defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.

5 And he said unto them, The LORD is witness against you, and his anoint

a

not found ought in my hand. And they answered, He is witness.

6¶ And Samuel said unto the peo

Before CHRIST

1095.

a Ecclus. 46. 19.

+ Heb. ransom.

should hide

mine eyes at him.

4 And they said, Thou hast not

as well as the entire nation, should know and feel, that he derived his authority solely from that appointment, chap. x. 25. The rules and forms too of the regal government were prescribed by the Prophet; which proves that the executive power alone was confided to this vicegerent of Jehovah, who still reserved to Himself all legislative authority. Nor was the solemn inauguration of the new monarch completed, until God by a miracle had convinced the people of his displeasure at the criminal motives in which their demand of a king had originated, chap. xii. 16; and thus filled them with terrour, humbled them to repentance, and led them to confess their crime, and implore pardon and a continuance of the Divine protection. Dr. Graves.

Chap. XII. ver. 1. And Samuel said unto all Israel,] Samuel's spirited justification of his conduct before all Israel is an admirable composition. He first challenges them to adduce any instance of oppression, fraud, or bribery, on his part, while he judged Israel; that he and his sons both stood before the tribunal of the publick, ready to await their sentence: and when the people expressly acknowledged his integrity, he then reminded them of the servitudes they had incurred for forgetting or forsaking God; and the deliverers, whom God, on their repentance, occasionally raised up to them, such as Jerubbaal, Bedan, Jephthah, and Samuel. And he concluded by threatening them with the Divine chastisements upon them and their king, whom the Lord had granted to them, if they should rebel any more against Him and to mark the Divine displeasure at their proceedings, and also his own power with God, he called down thunder and rain from heaven at the unusual season of wheat harvest. And when "all the people greatly feared the Lord and Samuel" his Prophet, and besought him to intercede for them, that their lives might be spared, he kindly encouraged them to trust in the Lord, notwithstanding this additional crime of asking a king; and he still assured them of his intercession in their behalf, and of his services as their civil judge and teacher, for that the omission would be a sin on his own part. This illustrious Pro

7 Now therefore stand still, that I may reason with you before the LORD of all the + righteous acts of the LORD, + Heb. which he did to you and to your nesses, or, fathers.

righteous

benefits.

+ Heb. with.

6.

8 b When Jacob was come into b Gen. 46. 5, Egypt, and your fathers cried unto the LORD, then the LORD sent Moses c Exod. 4. 16. and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.

phet, like his predecessor Moses, was mighty to intercede for his backsliding people, and has placed the duty of publick intercession on its firmest basis, the sin incurred by neglecting it on the part of the ministers of religion, and of the guardians of the state. Dr. Hales. The bright example of Samuel's integrity, in the execution of his office as a magistrate, appears in the confident but modest appeal which he makes to the people, touching his conduct; but more especially in that publick and unanimous testimony by them given to the uprightness and justice of his administration, and the unspotted purity of his life. In the excellent but uncommon example of Samuel's resigning his office with a clear conscience and unblemished reputation, every private Christian may also find a noble pattern for his imitation. No man, in God's family, is without some office; every one is either in, or under authority, either as a magistrate to command and govern, or as a subject to obey. And whereas every relation infers a duty peculiar thereto, so the faithful discharge of that duty is the obedience we owe to our common Lord and Master. Wogan.

2.-behold, my sons are with you:] He seems to mean, that the sons of whom they complained (see chap. viii. 5) are now in their hands, deprived of their publick station, reduced to the rank of subjects to the king, like the rest of the people, and punishable before his tribunal according to their deserts. Dr. Wall.

3. Behold, here I am: witness against me] While we contemplate the unspotted conduct of the Prophet, even from his childhood to his gray hairs, we cannot but admire the undaunted courage of his innocence; and how happy must that man be, to whose integrity both his conscience and the world bear testimony. Woyan. 7.-righteous acts] By "righteous acts" are here meant the acts of grace and favour which God had shewn towards them in all his dispensations, even those of correction and judgment. His severest judgments are intended to reform vice, and to confirm virtue; and not to destroy his people, but to amend them; to improve their graces and to increase their rewards. Wogan.

Samuel reproveth the people,

Before CHRIST 1095.

d Judg. 4. 2.

Before CHRIST

10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

11 And the LORD sent Jerubbaal, e Judg. 11. 1. and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.

12 And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God was your king.

13 Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.

