Verse 2

a man came out of the camp from Saul--As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalekite's story a fiction of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep interest he took in the war, an interest that sprang from feelings of high and generous patriotism, not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and suffered the penalty of his grievously mistaken calculation (compare Sa2 1:9 with Sa1 31:4-5).

Verse 10

the crown--a small metallic cap or wreath, which encircled the temples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power. the bracelet that was on his arm--the armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries.

Verse 13

David said unto the young man . . . Whence art thou?--The man had at the outset stated who he was. But the question was now formally and judicially put. The punishment inflicted on the Amalekite may seem too severe, but the respect paid to kings in the West must not be regarded as the standard for that which the East may think due to royal station. David's reverence for Saul, as the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.

Verse 17

DAVID LAMENTS SAUL AND JONATHAN. (Sa2 1:17-27) David lamented with this lamentation--It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Psa 22:1; Psa 56:1; Psa 60:1; Psa 80:1; Psa 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.

Verse 19

The beauty of Israel is slain upon thy high places--literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form. how are the mighty fallen!--This forms the chorus.

Verse 21

let there be no dew, neither let there be rain--To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile. the shield of the mighty is vilely cast away--To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos.

Verse 24

Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.--The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince. Next: 2 Samuel Chapter 2

Verse 1

Now it came to pass after the death of Saul,.... The third day after, as appears from the next verse: when David was returned from the slaughter of the Amalekites; as related in Sa1 30:17, and David had abode two days in Ziklag; which, though fired by the Amalekites, was not utterly consumed, but there was still some convenience for the lodging of David and his men; within this time he sent his presents to several places in the tribe of Judah, of which mention is made in the chapter before quoted, and at the same time it was that so many mighty men came to him from several tribes spoken of in Ch1 12:1.

Verse 2

It came to pass on the third day,.... After the battle was fought, in which Saul was slain: that, behold, a man came out of the camp from Saul; that is, from them who were in the camp with Saul, for he was dead. Some say (d) this was Doeg the Edomite, which is not likely that he should come with such tidings to David; besides, if he was Saul's armourbearer, as others say, see Sa1 31:4; he died with Saul; nor his son, as others (e), which is not at all probable, though his being an Edomite is no objection, since the Amalekites were of the race of Edom: with his clothes rent, and earth upon his head: in token of mourning, and was the bringer of bad tidings, see Sa1 4:12, and so it was, when he came to David, that he fell to the earth, and did obeisance; as being the rising sun, Saul's successor, and now king. (d) Pesikta in Jarchi in loc. (e) Tanchuma in Yalkut in loc. Hieron. Trad. Heb. in 2 lib. Reg. fol. 77. C.

Verse 3

And David said unto him, from whence comest thou?.... It is very likely by his appearance and circumstances he suspected from whence he came: and he said unto him, out of the camp of Israel am I escaped; which plainly suggested that that was in danger, confusion, and distress.

Verse 4

And David said unto him, how went the matter? I pray thee, tell me,.... That is, how went the battle? on which side the victory? and he answered, that the people are fled from the battle; meaning the people of Israel, they had given way, and turned their backs upon their enemies, and were fled: and many of the people also are fallen and dead; fell by the sword in the pursuit of them, and were not only wounded, but were slain, and these great numbers of them: and Saul and Jonathan his son are dead also; which are mentioned last, because they fell some of the last; and this part of the account is reserved by the messenger to the last, because it was the article of the greatest importance; the death of these two persons, the one the enemy, and the other the friend of David, and the death of both made way for his accession to the throne.

Verse 5

And David said unto the young man that told him,.... These tidings: how knowest thou that Saul and Jonathan his son be dead? this he particularly inquired after, as what most affected him, and was most material for him to know; and his meaning is, whether he had this of his own sight and knowledge, or by report.

Verse 6

And the young man that told him,.... So it seems he was, and therefore could not be Doeg, more likely his son of the two; but there is no reason to believe he was either of them, who cannot be thought to be well disposed to David: said, as I happened by chance upon Mount Gilboa; who was either a traveller that came that way just as the army was routed, and part had fled to Gilboa; or if a soldier, was not one of those that attended Saul, and was of his bodyguard, but happened on the flight to come to the same spot on Gilboa where Saul was: behold, Saul leaned upon his spear; that that might pierce him through and die; but this seems not true, for he fell upon his sword for that purpose, Sa1 31:4, and, lo, the chariots and horsemen followed hard after him; the charioteers and cavalry, of which part of the Philistine army consisted; though this also does not agree with the account in the above place; for according to that they were the archers that pressed him hard, and hit him.

Verse 7

And when he looked behind him,.... To see how near the enemy was, and who were pursuing him: he saw me, and called unto me; by which it should rather seem that he belonged to the Philistines than to the Israelites, and as his being an Amalekite shows; for such an one would hardly be admitted among the latter, though it is most likely he was with neither, but happened to come that way just at that time: and I answered, here am I; ready to hear what thou hast to say, and do thy pleasure.

Verse 8

And he said unto me, who art thou?.... Being willing to know whether a friend or an enemy, which by his coming behind him he could not tell: and I answered him, I am an Amalekite: which he might be; but it is not likely he should tell Saul he was, which would not recommend him to him; though indeed he was now in such circumstances, that the Amalekites had nothing to fear from him; and if he was slain by him, as Josephus (f) affirms he was, it seems to be a just retaliation on him for sparing any of that race, contrary to the will of God. (f) Antiqu. l. 6. c. 14. sect. 7.

