for holy in the sight of God, as wee now being once baptized, without iterating this washing any more. For Samuel's sanctifying of Ishai and his sons, Hug. saith, he did it by sprinkling them with the water of expiation, the Ord. Glosse, by causing them to wash themselves: but so he caused the Elders to do, therefore somewhat more is here implyed, viz. that he was an Agent in sanctifying Glossa Ordin.them, and that most probably by sprinkling them with holy water. The sacrifice to which he called them, was the feast made out of that part of it, which Josephus.remained. Josephus maketh mention of none, but Ishai and his sons called to the feast; R. David Kimhi saith, that some of the Elders of the City were present also, and this seemeth most probable by the Text, but he saith, that when the sons of Ishai came before Samuel, hee whispered secretly in the eares of Ishai that which hee spake, so that none of Davids brethren knew what was said.
The seven sonnes of Ishai being caused to come before Samuel, hee first looked V. 6.upon Eliab, the eldest, supposing him to be the man whom the Lord had chosen to bee King, but hee was bidden not to looke at his beauty or the height of his stature, &c. Samuel remembring that Saul, whom God had chosen before, was indued with these outward gifts, seeing they also availe much in a Captaine; when hee saw Eliab indued with these, hee thought verily that God would have him anointed. For the phrase which hee used, verily the Lords anointed is before him, this by Kimhi is expounded of his pleasing the Lord, by some, saith Martyr, it is expounded interrogatively, as by the Vulgar Latin, is hee before the Lord? that is, although hee bee not knowne yet unto men: Some referre it to the sacrifice, but Junius best, this man is verily chosen by the Iunius.Lord to bee anointed, or because when men appeared about sacrificing they were commonly said to bee before the Lord, Samuel spake this of Eliab, who was called to the sacrifice, by the name of the Lords anointed. But God checked this his thought, saying, I have rejected him, for God seeth not as man seeth, for man looketh to the outward appearance, but God seeth into the heart. R. Solomon saith, that Eliab was a proud and angry man, as appeared also afterwards, R. Solomonwhen hee gave such a checke to David. Into the hidden conditions of this man Samuel could not see, because hee could not see into his heart, but God saw them, wherefore hee refused him, but Samuel led by his externall forme judged him to bee the man, whom hee should anoint. And this is the weakenesse even of the best men, they know not by the outward appearance at the first sight, who is fit to bee a Ruler and who not, and therefore no man ought rashly Note. to passe his sentence upon any, but in every time of want desire of God a Ruler, whose heart he seeth to be upright. Samuel had found before by experience in Saul that there was deceit in the outward appearance, and yet it is strange to see, how ready hee is to erre againe in the same kinde. Wherefore wee had neede to be warned of it, not to respect outward lineaments and parts so much, but inward vertue in the choice of any to any rule or office, as Iethro his counsell was to Moses, Exod. 18. But are not all hearts corrupt and sinfull? how then could the Lord be moved by David's heart more then by Eliab's? Answ. Naturally all are corrupt and abominable, as the Psalmist Qu saith, but God had sanctified the heart of David, and not of Eliab, wherefore hee refuseth the one and chooseth the other, and in so doing hee had not respect unto mans merit, but to his owne gift of grace, for whom hee hath justified hee hath glorified, and hee crowneth his owne gifts in us, as Augustine Rom. 8. 30. Aug. Deus in nobis sua dona coronat.speaketh. Neither was the good heart in David the cause of his election, but onelyonly hereby hee was made fit for this dignity, the cause of his election was onelyonly Gods good pleasure preordaining him to the Kingdom, so Peter Martyr, who also questioneth why hee refused not Saul then, who had nothing but Peter Martyr.outward things to commend him no more then Eliab; and answereth, that he would have men to know the difference betweene an evill King and a good. Qu. But the true reason is, because God was angry with the people for desiring to have a King, wherefore he gave him unto them in wrath. Hee was then their King, as Samuel called him, saying, behold your King, but the King now to Hos. 13. 11.bee made was Gods King, a man after his owne heart, therefore that they might see, what the fruit of mens heady desires is to repent thereof, God chose them not one at the first, whose heart was right, but one, who as farre as they could see, might bee most fit and able to defend them from their enemies, that induring many miseries under his government they might learne afterwards to depend upon God, and to bee ordered in all matters of such moment by him onelyonly. Yet for the generall good of the people, because they were his people, hee gave unto him many famous victories, untill that by his disobedience and wickednesse, being greatly provoked hee left both him and them to the will of their enemies, as he had threatned saying, both yee and your King shall perish.1 Sam. 12. 25. V. 8, 9, 10.
