2 Samuel 1:21

Introduction to the Second Book of Samuel Otherwise Called the Second Book of the Kings As this is a continuation of the preceding history, without any interruption, it can scarcely be called another book. Originally this and the preceding made but one book, and they have been separated without reason or necessity. For a general account of both, see the preface to the first book of Samuel. It is generally allowed that this book comprehends a period of forty years, from about A.M. 2949 to 2989. See the prefixed chronological account. It has been divided into three parts: in the first we have an account of the happy commencement of David's reign, 2 Samuel 1-10. In the second, David's unhappy fall, and its miserable consequences, 2 Samuel 11-18. In the third, his restoration to the Divine favor, the re-establishment of his kingdom, and the events which signalized the latter part of his reign, 2 Samuel 19-24. An Amalekite comes to David, and informs him that the Philistines had routed the Israelites; and that Saul and his sons were slain, 2Sam 1:1-4. And pretends that he himself had despatched Saul, finding him ready to fall alive into the hands of the Philistines, and had brought his crown and bracelets to David, 2Sam 1:5-10. David and his men mourn for Saul and his sons, 2Sam 1:11, 2Sam 1:12. He orders the Amalekite, who professed that he had killed Saul, to be slain, 2Sam 1:13-16. David's funeral song for Saul and Jonathan, 2Sam 1:17-27. Verse 2 A man came out of the camp - The whole account which this young man gives is a fabrication: in many of the particulars it is grossly self-contradictory. There is no fact in the case but the bringing of the crown, or diadem, and bracelets of Saul; which, as he appears to have been a plunderer of the slain, he found on the field of battle; and he brought them to David, and told the lie of having despatched Saul, merely to ingratiate himself with David. Verse 8 I am an Amalekite - Dr. Delaney remarks that an Amalekite took that crown from off the head of Saul, which he had forfeited by his disobedience in the case of Amalek. Verse 10 The crown - and the bracelet - The crown was probably no more than a royal fillet or diadem, both being the ensigns of royalty. It is sometimes customary in the East for a sovereign prince to give a crown and bracelets, when investing others with dominion or authority over certain provinces. Had Saul these in token of his being God's vicegerent, and that he held the kingdom from him alone? Verse 16 Thy blood be upon thy head - If he killed Saul, as he said he did, then he deserved death; at that time it was not known to the contrary, and this man was executed on his own confession. Verse 17 David lamented - See this lamentation, and the notes on it at the end of this chapter, 2Sam 1:21 (note). Verse 18 The use of the bow - The use of is not in the Hebrew; it is simply the bow, that is, a song thus entitled. See the observations at the end, 2Sam 1:21 (note). Verse 21 As though he had not been - In stead of בלי beli, Not, I read כלי keley, Instruments. Anointed with oil - See the observations at the end. 2Sam 1:18, etc.: He bade them teach the children of Judah the use of the bow, קשת kasheth. The word kasheth is to be understood of the title of the song which immediately follows, and not of the use of the bow, as our translation intimates. Many of David's Psalms have titles prefixed to them; some are termed Shosannim, some Maschil, Nehiloth, Neginoth, etc., and this one here, Kadesh or The Bow, because it was occasioned by the Philistine archers. 1Sam 31:3: "And the archers hit him." But especially respecting the bow of Jonathan, "which returned not back from the blood of the slain," as the song itself expresses. And David could not but remember the bow of Jonathan, out of which "the arrow was shot beyond the lad," 1Sam 20:36. It was the time when that covenant was made, and that affection expressed between them "which was greater than the love of women." On these accounts the song was entitled Kasheth, or The song of the Bow, and David commanded the chief musicians, Ethan, Heman, and Jeduthun, to teach the children of Judah to sing it. "It is written in the book of Jasher." Sept., επι βιβλιου του ευθους, "in the book of the upright." ספרא דאוריתא siphra deoraitha, "The book of the Law." - Jonathan. The Arabic says, "Behold it is written in the book of Ashee; this is the book of Samuel;" the interpretation of which is, "book of songs or canticles." This lamentation is justly admired as a picture of distress the most tender and the