13  Saul and Jonathan's life - guard, Sa1 13:1-2.
Jonathan smites a garrison, and the people are called together, Sa1 13:3-4.
The Philistines come up, and the Israelites are terrified, Sa1 13:5-7.
Saul sacrifices, Sa1 13:8-10.
Is reproved by Samuel, Sa1 13:11-14.
The people diminished, plundered, and disarmed, Sa1 13:15-23.

13:4 Saul - Perhaps contrary to some treaty.

13:5 Thirty thousand chariots, etc - Most of them, we may suppose, carriages for their baggage, not chariots of war, tho' all their allies were joined with them.

13:6 Strait - Notwithstanding their former presumption that if they had a king, they should be free from all such straits. And hereby God intended to teach them the vanity of confidence in men; and that they did not one jot less need the help of God now, than they did when they had no king.And probably they were the more discouraged, because they did not find Samuel with Saul. Sooner or later men will be made to see, that God and his prophets are their best friends.

13:7 All the people - That is, all that were left.

13:8 Seven days - Not seven compleat days; for the last day was not finished.

13:11 Camest not - That is, when the seventh day was come, and a good part of it past, whence I concluded thou wouldst not come that day.

13:12 Supplication - Thence it appears, that sacrifices were accompanied with solemn prayers. Forced myself - I did it against my own mind and inclination.

13:13 For ever - The phrase, for ever, in scripture often signifies only a long time. So this had been abundantly verified, if the kingdom had been enjoyed by Saul, and by his son, and by his son's son; after whom the kingdom might have come to Judah.

13:14 A man - That is, such a man as will fulfil all the desires of his heart, and not oppose them, as thou dost. Commanded - That is, hath appointed, as the word command is sometimes used: but though God threatened but Saul with the loss of his kingdom for his sin; yet it is not improbable, there was a tacit condition implied, to wit, if he did not repent of this; and of all his sins; for the full, and final, and peremptory sentence of Saul's rejection, is plainly ascribed to another cause, chap.Sa1 15:11, Sa1 15:23, Sa1 15:26, Sa1 15:28-29, and 'till that second offence, neither the spirit of the Lord departed from him, nor was David anointed in his stead. "But was it not hard, to punish so little a sin so severely?" It was not little: disobedience to an express command, tho' in a small matter, is a great provocation. And indeed, there is no little sin, because there is no little god to sin against. In general, what to men seems a small offence, to him who knows the heart may appear a heinous crime. We are taught hereby, how necessary it is, that we wait on our God continually.For Saul is sentenced to lose his kingdom for want of two or three hours patience.

13:20 Philistines - Not to the land of the Philistines, but to the stations and garrisons which the Philistines retained in several parts of Israel's land, though Samuel's authority had so far over - awed them, that they durst not give the Israelites much disturbance.In these, therefore, the Philistines kept all the smiths; and here they allowed them the exercise of their art for the uses following.

13:22 Sword - It seems restrained to the six hundred that were with Saul and Jonathan; for there were no doubt a considerable number of swords and spears among the Israelites, but they generally hid them, as now they did their persons, from the Philistines. And the Philistines had not yet attained to so great a power over them, as wholly to disarm them, but thought it sufficient to prevent the making of new arms; knowing that the old ones would shortly be decayed, and useless.There were likewise other arms more common in those times and places, than swords and spears; to wit, bows and arrows, and slings and stones.

14  Jonathan proposes to his armour - bearer the attacking of the Philistine's army, Sa1 14:1-10.
They make the attack; the Philistines are terrified, Sa1 14:11-15.
They slay one another, and are pursued by the Israelites, Sa1 14:16-23.
Saul adjures the people to eat nothing 'till night; Jonathan eats honey, Sa1 14:24-30.
The people smite the Philistines, and eat the spoil with the blood, Sa1 14:31-32.
Saul remedies this, Sa1 14:33-35.
Dooms Jonathan to death, who is rescued by the people, Sa1 14:36-46.
A general account of Saul's exploits and family, Sa1 14:47-52.

14:2 Tarried - In the outworks of the city where he had entrenched himself to observe the motion of the Philistines.In - Or, towards Migron, which was near Gibeah.

14:3 Ahiah - The same who is called Abimelech, chap.Sa1 22:9, Sa1 22:11, Sa1 22:20, the high - priest, who was here to attend upon the ark which was brought thither, ver. Sa1 14:18.Ephod - The high - priest's ephod, wherein the Urim and Thummim was.

14:4 Passages - Two passages, both which Jonathan must cross, to go to the Philistines, between which the following rocks lay, but the words may be rendered, in the middle of the passage, the plural number being put for the singular. Rock - Which is not to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he might have gone between both: and there was no need of climbing up to them.But the meaning is, that the tooth (or prominency) of one rock, (as it is in the Hebrew) was on the side; that is northward, lookingtowards Michmash (the garrison of the Philistines) and the tooth of the other rock was on the other side; that is, southward, looking towards Gibeah, (where Saul's camp lay): and Jonathan was forced to climb over these two rocks, because the common ways from one town to the other were obstructed.

14:6 Uncircumcised - So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able, and engaged to assist his people. It way be - He speaks doubtfully: for tho' he felt himself stirred up by God to this exploit, and was assured that God would deliver his people; yet he was not certain that he would do it at this time, and in this way. Work - Great and wonderful things.

14:10 A sign - Jonathan not being assured of the success of this exploit, desires a sign; and by the instinct of God's Spirit, pitches upon this. Divers such motions and extraordinary impulses there were among great and good men in ancient times. Observe; God has the governing of the hearts and tongues of all men, even of those that know him not, and serves his own purposes by them, tho' they mean not so, neither does their hearts think so.

