1 Samuel 28-31

David could not refuse Achish without danger. If he promised assistance, and then stood neuter, or went over to the Israelites, he would behave with ingratitude and treachery. If he fought against Israel, he would sin greatly. It seemed impossible that he should get out of this difficulty with a clear conscience; but his evasive answer, intended to gain time, was not consistent with the character of an Israelite indeed. Troubles are terrors to the children of disobedience. In his distress, Saul inquired of the Lord. He did not seek in faith, but with a double, unstable mind. Saul had put the law in force against those that had familiar spirits, Ex 22:18. Many seem zealous against, sin, when they are any way hurt by it, who have no concern for the glory of God, nor any dislike of sin as sin. Many seem enemies to sin in others, while they indulge it in themselves. Saul will drive the devil out of his kingdom, yet harbours him in his heart by envy and malice. How foolish to consult those whom, according to God's law, he had endeavoured to root out!

When we go from the plain path of duty, every thing draws us further aside, and increases our perplexity and temptation. Saul desires the woman to bring one from the dead, with whom he wished to speak; this was expressly forbidden, De 18:11. All real or pretended witchcraft or conjuration, is a malicious or an ignorant attempt to gain knowledge or help from some creature, when it cannot be had from the Lord in the path of duty. While Samuel was living, we never read of Saul's going to advise with him in any difficulties; it had been well for him if he had. But now he is dead, "Bring me up Samuel." Many who despise and persecute God's saints and ministers when living, would be glad to have them again, when they are gone. The whole shows that it was no human fraud or trick. Though the woman could not cause Samuel's being sent, yet Saul's inquiry might be the occasion of it. The woman's surprise and terror proved that it was an unusual and unexpected appearance. Saul had despised Samuel's solemn warnings in his lifetime, yet now that he hoped, as in defiance of God, to obtain some counsel and encouragement from him, might not God permit the soul of his departed prophet to appear to Saul, to confirm his former sentence, and denounce his doom? The expression, "Thou and thy sons shall be with me," means no more than that they shall be in the eternal world. There appears much solemnity in God's permitting the soul of a departed prophet to come as a witness from heaven, to confirm the word he had spoken on earth.

Those that expect any good counsel or comfort, otherwise than from God, and in the way of his institutions, will be as wretchedly disappointed as Saul. Though terrified even to despair, he was not humbled. He confessed not his sins, offered no sacrifices, and presented no supplications. He does not seem to have cared about his sons or his people, or to have attempted any escape; but in sullen despair he rushed upon his doom. God sets up a few such beacons, to warn men not to stifle convictions, or despise his word. But while one repenting thought remains, let no sinner suppose himself in this case. Let him humble himself before God, determined to live and die beseeching his favour, and he will succeed.

David waited with a secret hope that the Lord would help him out of his difficulty. But he seems to have been influenced too much by the fear of man, in consenting to attend Achish. It is hard to come near to the brink of sin, and not to fall in. God inclined the princes of the Philistines to oppose David's being employed in the battle. Thus their dislike befriended him, when no friend could do him such a kindness.

David scarcely ever had a greater deliverance than when dismissed from such insnaring service. God's people should always behave themselves so, as, if possible, to get the good word of all they have dealings with: and it is due to those who have acted well, to speak well of them.

When we go abroad in the way of our duty, we may comfortably hope that God will take care of our families in our absence, but not otherwise. If, when we come off a journey, we find our abode in peace, and not laid waste, as David here found his, let the Lord be praised for it. David's men murmured against him. Great faith must expect such severe trials. But, observe, that David was brought thus low, only just before he was raised to the throne. When things are at the worst with the church and people of God, then they begin to mend. David encouraged himself in the Lord his God. His men fretted at their loss, the soul of the people was bitter; their own discontent and impatience added to the affliction and misery. But David bore it better, though he had more reason than any of them to lament it. They gave liberty to their passions, but he set his graces to work; and while they dispirited each other, he, by encouraging himself in God, kept his spirit calm. Those who have taken the Lord for their God, may take encouragement from him in the worst times.