Verse 9

And he said unto me again, stand, I pray thee, upon me, and slay me,.... Which it can hardly be thought Saul would say; since he might as well have died by the hands of the uncircumcised Philistines, which he endeavoured to avoid, as by the hands of an Amalekite: for anguish is come upon me; or trembling, as the Targum, not through fear of death, but through fear of falling into the hands of the Philistines, and of being ill used by them. Some render the words, "my embroidered coat", or "breastplate", or "coat of mail", holds me (g), or hinders me from being pierced through with the sword or spear; so Ben Gersom (h): because my life is yet whole in me: for though he had been wounded by the archers, yet he did not apprehend he had received any mortal wound, but his life was whole in him; and therefore feared he should fall into their hands alive, and be ill treated by them. (g) "tunica scutulata", Braunius; "ocellata chlamys", Junius & Tremellius, Piscator; "thorax villosus seu pelliceus", Texelii Phoenix, p. 210. (h) Vid. Braunium de Vest. Sacredot. Heb. l. 1. c. 17. sect. 9.

Verse 10

So I stood upon him, and slew him,.... Pressed with all his weight upon his body, that so the spear might pierce through him, and slay him; thus he represents his death to be brought about: because I was sure that he could not live after that he was fallen; this is not consistent with what he had said before, both that he was leaning on his spear, and not fallen to the ground, and that his life was whole in him: and I took the crown that was upon his head; which made him conspicuous, and therefore the Philistines aimed at him, and pressed hard after him, Sa2 1:6; though some think that this was not on his head, but carried into the field of battle, ready to be put on if victory was on his side; and others say it was in the possession and care of Doeg, who at his death gave it to his son to carry to David, and thereby gain his favour: and the bracelet that was on his arm; of gold no doubt, so Josephus (i); such as great personages used to wear, men as well as women, see Gen 38:18, especially military men (k). Jarchi takes them to be the "totaphot" or phylacteries on the arm, which is not probable: and have brought them hither unto my lord; as ensigns of royalty, fit only for a king, Saul's successor, as this person, by calling him lord, owned him to be, and thought by bringing those to him to be highly he neared and rewarded. (i) Ut supra. (Antiqu. l. 6. c. 14. sect. 7.) (k) Vid. Liv. Hist. Decad. 1. l. 10. c. 44.

Verse 11

When David took hold on his clothes,.... Not on the young man's but his own: and rent them; on bearing of the death of Saul and Jonathan, see Gen 37:34; from whence the Jews (l) gather, that a man is bound to rend his clothes for a prince, and for the father of the sanhedrim, since Saul, they say, was the prince, and Jonathan the father of that court: and likewise all the men that were with him; rent their clothes also, in imitation of him; the same custom obtained among the Gentiles on mournful occasions (m). (l) T. Bab. Moed. Katon, fol. 26. 1. (m) "-----it scissa veste Latinus". Virgil. Aeneid. 12. prope finem.

Verse 12

And they mourned and wept,.... Inwardly mourned, and outwardly wept, no doubt sincerely: and fasted until even; ate no food all that day until it was evening, the manner in which fasts used to be kept: for Saul, and for Jonathan his son; it is no wonder that David and his men should mourn for Jonathan, a good man, and a valiant one, and a dear and faithful friend of David's; but it may seem not so clear a thing that they should, mourn for Saul, a wicked man, and a persecutor of David without cause: but it should be observed that he had been reconciled to David, and had not since attempted anything against him; besides, he was his prince, his father-in-law, and the rather he might be grieved for his death, and his men with him, because it was matter of joy to the Philistines, and they would endeavour to avail themselves of it; and especially the manner of his death, that he should be the cause of it himself, and die without repentance, as it might be feared, and quickly after consultation with a witch, and when left of God, if these particulars were known to David: and for the people of the Lord, and for the house of Israel; that is, the people of the Lord, even the house of Israel, or who were of the house of Israel; or if they are to be distinguished, the former may respect the people of the Lord who died in battle, for whom mourning was made; and the latter the people that survived, the whole kingdom of Israel, which had sustained a great loss by the slaughter made in this battle, as it follows: because they were fallen by the sword; so many of them.

Verse 13

And David said unto the young man that told him, whence art thou?.... From what place, or of what people and nation art thou? though Abarbinel thinks it neither respects place nor people, but that David thought he was another man's servant; so that the sense of the question is, to what man did he belong? and he answered, I am the son of a stranger, an Amalekite; he was not any man's servant, but the son of a proselyte, of one that was by birth and nation an Amalekite, but proselyted to the Jewish religion; he might know of what nation he originally was, by the account he had given of what passed between him and Saul, Sa2 1:8; though the mind of David might so disturbed as not to advert to it; or if he did, he might be willing to have it repeated for confirmation's sake.

Verse 14

And David said unto him, how, wast thou not afraid to stretch forth thine hand,.... By which it should seem that he did more than stand upon him, and press his body, that the spear might pierce through him, but that he drew his sword, and slew him; so David understood him, and is the sense of the phrase in Sa1 17:51, to destroy the Lord's anointed? a reason why David did not destroy him, when it was in the power of his hands, and which he made use of to dissuade others from it; and here charges it not only as a criminal, but a daring action in this young man, at which he expresses his admiration how he could do it; hereby representing it as a very shocking and detestable action; see Sa1 24:6.

Verse 15

And David called one of the young men,.... His servants that attended on him: and said, go near, and fall upon him; by smiting him with his sword: and he smote him, that he died; his orders were instantly obeyed. Kings and generals of armies had great power in those times and countries to execute a man immediately, without any other judge or jury: what may serve, or David might think would serve, to justify him in doing this, is what follows.

Verse 16

And David said unto him, thy blood be upon thy head,.... The blood that he had shed, let him suffer for it; for as he had shed blood, his blood ought to be shed, according to the law of God; and for proof of this, that he had so done, he appeals to his own confession: for thy mouth hath testified against thee, saying, I have slain the Lord's anointed; and what might serve to confirm the truth of what he had said were the crown and bracelet which he brought along with him; and besides he was an Amalekite, of a nation that was devoted to destruction; and, as Abarbinel thinks, David might suppose that he killed Saul to take vengeance on him for what he had done to their nation; but, after all, both he and Maimonides (n) allow the punishment of him was not strictly according to law, but was a temporary decree, an extraordinary case, and an act of royal authority; for in common cases a man was not to be condemned and put to death upon his own confession, since it is possible he may not be in his right mind (o); but David chose to exercise severity in this case, partly to show his respect to Saul, and to ingratiate himself into the favour of his friends, and partly to deter men from attempting to assassinate princes, who himself was now about to ascend the throne. (n) Hilchot Sanhedrin, c. 18. sect. 6. (o) T. Bab. Yehamot, fol. 25. 2. Maimon. ibid.