After Eliab Ishai brought forth Abinadab, and Shammab and all his seven sons, that were men growne, but they were all refused. But here a doubt ariseth, how Ishai could be said to have seven sonnes, besides David, when as six onelyonly are reckoned up, these three, and Nathaniel, Radad and Ozem, 1 Chron. 2. 13. yet hee is said expresly, 1 Sam. 17. 12. to have eight sonnes. To reconcile this difference Junius saith, Shammah his sonne Jonadab, mentioned 2 Sam. 13. 3. was probably one of the seven, because in holy Scripture, grandchildren are also called sonnes, so likewise Lyra, Comestor, &c. But I approve rather of the Lyra.conjecture of R. Solomon, that one of the sonnes of Ishai dyed without issue and so is not numbred, 1 Chron. 2. 13. Samuel then asked Ishai, whether hee V. 11.had no more sonnes, he answered, there remaineth yet the younger, and hee keepeth sheepe; Samuel said, Send and fetch him, for wee will not sit downe till hee cometh. David the youngest was thought least fit of them all to bee made King, yet God chose him before all the rest, and herein hee was a type of Christ, who was despised of men, but honoured above all by God; and in his elder brethren, who were rejected, the Iewes were figured out, in him the Church of the Gentiles, who were a despised people and thought most unworthy of the Kingdome of heaven. Samuel, saith Lyra, would not sit downe to meate, till David came, because hee was to anoint him with oyle and fasting spittle, but it is more likely, that this was done for honours sake unto David. Here Peter Peter Martyr.Martyr, inquireth how David could come in amongst the rest to this holy assembly, seeing hee was not sanctified as the rest were; and answereth, either that hee was there before and was sanctified, but the sacrifice being ended went out to looke to his sheepe, or that hee was so carefull in his life, that hee had contracted no legall uncleannesse, or that God, who made the law of sanctifying by washing before such meetings, could in a case extraordinary dispense with it; and this last I thinke the best, and yet happily hee might bee instantly sanctifyed by sprinkling with holy water.
David being come in is said to bee ruddy and of a beautifull countenance, then the Lord bade Samuel anoint him. Iunius and Paellican referre this rednesse V. 12.to his haire, but Arias, and Osiander, and our translation better to his face, because red haire doth not conduce unto beauty, but a mixture of red and white in the face, see Caut. 5. 11. blacke haire is more commendable, and because the same word is used to set forth the rednesse of the body, Lament. 4. 7. the colour of David shewed him to be a man of spirit and courage.