14:12 Come up, etc - A speech of contempt and derision.The Lord - He piously and modestly ascribes the success which he now foresees, to God only. And he does not say, into our hand, but into the hand of Israel; for he fought not his own glory, but the public good.His faith being thus strengthened, nothing can stand against him: he climbs the rock upon all four, though he had nothing to cover him, none to second him, but his servant, nor any probability of any thing but death before him.

14:13 They fell - For being endowed with extraordinary strength and courage, and having with incredible boldness killed the first they met with, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic; and withal, infatuated their minds, and possibly, put an evil spirit among them, which in this universal confusion made them conceive that there was treachery among themselves, and therefore caused them to sheathe their swords in one anothers bowels.

14:15 Field - That is, in the whole host which was in the field.All - That is, among all the rest of their forces, as well as those in the garrison at Michmash, as the spoilers, mentioned chap.Sa1 13:17, the report of this prodigy, and with it the terror of God speedily passing from one to another. Trembling - The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow.

14:19 Withdraw - Trouble not thyself to enquire; for I now plainly discern the matter.

14:21 Which went - Either by constraint, as servants; or in policy, to gain their favour and protection.

14:23 The battle - That is, the warriors who were engaged in the battle, and were pursuing the Philistines. Yet it is said, the Lord saved Israel that day: he did it by them: for without him they could do nothing. Salvation is of the Lord.

14:24 Distressed - With hunger, and weakness, and faintness, and all by reason of the following oath. Avenged - As Saul's intention was good, so the matter of the obligation was not simply unlawful, if it had not been so rigorous in excluding all food, and in obliging the people to it under pain of an accursed death, which was a punishment far exceeding the fault.

14:26 Honey - Bees often make their hives in the trunks of trees, or clefts of rocks, or holes of the earth; and this in divers countries, but eminently in Canaan.

14:27 Enlightened - He was refreshed, and recovered his lost spirits.This cleared his sight, which was grown dim by hunger and faintness.

14:28 People - They that came with Saul, whose forces were now united with Jonathan's.

14:32 Slew - At evening, when the time prefixed by Saul was expired.With blood - Not having patience to tarry 'till the blood was perfectly gone out of them, as they should have done. So they who made conscience of the king's commandment for fear of the curse, make no scruple of transgressing God's command.

14:33 Transgressed - He sees their fault, but not his own, in giving the occasion of it.

14:36 Draw near - To the ark, in order to enquire of God.

14:39 Answered - None of those who saw Jonathan eating, informed against him; because they were satisfied that his ignorance excused him; and from their great love to Jonathan, whom they would not expose to death for so small an offence.

14:41 Perfect lot - Or, declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in his matter, and who innocent. Escaped - They were pronounced guiltless.

14:42 Jonathan - God so ordered the lot; not that he approved Saul's execration, ver. Sa1 14:24, or his oath that the transgressor should die, ver. Sa1 14:39, nor that he would expose Jonathan to death; but that Saul's folly might be chastised, when he saw what danger it had brought upon his eldest and excellent son; and that Jonathan's innocency might be cleared.

14:44 For thou, etc - We have no proof, that Saul did not act in this whole affair from a real fear of God.

14:45 With God - In concurrence with God, he hath wrought this salvation. God is so far from being offended with Jonathan, that he hath graciously owned him in the great service of this day.

14:47 Took the kingdom - That is, resumed the administration of it, after he had in a manner lost it by the Philistines, who had almost turned him out of it.

14:49 Ishui - Called also Abinadab. chap.Sa1 31:2.Ishbosheth, Saul's other son is here omitted, because he intended to mention only those of his sons who went with him into the battles here mentioned, and who were afterwards slain with him.

15  God commands Saul utterly to destroy the Amalekites, Sa1 15:1-3.
He destroys them, but not utterly, Sa1 15:4-9.
Samuel pronounces sentence upon him for his disobedience, yet consents to honour him before the people, Sa1 15:10-31.
Slays Agag, Sa1 15:32-33.
Takes his leave of Saul, yet mourns for him, Sa1 15:34-35.

15:1 Hearken - Thou hast committed error already, now regain God's favour by thy exact obedience to what he commands.

15:2 I remember - Now I will revenge those old injuries of the Amalekites on their children: who continue in their parents practices.Came from Egypt - When he was newly come out of cruel and long bondage, and was now weak, and weary, and faint, and hungry, Deu 25:18, and therefore it was barbarous instead of that pity which even Nature prompted them to afford, to add affliction to the afflicted; it was also horrid impiety to fight against God himself and to lift up their hand in a manner against the Lord's throne, whilst they struck at that people which God had brought forth in so stupendous a way.

15:3 Destroy - Both persons and goods, kill all that live, and consume all things without life, for I will have no name nor remnant of that people left, whom long since I have devoted to utter destruction.Spare not - Shew no compassion or favour to any of them. The same thing repeated to prevent mistake, and oblige Saul to the exact performance hereof. Slay, etc - Which was not unjust, because God is the supreme Lord of life, and can require his own when he pleaseth; infants likewise are born in sin, and therefore liable to God's wrath. Their death also was rather a mercy than a curse, as being the occasion of preventing their sin and punishment. Ox, etc - Which being all made for man's benefit, it is not strange if they suffer with him, for the instruction of mankind.

15:6 Kenites - A people descending from, or nearly related to Jethro, who anciently dwelt in rocks near the Amalekites, Num 24:21, and afterwards some of them dwelt inJudah, Jdg 1:16, whence it is probable they removed, (which, dwelling in tents, they could easily do) and retired to their oldhabitation, because of the wars and troubles wherewith Judah was annoyed.Shewed kindness - Some of your progenitors did so, and for their sakes all of you shall fare the better. You were not guilty of that sin for which Amalek is now to be destroyed. When destroying judgments are abroad God takes care to separate the precious from the vile. It is then especially dangerous to be found in the company of God's enemies. The Jews have a saying, Wo to a wicked man, and to his neighbour.