Verse 17

And David lamented with this lamentation over Saul, and over Jonathan his son. Composed the following elegy on account of their death, and sung it in a tune agreeable to it, he and the men that were with him. And David lamented with this lamentation over Saul, and over Jonathan his son. Composed the following elegy on account of their death, and sung it in a tune agreeable to it, he and the men that were with him. 2 Samuel 1:18 sa2 1:18 sa2 1:18 sa2 1:18(Also he bade them teach the children of Judah the use of the bow,.... These words, with what follow in this verse, are rightly put into a parenthesis, since they do not begin nor make any part of the elegiac song, or lamentation of David; and are here inserted to show, that, amidst his sorrow and lamentation, he was not unmindful of the welfare of the people, and to provide for their defence and security; and therefore gave orders that care should be taken, especially in the tribe of Judah, which was his own tribe, and where he had the greatest authority, and for whom he might have the chiefest concern, that they should be trained up in military exercises, learn the art of war, and the use of every weapon of war, particularly of the bow, which, being a principal one, may be put for all; and which may be the rather mentioned, because the Philistines were expert in the use of it, and seemed to have done much execution with it in the recent battle, see Sa1 31:3. They are said (p) to be the inventors of it; though Pliny (q) ascribes it to others; and it may be the people of Israel and of Judah had of late neglected to learn the use of it, and to make use of it, and instead of that had taken to other sort of arms in fighting; for that that was not unknown to them, or wholly disused, is clear from this song, Sa2 1:22; see also Ch1 12:2. Moreover, as the Philistines, especially the Cherethites, were expert in archery, David found ways and means to get some of them afterwards into his service, and by whom he might improve his people in the art, see Sa2 8:18; though some (r) are of opinion that the word "keshet", or bow, was the title of the following lamentation or song, taken from the mention of Jonathan's bow in it; which song the children of Judah were to be taught to sing; but then, as has been observed by some, for this there would have been no need of the following reference, since the whole this song is here recorded: behold, it is written in book of Jasher); which the Targum calls the book of the law; and Jarchi and Ben Gersom restrain it to the book of Genesis, the book of the upright, Abraham, Isaac, and Jacob, and suppose respect is had to the prophecy concerning Judah, Gen 49:8, but Kimchi, extending it to all the five books of Moses, adds his blessing, in Deu 33:7. In the Arabic version it is explained of the book of Samuel, interpreted the book of songs, as if it was a collection of songs; which favours the above sense. Jerom (s) interprets it of the same book, the book of the righteous prophets, Samuel, Gad, and Nathan: hut this book seems to have been a public register or annals, in which were recorded memorable actions in any age, and had its name from the uprightness and faithfulness in which it was kept; and in this were set down the order of David for the teaching the children of Judah the use of the bow, and perhaps the method which he directed to for instruction in it; See Gill on Jos 10:13. (p) Bedford's Chronology, p. 245. (q) Nat. Hist. l. 7. c. 56. (r) See Gregory's Notes and Observations, &c. ch. 1. and Weemse of the Judicial Laws, c. 44. p. 171. (s) Trad. Heb. in 2 lib. Reg. fol. 77. D.

Verse 19

The beauty of Israel is slain upon thy high places,.... The high mountains of Gilboa, where Saul their king, and Jonathan his son, a prince of the blood, and natural heir to the crown, and multitudes of young men, the flower of the nation, were wounded and slain. Here begins the lamentation, or the elegiac song: how are the mighty fallen! mighty men of war, strong and valiant, as Saul and his sons were, and the soldiers in his army.

Verse 20

Tell it not in Gath,.... One of the five principalities of the Philistines, and the chief of them, being raised to a kingdom, and whose king was at the head of the armies of the Philistines that engaged with Saul. This is not to be understood of a command of David, who could not hinder the victory the Philistines had got over Israel being known at Gath, and talked of with pleasure there, but a wish it had not: publish it not in the streets of Ashkelon; another of the principalities of the Philistines, and the sense the same as before: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph; it being usual in those times and countries for women, young women more especially, to express their joy, on occasion of victories obtained, by singing and dancing, Jdg 11:34.

Verse 21

Ye mountains of Gilboa,.... On which fell Saul and his sons, and many of the people of Israel, Sa2 1:6, let there be no dew, neither let there be rain upon you; which is not to understood as a real imprecation; for David would never curse any part of the land of Israel, for which he had so great a regard; but only as a poetical figure, expressing his concern for, and abhorrence of what happened on those mountains; much less did this in reality take place, as some have feigned, as if never dew nor rain descended on them (t) afterwards; which has been refuted by travellers, particularly Borchard (u), who, speaking of this mountain, says, that as he was upon it, there was such a violent shower fell, that he was wet through his clothes; and in the year 1273, laying all night upon this hill, there was a great dew fell upon him: nor fields of offerings; of heave offerings; the meaning is, that he could wish almost that those hills were not fruitful, and that they brought no fruit to perfection, so much as that heave offerings for the service of the sanctuary might be taken; which is expressive of great sterility and scarcity, see Joe 1:13, for there the shield of the mighty is vilely cast away; mighty men were obliged to cast away their shields and flee, which were greatly to their reproach and scandal, and to that of the whole nation: it was always reckoned very scandalous, and a great crime, even punishable with death, to cast away a shield, both with the Greeks and others (w): yea, also the shield of Saul, as though he had not been anointed with oil; as if he was not the anointed king of Israel, but a common soldier: or else this respects his shield, as if that was not anointed, as shields used to be, that they might be smooth and glib, and missile weapons, as arrows and others, might not pass through them, but slide off, see Isa 21:5; though Gersom gives a different turn, that Saul's shield being in continual use, needed not to be anointed, as those did which for a time had been laid aside. Abarbinel interprets these words thus, that he, who was the shield of the mighty, even Saul himself, was vilely cast away, or become loathsome; and that his shield was anointed, not with oil, but with the blood of the slain, and the fat of the mighty, connecting them with the words following. (t) Cippi Heb. p. 34. (u) Apud Hottinger not. in ib. see Bunting's Travels, p, 131. (w) Isocrates de Pace, p. 364. Horat. Carmin. l. 2. Ode 7. Tacitus de Mor. German. c. 6. Alex. ab Alex. Genial. Dier. l. 2. c. 13.