V. 13. Then Samuel rose up and ancinted him in the midst of his brethren. Saul V. 13. Peter Martyr.was anointed secretly, saith Peter Martyr, not so much as one man his servant being permitted to behold it, but David before many, because Samuel was to live to confirme him King publikely, but before Davids inauguration he dyed, therefore that witnesses might not be wanting of his anointing, this was done openly. Yet it is to be held, that none of his brethren, but Ishai and David onelyonly knew, whereunto he was anointed, for that had beene dangerous, whilst there was another King living, and if they had knowne it, Eliab would not have handled him so harshly afterwards. They might conjecture then that he was anointed for some notable end, that he might be indued with the Spirit of prophesie to make Hymnes and Psalmes to the praise of God, and to make musick thereunto, and to prophesie in Samuels stead, but of the Kingdome they could conjecture nothing, onelyonly when they saw it come to passe, they could testifie this his anointing to it by Samuel made long before. Some thinke, that David was anointed in the sight of his brethren, expounding these word in the midst of his brethren amongst them, hee being chosen from amongst them all, as Kimhi: some, the thing being made knowne to them also, but they contemned it, as Osiander, because it is said, 2 Sam. 5. 2. God hath said, &c. but this might bee published afterwards by Samuel or David. And the spirit of the Lord came upon David from that day forward, Touching the age of David, when hee was anointed, nothing is said in holy Scripture, but Pellican guesteth Pellican.that hee was 23, and so the time betwixt this anointing and that to be King over Iudah, 1 Sam. 2. seven yeares, as the time betwixt that and his being anointed King over all Israel, 1 Sam. 5. 7. was 7 yeares: for when hee was first made King over Iudab, he is said to have beene 30, 2 Sam. 5. 6. It seemeth to me that hee was not neare the age of 23. but rather about 16. or 17. because he was thought unfit for his age to come before Samuel amongst his brethren, whereas if hee had beene 23. or 21. hee should surely have beene called amongst them at the first, because at this age one is no youth, but a man. Moreover Saul told him after this, that he was a youth, but Goliah a man of warre, intimating his young yeares. But although he were so young and by men refused, God chose him and sent his spirit into him: that is, saith R. Levi, the spirit of felicity, but Peter Martyr, the spirit of fortitude, as appeared by his killing of Peter Martyr.a Beare and a Lion, and fighting against Goliah; the spirit also of Wisedome, to execute the office of a King and Captaine, as was necessary, because he had not beene brought up so, as to be fit by experience; so likewise when Saul was annointed, the spirit of God came upon him; lastly the spirit of Prophecy, for Chap. 11. 6.he set forth many Psalmes, that were Propheticall; and the spirit of sanctification, which Saul had not, but with this he was endued before his anointing, for God saw his heart and approved it.
But the spirit of the Lord departed from Saul, and an evill spirit from the Lord troubled V. 14.him. Saul, although he had sinned greatly, yet the spirit of wisedome and fortitude, to make him fit to rule, was not hitherto taken from him, but it is taken away, and an evill spirit is sent to trouble him. Lyra saith that this evill Lyra. Peter Martyr.spirit is said to come from the Lord, because by his permission, but Peter Martyr better, he was not onelyonly permitted, but sent for the punishment of Saul in judgement for his sinnes. For the manner, how this evill spirit troubled him, Josephus saith, that it tortured his body at some times, so as that he seemed Josephus. Osiander.to be suffocated. Osiander saith, it was a melancholicke fury, wherewith the spirit troubled him at times. Borrheus referreth it to trouble in regard of Burrhaeus. Pellican.his sinnes. Pellican to vexation, and envy stirred up in him by the evill spirit for the losse of his Kingdome, making him oft times phrentick and mad. And it is not unlikely, but that he was troubled all these wayes, and so his case was most miserable, and the more because he was now also destitute of that good spirit of God whereby he might have beene supported in his misery.
Saul being thus vexed, is advised by his servants to send for one that could V. 15, 16, 17, 18.play upon the harpe, that so the evill spirit might be made to depart from him, and David is commended for this purpose unto him, as being both cunning to play, a valiant and prudent man, and that the Lord was with him. It is noted here, that Sauls servants in speaking to him about this, said, and evill spirit of God troubleth thee, whereupon a question is made, if it were an evill spirit, how it could be said to be of God, for whereas in our translation it is from God the Vulg. Lat. hath it of God, and likewise the Hebs. Lyra answereth, even the evill spirits were made by God, but good at the first, but by their pride they made themselves evill, wherefore they are thus called in respect of their Originall, they are Gods creatures and so spirits of God; and Peter Martyr addeth, Peter Martyr.that they are also called thus, because they are executioners of Gods will against the wicked. So likewise Isidor saith, and that the threatning made against transgressours Isidor.Deut. 28. 28. was here fulfilled upon Saul. Gregor. saith, the same spirit is called the spirit of the Lord, and evill; Dei, per licentiam justae potestatis; matus, per desiderium injustae voluntatis: therefore he is not to be feared, because he can do nothing, but being permitted, for although his malignity be not from the Lord, yee he hath no power, but from the Lord. And whereas his servants say, an evill spirit of God vexeth thee, this was not spoken by way of accusing their Master, but piously according to the manner of Gods people, who in the time Note. of any malady looked not, as the physitian doth, to secundary causes onelyonly, but to God, and so should we doe.
