1 Samuel 13:13

f defense against their enemies, 1Sam 13:19-23. Verse 1 Saul reigned one year - A great deal of learned labor has been employed and lost on this verse, to reconcile it with propriety and common sense. I shall not recount the meanings put on it. I think this clause belongs to the preceding chapter, either as a part of the whole, or a chronological note added afterwards; as if the writer had said, These things (related in 1 Samuel 12:1-25) took place in the first year of Saul's reign: and then he proceeds in the next place to tell us what took place in the second year, the two most remarkable years of Saul's reign. In the first he is appointed, anointed, and twice confirmed, viz., at Mizpeh and at Gilgal; in the second, Israel is brought into the lowest state of degradation by the Philistines, Saul acts unconstitutionally, and is rejected from being king. These things were worthy of an especial chronological note. And when he had reigned - This should begin the chapter, and be read thus: "And when Saul had reigned two years over Israel, he chose him three thousand," etc. The Septuagint has left the clause out of the text entirely, and begins the chapter thus: "And Saul chose to himself three thousand men out of the men of Israel." Verse 2 Two thousand were with Saul - Saul, no doubt, meditated the redemption of his country from the Philistines; and having chosen three thousand men, he thought best to divide them into companies, and send one against the Philistine garrison at Michmash, another against that at Beth-el, and the third against that at Gibeah: he perhaps hoped, by surprising these garrisons, to get swords and spears for his men, of which we find, ( 1Sam 13:22 ), they were entirely destitute. Verse 3 Jonathan smote - He appears to have taken this garrison by surprise, for his men had no arms for a regular battle, or taking the place by storm. This is the first place in which this brave and excellent man appears; a man who bears one of the most amiable characters in the Bible. Let the Hebrews hear - Probably this means the people who dwelt beyond Jordan, who might very naturally be termed here העברים haibrim, from עבר abar, he passed over; those who are beyond the river Jordan: as Abraham was called עברי Ibri because he dwelt beyond the river Euphrates. Verse 4 The people were called together - The smiting of this garrison was the commencement of a war, and in effect the shaking off of the Philistine yoke; and now the people found that they must stand together, and fight for their lives. Verse 5 Thirty thousand chariots, and six thousand horsemen - There is no proportion here between the chariots and the cavalry. The largest armies ever brought into the field, even by mighty emperors, never were furnished with thirty thousand chariots. I think שלשים sheloshim, Thirty, is a false reading for שלש shalosh, Three. The Syriac has telotho alpin, and the Arabic thalathato alf, both signifying Three thousand; and this was a fair proportion to the horsemen. This is most likely to be the true reading. Verse 6 The people did hide themselves - They, being few in number, and totally unarmed as to swords and spears, were terrified at the very numerous and well-appointed army of the Philistines. Judea was full of rocks, caves, thickets, etc., where people might shelter themselves from their enemies. While some hid themselves, others fled beyond Jordan: and those who did cleave to Saul followed him trembling. Verse 8 He tarried seven days according to the set time - Samuel in the beginning had told Saul to wait seven days, and he would come to him, and show him what to do, 1Sam 10:8. What is here said cannot be understood of that appointment, but of a different one. Samuel had at this time promised to come to him within seven days, and he kept his word, for we find him there before the day was ended; but as Saul found he did not come at the beginning of the seventh day, he became impatient, took the whole business into his own hand, and acted the parts of prophet, priest, and king; and thus he attempted a most essential change in the Israelitish constitution. In it the king, the prophet, and the priest, are in their nature perfectly distinct. What such a rash person might have done, if he had not been deprived of his authority, who can tell? But his conduct on this occasion sufficiently justifies that deprivation. That he was a rash and headstrong man is also proved by his senseless adjuration of the people about food, 1Sam 14:24, and his unfeeling resolution to put the brave Jonathan, his own son, to death, because he had unwittingly acted contrary to this adjuration, 1Sam 14:44. Saul appears to have been a brave and honest man, but he had few of those qualities which are proper for a king, or the governor of a people. Verse 9 And he offered the burnt-offering - This was most perfectly unconstitutional; he had no authority to offer, or cause to be offered, any of the Lord's sacrifices. Verse 10 Behold, Samuel came - Samuel was punctual to his appointment; one hour longer of delay would have prevented every evil, and by it no good would have been lost. How often are the effects of precipitation fatal! Verse 11 And Saul said - Here he offers three excuses for his conduct: 1. The people were fast leaving his standard. 2. Samuel did not come at the time, למועד lemoed; at the very commencement of the time he did not come, but within that time he did come. 3. The Philistines were coming fast upon him. Saul should have waited out the time; and at all events he should not have gone contrary to the counsel of the Lord. Verse 12 I forced myself - It was with great reluctance that I did what I did. In all this Saul was sincere, but he was rash, and regardless of the precept of the Lord, which precept or command he most evidently had received, 1Sam 13:13. And one part of this precept was, that the Lord should tell him what he should do. Without this information, in an affair under the immediate cognizance of God, he should have taken no step. Verse 14 The Lord hath sought him a man after his own heart - That this man was David is sufficiently clear from the sequel. But in what sense was he a man after God's own heart? Answer: 1. In his strict attention to the law and worship of God. 2. In his admitting, in the whole of his conduct, that God was King in Israel, and that he himself was but his vicegerent. 3. In never attempting to alter any of those laws, or in the least change the Israelitish constitution. 