Verse 22

From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back,.... That is, it always did execution, the arrows shot frown it pierced into men, shed their blood, and slew them; even they entered into the fat of the mighty, or mighty ones, that were fat, and brought them down; so the arrows of the Medes and Persians, the expert men among them, are said not to return in vain, Jer 50:9, and the sword of Saul returned not empty; but was the means of slaying many; though Abarbinel observes also that this may be interpreted of the blood of the slain, and of the fat of the mighty men of Israel; and that though Saul and Jonathan saw many of these fall before their eyes, yet "for" or "because" of their blood, they were not intimidated and restrained from fighting; the bow of the one, and the shield of the other, turned not back on that account.

Verse 23

Saul and Jonathan were lovely and pleasant in their lives,.... To one another, had no quarrel or difference with each other, only on the account of David; otherwise they agreed together in the court, and in the camp, in their councils, and in their conduct: and in their death they were not divided; neither from the people, nor from one another; Jonathan stuck close by his father to the last; which is observed to clear him from any imputation of conspiracy against him: they were swifter than eagles; in the quick dispatch of business, in hasting to the relief of the distressed, as Saul to the men of Jabeshgilead, and in the pursuit of their enemies, as of the Philistines, more than once: they were stronger than lions; fighting with their enemies, who became an case prey to them; and what is stronger than a lion among beasts? Jdg 14:18; or swifter than an eagle among birds, which is said to cut the air with its wings (x)? (x) Aelian. Hist. Animal. l. 15. c. 22. Vid. Ciceron. de Divinatione, l. 2. prope finem.

Verse 24

Ye daughters of Israel, weep over Saul,.... In their mournful elegies: who clothed you with scarlet, with other delights; not only with scarlet, but with other fine and delightful apparel, such as were very pleasing to the female sex, especially young people, who are delighted with gay apparel; this Saul was the means of, through the spoil he took from his enemies, and by other methods taken by him to the enriching of the nation, whereby husbands and parents were enabled to provide rich clothes for their wives and children: who put on ornaments of gold upon your apparel; broidered work, jewels of gold, &c. See Isa 3:18.

Verse 25

How are the mighty fallen in the midst of the battle!.... The mighty and valiant men of war, the common soldiers as well as their general officers, whose loss David mourns, and the repetition of shows how much it affected him: O Jonathan, thou wast slain in thine high places; in the high places of the land of Israel, the mountains of Gilboa, which though high, and in his own country, could not protect him from his enemies, and from falling by their hands: he who had been so valiant and victorious a prince, and yet he fell, not in an enemy's country, but his own.

Verse 26

I am distressed for thee, my brother Jonathan,.... So he was, not only by nation and religion, but by affinity, having married the sister of Jonathan; and still more so by affection and friendship, he being a friend of David's, that stuck closer to him than a brother, and who loved him as his own soul; he was distressed for him, not on account of his spiritual and eternal state, which he doubted not was happy, but for the manner of his death, his loss of him, and want of his pleasant conversation, of his counsel and advice, and assistance in his present circumstances: very pleasant hast thou been unto me; in their friendly visits of, and conversation with, one another; many a pleasant hour had they spent together, but now must see each other's faces no more in this world: thy love to me was wonderful; as indeed he might well say, being towards one of a mean extract in comparison of his, to one who was not his own brother, but a brother-in-law; and to one that was a rival to the crown he was heir to, and would take it before him: and who ran the risk of losing his father's affection, and even his life, for espousing his cause: see Sa1 18:1, passing the love of women; either that which they are loved with by men, or that with which they love their husbands and children; which is generally the strongest and most affectionate. The Targum is,"more than the love of two women,''than his two wives, Ahinoam and Abigail; so Kimchi; meaning that he was more strongly and affectionately loved by Jonathan than by them, who yet might love him very well too.

Verse 27

How are the mighty fallen,.... This is the burden of this elegiac song, being the third time it is mentioned: and the weapons of war perished! not only the valiant soldiers were killed, but their arms were lost; and particularly he may mean Saul and Jonathan, who as they were the shields of the people, so they were the true weapons and instruments of war, and with them all military glory perished; which must be understood as a poetical figure, exaggerating their military characters; otherwise David, and many mighty men with him, remained, and who revived and increased the military glory of Israel, as the following history shows. Next: 2 Samuel Chapter 2