For their advice given unto him to send for David, that could play upon the Harpe; the Hebrewes, saith Lyra, have a tradition, that it was Doeg who Lyra.counselled to send for the sonne of Ishai in particular, and that not out of good will unto him, but out of a grudge, which he bare against him even then, that being before Saul, when his phrenticke fit came upon him, he might be endangered; Junius thinketh that it was Jonathan. But to leave both these to the Authors thersof, musicke is a great meanes to cheare the minde being oppressed with sorrow, and …oetius saith, that a certaine Philosopher by playing upon the Harpe expelled the Devill out of one, so saith the Ord: Gloss: But Peter Martyr Glossa Ordin.derideth this, because the Devill hath no body, and so cannot be affected with bodily things, yet he granteth the minde being pressed with melancholy by reason of the bodies distemper, that worketh upon it, (for the minde followeth the temper of the body) may be cheared with musicke, and so for the time much eased, and the minde being cheared, the paine of the body may be allayed hereby, because as the body worketh upon the minde, so doth the minde upon the body. And Borhaeus saith, musicke is of wonderfull force to worke Borrhaeus.upon the affections to stirre them up, if it be loud and running, as is used in warre, or to allay them, if it be soft and moderate, as appeareth by the example of a phrenticke young man, whom Pythagoras by such musicke restored to his wits, and some barbarous and savage men have beene reduced to a civill life, by the musicke of Terpander, Arion, and Ismenias, Thebanes, wherefore Saul's distempered affections being the instruments of Satans working, and these being cheared, his troubles were mitigated. Josephus saith, that David did not onelyonly Josephus.play, but sing sacred hymnes before Saul, and the sound of the musicke allayed the passion, the voice of the sacred hymne did cause an intermission of Satans worke. But it is said v. 23. that when David plaid with his hand, the evill spirit departed from Saul, so that musicke is of force to drive out evill spirits from the possessed, not by working immediatly upon them, but active corporeall things mediating, which dispose the matter to receive an afflictive action Lyra.in the bodies possessed by them, but being by corporeall meanes removed, such a disposition of the body may follow, as that it is not fit to receive any afflictive action of the Devill, as Lyra reasoneth, and he bringeth in Saint Augustine August. confess. 10.affirming the same. Yet properly he denyeth, that any evill spirit can be driven out by corporeall meanes, unlesse it be held with the Platonists, that they have aerean bodies, which they have not. To the fume of the fishes liver in Tobit objected, he saith both that it is apocryphall, and not the fume, but Tobits prayers effected that, the fume being but a signe. But whereas Burgensis goeth farther, and saith, that by musicall harmony the evill spirit may be altogether expelled, because such a disposition ceasing, as whereby a man is made fit to be wrought upon by the afflictive actions of the Devill, he cannot thenceforth worke upon him any more, this he saith is false, seeing God can send an evill spirit upon any man in judgement, whatsoever his disposition is, as he did upon Saul, whom we may gather not to be any way so disposed of himselfe, because he is commended, 1 Sam. 9. 2. as being at the first excellently disposed. And whereas Burgensis to prove the force of musicke, alledgeth the example of Elisha, to whom the spirit of prophecy was brought hereby, and therefore an evill 2 King. 3.spirit may be much more expelled hereby; he answereth, that this was not done by musicke, but by the merit of the praise of God sung by the musitian, and because a virtue created cannot extend it selfe to acts supernaturall. But before this he answereth better, by musicke Elisha his minde was more lifted up towards God, and taken off all other things, and so by Davids musicke Sauls minde might be taken off from his passions and he for the time eased. It is then to be held, that although Sauls passions were lenifyed for the time, when David played upon his harpe, which is called a departing of the evill spirit from him, yet the chiefe meanes of being delivered from this judgement, viz. prayer, and fasting, and true repentance being neglected, there was no perfect cure of Mat. 17. 21.this malady made, and therefore, howsoever David was now dismissed, as having wrought the cure perfectly, as may be gathered from the Chapter following, yet the evill spirit vexed Saul againe ch. 18. 