1 Samuel 31:10

by no means likely. Verse 4 Draw thy sword, and thrust me through - Dr. Delaney has some good observations on this part of the subject: "Saul and his armor-bearer died by the same sword. That his armor-bearer died by his own sword is out of all doubt; the text expressly tells us so; and that Saul perished by the same sword is sufficiently evident. Draw Thy sword, says he to him, and thrust me through; which, when he refused, Saul, says the text, took The sword, (את החרב eth hachereb, the very sword), and fell upon it. What sword? Not his own, for then the text would have said so; but, in the plain natural grammatical construction, the sword before mentioned must be the sword now referred to, that is, his armor-bearer's, 1Chr 10:4, 1Chr 10:5. Now it is the established tradition of all the Jewish nation that this armor-bearer was Doeg, and I see no reason why it should be discredited; and if so, then Saul and his executioner both fell by that weapon with which they had before massacred the priests of God. So Brutus and Cassius killed themselves with the same swords with which they stabbed Caesar; and Calippus was stabbed with the same sword with which he stabbed Dio." Verse 6 And all his men - Probably meaning those of his troops which were his life or body guards: as to the bulk of the army, it fled at the commencement of the battle, 1Sam 31:1. Verse 7 The men of Israel that were on the other side of the valley - They appear to have been panic-struck, and therefore fled as far as they could out of the reach of the Philistines. As the Philistines possessed Beth-shan, situated near to Jordan, the people on the other side of that river, fearing for their safety, fled also. Verse 8 On the morrow - It is very likely that the battle and pursuit continued till the night, so that there was no time till the next day to strip and plunder the slain. Verse 9 And they cut off his head - It is possible that they cut off the heads of his three sons likewise; for although only his head is said to be cut off, and his body only to be fastened to the walls of Beth-shan, yet we find that the men of Jabesh-gilead found both his body and the bodies of his three sons, fastened to the walls, 1Sam 31:12. Perhaps they only took off Saul's head, which they sent about to their temples as a trophy of their victory, when they sent the news of the defeat of the Israelites through all their coasts, and at last placed it in the temple of Dagon, 1Chr 10:10. Verse 10 They put his armor in the house of Ashtaroth - As David had done in placing the sword of Goliath in the tabernacle. We have already seen that it was common for the conquerors to consecrate armor and spoils taken in war, to those who were the objects of religious worship. They fastened his body to the wall - Probably by means of iron hooks; but it is said, 2Sam 21:12, that these bodies were fastened in the Street of Beth-shan. This may mean that the place where they were fastened to the wall was the main street or entrance into the city. Verse 11 When the inhabitants of Jabesh-gilead heard - This act of the men of Jabesh-gilead was an act of gratitude due to Saul, who, at the very commencement of his reign, rescued them from Nahash, king of the Ammonites, (see 1Sam 11:1, etc.), and by his timely succours saved them from the deepest degradation and the most oppressive tyranny. This heroic act, with the seven days' fast, showed that they retained a due sense of their obligation to this unfortunate monarch. Verse 12 And burnt them there - It has been denied that the Hebrews burnt the bodies of the dead, but that they buried them in the earth, or embalmed them, and often burnt spices around them, etc. These no doubt were the common forms of sepulture, but neither of these could be conveniently practiced in the present case. They could not have buried them about Beth-shan without being discovered; and as to embalming, that was most likely out of all question, as doubtless the bodies were now too putrid to bear it. They therefore burnt them, because there was no other way of disposing of them at that time so as to do them honor; and the bones and ashes they collected, and buried under a tree or in a grove at Jabesh. Verse 13 And fasted seven days - To testify their sincere regret for his unfortunate death, and the public calamity that had fallen upon the land. Thus ends the troublesome, and I had almost said the useless, reign of Saul. A king was chosen in opposition to the will of the Most High; and the government of God in effect rejected, to make way for this king. Saul was at first a very humble young man, and conducted himself with great propriety; but his elevation made him proud, and he soon became tyrannical in his private conduct and in his political measures. His natural temper was not good; he was peevish, fretful, and often outrageous; and these bad dispositions, unchecked by proper application to the grace of God, became every day more headstrong and dangerous. Through their violence he seems at times to have been wholly carried away and deranged; and this derangement appears to have been occasionally greatly exacerbated by diabolical influences. This led him