15:7 To Shur - That is, from one end of their country to the other; he smote all that he met with: but a great number of them fled away upon the noise of his coming, and secured themselves in other places, 'till the storm was over.

15:8 All - Whom he found. Now they paid dear for the sin of their ancestors. They were themselves guilty of idolatry and numberless sins, for which they deserved to be cut off. Yet when God would reckon with them, he fixes upon this as the ground of his quarrel.

15:9 Vile - Thus they obeyed God only so far as they could without inconvenience to themselves.

15:11 Repenteth - Repentance implies grief of heart, and change of counsels, and therefore cannot be in God: but it is ascribed to God when God alters his method of dealing, and treats a person as if be did indeed repent of the kindness he had shewed him. All night - To implore his pardoning mercy for Saul, and for the people. Is turned back - Therefore he did once follow God. Otherwise it would have been impossible, he should turn back from following him.

15:12 A place - That is, a monument or trophy of his victory.

15:13 They - That is, the people. Thus, he lays the blame upon the people; whereas they could not do it without his consent; and he should have used his power to over - rule them.

15:18 A journey - So easy was the service, and so certain the success, that it was rather to be called a journey than a war.

15:20 The king - To be dealt with as God pleaseth.

15:21 But the people, etc - Here the conscience of Saul begins to awake, tho' but a little: for he still lays the blame on the people.

15:22 Sacrifice - Because obedience to God is a moral duty, constantly and indispensably necessary; but sacrifice is but a ceremonial institution, sometimes unnecessary, as it was in the wilderness: and sometimes sinful, when it is offered by a polluted hand, or in an irregular manner.Therefore thy gross disobedience to God's express command, is not to be compensated with sacrifice. Hearken - That is, to obey.Fat - Then the choicest part of all the sacrifice.

15:23 Rebellion - Disobedience to God's command.Stubbornness - Contumacy in sin, justifying it, and pleading for it.Iniquity - Or, the iniquity of idolatry. Rejected - Hath pronounced the sentence of rejection: for that he was not actually deposed by God before, plainly appears, because not only the people, but even David, after this, owned him as king. Those are unworthy to rule over men, who are not willing that God should rule over them.

15:24 I have sinned - It does by no means appear, that Saul acts the hypocrite herein, in assigning a false cause of his disobedience.Rather, he nakedly declares the thing as it was.

15:25 Pardon my sin - Neither can it be proved that there was any hypocrisy in this. Rather charity requires us to believe, that he sincerely desired pardon, both from God and man, as he now knew, he had sinned against both.

15:26 I will not - This was no lie, though he afterwards returned, because he spoke what he meant; his words and his intentions agreed together, though afterwards he saw reason to change his intentions.Compare Gen 19:2-3. This may relieve many perplexed consciences, who think themselves obliged to do what they have said they would do, though they see just cause to change their minds. Hath rejected thee, etc - But he does not say, he "hath rejected thee from salvation." And who besides hath authority to say so?

15:29 Strength of Israel - So he calls God here, to shew the reason why God neither will nor can lie; because lying proceeds from the sense of a man's weakness, who cannot many times accomplish his design without lying and dissimulation; therefore many princes have used it for this very reason.But God needs no such artifices; he can do whatsoever he pleaseth by his absolute power. Repent - That is, nor change his counsel; which also is an effect of weakness and imperfection, either of wisdom or power. So that this word is not here used in the sense it commonly is when applied to God, as in Jer 11:1-23, and elsewhere.

15:31 Turned - First, that the people might not upon pretence of this sentence of rejection, withdraw their obedience to their sovereign; whereby they would both have sinned against God, and have been as sheep without a shepherd. Secondly, that he might rectify Saul's error, and execute God's judgment upon Agag.

15:33 As, etc - Whereby it appears, that he was a tyrant, and guilty of many bloody actions. And this seems to be added for the fuller vindication of God's justice, and to shew, that although God did at this time revenge a crime committed by this man's ancestors four hundreds years ago, yet he did not punish an innocent son for his father's crimes, but one that persisted in the same evil courses. Hewed - This he did by divine instinct, and in pursuance of God's express command, which being sinfully neglected by Saul, is now executed by Samuel. But these are no precedents for private persons to take the sword of justice into their hands. For we must live by the laws of God, and not by extraordinary examples.

15:35 To see Saul - That is, to visit him, in token of respect or friendship: or, to seek counsel from God for him. Otherwise he did see him chap.Sa1 19:24.Though indeed it was not Samuel that came thither with design to see Saul, but Saul went thither to see Samuel, and that accidentally.

16  Samuel is appointed to anoint one of the sons of Jesse king, Sa1 16:1-5.
The elder sons are passed by, and David anointed, Sa1 16:6-13.
Saul growing melancholy is eased by David's music, Sa1 16:14-23.

16:1 Mourn - And pray for his restitution, which the following words imply he did. Oil - Which was used in the inauguration of kings. But here it is used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Saul's death, and the assurance of David's title, which otherwise would have been doubtful. I have provided - This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people's providing, he was the product of their sinful desires: but this is a king of my own providing, to fulfil all my will, and to serve my glory.

16:4 Trembled - Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it.Peaceable - The Hebrew phrase, comest thou in peace, is as much as to say (in our phrase) is all well?