Verse 1

David receives the news of Saul's death. - Sa2 1:1-4. After the death of Saul, and David's return to Ziklag from his campaign against the Amalekites, there came a man to David on the third day, with his clothes torn and earth strewed upon his head (as a sign of deep mourning: see at Sa1 4:12), who informed him of the flight and overthrow of the Israelitish army, and the death of Saul and Jonathan. Sa2 1:1-3 Sa2 1:1 may be regarded as the protasis to Sa2 1:2, so far as the contents are concerned, although formally it is rounded off, and ויּשׁב forms the apodosis to ויהי: "It came to pass after the death of Saul, David had returned from the slaughter of the Amalekites (1 Samuel 30:1-26), that David remained at Ziklag two days. And it came to pass on the third day," etc. Both of these notices of the time refer to the day, on which David returned to Ziklag from the pursuit and defeat of the Amalekites. Whether the battle at Gilboa, in which Saul fell, occurred before or after the return of David, it is impossible to determine. All that follows from the juxtaposition of the two events in Sa2 1:1, is that they were nearly contemporaneous. The man "came from the army from with Saul," and therefore appears to have kept near to Saul during the battle. Sa2 1:4 David's inquiry, "How did the thing happen?" refers to the statement made by the messenger, that he had escaped from the army of Israel. In the answer, אשׁר serves, like כּי in other passages, merely to introduce the words that follow, like our namely (vid., Ewald, 338, b.). "The people fled from the fight; and not only have many of the people fallen, but Saul and Jonathan his son are also dead." וגם ... וגם: not only ... but also. Sa2 1:5-10 To David's further inquiry how he knew this, the young man replied (Sa2 1:6-10), "I happened to come (נקרא = נקרה) up to the mountains of Gilboa, and saw Saul leaning upon his spear; then the chariots (the war-chariots for the charioteers) and riders were pressing upon him, and he turned round and saw me, ... and asked me, Who art thou? and I said, An Amalekite; and he said to me, Come hither to me, and slay me, for the cramp (שׁבץ according to the Rabbins) hath seized me (sc., so that I cannot defend myself, and must fall into the hands of the Philistines); for my soul (my life) is still whole in me. Then I went to him, and slew him, because I knew that after his fall he would not live; and took the crown upon his head, and the bracelet upon his arm, and brought them to my lord" (David). "After his fall" does not mean "after he had fallen upon his sword or spear" (Clericus), for this is neither implied in נפלו nor in על־חניתו נשׁען ("supported, i.e., leaning upon his spear"), nor are we at liberty to transfer it from Sa1 31:4 into this passage; but "after his defeat," i.e., so that he would not survive this calamity. This statement is at variance with the account of the death of Saul in Sa1 31:3.; and even apart from this it has an air of improbability, or rather of untruth in it, particularly in the assertion that Saul was leaning upon his spear when the chariots and horsemen of the enemy came upon him, without having either an armour-bearer or any other Israelitish soldier by his side, so that he had to turn to an Amalekite who accidentally came by, and to ask him to inflict the fatal wound. The Amalekite invented this, in the hope of thereby obtaining the better recompense from David. The only part of his statement which is certainly true, is that he found the king lying dead upon the field of battle, and took off the crown and armlet; since he brought these to David. But it is by no means certain whether he was present when Saul expired, or merely found him after he was dead. Sa2 1:11-12 This information, the substance of which was placed beyond all doubt by the king's jewels that were brought, filled David with the deepest sorrow. As a sign of his pain he rent his clothes; and all the men with him did the same, and mourned with weeping and fasting until the evening "for Saul and for Jonathan his son, for the people of Jehovah, and for the house of Israel, because they had fallen by the sword" (i.e., in battle). "The people of Jehovah" and the "house or people of Israel" are distinguished from one another, according to the twofold attitude of Israel, which furnished a double ground for mourning. Those who had fallen were first of all members of the people of Jehovah, and secondly, fellow-countrymen. "They were therefore associated with them, both according to the flesh and according to the spirit, and for that reason they mourned the more" (Seb. Schmidt). "The only deep mourning for Saul, with the exception of that of the Jabeshites (Sa1 31:11), proceeded from the man whom he had hated and persecuted for so many years even to the time of his death; just as David's successor wept over the fall of Jerusalem, even when it was about to destroy Himself" (O. v. Gerlach). Sa2 1:13 David then asked the bringer of the news for further information concerning his own descent, and received the reply that he was the son of an Amalekite stranger, i.e., of an Amalekite who had emigrated to Israel. Sa2 1:14-16 David then reproached him for what he had done: "How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed?" and commanded one of his attendants to slay him (Sa2 1:15.), passing sentence of death in these words: "Thy blood come upon thy head (cf. Lev 20:9; Jos 2:1;(1); for thy mouth hath testified against thee, saying, I have slain the Lord's anointed." (Note: "Thy mouth hath testified against thee, and out of it thou art judged (Luk 19:22), whether thou hast done it or not. If thou hast done it, thou receivest the just reward of thy deeds. If thou hast not done it, then throw the blame upon thine own lying testimony, and be content with the wages of a wicked flatterer; for, according to thine own confession, thou art the murderer of a king, and that is quite enough to betray thine evil heart. David could see plainly enough that the man was no murderer: he would show by his example that flatterers who boast of such sins as these should get no hearing from their superiors." - Berleb. Bible.) David regarded the statement of the Amalekite as a sufficient ground for condemnation, without investigating the truth any further; though it was most probably untrue, as he could see through his design of securing a great reward as due to him for performing such a deed (vid., Sa2 4:10), and looked upon a man who could attribute such an act to himself from mere avarice as perfectly capable of committing it. Moreover, the king's jewels, which he had brought, furnished a practical proof that Saul had really been put to death. This punishment was by no means so severe as to render it necessary to "estimate its morality according to the times," or to defend it merely from the standpoint of political prudence, on the ground that as David was the successor of Saul, and had been pursued by him as his rival with constant suspicion and hatred, he ought not to leave the murder of the king unpunished, if only because the people, or at any rate his own opponents among the people, would accuse him of complicity in the murder of the king, if not of actually instigating the murderer. David would never have allowed such considerations as these to lead him into unjust severity. And his conduct requires no such half vindication. Even on the supposition that Saul had asked the Amalekite to give him his death-thrust, as he said he had, it was a crime deserving of punishment to fulfil this request, the more especially as nothing is said about any such mortal wounding of Saul as rendered his escape or recovery impossible, so that it could be said that it would have been cruel under such circumstances to refuse his request to be put to death. If Saul's life was still "full in him," as the Amalekite stated, his position was not so desperate as to render it inevitable that he should fall into the hands of the Philistines. Moreover, the supposition was a very natural one, that he had slain the king for the sake of a reward. But slaying the king, the anointed of the Lord, was in itself a crime that deserved to be punished with death. What David might more than once have done, but had refrained from doing from holy reverence for the sanctified person of the king, this foreigner, a man belonging to the nation of the Amalekites, Israel's greatest foes, had actually done for the sake of gain, or at any rate pretended to have done. Such a crime must be punished with death, and that by David who had been chosen by God and anointed as Saul's successor, and whom the Amalekite himself acknowledge in that capacity, since otherwise he would not have brought him the news together with the royal diadem.