to take his friends for his foes; so that in his paroxysms he strove to imbrue his hands in their blood, and more than once attempted to assassinate his own son; and most causelessly and inhumanly ordered the innocent priests of the Lord at Nob to be murdered. This was the worst act in his whole life. Saul was but ill qualified for a proper discharge of the regal functions. The reader will remember that he was chosen rather as a general of the armies than as civil governor. The administration of the affairs of the state was left chiefly to Samuel, and Saul led forth the armies to battle. As a general he gave proof of considerable capacity; he was courageous, prompt, decisive, and persevering; and, except in the last unfortunate battle in which he lost his life, generally led his troops to victory. Saul was a weak man, and very capricious; this is amply proved by his unreasonable jealousy against David, and his continual suspicion that all were leagued against him. It is also evident, in his foolish adjuration relative to the matter of the honey (see 1Sam 14:24-30, 1Sam 14:38-44 ) in which, to save his rash and nonsensical oath, he would have sacrificed Jonathan his son! The question, "Was Saul a good king?" has already in effect been answered. He was on the whole a good man, as far as we know, in private life; but he was a bad king; for he endeavored to reign independently of the Jewish constitution; he in effect assumed the sacerdotal office and functions, and thus even changed what was essential to that constitution. He not only offered sacrifices which belonged to the priests alone; but in the most positive manner went opposite to the orders of that God whose vicegerent he was. Of his conduct in visiting the woman at En-dor I have already given my opinion, and to this I must refer. His desperate circumstances imposed on the weakness of his mind; and he did in that instance an act which, in his jurisprudential capacity, he had disapproved by the edict which banished all witches, etc., from Israel. Yet in this act he only wished to avail himself of the counsel and advice of his friend Samuel. To the question, "Was not Saul a self-murderer?" I scruple not to answer, "No." He was to all appearance mortally wounded, when he begged his armor-bearer to extinguish the remaining spark of life; and he was afraid that the Philistines might abuse his body, if they found him alive; and we can scarcely say how much of indignity is implied in this word; and his falling on his sword was a fit of desperation, which doubtless was the issue of a mind greatly agitated, and full of distraction. A few minutes longer, and his life would in all probability have ebbed out; but though this wound accelerated his death, yet it could not be properly the cause of it, as he was mortally wounded before, and did it on the conviction that he could not survive. Taking Saul's state and circumstances together, I believe there is not a coroner's inquest in this nation that would not have brought in a verdict of derangement; while the pious and the humane would everywhere have consoled themselves with the hope that God had extended mercy to his soul. Millbrook, June 11, 1818. Ended this examination August 13, 1827. - A.C.

The Disposal of Saul's Body. ( b. c. 1055.) 8 And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa. 9 And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people. 10 And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan. 11 And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul; 12 All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and came to Jabesh, and burnt them there. 13 And they took their bones, and buried them under a tree at Jabesh, and fasted seven days. The scripture makes no mention of the souls of Saul and his sons, what became of them after they were dead (secret things belong not to us), but of their bodies only. I. How they were basely abused by the Philistines. The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among the rest, found the bodies of Saul and his three sons, v. 8 . Saul's armour-bearer perhaps intended to honour his master by following the example of his self-murder, and to show thereby how well he loved him; but, if he had consulted his reason more than his passions, he would have spared that foolish compliment, not only in justice to his own life, but in kindness to his master, to whom, by the opportunity of survivorship, he might have done all the service that could be done him by any man after he was dead; for he might, in the night, have conveyed away his body, and those of his sons, and buried them decently. But such false and foolish notions these vain men have (though they would be wise) of giving and receiving honour. Nay, it should seem, Saul might have saved himself the fatal thrust and have made his escape: for the pursuers (in fear of whom he slew himself) came not to the place where he was till the next day. But whom God will destroy he infatuates and utterly consumes with his terrors. See Job xviii. 