If in all our ways, even when, as in this case, there can be no doubt they are just, we acknowledge God, we may expect that he will direct our steps, as he did those of David. David, in tenderness to his men, would by no means urge them beyond their strength. The Son of David thus considers the frames of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where we are weak, there he is kind; nay more, there he is strong, 2Co 12:9, 10. A poor Egyptian lad, scarcely alive, is made the means of a great deal of good to David. Justly did Providence make this poor servant, who was basely used by his master, an instrument in the destruction of the Amalekites; for God hears the cry of the oppressed. Those are unworthy the name of true Israelites, who shut up their compassion from persons in distress. We should neither do an injury nor deny a kindness to any man; some time or other it may be in the power of the lowest to return a kindness or an injury.

Sinners are nearest to ruin, when they cry, Peace and safety, and put the evil day far from them. Nor does any thing give our spiritual enemies more advantage than sensuality and indulgence. Eating and drinking, and dancing, have been the soft and pleasant way in which many have gone down to the congregation of the dead. The spoil was recovered, and brought off; nothing was lost, but a great deal gained.

What God gives us, he designs we should do good with. In distributing the spoil, David was just and kind. Those are men of Belial indeed, who delight in putting hardships upon their brethren, and care not who is starved, so that they may be fed to the full. David was generous and kind to all his friends. Those who consider the Lord as the Giver of their abundance, will dispose of it with fairness and liberality.

We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that, there is one event to the righteous and to the wicked. Saul, when sorely wounded, and unable to resist or to flee, expressed no concern about his never-dying soul; but only desired that the Philistines might not insult over him, or put him to pain, and he became his own murderer. As it is the grand deceit of the devil, to persuade sinners, under great difficulties, to fly to this last act of desperation, it is well to fortify the mind against it, by a serious consideration of its sinfulness before God, and its miserable consequences in society. But our security is not in ourselves. Let us seek protection from Him who keepeth Israel. Let us watch and pray; and take unto us the whole armour of God, that we may be able to withstand in the evil day, and having done all, to stand.

The Scripture makes no mention what became of the souls of Saul and his sons, after they were dead; but of their bodies only: secret things belong not to us. It is of little consequence by what means we die, or what is done with our dead bodies. If our souls are saved, our bodies will be raised incorruptible and glorious; but not to fear His wrath, who is able to destroy both body and soul in hell, is the extreme of folly and wickedness. How useless is the respect of fellow-creatures to those who are suffering the wrath of God! While pompous funerals, grand monuments, and he praises of men, honour the memory of the deceased, the soul may be suffering in the regions of darkness and despair! Let us seek that honour which cometh from God only.

The Philistines gathered their armies together for warfare, to fight with Israel--The death of Samuel, the general dissatisfaction with Saul, and the absence of David, instigated the cupidity of those restless enemies of Israel. Achish said to David, Know thou assuredly, that thou shalt go out with me to battle--This was evidently to try him. Achish, however, seems to have thought he had gained the confidence of David and had a claim on his services.

Surely thou shalt know what thy servant can do--This answer, while it seemed to express an apparent cheerfulness in agreeing to the proposal, contained a studied ambiguity--a wary and politic generality. Therefore will I make thee keeper of mine head for ever--or, "my life"; that is, "captain of my bodyguard," an office of great trust and high honor.