Verse 17

David's elegy upon Saul and Jonathan. - An eloquent testimony to the depth and sincerity of David's grief for the death of Saul is handed down to us in the elegy which he composed upon Saul and his noble son Jonathan, and which he had taught to the children of Israel. It is one of the finest odes of the Old Testament; full of lofty sentiment, and springing from deep and sanctified emotion, in which, without the slightest allusion to his own relation to the fallen king, David celebrates without envy the bravery and virtues of Saul and his son Jonathan, and bitterly laments their loss. "He said to teach," i.e., he commanded the children of Judah to practise or learn it. קשׁת, bow; i.e., a song to which the title Kesheth or bow was given, not only because the bow is referred to (Sa2 1:22), but because it is a martial ode, and the bow was one of the principal weapons used by the warriors of that age, and one in the use of which the Benjaminites, the tribe-mates of Saul, were particularly skilful: cf. Ch1 8:40; Ch1 12:2; Ch2 14:7; Ch2 17:17. Other explanations are by no means so natural; such, for example, as that it related to the melody to which the ode was sung; whilst some are founded upon false renderings, or arbitrary alterations of the text, e.g., that of Ewald (Gesch. i. p. 41), Thenius, etc. This elegy was inserted in "the book of the righteous" (see at Jos 10:13), from which the author of the books of Samuel has taken it.

Verse 19

The ode is arranged in three strophes, which gradually diminish in force and sweep (viz., Sa2 1:19-24, Sa2 1:25-26, Sa2 1:27), and in which the vehemence of the sorrow so gradually modified, and finally dies away. Each strophe opens with the exclamation, "How are the mighty fallen!" The first contains all that had to be said in praise of the fallen heroes; the deepest mourning for their death; and praise of their bravery, of their inseparable love, and of the virtues of Saul as king. The second commemorates the friendship between David and Jonathan. The third simply utters the last sigh, with which the elegy becomes silent. The first strophe runs thus: 19 The ornament, O Israel, is slain upon thy heights! Oh 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 now dew or rain be upon you, or fields of first-fruit offerings: For there is the shield of the mighty defiled, The shield of Saul, not 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, beloved and kind, in life And in death they are not divided. Lighter than eagles were they; stronger than lions. 24 Ye daughters of Israel, weep over Saul, Who clothed you in purple with delight; Who put a golden ornament upon your apparel! The beauty of Israel is slain upon thy high places: how are the mighty fallen! The first clause of Sa2 1:19 contains the theme of the entire ode. הצּבי does not mean the gazelle here (as the Syriac and Clericus and others render it), the only plausible support of which is the expression "upon thy heights," whereas the parallel גּבּורים shows that by הצּבי we are to understand the two heroes Saul and Jonathan, and that the word is used in the appellative sense of ornament. The king and his noble son were the ornament of Israel. They were slain upon the heights of Israel. Luther has given a correct rendering, so far as the sense is concerned (die Edelsten, the noblest), after the inclyti of the Vulgate. The pronoun "thy high places" refers to Israel. The reference is to the heights of the mountains of Gilboa (see Sa2 1:21). This event threw Israel into deep mourning, which commences in the second clause.

Verse 20

The tidings of this mourning were not to be carried out among the enemies of Israel, lest they should rejoice thereat. Such rejoicing would only increase the pain of Israel at the loss it had sustained. Only two of the cities of Philistia are mentioned by name, viz., Gath, which was near, and Askelon, which was farther off by the sea. The rejoicing of the daughters of the Philistines refers to the custom of employing women to celebrate the victories of their nation by singing and dancing (cf. Sa1 18:6).

Verse 21

Even nature is to join in the mourning. May God withdraw His blessing from the mountains upon which the heroes have fallen, that they may not be moistened by the dew and rain of heaven, but, remaining in eternal barrenness, be memorials of the horrible occurrence that has taken place upon them. בגּלבּע הרי is an address to them; and the preposition בּ with the construct state is poetical: "mountains in Gilboa" (vid., Ewald, 289, b.). In עליכם ... אל the verb יהי is wanting. The following words, תרוּמות וּשׂדי, are in apposition to the foregoing: "and let not fields of first-fruit offerings be upon you," i.e., fields producing fruit, from which offerings of first-fruits were presented. This is the simplest and most appropriate explanation of the words, which have been very differently, and in some respects very marvellously rendered. The reason for this cursing of the mountains of Gilboa was, that there the shield of the heroes, particularly of Saul, had been defiled with blood, namely the blood of those whom the shield ought to defend. גּעל does not mean to throw away (Dietrich. ), but to soil or defile (as in the Chaldee), then to abhor. "Not anointed with oil," i.e., not cleansed and polished with oil, so that the marks of Saul's blood still adhered to it. בּלי poetical for לא. The interpolation of the words "as though" (quasi non esset unctus oleo, Vulgate) cannot be sustained.