16:5 He sanctified - It seems evident that there was something peculiar in Jesse's invitation. For first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the other sanctify themselves; argues a singular care of Samuel in their sanctification. Which makes it probable, that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.

16:6 Before him - That is, in this place where God is now present.For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deu 12:7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God.

16:10 Seven - There are but seven named, Ch1 2:13-15, because one of them was either born of a concubine: or, died immediately after this time.

16:11 Keepeth sheep - And consequently is the most unfit of all my sons for that high employment. Either therefore he did not understand David's wisdom and valour, or he judged him unfit, by reason of his mean education.And God so ordered it by his providence, that David's choice might plainly appear to be God's work, and not Samuel's, or Jesse's.David signifies beloved: a fit name for so eminent a type of the Beloved Son. It is supposed, David was now about twenty years old.If so, his troubles by Saul lasted near ten years: for he was thirty years old when Saul died. Samuel having done this went to Ramah.He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

16:13 Anointed him - David's brethren saw David's unction, yet did not understand, that he was anointed to the kingdom; but were only told by Samuel, that he was anointed to some great service, which hereafter they should know. Thus Jesse only, and David, understood the whole business, and his brethren were able to attest to that act of Samuel's anointing him, which, with other collateral evidences, was abundantly sufficient to prove David's right to the kingdom, if need should be.The spirit, etc, - That is, he was immediately endowed with extraordinary gifts of God's Spirit, as strength, and courage, and wisdom, and other excellent qualities which fitted him for, and put him upon noble attempts.

16:14 Departed - God took away that prudence, and courage, and alacrity, and other gifts wherewith be had qualified him for his public employment.From the Lord - That is, by God's permission, who delivered him up to be buffeted of Satan. Troubled - Stirred up in him unruly and tormenting passions; as envy, rage, fear, or despair. He grew fretful, and peevish, and discontented, timorous and suspicious, frequently starting and trembling.

16:16 Be well - And the success confirms their opinion. For although music cannot directly have an influence upon an evil spirit to drive him away; yet, because the devil, as it seems, had not possession of him, but only made use of the passions of his mind, and humours of his body to molest him: and because it is manifest, that music hath a mighty power to qualify and sweeten these, and to make a man sedate and chearful; it is not strange, if the devil had not that power over him when his mind was more composed, which he had when it was disordered; as the devil had less power over lunaticks in the decrease, than in the increase of the moon: Mat 17:15, Mat 17:18. And seeing music prepared the Lord's prophets for theentertainment of the good Spirit, as Ki2 3:15. Why might it not dispose Saul to the resistance of the evil spirit? And why might not the chearing of his heart, in some measure strengthen him against those temptations of the devil, which were fed by his melancholy humour?And by this means, David without any contrivance of him or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace, to prepare and qualify them for it.

16:18 Prudent - Wonder not, that David was so suddenly advanced, from a poor shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord which he received when he was anointed.The Lord, etc - That is, directs and prospers all his undertakings.

16:20 Sent him - This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of Jesse, which was but mean in the world. And it seems to have been the custom of those times, (as it is yet in the eastern countries) when they made their appearance before princes, or great persons, to bring a present.

16:21 Stood before him - That is, waited upon him. And he loved him greatly - So there was something good in Saul still: he had not lost all, tho' he had lost the kingdom. Armour - bearer - He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war described, chap.Sa1 17:1-53, happened.

16:23 Departed - Namely, for a season. And the reason of this success, may be, partly natural, and partly, supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.

17  Goliath challenges the armies of Israel, Sa1 17:1-11.
David coming into the camp, hears his challenge, Sa1 17:12-27.
Eliab chides David, whose words are related to Saul, Sa1 17:28-31.
David undertakes to fight Goliath, Sa1 17:32-37.
He rejects Saul's armour, and goes with his sling, Sa1 17:38-40.
He attacks and slays Goliath, Sa1 17:41-51.
The Israelites pursue the Philistines, Sa1 17:52-53.
David returns: the notice taken of him by Saul, Sa1 17:54-58.

17:1 Gathered, etc - Probably they had heard, that Samuel had forsaken Saul, and that Saul himself was unfit for business.The enemies of the church are watchful to take all advantages, and they never have greater advantage, than when her protectors have provoked God's Spirit and prophets to leave them.

17:4 Six cubits - At least, nine feet, nine inches high. And this is not strange; for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, make mention of persons seven cubits high.

17:5 Coat of mail - Made of brass plates laid over one another, like the scales of a fish. The weight, etc - The common shekel contained a fourth part of an ounce; and so five thousand shekels made one thousand two hundred and fifty ounces, or seventy - eight pounds: which weight is not unsuitable to a man of such vast strength as his height speaks him to be.

17:6 Greaves - Boots.

17:7 Beam - On which the weavers fasten their web. It was like this for thickness. And though the whole weight of Goliath's armour may seem prodigious; yet it is not so much by far as one Athanatus did manage: of whom Pliny relates, That he saw him come into the theatre with arms weighing twelve thousand ounces. A shield - Probably for state: for he that was clad in brass, little needed a shield.

17:8 Come down - That the battle may be decided by us two alone.

17:11 Afraid - This may seem strange, considering the glorious promises, and their late experience of divine assistance. And where was Jonathan, who in the last war had so bravely engaged an whole army of the Philistines? Doubtless he did not feel himself so stirred up of God as he did at that time. As the best, so the bravest of men, are no more than what God makes them. Jonathan must sit still now, because this honour is reserved for David.

17:12 Old man - Therefore he went not himself to the camp.

17:15 Went - From Saul's court: where having relieved Saul, he was permitted to go to his father's house, to be sent for again upon occasion.

17:18 Pledge - That is, bring me some token of their welfare.