Now Samuel is dead, &c.--This event is here alluded to as affording an explanation of the secret and improper methods by which Saul sought information and direction in the present crisis of his affairs. Overwhelmed in perplexity and fear, he yet found the common and legitimate channels of communication with Heaven shut against him. And so, under the impulse of that dark, distempered, superstitious spirit which had overmastered him, he resolved, in desperation, to seek the aid of one of those fortune telling impostors whom, in accordance with the divine command (Le 19:31; 20:6, 27; De 18:11), he had set himself formerly to exterminate from his kingdom.

the Philistines ... pitched in Shunem--Having collected their forces for a last grand effort, they marched up from the seacoast and encamped in the "valley of Jezreel." The spot on which their encampment was fixed was Shunem (Jos 19:18), now Sulem, a village which still exists on the slope of a range called "Little Hermon." On the opposite side, on the rise of Mount Gilboa, hard by "the spring of Jezreel," was Saul's army--the Israelites, according to their wont, keeping to the heights, while their enemies clung to the plain.

Then said Saul unto his servants, Seek me a woman that hath a familiar spirit--From the energetic measures which he himself had taken for extirpating the dealers in magical arts (the profession having been declared a capital offense), his most attached courtiers might have had reason to doubt the possibility of gratifying their master's wish. Anxious inquiries, however, led to the discovery of a woman living very secluded in the neighborhood, who had the credit of possessing the forbidden powers. To her house he repaired by night in disguise, accompanied by two faithful servants. En-dor--"the fountain of the circle" (that figure being constantly affected by magicians) was situated directly on the other side of the Gilboa range, opposite Tabor; so that, in this midnight adventure, Saul had to pass over the shoulder of the ridge on which the Philistines were encamped. 8-14. bring me him up, whom I shall name unto thee--This pythoness united to the arts of divination a claim to be a necromancer (De 18:11); and it was her supposed power in calling back the dead of which Saul was desirous to avail himself. Though she at first refused to listen to his request, she accepted his pledge that no risk would be incurred by her compliance. It is probable that his extraordinary stature, the deference paid him by his attendants, the easy distance of his camp from En-dor, and the proposal to call up the great prophet and first magistrate in Israel (a proposal which no private individual would venture to make), had awakened her suspicions as to the true character and rank of her visitor. The story has led to much discussion whether there was a real appearance of Samuel or not. On the one hand, the woman's profession, which was forbidden by the divine law, the refusal of God to answer Saul by any divinely constituted means, the well-known age, figure, and dress of Samuel, which she could easily represent herself, or by an accomplice--his apparition being evidently at some distance, being muffled, and not actually seen by Saul, whose attitude of prostrate homage, moreover, must have prevented him distinguishing the person though he had been near, and the voice seemingly issuing out of the ground, and coming along to Saul--and the vagueness of the information, imparted much which might have been reached by natural conjecture as to the probable result of the approaching conflict--the woman's representation--all of this has led many to think that this was a mere deception. On the other hand, many eminent writers (considering that the apparition came before her arts were put in practice; that she herself was surprised and alarmed; that the prediction of Saul's own death and the defeat of his forces was confidently made), are of opinion that Samuel really appeared.

Up Samuel.

the woman had a fat calf ... and she hasted, and killed it, &c.--(See on Ge 18:1-8).

Then they rose up, and went away that night--Exhausted by long abstinence, overwhelmed with mental distress, and now driven to despair, the cold sweat broke on his anxious brow, and he sank helpless on the ground. But the kind attentions of the woman and his servants having revived him, he returned to the camp to await his doom.

Aphek--(Jos 12:8), in the tribe of Issachar, and in the plain of Esdraelon. A person who compares the Bible account of Saul's last battle with the Philistines, with the region around Gilboa, has the same sort of evidence that the account relates what is true, that a person would have that such a battle as Waterloo really took place. Gilboa, Jezreel, Shunem, En-dor, are all found, still bearing the same names. They lie within sight of each other. Aphek is the only one of the cluster not yet identified. Jezreel on the northern slope of Gilboa, and at the distance of twenty minutes to the east, is a large fountain, and a smaller one still nearer; just the position which a chieftain would select, both on account of its elevation and the supply of water needed for his troops [Hackett, Scripture Illustrated].

