Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 28
CHAP. XXVIII.
THE Philistims preparing to goe to battle against Israel, Achish telleth David V. 1, 2.that he should goe with him, and David doth not deny it, whereupon Achish said, that he would make him the keeper of his head for ever. Here David seemeth to have run into an unexcusable errour, because if he meant to fight against Israel, as he pretended, he should have holpen Infidels against beleevers, if not, he should have dealt falsely and fraudulently with his friend, that had received him into his protection. Lyra answereth, that David meant, as he said, to fight in the defence of Achish, and that herein he may be justifyed, either because Saul had broken some league entred into with the Philistims, for which it was just for them to fight against him, or because he had right unto the kingdome of Israel, and now that the Philistims were going to warre against Saul, if they prevailed, he might be in hope that Achish would be ready to helpe him to the foresaid kingdome, or lastly, because David meant onelyonly to defend the person of the King. But the contrary to this last appeareth to be true, ch. 9. 8. that he meant to goe and fight against the enemies of Achish, that is, the Israelites; and for the second although the kingdome was promised him, yet he was not to seeke it by helping to destroy Saul and his men, but patiently to waite the Lords leisure, till that he should bring him to it. And for the first, although the Philistims might have a just quarrel against Saul, yet David ought not to have helped them, he being one of his Subjects. Wherefore the best solution is, that David meant not to fight against his brethren, nor yet to be false to Achish, but to depend upon Gods direction, who he hoped, would provide by some meanes, that he should not come to this battle, as indeed he Peter Martyr. Pellican. Osiander.did provide ch. 29. and therefore he made no promise to Achish, but answered him ambiguously, thou shalt see, what thy servant can doe, thus Martyr, Pellican.
Now Samuel was dead &c. as ch. 25. 1. and Saul had put all that had familiar spirits, and the wizzards out of the land. This commemoration of Samuels death is made againe here, because Saul sought to have Samuel brought againe unto him, Vers. 11. that wee might know that hee, who there appeared was not the true Samuel, so Osiander, and his putting off the Wizzards out of the land in zeale of the Law, that his inconstancy and hypocrisie might appeare, in that hee being in distresse sought to such againe, as Junius: Lyra saith, that Saul pretended zeale of the Law, but was moved to put these to death because they foretold that David should bee King: And hee saith that Witches were such as used mans blood and the touching of the dead, Wizzards only certaine words and charmes.
And the Philistims gathered themselves together, and pitched in Shunem, &c. and V. 4, , 6.when Saul saw them, hee feared greatly and sought to the Lord, but the Lord answered him not, neither by dreames, Urim, nor Prophet, the vulgar Latine neither by Priests, dreames nor Prophets; not by Priests, saith Lyra, for Saul had slaine them all, except Abiathar, that was with David; and by Prophets hee understandeth the Disciples of Samuel, amongst whom Saul had sometime prophesied. Whereas, 1 Chron. 10. 14. may seeme to bee contradictory to this, where it is said, Saul died for his transgression, and because hee sought unto Wizzards and enquired not of the Lord: Martyr answereth well, that hee Peter Martyr.sought unto God for formalities sake and in hypocrisie, not in truth being compunct for his sinnes, for hee was not moved with any repentance for them, and this was accounted by God as no seeking to him, and therefore hee refused to answer him. For how little Religion was in Saul appeared in that hee tooke no care of the Arke to remove it from a private house in Kireath-jearim to some better place, hee slew the Priests, and persecuted righteous David, and by and by sought unto a Witch. Wherefore, when he enquired, hee was neglected, as unworthy of any answer from the Lord. Note, that they, who Note. beare no reverence to the Priests of God, but exercise their malice against them, shall not in the day of their distresse have any comfort by them, nor by any other meanes, that they can use, that all may feare to touch Gods anointed or to doe his Prophets any harme, seeing if they doe, the greatest hurt will redound to themselves in the end. To answer by Ʋrim was by the high Priest, who did weare the costly Ephod with the Vrim and Thummim in it, but now the Priests being all slaine, except one, that was fled to David, and the Ephod with him, how could Saul enquire hereby? Some say, that hee made another Ephod, which was applyed by some other inferiour Priest, some that hee sent to Abiathar, that was with David, to enquire for him. But it is not necessary to understand, that he enquired by the Vrim, but wanting this hee could have no answer thereby, hee enquired then of such Priests as hee had, but God made him no answer: So Martyr and Junius, see Vers. 15. Touching Peter Martyr. Iunius.the answers made by the Vrim, I have already spoken upon Exod. 28. 