most striking; unequally divided by grief into longer and shorter breaks, as nature could pour them forth from a mind interrupted by the alternate recurrence of the most lively images of love and greatness. His reverence for Saul and his love for Jonathan have their strongest colourings; but their greatness and bravery come full upon him, and are expressed with peculiar energy. Being himself a warrior, it is in that character he sees their greatest excellence; and though his imagination hurries from one point of recollection to another, yet we hear him - at first, at last, everywhere - lamenting, How are the mighty fallen! It is almost impossible to read the noble original without finding every word swollen with a sigh or broken with a sob. A heart pregnant with distress, and striving to utter expressions descriptive of its feelings, which are repeatedly interrupted by an excess of grief, is most sensibly painted throughout the whole. Even an English reader may be convinced of this, from the following specimen in European characters: - 19. Hatstsebi Yishrael al bamotheycha chalal; Eych naphelu gibborim; 20. Al taggidu begath, Al tebasseru bechutsoth Ashkelon; Pen tismachnah benoth Pelishtim, Pen taalozenah benoth haarelim. 21. Harey baggilboa al tal, Veal matar aleychem usedey terumoth; Ki sham nigal magen Gibborim. Magen Shaul keley Mashiach bashshamen! 22. Middam chalalim, mecheleb gibborim, Kesheth Yehonathan lo nashog achor; Vechereb Shaul lo thashub reykam. 23. Shaul Vihonathan, Hannee habim vehanneimim bechaiyeyhem, Ubemotham lo niphradu. Minnesharim kallu, mearayoth gaberu! 24. Benoth Yishrael el Shaul becheynah; Hammalbishchem shani im adanim, Hammaaleh adi zahab al lebushechen. 25. Eych naphelu gibborim bethoch hammilchamah! Yehonathan al bamotheycha chalal! 26. Tsar li aleycha achi Yehonathan, naamta li meod Niphleathah ahabathecha li meahabath nashim! 27. Eych naphelu gibborim, Vaiyobedu keley milchamah! The three last verses in this sublime lamentation have sense and sound so connected as to strike every reader. Dr. Kennicott, from whom I have taken several of the preceding remarks, gives a fine Latin version of this song, which I here subjoin: - O decus Israelis, super excelsa tua Miles! Quomodo ceciderunt Fortes! Nolite indicare in Gatho, Nolite indicare in plateis Ascalonis: Ne laetentur filiae Philistaeorum, Ne exultent filiae incircumcisorum. Montes Gilboani super vos Nec ros, nec pluvia, neque agri primitiarum; Ibi enim abjectus fuit clypeus fortium. Clypeus Saulis, arma inuncti olec! Sine sanguine Militum, Sine adipe Fortium. Arcus Jonathanis non retrocesserat; Gladiusque Saulis non redierat incassum. Saul et Jonathan Amabiles erant et jucundi in vitis suis, Et in morte sua non separati. Prae aquilis veloces! Prae leonibus fortes! Filiae Israelis deflete Saulem; Qui coccino cum deliciis vos vestivit, Qui vestibus vestris ornamenta imposuit aurea! Quomodo ceciderunt Fortes, in medio belli! O Jonathan, super excelsa tua Miles! Versor in angustiis, tui causa, Frater mi, Jonathan! Mihi fuisti admodum jucundus! Mihi tuus amor admodum mirabilis, Mulierum exuperans amorem! Quomodo ceciderunt fortes, Et perierunt arma belli! Dissertation I., p. 122. In 2Sam 1:21 I have inserted כלי keley for בלי beli. Dr. Delaney rightly observes that the particle בלי beli is not used in any part of the Bible in the sense of quasi non, as though not, in which sense it must be used here if it be retained as a genuine reading: The shield of Saul as though it had not been anointed with oil. In a MS. written about the year 1200, numbered 30 in Kennicott's Bible, כלי keley is found; and also in the first edition of the whole Hebrew Bible, printed Soncini 1488. Neither the Syriac nor Arabic versions, nor the Chaldee paraphrase, acknowledge the negative particle בלי beli, which they would have done had it been in the copies from which they translated. It was easy to make the mistake, as there is such a similarity between ב beth and כ caph; the line therefore should be read thus: The shield of Saul, weapons anointed with oil. In 2Sam 1:22 נשוג nashog, to obtain, attain, seems to have been written for נסוג nasog, to recede, return. The former destroys the sense, the latter, which our translation has followed, and which is supported by the authority of 30 MSS., makes it not only intelligible but beautiful. In 2Sam 1:19, 2Sam 1:22, and 2Sam 1:25, חלל and חללים chalal and chalalim occur, which we translate the Slain, but which Dr. Kennicott, I think from good authority, renders soldier and soldiers; and thus the version is made