David and his men passed on in the rereward with Achish--as the commander of the lifeguards of Achish, who was general of this invading army of the Philistines.

these days, or these years--He had now been with the Philistines a full year and four months (1Sa 27:7), and also some years before. It has been thought that David kept up a private correspondence with this Philistine prince, either on account of his native generosity, or in the anticipation that an asylum in his territories would sooner or later be needed.

the princes of the Philistines were wroth with him--It must be considered a happy circumstance in the overruling providence of God to rescue David out of the dangerous dilemma in which he was now placed. But David is not free from censure in his professions to Achish (1Sa 29:8), to do what he probably had not the smallest purpose of doing--of fighting with Achish against his enemies. It is just an instance of the unhappy consequences into which a false step--a departure from the straight course of duty--will betray everyone who commits it. 9. notwithstanding the princes of the Philistines have said--The Philistine government had constitutional checks--or at least the king was not an absolute sovereign; but his authority was limited--his proceedings liable to be controlled by "the powerful barons of that rude and early period--much as the kings of Europe in the Middle Ages were by the proud and lawless aristocracy which surrounded them" [Chalmers].

Amalekites had invaded the south, and Ziklag, and smitten Ziklag--While the strength of the Philistine forces was poured out of their country into the plain of Esdraelon, the Amalekite marauders seized the opportunity of the defenseless state of Philistia to invade the southern territory. Of course, David's town suffered from the ravages of these nomad plunderers, in revenge for his recent raid upon their territory.

they slew not any, either great or small, but carried them away--Their conduct seems to stand in favorable contrast to that of David (1Sa 27:11). But their apparent clemency did not arise from humane considerations. It is traceable to the ancient war usages of the East, where the men of war, on the capture of a city, were unsparingly put to death, but there were no warriors in Ziklag at the time. The women and boys were reserved for slaves, and the old people were spared out of respect to age.

David and his men came to the city, and, behold, it was burned with fire--The language implies that the smoke of the conflagration was still visible, and the sacking very recent.

David was greatly distressed--He had reason, not only on his own personal account (1Sa 30:5), but on account of the vehement outcry and insurrectionary threats against him for having left the place so defenseless that the families of his men fell an unresisting prey to the enemy. Under the pressure of so unexpected and widespread a calamity, of which he was upbraided as the indirect occasion, the spirit of any other leader guided by ordinary motives would have sunk; but David encouraged himself in the Lord his God--His faith supplied him with inward resources of comfort and energy, and through the seasonable inquiries he made by Urim, he inspired confidence by ordering an immediate pursuit of the plunderers.

came to the brook Besor--now Wady Gaza, a winter torrent, a little to the south of Gaza. The bank of a stream naturally offered a convenient rest to the soldiers, who, through fatigue, were unable to continue the pursuit. 11-15. they found an Egyptian in the field, and brought him to David--Old and homeborn slaves are usually treated with great kindness. But a purchased or captured slave must look to himself; for, if feeble or sick, his master will leave him to perish rather than encumber himself with any additional burden. This Egyptian seems to have recently fallen into the hands of an Amalekite, and his master having belonged to the marauding party that had made the attack on Ziklag, he could give useful information as to the course taken by them on their return.

the Cherethites--that is, the Philistines (Eze 25:16; Zep 2:5).

Swear unto me by God--Whether there was still among these idolatrous tribes a lingering belief in one God, or this Egyptian wished to bind David by the God whom the Hebrews worshipped, the solemn sanction of an oath was mutually recognized.

they were spread abroad upon all the earth--Believing that David and all his men of war were far away, engaged with the Philistine expedition, they deemed themselves perfectly secure and abandoned themselves to all manner of barbaric revelry. The promise made in answer to the devout inquiries of David (1Sa 30:8) was fulfilled. The marauders were surprised and panic-stricken. A great slaughter ensued--the people as well as the booty taken from Ziklag was recovered, besides a great amount of spoil which they had collected in a wide, freebooting excursion.