30. and have there also shewed what was meant by the Vrim put upon the Breastplate, viz. awriting prepared by the Lord of these two words, and given to Moses and by him fastned to the Breastplate. But some thinke, that nothing else was meant hereby, but the pretious stones upon the Breastplate there mentioned, which were of extraordinary brightnesse, as being prepared by God, because it is called sometime the pectorall of judgement, Exod. 28. 29. and sometime Osiander. P. Martyr.the Vrim of judgement, Numb. 27. 21. and to consult by Vrim, and to apply the Ephod was all one, 1 Sam. 23. 9. ch. 30. 7. But I have shewed some reason against this, Exod. 28. 30. and whereas some thinke, that the Priest having the Breastplate on was inspired to give answers, that is not probable, because so the answering by Vrim should not have differed from the answers made by Prophets, but this was plainly a way of answering distinct from that, as here appeareth.
Then Saul enquired for a woman, who had a familiar spirit, that hee might goe to her, and hearing by his servants of one at Endor, hee disguised V. 7.himselfe and went with two men unto her by night. Here two questions in generall offer themselves. 1. What it was to have a familiar spirit, and what power such had. 2. Whether Samuel indeed were made to appeare, or an evill spirit in his likenesse? For the first, this woman is called Babalath-Obh, the mistresse or dame of a familiar, because the witch is by the devill called Qu. 1 dame, and Obh seemeth to set forth such a spirit, as they thought had power to raise the dead. Oboth, by which name familiar spirits are called Levit. 19. 31. signifieth bottles, because they spake by them, as out of a bottle from their nether parts being filled with wind, see Levit. 19. 31. The Greeks call this woman Pythonissa, by a name derived from Apollo Pythius, who was so Peter Martyr.called from the Serpent Python, which hee killed. Some thinke, that there are no devils, as the Sadduces and Peripateticks, and that the strange things, which seeme to bee done by them are done by the secret and strange operation of nature, or by the phantasie of man, or by the constitution and temperature of the body. But some things have beene done, which exceed all such power, as to goe invisibly, for a dead image to speake in divers languages without learning them: and the Scriptures doe plainely testifie that there are spirits both good and bad. Now for the power and knowledge of evill spirits, whom Witches use, they can doe many strange things, when God permitteth them; for the Devills who were in the man possessed, that kept amongst the graves, gave him such strength, that hee could not bee bound with chaines of Iron, and of such force they were, that they carried an heard of Swine of 2000. suddenly into the Sea. And the Devill being permitted, raised a tempest, whereby the house was blowne downe, wherein Jobs children were, and hee made lightning come downe upon his cattell to consume them. Peter Martyr saith, that there are certaine men in Norway called Lapones, who have three knots in their beards, of which one being loosed a great tempest followeth in the Sea, the second being loosed, it increaseth, and upon loosning the third it rageth so, as if heaven and earth would goe together: and because of his working thus strangely in the ayre, the devill is called the Prince of the aire. Ephes. 2.For hee worketh in the wicked, saith Augustine, tanquam in propriis mancipiis, but to the godly hee can do nothing, except he be by God permitted, as a man Aug. in Ps. 77.may use his owne beast as hee will, but not another mans, unlesse hee giveth him leave. Tueria a vestall Virgin by the helpe of the devill carried water in a Sive, and Claudia drew a ship to shoare that stuck in the sand, which no humane force can doe; hee carried the body of Christ and set him upon a Pinnacle of the Temple; hee can use creatures as his instruments to speake as the Serpent to Evah, and the Image of fortune spake amongst the Romans. Moreover hee hath power to assume a body and therein to appeare, and to delude the senses, and so to doe many strange feats. For their knowledge, they are so subtle and acute, and of such long experience and agilitie in moving to places farre remote, and then instantly to returne againe, as that they can foretell many things to come, as being by them seene before, or gathered by observation, and long experience, or seeing into the causes of things. 2. God doth many things by the ministry of evill Angels for the punishment of the wicked, which they knew before by reason of this Commission given unto them, as the plagues of Egypt. 3. Hee knoweth some things by the prophesies of Scripture, as Trismegistus is thought by St. Augustine to have foretold hereby unto Asclepius the ruine of Idols, learning it from the prophesie of Jeremiah; yet Satan is ignorant of things to come, so as that hee can speake hereof onelyonly by conjecture. 1. Because there may sometimes bee the same signes, and yet not the same effects follow. 2. Because God sometimes altereth the course of nature, or worketh supernaturally. Moreover he is ignorant of the thoughts of mens hearts, 1 King. 8. 39. these are knowne onelyonly to God.