4. In all his public official conduct he acted according to the Divine mind, and fulfilled the will of his Maker: thus was he a man after God's own heart. In reference to his private or personal moral conduct, the word is never used. This is the sense alone in which the word is used here and elsewhere; and it is unfair and wicked to put another meaning on it in order to ridicule the revelation of God, as certain infidels have done. Verse 15 And Samuel arose - Though David, in the Divine purpose, is appointed to be captain over the people, yet Saul is not to be removed from the government during his life; Samuel therefore accompanies him to Gibeah, to give him the requisite help in this conjuncture. About six hundred men - The whole of the Israelitish army at this time, and not one sword or spear among them! Verse 17 The spoilers came out - The Philistines, finding that the Israelites durst not hazard a battle, divided their army into three bands, and sent them in three different directions to pillage and destroy the country. Jonathan profited by this circumstance, and attacked the remains of the army at Michmash, as we shall see in the succeeding chapter, 1 Samuel 14 (note). Verse 19 Now there was no smith found - It is very likely that in the former wars the Philistines carried away all the smiths from Israel, as Porsenna did in the peace which he granted to the Romans, not permitting any iron to be forged except for the purposes of agriculture: "Ne ferro, nisi in agricultura, uterentur." The Chaldeans did the same to the Jews in the time of Nebuchadnezzar; they carried away all the artificers, 2Kgs 24:14; Jer 24:1; Jer 29:2. And in the same manner did Cyrus treat the Lydians, Herod. lib. i., c. 145. See several examples in Calmet. Verse 20 But all the Israelites went down to the Philistines - We find from this that they did not grant them as much as Porsenna did to the Romans; he permitted the people to manufacture the implements of husbandry. Verse 21 Yet they had a file - The Hebrew פצירה petsirah, from פצר patsar, to rub hard, is translated very differently by the versions and by critics. Our translation may be as likely as any: they permitted them the use of files, (I believe the word means grindstone), to restore the blunted edges of their tridents, axes, and goads. Verse 22 In the day of battle - these was neither sword nor spear - But if the Israelites enjoyed such profound peace and undisturbed dominion under Samuel, how is it that they were totally destitute of arms, a state which argues the lowest circumstances of oppression and vassalage? In answer to this we may observe, that the bow and the sling were the principal arms of the Israelites; for these they needed no smith: the most barbarous nations, who have never seen iron, have nevertheless bows and arrows; the arrow heads generally made of flint. Arrows of this kind are found among the inhabitants of the South Sea islands; and even axes, and different implements of war, all made of stone, cut and polished by stone, are frequent among them. The arms of the aboriginal Irish have been of this kind. I have frequently seen heads of axes and arrows of stone, which have been dug up out of the ground, formed with considerable taste and elegance. The former the common people term thunderbolts; the latter, elf-stones. Several of these from Ireland, from Zetland, and from the South Sea islands, are now before me. Now it is possible that the Israelites had still bows and arrows: these they could have without the smith; and it is as likely that they had slings, and for these they needed none. But then these were missiles; if they came into close fight, they would avail them nothing: for attacks of this kind they would require swords and spears; of these none were found but with Saul and Jonathan. We see, in this chapter, Israel brought to as low a state as they were under Eli; when they were totally discomfited, their priests slain, their ark taken, and the judge dead. After that, they rose by the strong hand of God; and in this way they are now to rise, principally by means of David, whose history will soon commence. Introduction Jonathan and his armor-bearer purpose to attack a garrison of the Philistines, 1Sam 14:1. Saul and his army, with Ahiah the priest, tarry in Gibeah, 1Sam 14:2, 1Sam 14:3. Jonathan plans his attack of the Philistine garrison, 1Sam 14:4-10. He and his armor-bearer climb over a rock: attack and rout the garrison, 1Sam 14:11-15. Saul and has company, seeing confusion on the Philistine host, come out against them; as did the men who had hidden themselves; and the Philistines are defeated, 1Sam 14:16-23. Saul lays every man under a curse who shall eat food until the evening; in consequence of which the people are sorely distressed, 1Sam 14:24-26. Jonathan, not hearing the adjuration, eats a little honey, which he found on the ground, 1Sam 14:27-30. The Philistines being defeated, the people seize on the spoil, and begin to eat flesh without previously bleeding the animals, which Saul endeavors to prevent, 1Sam 14:31-34. He builds an altar there, 1Sam 14:35

Saul Reproved by Samuel; Sentence Passed upon Saul. ( b. c. 1067.) 8 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. 9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. 10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. 11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord : I forced myself therefore, and offered a burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now would the Lord have established thy kingdom upon Israel for ever. 14 But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee. Here is, I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had ch. x. 8 . Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, v. 11 . This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, 2 Chron. xxvi. 16 , &c. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed ( v. 11 ), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, v. 11, 12 . He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: " The Philistines, " said he, " will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!" Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command. II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job xxxiv. 18 . He charges him with being an enemy to himself and his interest— Thou hast done foolishly, and a rebel to God and his government—" Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom ( v. 14 ): " Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way." The sentence is in effect the same with Mene tekel, only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, ch. xv. 29 . And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.

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.