Ant. Chris.

A. M. 2888, the person that should kill him, viz. that he would give him his daughter in marriage &c. or 4301. and ennoble his family, was moved by a Divine inpulse to accept of the challenge, which 1116, &c. or he some ways discovered to the standers-by. His eldest brother Eliab, hearing such 1110. words drop from him, took him and reproved him for his rashness; but as his declaration by this time had reached the king's ears, the king sent for him, and, having surveyed his youth, told him with concern that he feared he would never be able to encounter a man that was so much older, and stronger, and a soldier from his cradle. *But to this David replied, that he had already done as great things as killing this giant could possibly be; that he had slain a lion and a bear with his bare hands, and therefore did not doubt, but that the same Almighty Power, which delivered him then, would not fail to shield and protect him now.

Saul was not a little pleased with this gallant answer; and, to equip him as well as be could for the combat, offered him his own armour; but when David had put it on, he found it too large and cumbersome; and therefore, taking only his staff, a sling, and † five smooth stones, which he picked out of the brook that ran by, he advanced towards the Philistine, who, perceiving him to be but a youth, and of a fair effeminate complexion, took the thing as done in contempt and derision of him; and therefore he cursed him by his gods Dagon and Ashtaroth, and vowed to cut him in pieces the very moment he came at him. But David's reply was of another kind, viz. that he came against him, not in any confidence of his own strength, but in the name of that God, whose name he had blasphemed, and power defied and with these words he let fly a stone at him with such force and direction, that it hit him on his forehead, and, †3 piercing his brain, sunk into it; so that he fell flat on his face, and David ran up to him, and with the giant's sword cut off his head; at the sight of which the Philistine army fled, and were pursued by the Hebrews as far as the gates of Ekron with a very great slaughter.

+ This was no bad policy in Saul, to promise largely upon so important an occasion, forasmuch as Caleb won Kirjath-sepher by offering his daughter in marriage to the person that should take it; and David himself, when he came to the crown, encouraged his soldiers to assault the strong fort of Sion, by promising to make him commander in chief of all his forces who should first enter it. Patrick's Commentary.

*Josephus introduces David as reasoning with the king in this manner:-" David, perceiving, says he, that Saul took his measures from the common reason of other encounters, gave the king to understand, that this was not so much a challenge to the army as a defiance to heaven itself; neither was the combat to be taken, in truth, for a trial of skill between Goliah and David, but between Goliah and the Lord of Hosts. For it is not my arm, says he, that fights the battle, but the power of a gracious and invincible God, that many times brings to pass, even by the weakest instruments, the noblest of his Divine purposes for his greater glory." Jewish Antiq. lib. vi. c. 10.

+ Smooth stones, one would think, part best from the sling, and, as they meet with the least obstruction from the air, fly with the greatest rapidity, and in the most direct line; and yet Ludovicus de Dieu is of a quite contrary opinion, viz. that rough and sharp stones were properer for David's purpose; whereupon he translates the words, five pieces of stone, as the Hebrew, indeed, without its punctuation, will bear. But it is in vain to be nice and elaborate about trifles, since, of what form soever the stone which penetrated

Goliah's forehead was, it is plain, that it had both the direction and rapidity of its motion from the hand of God. [This is true; but God does not multiply miracles needlessly, and therefore there can be no doubt but that the stones were smooth, and as nearly spherical as could be found.]

+ If it should be asked, how this could possibly be, when Goliah was armed so completely, and, in particular, is said to have had an "helmet of brass upon his head?" it is but supposing, that this arrogant champion, in disdain of his inferior combatant, might come negligently towards him, with his helmet turned back, and his forehead bare. It is highly probable, that when he made his menacing speech to David, he might turn back his helmet, both to speak and be heard more distinctly; and there was no such terror in David's appearance, as might induce him to cover his forehead again. But admitting he did, it is but supposing, that David levelled his stone so right as to hit the place which was left open for his adversary's eyes, or threw it with such a violent force, as would penetrate both helmet and head together. To make these suppositions more probable, we need only remember what we read in Judges, ch. xx. 16. of no less than seven hundred men in one place, who were so expert with their left hands, that every one could sling stones to an hair's breadth and not miss; or what we read in Diodorus Siculus, 1. 5. of some slingers, who threw stones with such violence, that nothing could resist their impression. Patrick and Calmet's Commentaries.