Verse 22

Such was the ignominy experienced upon Gilboa by those who had always fought so bravely, that their bow and sword did not turn back until it was satisfied with the blood and fat of the slain. The figure upon which the passage is founded is, that arrows drink the blood of the enemy, and a sword devours their flesh (vid., Deu 32:42; Isa 34:5-6; Jer 46:10). The two principal weapons are divided between Saul and Jonathan, so that the bow is assigned to the latter and the sword to the former.

Verse 23

In death as in life, the two heroes were not divided, for they were alike in bravery and courage. Notwithstanding their difference of character, and the very opposite attitude which they assumed towards David, the noble Jonathan did not forsake his father, although his fierce hatred towards the friend whom Jonathan loved as his own soul might have undermined his attachment to his father. The two predicates, נאהב, loved and amiable, and נעים, affectionate or kind, apply chiefly to Jonathan; but they were also suitable to Saul in the earliest years of his reign, when he manifested the virtues of an able ruler, which secured for him the lasting affection and attachment of the people. In his mourning over the death of the fallen hero, David forgets all the injury that Saul has inflicted upon him, so that he only brings out and celebrates the more amiable aspects of his character. The light motion or swiftness of an eagle (cf. Hab 1:8), and the strength of a lion (vid., Sa2 17:10), were the leading characteristics of the great heroes of antiquity. - Lastly, in Sa2 1:24, David commemorates the rich booty which Saul had brought to the nation, for the purpose of celebrating his heroic greatness in this respect as well. שׁני was the scarlet purple (see at Exo 25:4). "With delights," or with lovelinesses, i.e., in a lovely manner.

Verse 25

The second strophe (Sa2 1:25 and Sa2 1:26) only applies to the friendship of Jonathan: 25 Oh how are the mighty fallen in the midst of the battle! Jonathan (is) slain upon thy heights! 26 I am distressed for thee, my brother Jonathan: Thou wast very kind to me: Stranger than the love of woman was thy love to me! Sa2 1:25 is almost a verbal repetition of Sa2 1:19. צר (Sa2 1:26) denotes the pinching or pressure of the heart consequent upon pain and mourning. נפלאתה, third pers. fem., like a verb הל with the termination lengthened (vid., Ewald, 194, b.), to be wonderful or distinguished. אהבתך, thy love to me. Comparison to the love of woman is expressive of the deepest earnestness of devoted love.

Verse 27

The third strophe (Sa2 1:27) contains simply a brief aftertone of sorrow, in which the ode does away: Oh how are the mighty fallen, The instruments of war perished! "The instruments of war" are not the weapons; but the expression is a figurative one, referring to the heroes by whom war was carried on (vid., Isa 13:5). Luther has adopted this rendering (die Streitbaren).

Verse 1

Here is, I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (Sa2 1:1): He abode in Ziklag. Thence he was now sending presents to his friends (Sa1 30:26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, Ch1 12:1, Ch1 12:8, Ch1 12:20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, Ch1 12:22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water. II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul's woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming. 1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (Sa2 1:2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, Sa2 1:3. 2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, Sa2 1:4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved. 3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, Sa2 4:10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is, (1.) Very particular. That he happened to go to the place where Saul was (Sa2 1:6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (Sa2 1:7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel) - the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (Sa2 1:9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev 9:6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man's clothes be his pride, for it may so happen that they may be his burden and snare. "Hereupon," saith our young man, "I stood upon him, and slew him" (Sa2 1:10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: "For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust." (2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death's wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God's own heart is not to be judged of by common men. I am not clear whether this young man's story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas (Act 1:18) is to the narrative, Mat 27:5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear. (3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul's armour-bearer, before he slew himself gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg's son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (Sa2 1:8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.

Verse 11

Here is, I. David's reception of these tidings. So far was he from falling into a transport of joy, as the Amalekite expected, that he fell into a passion of weeping, rent his clothes (Sa2 1:11), mourned and fasted (Sa2 1:12), not only for his people Israel and Jonathan his friend but for Saul his enemy. This he did, not only as a man of honour, in observance of that decorum which forbids us to insult over those that are fallen, and requires us to attend our relations to the grave with respect, whatever we lost by their life or got by their death, but as a good man and a man of conscience, that had forgiven the injuries Saul had done him and bore him no malice. He knew it, before his son wrote it (Pro 24:17, Pro 24:18), that if we rejoice when our enemy falls the Lord sees it, and it displeases him; and that he who is glad at calamities shall not go unpunished, Pro 17:5. By this it appears that those passages in David's psalms which express his desire of, and triumph in, the ruin of his enemies, proceeded not from a spirit of revenge, nor any irregular passion, but from a holy zeal for the glory of God and the public good; for by what he did here, when he heard of Saul's death, we may perceive that his natural temper was very tender, and that he was kindly affected even to those that hated him. He was very sincere, no question, in his mourning for Saul, and it was not pretended, or a copy of his countenance only. His passion was so strong, on this occasion, that it moved those about him; all that were with him, at least in complaisance to him, rent their clothes, and they fasted till even, in token of their sorrow; and probably it was a religious fast: they humbled themselves under the hand of God, and prayed for the repairing of the breaches made upon Israel by this defeat. II. The reward he gave to him that brought him the tidings. Instead of preferring him, he put him to death, judged him out of his own mouth, as a murderer of his prince, and ordered him to be forthwith executed for the same. What a surprise was this to the messenger, who thought he should have favour shown him for his pains. In vain did he plead that he had Saul's order for it, that it was a real kindness to him, that he must inevitably have died; all those pleas are overruled: "Thy mouth has testified against thee, saying, I have slain the Lord's anointed (Sa2 1:16), therefore thou must die." Now, 1. David herein did not do unjustly. For, (1.) The man was an Amalekite. This, lest he should have mistaken it in his narrative, he made him own a second time, Sa2 1:13. That nation, and all that belonged to it, were doomed to destruction, so that, in slaying him, David did what his predecessor should have done and was rejected for not doing. (2.) He did himself confess the crime, so that the evidence was, by the consent of all laws, sufficient to convict him; for every man is presumed to make the best of himself. If he did as he said, he deserved to die for treason (Sa2 1:14), doing that which, it is probable, he heard Saul's own armour-bearer refuse to do; if not, yet by boasting that he had done it he plainly showed that if there had been occasion he would have done it, and would have made nothing of it; and, by boasting of it to David, he showed what opinion he had of him, that he would rejoice in it, as one altogether like himself, which was an intolerable affront to him who had himself once and again refused to stretch forth his hand against the Lord's anointed. And his lying to David, if indeed it was a lie, was highly criminal, and proved, as sooner or later that sin will prove, lying against his own head. 2. He did honourably and well. Hereby he demonstrated the sincerity of his grief, discouraged all others from thinking by doing the like to ingratiate themselves with him, and did that which might probably oblige the house of Saul and win upon them, and recommend him to the people as one that was zealous for public justice, without regard to his own private interest. We may learn from it that to give assistance to any in murdering themselves, directly or indirectly, if done wittingly, incurs the guilt of blood, and that the lives of princes ought to be, in a special manner, precious to us.