14 If ye will fear the LORD, and serve him, and obey his voice, and

11.—and Bedan,] It is remarkable that there is no such name as Bedan mentioned in the book of Judges. Bp. Patrick. Perhaps Barak may be meant. Dr.

Hales.

17. Is it not wheat harvest to day?] The harvest in Judea began about the end of June or the beginning of July, in which season thunder and rain were never known the seasons of rain are only in the spring and autumn, the one called the former, the other the latter rain. Therefore Samuel, by this preamble, "Is it not wheat harvest to day?" meant to signify the greatness of the miracle which God was about to work; namely, that He could in an instant, and at a time when they least of all expected it, deprive them of all the comforts of life, as they justly deserved, for their great wickedness in rejecting Him and his Prophet. Stackhouse.

The former rain is the first that falls in autumn after a long summer's drought, which is usually terminated in Judea, and the neighbouring countries by heavy showers that last for some days. In Judea, according to Dr. Shaw, who must have learnt it by inquiries from the inhabitants of the country, the beginning of November is the time of the first descent of rain; though in other parts of Syria it happens sooner. The latter rain is that which generally comes about the middle of April; after which it seldom or never rains during the whole summer. And therefore when, at the prayer of Samuel, the Lord sent thunder and rain in the time of wheat harvest, such an unusual phenomenon, happening immediately according to the Prophet's prediction, was ustly considered as an authentick sign of his having spoken by the Divine authority. Dr. Blayney.

your wickedness is great,] See note from Bp. Horsley on Hosea xiii. 11.

15 But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers.

16 Now therefore stand and see this great thing, which the LORD will do before your eyes.

17 Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.

18 So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.

19 And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.

20 ¶ And Samuel said unto the

+ Heb. be

after.

God should destroy them for their presumption, and lest Samuel should not intercede for them, on account of the affront they had put upon him by asking a king. Dr. Wells.

19.- --we have added-this evil, to ask us a king.] How clearly does the whole transaction respecting the Israelites asking a king illustrate in all its circumstances the nature of that government, which God exercised over his people, and shew how admirably it was adapted to their situation and character! It exhibits, not the overwhelming violence of resistless power, but the steady, yet mild control of parental authority, correcting this wayward people with necessary strictness, yet attentive to their feelings, indulgent even to their weaknesses, ever ready to hear their supplications, and accept their penitence. While in the people we perceive a puerile turn of mind, easily caught by outward show, and breaking forth into tumultuous applause, at beholding the stature and beauty of their new sovereign, chap. x. 23, 24; rather weak and inconstant in their moral and religious character, than obstinately impious and depraved; often inattentive to the guardian hand of Providence, but never deliberately rejecting the authority of their heavenly King. On the contrary, when their reflection is roused, and their seriousness awakened, by a sensible proof of the Divine displeasure, chap. xii. 16-19, they, as it should seem, humbly confess and deeply lament their transgressions, acknowledge gratefully the past mercies of their God, deprecate his wrath with heartfelt terrour, and engage for their own future obedience with heartfelt sincerity. Such appears the real character of the Jewish people; such the nature of that discipline, and the degree of that control which the wisdom of God exercised over them, as sufficient for securing the great objects of the Divine dispensations. Dr. Graves.

Saul's selected band.

Before CHRIST 1095.

people, Fear not ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;

21 And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain.

22 For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.

23 Moreover as for me, God forbid that I should sin against the LORD + Heb. from in ceasing to pray for you: but I will teach you the good and the right

ceasing.

21..

1 Saul's selected band. 3 He calleth the Hebrews to Gilgal against the Philistines, whose garrison Jonathan had smitten. 5 The Philistines, great host. 6 The distress of the Israelites. 8 Saul, weary of staying for Samuel, sacrificeth. 11 Samuel reproveth him. 17 The three spoiling bands of the Philistines. 19 The policy of the Philistines, to suffer no smith in Israel.

Saben two AUL reigned one year; and when he had reigned two years over Israel,

2 Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin and the rest of the people he sent every man to his tent.

3 And Jonathan smote the garrison of the Philistines that was in

vain things,] False gods or idols. 23.- God forbid that I should sin—in ceasing to pray for you:] Samuel counted it a sin to cease to pray, even for those who had entreated him ill. His love and zeal for them were not diminished, but increased, by their ingratitude. He saw it the more necessary to "teach them the good and right way," because they had forsaken it, and to offer up his prayers for them, because they had offended God and done wickedly. Christian parents and masters, as well as Christian priests and divines, should study and practise this excellent pattern. They should reprove, if it be necessary, those under their care, with sharpness and authority; but at the same time, in the spirit of the good Samuel, should never cease to instruct them and to pray for them. Wogan.