Touching the second question; Some hold that it was not Samuel, that appeared, Qu. 2 but the devill in his likenesse, and some that it was Samuel. But the first is generally followed by Christian Doctors, the other by the Rabbins of the Jewes. Saint Augustine is sometime for the one opinion, and sometime for the other. For the first, that it was an evill spirit appearing in the likenesse August. Epist. ad Felicianum.of Samuel, he saith, that God would not answer Saul by any Prophet living, and therefore not by one dead, wherefore it was not the Prophet Samuel that here appeared and gave him answer, but a spectrum caused to appeare by the Devill. 2. This Samuel told Saul, that to morrow hee should bee with him, whereas he most probably dying desperately went to hell, and not to the place where true Samuel was. 3. Hee suffered himselfe to bee worshipped, which true Samuel would not have done. 4. If it were true Samuel, then hee must come forth either voluntarily, which it were inconvenient to affirme, because this would imply his consenting with the Witch, or against his will by magicall power, but this cannot bee, because the devill hath no power over the Saints of God being dead. For the second, that it was the soule of Samuel indeed, hee saith, it might be so, either being brought by the devill, God permitting it for some hidden reason, as being permitted hee transported Christ to the pinnacle of the Temple; or being brought by God, the devill not being suffered at this time to worke, that he might foretell unto Saul his destruction at hand to his greater terrour now that he was dead, as hee had foretold his rejection from the Kingdome when hee was alive. And this is the more probable, because when Balaam went for an answer, God would not suffer the evill spirit to answer him, as Lyra saith: All Catholick Doctors hold, but Lyra.a good Angell contrary to his and the will of Balaack, and yet nothing was herein done to credit the art magick, but to hinder the course thereof; so likewise, as the glosse hath it upon; Esay 29. Samuel was called forth by a divine power to give answer to Saul contrary to his will; and for proofe of this, that it was Samuel, it is first said, that the sacred history calleth him Samuel divers times, which it would not have done, if it had beene an evill spirit in his likenesse, for great irreverence should thus have beene done to Samuell, so worthy a Prophet. 2. Ecclesiast. 46. 20. after his death Samuel prophesied and Iohn. 38.shewed the King his end, and lifted up his voyce in Prophesie. 3. He prophesied truly of the overthrow of Sauls Army the day following, and of his death and his sonnes, which the devill could not doe, for hee is a lyer and the father of lies. And to this doth Lyra most incline, answering the reasons brought against it, the first by saying, that although God would not answer Saul by any Prophet living, yet there was great reason of answering by Samuel who was dead, because Samuel was the onelyonly Prophet, whom God had sent unto Saul both to make him King to direct him and to threaten him, so that having answer from him at this time, hee could not but bee out of all hope of escaping Gods judgements any longer, that if there were any grace in him, hee might prepare to die, and so not dye eternally, 2. Samuel did not meane, that Saul and his sonnes should bee in the same place where he was, the next day, by saying, to morrow thou and thy sonnes shall bee with mee, but onelyonly that they should bee in the state of the dead: for although some went into the place of torment, yet Jonathan being a good man was undoubtedly saved, and therefore the place to which they all went, could not be meant. 3. Samuel did not suffer himselfe to bee otherwise worshipped, then the Prophet Nathan afterwards worshipped David when hee went in unto him. 4. It may bee gathered from that which hath been already said, that not the Witch, but God caused Samuel to come forth, when as the Witch called forth an evill spirit, whom God at this time prohibited to appeare. He answereth also to the argument brought to prove him to bee true Samuel: to the first and second, that an evill spirit in appearance like Samuel might be called Samuel, without doing him any wrong, as an Image is called by the name of him, whom it representeth. To the third, that the Devill can sometimes foretell things truely, viz. being revealed from God unto him, as this of Sauls death might bee. But that in Ecclesiastes true Samuel is meant is plain, and how Satan should come to have the death not onelyonly of Saul, but of his sonnes also revealed unto him, I cannot see, and therefore I leave it still to be considered by the judicious, whether it was not true Samuel, not called forth by the Witch, but sent of God.