David came to the two hundred men, which were so faint that they could not follow--This unexpected accession of spoil was nearly proving an occasion of quarrel through the selfish cupidity of some of his followers, and serious consequences might have ensued had they not been prevented by the prudence of the leader, who enacted it as a standing ordinance--the equitable rule--that all the soldiers should share alike (see Nu 31:11; see on Nu 31:25).

when David came to Ziklag, he sent of the spoil to the elders of Judah--This was intended as an acknowledgment to the leading men in those towns and villages of Judah which had ministered to his necessities in the course of his various wanderings. It was the dictate of an amiable and grateful heart; and the effect of this well-timed liberality was to bring a large accession of numbers to his camp (1Ch 12:22). The enumeration of these places shows what a numerous and influential party of adherents to his cause he could count within his own tribe [1Sa 30:27-31].

Now the Philistines fought against Israel--In a regular engagement, in which the two armies met (1Sa 28:1-4), the Israelites were forced to give way, being annoyed by the arrows of the enemy, which, destroying them at a distance before they came to close combat, threw them into panic and disorder. Taking advantage of the heights of Mount Gilboa, [the Israelites] attempted to rally, but in vain. Saul and his sons fought like heroes; but the onset of the Philistines being at length mainly directed against the quarter where they were, Jonathan and two brothers, Abinadab or Ishui (1Sa 14:49) and Melchishua, overpowered by numbers, were killed on the spot. 3-5. the battle went sore against Saul, &c.--He seems to have bravely maintained his ground for some time longer; but exhausted with fatigue and loss of blood, and dreading that if he fell alive into the enemy's hands, they would insolently maltreat him (Jos 8:29; 10:24; Jud 8:21), he requested his armor bearer to despatch him. However, that officer refused to do so. Saul then falling on the point of his sword killed himself; and the armor bearer, who, according to Jewish writers, was Doeg, following the example of his master, put an end to his life also. They died by one and the same sword--the very weapon with which they had massacred the Lord's servants at Nob.

Slain, He and His Armor-bearer Kill Themselves.

So Saul died--(see on 1Ch 10:13; Ho 13:11). and his three sons--The influence of a directing Providence is evidently to be traced in permitting the death of Saul's three eldest and most energetic sons, particularly that of Jonathan, for whom, had he survived his father, a strong party would undoubtedly have risen and thus obstructed the path of David to the throne. and all his men, that same day together--his servants or bodyguard (1Ch 10:6).

the men of Israel that were on the other side of the valley--probably the valley of Jezreel--the largest and southernmost of the valleys that run between Little Hermon and the ridges of the Gilboa range direct into the Jordan valley. It was very natural for the people in the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, according to the war usages of the time, have been deprived either of their liberty or their lives.

on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen--On discovering the corpses of the slaughtered princes on the battlefield, the enemy reserved them for special indignities. They consecrated the armor of the king and his sons to the temple of Ashtaroth fastened their bodies on the temple of Shen, while they fixed the royal heads ignominiously in the temple of Dagon (1Ch 10:10); thus dividing the glory among their several deities.

to the wall--(2Sa 21:12)--"the street" of Beth-shan. The street was called from the temple which stood in it. And they had to go along it to the wall of the city (see Jos 17:11).

at Jabesh. 11-13. the inhabitants of Jabesh-gilead heard of that which the Philistines had done--Mindful of the important and timely services Saul had rendered them, they gratefully and heroically resolved not to suffer such indignities to be inflicted on the remains of the royal family.

valiant men arose, and went all night, and took the body of Saul and the bodies of his sons--Considering that Beth-shan is an hour and a half's distance, and by a narrow upland passage, to the west of the Jordan (the whole being a journey from Jabesh-gilead of about ten miles), they must have made all haste to travel thither to carry off the headless bodies and return to their own side of the Jordan in the course of a single night. burnt them--This was not a Hebrew custom. It was probably resorted to on this occasion to prevent all risk of the Beth-shanites coming to disinter the royal remains for further insult.