Saul sacrificeth.

Before CHRIST

1093.

|| Geba, and the Philistines heard of it. COST And Saul blew the trumpet throughout all the land, saying, Let the Ĥebrews hear.

Or, the kill.

4 And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was + Heb. did had in abomination with the Philistines. And the people were called together after Saul to Gilgal.

5 And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven.

6 When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits.

stink.

7 And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he was yet in Gilgal, and all the people + followed + Heb. him trembling.

trembled after him.

8 ¶ And he tarried seven days, a Chap. 10. 8. 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 of ferings. 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. Heb.

11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered

bless him.

Chap. XIII. ver. 1. Saul reigned one year;] Interpreters are much divided in their interpretation of this passage. The sense seems to be this: that Saul had reigned one year when that happened which is related in the foregoing chapter; namely, Samuel's convening the people, and reproving them. Then the history proceeds to relate what afterwards passed; namely, that when he had reigned two years, he "chose three thousand men &c." Wogan.

5.-thirty thousand chariots,] This number appears prodigious: the Syriack and Arabick versions have 3000, instead of 30,000, which is probably the true reading; and even then we must suppose, that under the name of chariots are included carriages of every description which attended the army. Bp. Patrick, Dr. Wells.

Saul is reproved

Before CHRIST 1093.

+ Heb.

intreated the

face.

13 And Samuel said to Saul, Thou hast done foolishly: thou hast not

12. — I forced myself therefore, &c.] This excuse of Saul carries a plausible appearance; but, at the bottom, it is nothing more than his setting up his own discretion and conduct against the positive command of God: for God was Governour in chief of the affairs of Israel, and Saul had nothing to fear from the Philistines, so long as he obeyed his orders. Saul's piety on this occasion was merely pretended for when he prayed to God to prosper his undertaking in a way which was contrary to his own clear revelation, his conduct was so far from deserving the name of piety, that it was a direct affront on his infinite wisdom. Reading.

13.-Thou hast done foolishly: &c.] The command which Samuel had given to Saul when he anointed him, chap. x. 8, was, to come to Gilgal to offer sacrifice, to wait for him there seven days, and to act by his direction. Saul transgressed every part of this command, in offering the sacrifice himself which should have been offered only by the Prophet; in not waiting till the end of the seventh day, but offering on the morning of that day; and in intending to begin the war without any direction from Samuel. Thus he broke the commandment of God, which was expressly given to prove his trust in God's word, and his obedience to the law, and obtruded himself, without authority, on the office of the priest; herein giving proof of a presumptuous and impatient temper. Bp. Patrick, Dr. Wells. Probably Samuel came not within the time appointed, on purpose, perhaps, to prove the faith and patience of Saul. Dr. Hales. Saul, impatient, and weak in faith, snatched at the seeming advantage of the moment, and shrunk not from purchasing it at the price of disobedience. He called for burnt offerings and peace offerings. Scarcely had he made an end of offering when Samuel arrived. Saul endeavoured partly to extenuate, partly to vindicate, his conduct, and pleaded the critical emergency. The Prophet cut off at once all excuses by a declaration, to which the understanding and conscience of the king immediately bore witness, "Thou hast done foolishly." Gisborne. God would have us adhere inviolably to what He commands, and not depart from it on any pretence whatever. We must never seek excuses, or make use of pleas when God commands; for nothing is more offensive to Him than disobedience to his orders. Ostervald.

-for ever.] Not strictly for ever, but for a long time, or as long as his posterity should remain: for God could not intend to establish the kingdom in Saul for ever, without contradicting the prophecy of Jacob, Gen. xlix. 10, who had promised the sceptre to the tribe of Judah. Bp. Patrick.