For this woman, to whom Saul sought, the Rabbins hold that shee was Abners mother, and therefore spared by Saul, when all other Witches were cut off, Peter Martyr.but the contrary appeareth because she feared to be made knowne for the danger of being put to death, v. 9, 10. so that it was not through any partiality in Saul to wards her, that she escaped, but through the negligence of officers used to the rooting out of all such. Endor, where this Witch lived, was a City of the Manassites, Iosh. 17. 11. H. B. Patriarks travailes.on the other side of Jordan, foure miles from mount Gelboa. Hither Saul came disguised with two men onelyonly, that is, say the Hebrewes, Abner, and Amasa, and he disguised himselfe, because otherwise the woman would have feared to exercise her diabolicall art, and because he would not have it knowne, that Lyra.he went to such a woman. When he was come, shee recounted to him, how Saul had cut off all Witches and Wizzards, and therefore would doe nothing, V. 9, 10.till that he had sworne unto her to conceale her. But then having conjured, she V. 12.saw Samuel and cryed out, that he had deceived her, for now shee knew him to be Saul. Whereas Saul desired her to bring Samuel to him, some thinke, that Pellican.he did not beleeve it to be in her power to raise up Samuel, but some likenesse of him, but I rather hold with those, that thinke Saul to have beene so blinded P. Martyr.with errour, that he beleeved that shee could raise him up, for otherwise he would never have mentioned him; but some spirit, with whom he might have consulted, according to that, flectere cum superos nequeo, Acheronta movebo. But how did the woman know him to be Saul now, which shee knew not before? The Rabbins generally say, that when any came up before others, they came with their feet forward, but when before a King, with their head first appearing for reverence, but Lyra and others thinke rather, that the Lyra. V. 13, 14.party appearing told her that it was Saul. Then Saul asked her what shee saw, and shee said Gods ascending out of the earth, then he asking the forme, shee said, he was an old man covered with a mantle, whereby Saul knew that it was Samuel, and bowed before him to the ground. Hereby it seemeth that the woman onelyonly did see the apparition, but Saul saw nothing; but this saith Martyr, was onelyonly at the first, the Witch being above in a private chamber, for P. Martyr.such will be alone, when they doe their feates, but by and by, Saul was admitted in, to conferre with Samuel and shee went out, as may be gathered v. 21. I thinke rather with Vatablus, that Saul onelyonly heard Samuels words, but saw not, the Witch did see, but heard not, and Sauls servants neither saw nor Vatablus.heard, for if they had heard that which was said, they would have perswaded him to absent himselfe from that warre, and so to keepe out of the danger; he did reverence upon her relation, conceiving that Samuel was there, and if he had seene him afterwards being brought in, shee should not have needed to describe him unto Saul, but to bid him come in and see, neither can it be gathered from the words, v. 21. that he was in a chamber alone, when Samuel spake unto him, but somewhat remote in the same roome from the woman, that shee might not heare, shee was in secretario saith the Glosse, in a close place in the roome busie about her conjuration. Whereas shee said, shee saw Gods, the Rabbins faigne that Samuel and Moses also appeared, but this is contrary to the Text, of what forme is he? as speaking of one; the word Elohim in the plurall, then is used signifying Gods, to denote one excellent person. He was covered with a mantle, for this was proper to judges and prophets, although Josephus saith, it was a priestly garment, but without reason, seeing Josephus.Samuel was no Priest. Hereby Saul conceived him to be Samuel, saith Lyra, because Religious men use to be buried in their habit, which they used living, Lyra.and so it is likely was Samuel.