more consistent and beautiful. חלל chalal signifies to bore or pierce through; and this epithet might be well given to a soldier, q.d., the Piercer, because his business is to transfix or pierce his enemies with sword, spear, and arrows. If it be translated soldiers in the several places of the Old Testament, where we translate it Slain or Wounded, the sense will be much mended; see Jdg 20:31, Jdg 20:39; Psa 89:11; Pro 7:26; Jer 51:4, Jer 51:47, Jer 51:49; Eze 11:6, Eze 11:7; Eze 21:14. In several others it retains its radical signification of piercing, wounding, etc. After these general observations I leave the particular beauties of this inimitable song to be sought out by the intelligent reader. Much has been written upon this, which cannot, consistently with the plan of these notes, be admitted here. See Delaney, Kennicott, Lowth, etc.; and, above all, let the reader examine the Hebrew text.

David's Lamentation for Jonathan. ( b. c. 1055.) 17 And David lamented with this lamentation over Saul and over Jonathan his son: 18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.) 19 The beauty of Israel is slain upon thy high places: how are the mighty fallen! 20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. 21 Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil. 22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. 23 Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions. 24 Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. 25 How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places. 26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. 27 How are the mighty fallen, and the weapons of war perished! When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have, I. The orders David gave with this elegy ( v. 18 ): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen. xlviii. 22 ), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, 1 Sam. xxi. 3 ), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows ( 1 Chron. xii. 2 ); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song ( Deut. xxxi. 19 ), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book ( Josh. x. 13 ) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge. II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been, 1. A man of an excellent spirit, in four things:— (1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum — Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man—earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil ( v. 21 ), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest ( Lev. xxi. 12 ), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man ( v. 19-21 ), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, 1 Sam. xiv. 47 . His sword returned not empty, but satiated with blood and spoil, v. 22 . His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects ( v. 23 ): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, v. 24 . The daughters of Israel he clothed in scarlet, which was their delight. (2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction ( v. 25 ): O Jonathan! thou wast slain in thy high places! which (compared with v. 19 ) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend ( v. 26 ): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: " Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee. " He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve. (3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, v. 20 . Good men are touched in a very sensible part by the reproaches of those that reproach God. (4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain ( v. 19 ) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, ( v. 19 , 25 , 27 ), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them. 2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant ( v. 20 ): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, v. 21 . This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect—the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joel i. 9 . To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

Let there be, &c. - This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain. Fields of offerings - That is, fruitful fields, which may produce fair and goodly fruits fit to be offered to God. Vilely - Dishonourably: for it was a great reproach to any soldier, to cast away or lose his shield. Cast away - By themselves, that they might flee more swiftly as the Israelites did, and Saul with the rest. As though, &c. - As if he had been no more, than a common soldier: he was exposed to the same kind of death and reproach as they were.