14.- the Lord hath sought him a man after his own heart,] God had not yet commanded David to lead his people, but He fully intended so to do, if Saul did not repent and obtain a pardon of Him for his offence: he had not yet provoked Him so far, as to have an irrever

Before CHRIST 1093.

sible sentence passed upon him: but the sentence might have been revoked if he had not persisted in his folly, and committed a much greater offence against the Divine Majesty in his war against Amalek. Bp. Patrick. David is here called "a man after God's own heart;" because he acted in conformity to the main purpose of God's heart. He is so called, not on account of his private virtues, but of his publick conduct; not for a spotless purity of manners, but for his abhorrence of idolatry, and his strict adherence to the civil and religious laws of his country. Whoever exerted himself vigorously and effectually in upholding true religion, which was the great end and main design of the Divine government established over the Jews, might with the strictest propriety be called a man after God's own heart. Now this was the distinguishing excellence of David's life: he was a sincere and hearty lover of his country, a zealous observer of its laws in opposition to all idolatry, from which he kept himself and his people at the utmost distance. If any Christian writers have supposed that this title was the mark of moral perfection, and, in consequence of that, have exalted David's character into a standard of virtue, they have, with a very good meaning perhaps, done a very injudicious thing. Bp. Porteus. Whoever observes the occasion of this expression will find that it ought to be taken principally in a comparative sense, and in reference to the conduct of Saul, whose transgression, in sparing Amalek, the Prophet Samuel was then reproving; it means, that in executing God's decrees against the idolatrous nations round about him, David would be more punctual, and not so remiss as Saul had been, and in this respect would conform to the Divine will, or be "the man after God's own heart." Stackhouse. "The man after God's own heart" stands in opposition to the character of Saul, who is described as acting foolishly, by breaking the commandment of God, and rejected by Him; that is, deprived of the succession to the crown in his family, on account of his folly, presumption, and disobedience. It therefore means, one who would act prudently, and obey the commandments of God delivered to him by his Prophets, and whom therefore God would thus far approve and continue to favour. There are therefore two senses, which are evidently implied in this character of a man after God's own heart; a man who would faithfully execute the will of God according as he was commanded; and one who, on that account, and so far, would be the object of his approbation. In one or other, or both, of these senses, we find the expression always used. Dr. Chandler. In a general and indefinite way of speaking, where the subject treated of is only the general relation of man to God, no one can be called "a man after God's own heart," but he who uses his best endeavours to imitate God's purity, as far as humanity will allow, in the uniform practice of every virtue: but, in the case of David,

+ Heb. a file with mouths.

18 And another company turned the way to Beth-horon: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness. 19 Now there was

Jonathan smiteth their garrison.

24 Saul's un

Israelites, join against them. advised adjuration hindereth the victory. 32 He restraineth the people from eating blood. 35 He buildeth an altar. 36 Jonathan, taken by lot, is saved by the people. 47 Saul's strength and family.

NOW it came to pass upon a Or, there Saul said unto the young man that day, that Jonathan the son of was a day. bare his armour, Come, and let us

go over to the Philistines' garrison, that is on the other side. But he told not his father.

2 And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men ;

no smith

Israel: for the Philistines said, Lest the Hebrews make them swords or spears:

20 But all the Israelites went down

to the Philistines, to sharpen every man his share, and his coulter, and his ax, and his mattock.

21 Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and Heb. to set. † to sharpen the goads.

|| Or,

standing camp.

any

22 So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of of the people that were with Saul and Jonathan but with Saul and with Jonathan his son was there found.

was gone.

4 And between the passages, by which Jonathan sought to go over was a sharp rock on the one side, and unto the Philistines' garrison, there a sharp rock on the other side: and the name of the one was Bozez, and the name of the other Seneh.

situate northward over against Mich5 The forefront of the one was ↑ Heb, tooth. mash, and the other southward over against Gibeah.

6 And Jonathan said to the young man that bare his armour, Come, and us go over unto the garrison of these uncircumcised: it may be that the

let

b

listines went out to the Michmash.

CHAP. XIV.

passage

of

1 Jonathan, unwitting to his father, the priest, or the people, goeth and miraculously smiteth the Philistines' garrison. 15 A divine terror maketh them beat themselves. 17 Saul, not staying the priest's answer, setteth on them. 21 The captivated Hebrews, and the hidden

this character was not given for his private morals, but for his publick conduct, for his zeal especially in advancing the glory of the Divine government. Bp. Warburton.

19. there was no smith found &c.] Such was the miserable condition to which the tyranny of the Philistines had reduced the Israelites. By a similar policy the Chaldeans took away the smiths of the Israelites, 2 Kings xxiv. 14; Jer. xxiv. 1; xxix. 2; and Porsenna obliged, by covenant, the Roman people to use no iron, except in tilling their fields. Bp. Patrick.

20.- down to the Philistines, &c.] Not to the country