He comming forth first reproveth Saul for disquieting him, who excuseth it by the great straights, wherein he was, and because he could have no answer V. 15.either by Prophets or dreames, for the Lord had forsaken him; where it is to be noted, that he speaketh not of the Urim, whereby is implyed, that he inquired not by it, although it was before mentioned as one of the three wayes of Gods answering.
Then Samuel replyed, why dost thou aske of me, seeing God hath forsaken thee, and V. 16, 17,v. 17. and the Lord hath done to him, as he speake by me, &c. Here because the person is changed, hath done to him, not to thee, a question may be made, whom Samuel meaneth? Junius saith, he hath done to himselfe, that is, disposed of his Iunius. Borrhaeus.counsell, as he spake by me. Borrhaeus, he hath done to him, that is to Saul, but the Chalde best, he hath done to David, of the translating of the kingdome Chald. Paraphr.to whom he speaketh for further explanation in the next words, so likewise Josephus, the Vulg. Lat. going from the Hebr. hath it, hath done to thee.
Then he telleth him, that the Lord would deliver Israel into the hands of V. 19.the Philistims, and that to morrow, he and his sonnes should be with him. Whereupon Kimhi gathereth, that Saul was saved because he could not otherwise D. Kimhi. Iosephus.be with Samuel, and Josephus praiseth him, as fighting for his country, when certaine death was before his face. But this was onelyonly a civill vertue such as hath beene found in some heathens, as the Decii and Curtii amongst the Romans. And touching the saving of his soule, as was said before, there can be little hope, considering the fearefull end that he came unto. For his being with Samuel, who was dead, and sleeping in the grave, nothing else was meant 1 Sam. 31.hereby, but that they should be dead, as he was. For it is nothing likely, that Samuel sent to fill Saul altogether with terrour for his wickednesse, should comfort him with so great a consolation, of being in heaven with him. For Gods delivering of Israel into the hands of the Philistims for Sauls wickednesse, it was just with God so to doe; because they did helpe him on in his Lyra.wicked courses, as wee may see in Doeg and the Ziphims, Nabal, &c.
Saul hearing this, fell downe all along through feare and astonishment, and it is shewed, that he was the more faint, and so lesse able to beare this evill tidings, V. 20.because he was fasting, he had eaten nothing all that day, and all that night; happily, saith Martyr, because such as came to enquire of witches were to come fasting, as God will be sought to by fasting and prayer. But feare Peter Martyr.chiefly tooke away his strength, the spirits and bloud returning to the heart, and so the Members of the body left destitute of all strength. And this is all the comfort, that they are like to have, that seeke to witches and wizzards in the time of their distresse.
The woman seeing him thus feeble offereth him food, but he refused to eate, yet upon the importunity of his servants joyning with her, after that a calfe V. 21. 22. 23. 24. Josephus.was killed and made ready and bread, both he and they did eate. Josephus for this her humanity towards Saul, the utter enemy of all that were of her profession, doth greatly commend her: but she might be thus carefull about him, lest if he should have dyed there, shee should have been called in question for his death: So Martyr.
Morally we may note here, how Saul was punisht in his kinde, he had often Peter Martyr.Note. put David in feare by going out unjustly against him, therefore now the Philistims are brought against him, and put him in great feare, in what kinde a man sinneth, in the same let him expect to be punished. Againe Saul had men and munition to resist the Philistims, as at other times, when he did manfully against them, but now his courage faileth him, whence came this, but from his sinnes, and because he could by no meanes have any comfort from God? Men and munition then are nothing in the day of battle, if our sinnes rise up against us, and so the light of Gods countenance be turned away from us.