17:19 Fighting - That is, in a posture and readiness to fight with them; as it is explained, ver. Sa1 17:20-21.

17:20 Went, etc - Jesse little thought of sending his son to the camp, just at that critical juncture. But the wise God orders the time and all the circumstances of affairs, so as to serve the designs of his own glory.

17:24 Fled - One Philistine could never have thus put ten thousand Israelites to flight, unless their rock, being forsaken by them, had justly sold them and shut them up.

17:25 Free - Free from all those tributes and charges which either the court or the camp required.

17:28 Naughtiness - Thy false - confidence, and vain gloried curiosity.See the folly and wickedness of envy! How groundless its jealousies are, how unjust its censures, how unfair it representations? God preserve us from such a spirit!

17:29 A cause - Of my thus speaking? Is this giant invincible? Is our God unable to oppose him, and subdue him? However David is not deterred from his undertaking, by the hard words of Eliab. They that undertake public services must not think it strange, if they be opposed by those from whom they had reason to expect assistance, but must humbly go on with their work, in the face, not only of their enemies threats, but of their friends slights, suspicions, and censures.

17:30 He tarried - For being secretly moved by God's spirit to undertake the combat. He speaks with divers persons about it, that it might come to the king's ear.

17:32 Let no man's heart, etc - It would have reflected upon his prince to say, Let not thy heart fail: therefore he speaks in general terms, Let no man's heart fail. A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel!Thus doth God often do great things for his people by the weak things of the world.

17:33 A youth - Not above 20 years old; and a novice, a raw and unexperienced soldier.

17:37 The Lord, etc - The lion and the bear were only enemies to me and my sheep, and it was in defence of them I attacked them. But this Philistine is an enemy to my God and his people, and it is for their honour that I attack him.

17:38 Armour - With armour taken out of his armoury. He seems to speak of some military vestments which were then used in war, and were contrived for defence; such as buff - coats are now.

17:39 Proved them - I have no skill or experience in the managements of this kind of arms.

17:40 Staff - His shepherd's staff. These arms in themselves were contemptible, yet chosen by David; because he had no skill to use other arms; because he had inward assurance of the victory, even by these weapons; and because such a conquest would be more honourable to God, and most shameful, and discouraging to the Philistines.

17:41 Drew near - Probably a signal was made, that his challenge was accepted.

13:7 В этом драма царствования Саула: избранный Богом, он спас свой народ (1 Цар 11и 1 Цар 14) и однако Бог его отвергает (1 Цар 13и 1 Цар 15). Начиная с предпочтения, оказанного Иакову перед Исавом (Быт 25:23; ср Рим 9:13), с избрания Израиля (Втор 7:6; Ам 3:2) и до призвания апостолов и даже каждого христианина вся свящ. история утверждает избрание по одному только Божиему соизволению. Но она утверждает также, что сохранение благодати зависит от верности избранного: Саул не был верен своему призванию и пытался присвоить себе духовную власть, сосредоточить в своих руках "Божие" и "кесарево".

14:10 Воля Божия проявляется в событии, близком или далеком. Она возвещается Богом (Исх 3:12) или Божиим человеком (1 Цар 2:34; 4 Цар 19:29), или, как здесь и в Быт 24:12сл; Суд 6:17-18и Суд 6:36-40; 4 Цар 20:8-10, вопрошающий сам выбирает знак, посредством которого может проявиться воля Божия.

14:18 О "кивоте" или "ефоде" см 1 Цар 2:18. Саул хочет знать волю Божию прежде, чем начинать бой (ср ст 1 Цар 14:37и 1 Цар 30:7сл). Вспомнив Суд 8:27, где ефод является предметом соблазна, поздний писец заменил здесь "ефод" "кивотом" (ковчегом).

14:19 Священник готовится вытянуть жребии. Саул его останавливает и идет в бой.

14:23 Филистимляне отброшены на дорогу, по которой вторглись (ср. ст 1 Цар 14:31). Это действительно большая победа: горная местность, расположенная в центре царства, освобождена.

14:24 Добровольный пост является средством к достижению победы, которая дается Богом.

15:22 Самуил не отвергает жертвоприношений, но указывает, что послушание, будучи внутренним расположением души, более приятно Богу, чем внешний обряд. Исполнять этот обряд против воли Бога значит поклоняться не Богу, а кумиру, впадать в идолопоклонство, которое избранный народ не отверг еще окончательно, как о том свидетельствуют библейские тексты, напр. Быт 31:19, Быт 31:30сл; 1 Цар 19:13.

16:13 "Почивал Дух Господень на Давиде" - без всякого внешнего знака и в непосредственной связи с помазанием Дух Божий знаменует здесь благодать, ниспосланную священному лицу. Имя "Давид" - старое семитское слово, означающее "начальствующий", "военный вождь".

16:14 Дух Господень (ср. Суд 3:10) покинул Саула (1 Цар 15:23), который теперь "одержим" злым духом. Его называют "злым духом от Бога" (стт 1 Цар 16:15-16, ср. 1 Цар 18:10; 1 Цар 19:9), ибо израильтяне все относят к Богу, как к первопричине. (Ср. дух распри, Суд 9:23, дух лжи, 3 Цар 22:19-22, дух опьянения, Ис 19:14, дух усыпления, Ис 29:10), Сознание своей отверженности Богом и отход от него Самуила действуют на необузданный характер царя и вызывают у него припадки безумия (1 Цар 18:10сл; 1 Цар 19:9сл).

16:16 Во всем древнем мире музыка применялась для возбуждения доброго духа (ср 1 Цар 10:5) или для изгнания злого.

13:5  Беф-Авен = Аиалон (14:23,31); расположен к юго-западу от Гаваона.