5 , &c. Finding Saul's body (which now that it lay extended on the bloody turf was distinguishable from the rest by its length, as it was, while erect, by its height, when he proudly overlooked the surrounding crowd), they will, in that, triumph over Israel's crown, and meanly gratify a barbarous and brutish revenge by insulting the deserted corpse, which, when alive, they had stood in awe of. 1. They cut off his head. Had they designed in this to revenge the cutting off of Goliath's head they would rather have cut off the head of David, who did that execution, when he was in their country. They intended it, in general, for a reproach to Israel, who promised themselves that a crowned and an anointed head would save them from the Philistines, and a particular reproach to Saul, who was taller by the head than other men (which perhaps he was wont to boast of), but was now shorter by the head. 2. They stripped him of his armour ( v. 9 ), and sent that to be set up as a trophy of their victory, in the house of Ashtaroth their goddess ( v. 10 ); and we are told, 1 Chron. x. 10 (though it is omitted here), that they fastened his head in the temple of Dagon. Thus did they ascribe the honour of their victory, not as they ought to have done to the real justice of the true God, but to the imaginary power of their false gods, and by this respect paid to pretended deities shame those who give not the praise of their achievements to the living God. Ashtaroth, the idol that Israel had many a time gone a whoring after, now triumphs over them. 3. They sent expresses throughout their country, and ordered public notice to be given in the houses of their gods of the victory they had obtained ( v. 9 ), that public rejoicings might be made and thanks given to their gods. This David regretted sorely, 2 Sam. i. 20 . Tell it not in Gath. 4. They fastened his body and the bodies of his sons (as appears, v. 12 ) to the wall of Beth-shan, a city that lay not far from Gilboa and very near to the river Jordan. Hither the dead bodies were dragged and here hung up in chains, to be devoured by the birds of prey. Saul slew himself to avoid being abused by the Philistines, and never was royal corpse so abused as his was, perhaps the more if they understood that he slew himself for that reason. He that thinks to save his honour by sin will certainly lose it. See to what a height of insolence the Philistines had arrived just before David was raised up, who perfectly subdued them. Now that they had slain Saul and his sons they thought the land of Israel was their own for ever, but they soon found themselves deceived. When God has accomplished his whole work by them he will accomplish it upon them. See Isa. x. 6, 7 . II. How they were bravely rescued by the men of Jabesh-Gilead. Little more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and Jordan was in that place passable by its fords; a bold adventure was therefore made by the valiant men of that city, who in the night passed the river, took down the dead bodies, and gave them decent burial, v. 11 , 13 . This they did, 1. Out of a common concern for the honour of Israel, or the land of Israel, which ought not to be defiled by the exposing of any dead bodies, and especially of the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a particular sense of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites when he first came to the throne, ch. xi. It is an evidence of a generous spirit and an encouragement to beneficence when the remembrance of kindnesses is thus retained, and they are thus returned in an extremity. The men of Jabesh-Gilead would have done Saul better service if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day had come to fall, and now this is all the service they can do him, in honour to his memory. We find not that any general mourning was made for the death of Saul, as was for the death of Samuel ( ch. xxv. 1 ), only those Gileadites of Jabesh did him honour at his death; for, (1.) They made a burning for the bodies, to perfume them. So some understand the burning of them. They burnt spices over them, v. 12 . And that it was usual thus to do honour to their deceased friends, at least their princes, appears by the account of Asa's funeral ( 2 Chron. xvi. 14 ), that they made a very great burning for him. Or (as some think) they burnt the flesh, because it began to putrefy. (2.) They buried the bodies, when, by burning over them, they had sweetened them (or, if they burnt them, they buried the bones and ashes), under a tree, which served for a grave-stone and monument. And, (3.) They fasted seven days, that is, each day of the seven they fasted till the evening; thus they lamented the death of Saul and the present distracted state of Israel, and perhaps joined prayers with their fasting for the re-establishment of their shattered state. Though, when the wicked perish there is shouting (that is, it is to be hoped a better state of things will ensue, which will be matter of joy), yet humanity obliges us to show a decent respect to dead bodies, especially those of princes. This book began with the birth of Samuel, but now it ends with the burial of Saul, the comparing of which two together will teach us to prefer the honour that comes from God before any of the honours which this world pretends to have the disposal of.