10. The counsell of Saul's servants then he being under such a judgement, to send for a musitian, but speaking nothing of repentance and prayer, was carnall and insufficient, and like unto it Note is the counsell of such friends about the sicke to send to the Physitian, the chiefe meanes, prayer and repentance, being neglected, and sending for the Presbyter to pray for them, and if any being oppressed with melancholy or phrensy, the naturall meanes onelyonly of merry company, or physick be used, and not these spirituall. But much more are they to be condemned, that send in such cases to Wisards. Saul himselfe abhorred from doing thus, yea as bad as he was, he persecuted such evill members to the death, and therefore he shall rise up in judgement against these degenerating Christians and condemne them: but of this enough upon Levit. 20. 6. Whereas David is commended for his valour, Junius.some thinke that he had slaine Goliah before this, and that this is set downe here by anticipation, because when he went out against Goliab, Saul knew him not; but there is no neede for this to hold the History to be disordered, seeing he might grow famous for his valour, for killing the Lion and the Beare, which happily was done soone after his anointing, the spirit of God comming upon him, before that he was nominated to Saul; and if his combat with Goliah had gone before this, he should not doubtlesse have beene spoken so slenderly of in this place, by one onelyonly, but all would have beene ready to speake of him by name. For Saul's not knowing him after this, he might happily be somewhat altered in person and habit by that time, and so he might not so well remember him, especially in that place, being so full of trouble: for some haire might now be growne upon his face, which was not before, he having beene from the court, as is supposed 18. months, and comming in such apparell as he used to keepe sheepe in, whereas standing before the King he had used another habit, might easily make him unknowne to Saul.
When Saul sent for David, he is described by this, that he was with the sheep; to intimate, that although he were anointed King, yet he followed his old V. 19.calling still, leaving it unto God, who had chosen him, to bring it about in his good time, for he knew no meanes, how to attaine unto it. Wherefore now Peter Martyr.God beginneth to worke by moving one of Sauls servants to speake of him to Saul, and thus he is brought to the court, and liveth there for a time, that he might get some experience of the Kingdome, that he might afterwards be the more fit for it, and that before he came to reigne, he might be exercised in his faith and patience by many dangers.
Then Ishai sent David to Saul with bread, an asse, a bottle of wine, and a kidde &c. V. 20.thus it is Hebr: in our translation according to the sense, an Asse laden with bread, a bottle of wine, &c. They that came before Kings or other great persons, were not wont to come empty, if they desired to be accepted by them, wherefore Jacob sent a present by his sonnes to Joseph in Aegypt, and Ishai here to Saul, which was no great matter, yet it shewed his respect unto him, and so could not but be well taken. For two things, saith Aristotle in Rbetor. make gifts acceptable, ambition and covetousnesse, but to the last small gifts are not acceptable, but to the first they are, because hereby a respect is shewed unto him, wherein the ambitious are delighted.
David comming to Saul pleased him so well that he loved him greatly, and V. 21.became his armour-bearer. Here was a good beginning, but this love was turned afterwards into hatred, so that felicity we see, standeth not in the favour of Princes, wherefore let no man trust hereunto, as we are exhorted Psalm. 146. Note. but in God onelyonly. This love of Saul to David was but as lightning before a terrible tempest of thunder, when he might seeme to begin to be happy, then a foundation was laid of many miseries.
Mystically by the harpe, wherewith David played, we may understand Christ crucified, set forth by the preaching of the Gospell, and by preaching The Mystery. Isidor.him evill spirits are chased away; morally the striking of the harpe with his hand, setteth forth the mortifying of the flesh by fasting, whereunto prayer being added the evill spirit is expelled, according to that, this kinde goeth not out, but by fasting and prayer. Or by David Christ was figured out, who by his Matth. 17. 21.word expelled evill spirits, as David by his harpe.