13:6-7 «Потому ли, что война была начата не по единодушному взрыву народного чувства, а по личным соображениям Саула; или потому, что гром железного оружия филистимлян наводил панический страх на евреев (см. прим. к 9:16), но вышло так, что евреи упали духом: только часть их последовала за Саулом в Галгал (для жертвоприношения Богу); наибольшая же масса спряталась в пещеры, в терновые кустарники, в ущелья гор, в башни и ямы; многие бросились даже за Иордан» (Я. Богородский. Еврейские цари. С. 41).

13:8-14 См. прим. к 7:6 и к 10:8. Не исполнив воли пророка Господня, Саул нарушил не простую формальность, а один из существеннейших законов, положенных в основу власти еврейского царя (Втор 17:14-20). И пророк Самуил, как верный страж теократии еврейского народа, не мог оставить это нарушение закона без энергичного протеста и обличения.

13:17  Офра Вениаминова — на север от Михмаса.

13:18  Вефорон (Верхний и Нижний) — на запад от Михмаса. Цевоим — к юго-востоку от Михмаса, по направлению к пустыне Иерихонской.

14:13-23 Подвергшись быстрому и ловкому нападению, филистимляне пришли в ужас и, вообразив, что по беспечности подпустили к себе целый отряд неприятеля, скрытый ущельем гор (4-6 ст.), ударились в дикое бегство, произвели страшный переполох в лагере при Михмасе и смутили прочие филистимские отряды. Смятению филистимлян содействовало еще и то обстоятельство, что в их войске было много евреев. Ободренные благоприятным оборотом дела, они обнажили мечи против своих утеснителей. К ним присоединились и те из израильтян, которые в начале филистимского нашествия в страхе попрятались было в ущелья и ямы (см. прим. к 13:6-7).

14:18-23  Тогда сказал Саул священнику (Ахии): сложи (молитвенно) руки твои (ст. 19), дабы через посредство святыни (ст. 18) уразуметь нам волю Божию. И воскликнул Саул и весь народ, бывший с ним (ст. 20): Господь дал понять евреям, что филистимляне преданы в руки их. Само собой понятно, что, удостоверившись в происшедшем смятении филистимлян, Саул бросился со своим войском довершать поражение неприятелей и преследовал их от Михмаса до Беф-Авена (Аиалона).

14:18  Кивот — в греческом переводе: ефот.

14:24-34  Саул весьма безрассудно заклял весь народ. Последствия необдуманного заклятия Саулом своих воинов сказалось очень скоро. «Первым результатом его было то, что клятва была нарушена, и именно тем, кто всего более думал о преследовании неприятелей, всего более содействовал их поражению — героем дня, царевичем Ионафаном, не знавшим о заклятии. Когда наступил вечер, изголодавшийся народ с остервенением бросился на филистимскую добычу — мелкий и крупный скот — и предался кровавой еде почти сырого, дымящегося мяса, в противность прямому постановлению закона (Втор 12:16,23 ). Так что для прекращения беспорядка Саул принужден был лично наблюдать за надлежащим приготовлением для еды каждого животного» (Я. Богородский. Еврейские цари. С. 51-52).

14:28  И просветлели глаза его, померкнувшие от утомления и голода.

14:29  Смутил отец мой землю, дав неосторожную клятву.

14:33-34  Привалите ко мне теперь большой камень (33 ст.) и затем пусть каждый приводит ко мне своего вола и каждый свою овцу и закалайте здесь (на камне) и ешьте и не грешите пред Господом, не ешьте с кровью (34 ст.).

14:35 Замечание, очень характерное для личности Саула: только теперь, восторжествовав над врагами, Саул почувствовал потребность самостоятельного жертвоприношения Господу Богу, без побуждения на то со стороны пророка Самуила (10:8; 13:8).

14:36  Приступим здесь к Богу, дабы узнать Его волю.

14:37  И вопросил Саул Бога, через посредство Святыни Господней (см. 18-19 ст.).

14:38  На ком ныне грех, препятствующий нам узнать волю Господню?

14:39-45  Но никто не отвечал ему из всего народа. Народ, несомненно, знал о нарушении Ионафаном Саулова заклятия (27-30 ст.), но, сознавая безрассудство этого заклятия (24 ст.) и питая вполне законное чувство любви и благодарности к герою дня Ионафану, которому, видимо, сам Бог помогал в одолении врагов (ст. 42,45), решил не допустить Саула до совершения другого, еще худшего, безрассудства. И освободил народ Ионафана, и не умер он (45 ст.).

14:47  Моав — на восточном берегу Мертвого моря; Аммон — в южных пределах восточного Заиорданья; Вефор — одно из неизвестных в настоящее время племен; Сова (или Сува, Цоба) — государство в Сирии; филистимляне занимали юго-западный угол Ханаана.

14:52  Брал его к себе, в ополчение.

15:2 См. Исх 17:8-16. Амаликитяне — кочевники северной части Синайского полуострова, между Идумеей и Египтом.

15:3  И Иерима (ср. ст. 8). Предполагают, что Иерим был один из предводителей амаликитян, чем-либо особенно выделявшийся среди других их начальников.

15:4  Телаим — на юге Ханаана, вблизи иудейской границы.

15:6 Кинеяне — одно из племен среди амаликитян (ср. Исх 2:15-21; Чис 10:29-33; Суд 1:16), дружественное евреям.

15:7 Точное местоположение Хавилы неизвестно. Сур — часть аравийской пустыни, прилегающая к Египту (Быт 16:7; Исх 15:22).

15:9 Новое нарушение со стороны Саула воли пророка Господня (ср. 13:8-14; 15:1-3. См. прим. к 8:6).