Verse 17

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 (Sa2 1:18): 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 48:22), 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, Sa1 21:3), 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 (Ch1 12:2); 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 (Deu 31:19), 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 (Jos 10:13) 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 (Sa2 1:21), 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 21:12), 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 (Sa2 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, Sa1 14:47. His sword returned not empty, but satiated with blood and spoil, Sa2 1:22. 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 (Sa2 1:23): 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, Sa2 1:24. 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 (Sa2 1:25): O Jonathan! thou wast slain in thy high places! which (compared with Sa2 1:19) 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 (Sa2 1:26): 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, Sa2 1:20. 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 (Sa2 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, Sa2 1:19, Sa2 1:25, Sa2 1:27), 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 (Sa2 1:20): 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, Sa2 1:21. 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 Joe 1:9. 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.

Verse 1

1:1-27 The forty years of Saul’s reign came to a painful end. The Philistines inflicted a crushing blow on Saul’s people, killing his sons and dismembering Saul’s body after his suicide (1 Sam 31). On the heels of these tragedies, David’s career as leader came into focus.

1:1-16 An unnamed Amalekite sought out David, claiming to have killed Saul. This was a lie, as Saul had committed suicide (1 Sam 31:4-6). The Amalekite might have hoped that David would reward him for making it possible for David to assume the throne. Instead, David ordered him killed for harming the Lord’s anointed.

1:1 David returned from his victory: Just prior to this encounter, David and his men had killed many Amalekites because of what they had done to David’s city and family (see 1 Sam 30).

Verse 4

1:4 What happened? David was not aware of what had happened to Saul—he had no part in Saul’s death. • Saul and . . . Jonathan are also dead: Two other sons of Saul, Abinadab and Malkishua, were killed as well (1 Sam 31:2). The Amalekite was either unaware of their deaths or he mentioned only the son who would stand in the way of David’s uncontested path to Israel’s throne.

Verse 6

1:6 The Amalekite man’s second lie is, I happened to be on Mount Gilboa. Instead, he had probably scoured the area after the battle, looking for victims whose valuables he could take.

Verse 9

1:9 Then he begged me: This is the Amalekite’s third lie; instead, Saul was probably already dead (cp. 1 Sam 31:4-6).

Verse 10

1:10 The Amalekite apparently got to Saul’s corpse before the Philistines did, for they would not have left royal items such as his crown and his armband on his body. • Israel’s king wore a crown (Hebrew nezer, “consecration”) as a sign of his consecration to God and status as the Lord’s anointed (1:14).

Verse 13

1:13 Where are you from? David’s asking again (1:8) likely reflects the depth of his grief.

Verse 15

1:15-16 The Amalekite expected a reward for killing David’s rival but was instead condemned for killing the Lord’s anointed. David himself had twice refused the opportunity to kill Saul (see 1 Sam 24:5-7; 26:9-11).

Verse 18

1:18 The extrabiblical Book of Jashar is no longer available. It was probably an Israelite epic poem or an anthology of poetry that covered, at minimum, Joshua’s conquest of Canaan (see Josh 10:13) and the ascension of David.

Verse 19

1:19 Your pride and joy: David’s description focused more on Saul’s royal position than on his personal characteristics.

Verse 20

1:20 Gath and Ashkelon were major Philistine cities. Announcing the news of Saul’s death to the Philistines would give this hated foe the opportunity to gloat and glorify their false god, Dagon, while mocking Israel’s God, Yahweh. • daughters of the Philistines: In ancient war culture, young women sometimes celebrated victories in song (cp. Exod 15:20-21; 1 Sam 18:7).

Verse 21

1:21 Saul and Jonathan died in the mountains of Gilboa (1 Sam 31:1). • let there be no dew or rain: David was invoking a curse on the place of their death. In a Canaanite text from the 1300s BC, a father invokes a very similar curse on the place of his son’s death. • The shield of Saul symbolizes his military exploits as king. It would no longer be anointed with oil for the same reason that Saul was no longer the anointed king, because of his death.

Verse 22

1:22 the blood of their enemies: Saul and Jonathan were known as military heroes (see 1 Sam 11:1-11; 14:1-23, 47-48), though neither to the degree that David was (1 Sam 18:7; 21:11).

Verse 23

1:23 beloved and gracious . . . together in life and in death: Although the relationship between Saul and Jonathan was strained, especially due to Saul’s treatment of David (see 1 Sam 20:30-33), Jonathan nevertheless fought and died alongside his father while defending Israel against the Philistine menace.

Verse 26

1:26 deeper than the love of women: Jonathan’s loyalty and friendship to David involved personal risk and sacrifice. This commitment was unmatched in David’s experience, including the love of his wives. The phrase in no way implies a homosexual relationship. Jonathan’s love for David is highlighted three times in 1 Samuel (1 Sam 18:1, 3; 20:17).