15:10-11 Ср. 13:8-14. И опечалился Самуил и взывал ко Господу целую ночь, прося вразумить его относительно того, как он должен поступить теперь с Саулом.

15:12 Упоминаемый здесь Кармил — город Иудина колена, расположенный на юг от Хеврона.

Поставил себе памятник (какой-либо столб с надписью) — в ознаменование и увековечение одержанной победы. Вероятно, и Агаг был пощажен (ст. 9) не ради самого Агага, а дабы увеличить его присутствием блеск триумфатора.

15:13  Когда пришел Самуил для принесения жертвы — ср. 10:8; 11:14-15; 13:8-11. См. прим. к 7:9.

Я исполнил слово Господа — см. ст. 1-3.

15:15 Девятый стих заставляет предполагать, что Саул и его войско оставили себе лучшее из достояния амаликитян далеко не по религиозным соображениям.

15:17-19 Отмечается неблагодарность Саула. Воздвигнутый из ничтожества (ст. 17) на высоту царского престола Саул не обнаружил должного подчинения воли Воздвигшего его.

15:21 См. прим. к 15 ст.

15:22-23 См. 1-3,10-11,17-19 ст.

15:24-31 Саул сознавал, что он согрешил, нарушив волю Божию, но не чувствовал этого греха, не терзался внутренним очищающим раскаянием. Внешне честолюбивую душу Саула угнетала мысль не столько о том, что его может покинуть Господь, сколько о том, что его сейчас оставит разгневанный пророк Господень и своим уходом уронит его престиж пред князьями и народом. Щадя не Саула, а честь еврейского царя, Самуил остался и совершил положенное жертвоприношение.

15:32-33 Ср. ст. 3.

15:35  Потому что Господь раскаялся, что воцарил Саула (ср. ст. 10-11; 16:1,7): человекообразное выражение, говорящее о том, что первый царь евреев не воспользовался богодарованными ему средствами для того, чтобы быть ревностным орудием воли Божией на благо свое и вверенного ему народа.

16:1  Иессей из Вифлеема Иудейского — внук Вооза, женившегося на моавитянке Руфь (см. кн. Руфь), прямой потомок Наасона, князя Иудина колена при Моисее (Чис 1:7; 1 Пар 2:10).

16:2 Опасение Самуила понятно: с одной стороны, он боялся преждевременного, насильственного прекращения не только его личной жизни, но и общественно-пророческой деятельности; с другой — тех печальных последствий, которые могли иметь место вслед за безумным поступком Саула. Насильственная смерть пророка Самуила могла вызвать взрыв народного негодования в отношении того, кто был ближайшей причиной этой смерти, и произвести гибельную анархию в еврейском государстве. Слова Господа: Возьми в руку твою телицу и пр. — не научение неправде, а указание на действительно необходимое действие: великое событие священного помазания на царство избранника Божия не могло не быть ознаменовано религиозным обрядом (ср. 9:15-27; 10:1,8). «И пророк действительно совершил жертвоприношение (ст. 5). Посему сказано ему, чтобы до времени скрыв главное дело, указал (имеющим вопросить его о приходе в город) придаточное» (Блаж. Феодорит. Толк. на 1 Цар, вопр. 36).

16:4  Мирен ли приход твой? «Потому ли, что неожиданные посещения пророка обусловливались большей частью необычайными событиями, и притом тревожного характера, или потому, что напряженное состояние, роковая борьба между пророческим и царским могуществом чувствовалась всеми, следившими за положением дел и опасавшимися тяжелых напряжений и смут, старейшины города поспешили выйти навстречу пророку и с трепетом спросили: «с миром ли идешь к нам?»» (Я. Богородский. Еврейские цари. С. 64).

16:6 «Пророк не знал избранного Богом, потому что был не Бог, а человек. Знать все — свойственно Богу; пророку же достаточно знать то, что открывает (и по мере того, как открывает) Бог. С другой стороны, неведение пророка открывало Божие определение. Если бы пророк обратился прямо к Давиду, то могли бы подозревать, что сделал сие по какому-либо предубеждению. Поелику же приступил к первому, и второму, и третьему — до седьмого, то познали, что отвергший первых и избравший последнего есть Бог. Если и по таком избрании братья дали место ненависти, увидев Давида в полку (17:28), то чего не сделали бы, если бы избрание совершилось иным образом?» (Блаж. Феодорит. Толк. на 1 Цар, вопр. 37).

16:13 «Тайное помазание не сообщало никаких внешних привилегий Давиду, которые были невозможны при существующем царе; но оно давало ему внутреннее убеждение в его праве на престол после Саула, возвышало его дух, помогало спокойно и с кротостью переносить незаслуженное преследование врагов и поощряло на дела, достойные будущего царя евреев. Дух Господень почивал на нем до сего дня : в глазах толпы он оставался обыкновенным смертным, но сам он всем своим нравственным существом чувствовал, как высоко и напряженно звучали его душевные струны, какое оживление и парение получили его мысль и чувство, возбуждаемые новой великой задачей его жизни», поставленной ему самим Богом (Я. Богородский. Еврейские цари. С. 65-66). Дух Господнего благоволения, благодатных даров и помощи почил на Давиде. Саул же, сознательно и упорно противлявшийся благому воздействию на него Духа Божия, попущен был испытать на себе приражение темных и злых сил.

16:14  И возмущал его злой дух (попущением) от Господа. «Несмотря на видимое благополучие, дух Саула (под влиянием темных сил) не был спокоен: жажда властолюбия, как и многих других страстей, не могла быть ничем насыщена; по мере ее удовлетворения она разрасталась; чувствовалась потребность обнаружить власть там, где она не была еще обнаружена, — и в большей мере, чем прежде, была обнаружена. К этому присоединялось воспоминание о грозных словах пророка (15:23, 16:28-29), которое ничем нельзя было заглушить и которое как меч висело над венчанной главой Саула. И вот, мало-помалу, он начал испытывать общее чувство недовольства и беспокойства. Затем это чувство стало переходить в раздражение, и равновесие его небогатых душевных сил нарушилось. Он стал страдать припадками настоящей душевной болезни, во время которых был не только не способен к серьезным делам, но и положительно опасен для окружавших» (Я. Богородский. Еврейские цари. С. 72-73).

16:16 Являясь выражением настроения, музыка может иногда являться и возбудителем желаемого настроения. О благодетельном влиянии умиротворяюще мелодий музыки на встревоженный и больной дух человека известно было с глубокой древности.

16:18  И Господь с ним, т. е. во всем благоуспешен.

16:20 Хлеб и вино должны были выразить почтительное приветствие Саулу ее стороны дома Иессея.

16:23  Дух (злой по попущению) от Бога (ср. ст. 14, 15 и 16). См. прим. к концу 13 ст. и к 14 ст.

17:1 Возможно предположить, что, нападая на евреев, филистимляне рассчитывали на предполагаемую неспособность больного Саула (16:14-21) оказать им умелое сопротивление. Но на этот раз филистимляне ошиблись в своих ожиданиях.

Сокхоф и Азек — города к юго-западу от Иерусалима.

17:3 Войска находились в таком положении, что нападающая сторона неизбежно рисковала потерпеть полное поражение. А так как никто себе не враг, то обе стороны стояли в бездействии, но в напряженном выжидательном положении. Неизвестно, сколько времени они простояли бы таким образом, если бы филистимлянам не пришла мысль решить дело военным поединком двух богатырей — из того и из другого лагеря. Богатырем со стороны филистимлян явился великан из города Гефа — Голиаф.

17:4  Локоть — длина руки от локтевого сустава до конца среднего пальца. Пядь — ширина в три ладони. Ладонь — ширина четырех пальцев.

17:5  Сикль, как мера веса, равнялся 3 золотникам, 34,40 дол.

17:8  Не филистимлянин ли я, а вы рабы Саула, т. е. какое может быть сравнение между мной, — могучим, свободным филистимлянином, — и вами, — жалкими рабами больного маньяка Саула?

17:11  Очень испугались и ужаснулись, не надеясь подыскать со своей стороны равносильного Голиафу соперника.

17:12  Восемь сыновей — см. 16:6-13.

17:15 Надобность в игре Давида временно прекратилась: война поглотила собой внимание и чувства Саула и тем предохраняла его от острых вспышек меланхолии.

17:18  Тысяченачальнику — в виде приветственного дара.

17:23  Те слова — см. ст. 8-10.

17:26  Свободным во Израиле, т. е. свободным от государственных повинностей.

17:28 Очевидно, первенец Иессея Елиав не мог простить своему младшему брату того предпочтения, которое было оказано этому брату пророком Божиим Самуилом (16 гл.).

17:33  Ибо ты еще юноша. «Давид был тогда юношей 15 или 16 лет, так как умер 75-ти лет, царствовал 40; почему, когда был убит Саул, имел 30 лет. А пред сим было сказано, что Саул, после двухлетнего царствования, лишился божественной благодати и потому все прочее время провел, враждуя на Давида» (блаж. Феодорит. Толк. на 1 Цар, вопр. 41).

17:36-37 Ср. ст. 45-47.

13:4 Или: и стали созывать народ.

13:12 Или: потому я посмел принести всесожжение.

13:14 Перевод по LXX; масоретский текст: нашел Себе Господь человека по сердцу.

13:21 Здесь смысл масоретского текста не ясен.

14:1 Или: юноше; то же ниже в подобных случаях.

14:18 В некоторых рукописях: эфод.

14:19 Букв.: сказал: «Убери руку твою».

14:47 Так в LXX; в масоретском тексте: сеял беду.

15:6 См. Суд 1:16.

15:9 Или: животных, которые остались после жертвоприношения первенцев.

15:11 Или: сожалею Я, что поставил царем Саула.

15:12 Имеется в виду не горная гряда Кармил (евр. Кармель), но селение на земле колена Иуды, недалеко от Хеврона.

15:22 Букв.: голосу Господа.

15:24 Букв.: твои слова.

15:32 Или: в оковах; друг. возм. пер.: бодро.

15:32 Или: как же горька смерть!

16:7 а) Букв.: Я отверг его.

16:7 б) Букв.: глаза.

16:12 а) Или: рыжеволосым.

16:12 б) Букв.: встань и соверши.

16:14 Букв.: от Господа. Для древних израильтян было характерно такое понимание Бога, в основе которого лежит идея теоцентризма: представление о том, что Бог ответственен за всё, что происходит в мире: и худое, и доброе; ср. 18:10; 2 Цар 24:1 и последующие стихи. Выражаясь современным языком, это было допущено Богом. См. также Иак 1:13.

16:20 Или: приготовил хомер зерна.

17:4 Т.е. около 3 м.

17:5 а) Или: чешуйчатых доспехах.

17:5 б) Т.е. около 60 кг.

17:7 Т.е. около 7 кг.

17:12 Так в LXX, масоретский текст: стар среди мужей.

17:17 Эфа - мера объема, около 22 л.

17:18 Букв.: залог / поручительство; т. е. вещественное доказательство их благополучия.

17:19 Возможно, этот стих - не часть прямой речи Иессея, а замечание автора: тогда Саул и все израильтяне…

17:37 Букв.: от львиной лапы и от медвежьей лапы.