When Saul saw David marching against the Philistine, he enquired of Abner, who From 1 Samı. he was? Which Abner could not resolve him; but, upon his return from victory, in- i. to the end. troduced him to the king with the champion's head in his hand. The king received him with the highest applauses; and, upon his enquiry, David informed him, that he was the son of Jesse the Bethlemite. Every one entertained indeed an high estimation of the author of so great an action, but none expressed so entire a satisfaction as did Jonathan; who, being himself a prince of extraordinary bravery, was so taken with his courage and conduct in this engagement, that he contracted the tenderest and most indearing friendship with him, which lasted as long as they two lived together; but in their return home from this expedition, one thing happened which occasioned Saul's jealousy. Among the crowds that came out to meet them, and to grace their triumph, there was a chorus of women who sung to the musical instruments, upon which they played a certain song, whose chief burden was, "Saul has slain his thousands, and † David his ten thousands;" which so enraged Saul against David, that from that time he never looked on him with a gracious eye. For, though he thought proper to retain him in his service, and for the present conferred on him some command in the army; yet the reward for his killing Goliah, which was to be the marriage of his eldest daughter, the deprived him of by giving her to another.

When Saul returned to his own house, the same spirit of melancholy came upon him as before; and while David was touching his harp before him as usual, in order to alleviate his malady, the outrageous king threw a javelin at him with such fury as would certainly have destroyed him, had not Providence turned it aside. Hereupon David thought proper to withdraw; yet Saul would still continue him in his service to have the more opportunities against his life.

It happened too, that, by this time, his second daughter (whose name was Michal) had entertained kind thoughts of David, which her father was not unconscious of; and therefore he signified to him, that, upon condition he would kill him an hundred Philistines (but not without some hopes of himself falling in the attempt), he should have the honour to become the king's son-in-law. David accepted the condition, though he could not but perceive the latent malice of it; and, taking some choice men along with him, invaded the Philistines, slew double the number of them, and, for a testimony thereof, †3 sent their foreskins (according to covenant) to the king; so that all things

* Plutarch (in his book gi Пoupihias) makes mention of several great men, such as Theseus and Perithous; Achilles and Patroclus; Orestes and Pylades; Pythias and Damon, &c.; who were joined together in the yoke of friendship," as he calls it. But none of these were comparable to what we read of Jonathan and David, who entered into the most sacred bonds of mutual assistance and defence to their very death, and of kindness to their posterity, even after either of them should be dead. Jonathan, in particular, through the whole story, shows towards David such a greatness of soul, such a constancy of mind, and disinterestedness of heart, as few romances can produce examples of. Calmet's and Patrick's Commentaries.

+ Viz. in his killing Goliah; for all the conquest gained afterwards was no more than the consequence of his death.

+ This was an high affront to David, and one of the greatest injuries that could be done him; how. ever, for the present, he thought proper to dissemble it. How Jonathan resented this usage, we are no VOL. II.

where told. It is likely, that his duty to his father
made him prevail with David to take it patiently, as
coming from a man who was sometimes beside him-
seif, and knew not well what he did; and that David
might be the more inclinable to do this, as having
some intimations given him of the good esteem which
the second daughter began to entertain of him. Pa-
trick's Commentary.

+3 The reason why Saul exacted the foreskins of
David was to prevent all cheat or collusion in the
matter, and that he might be sure they were Phili-
stines only whom he killed. Had he demanded the
heads only of so many men, David (he might think)
might perhaps cut off those of his own subjects, and
bring them instead of the Philistines; but now, the
Philistines being the only neighbouring people who
were uncircumcised (for the Arabians, as descended
from Ishmael, and all the other nations which sprung
from Esau, were circumcised as well as the Hebrews),
in producing their foreskins there could be no decep-
tion Besides that, this would be a gross insult upon
the Philistines in general, to whom Saul was desirous

&c. or 4301. Ant. Chris. 1116, &c. or 1110.

A. M. 2888, being thus gallantly accomplished, and in so public a manner, the king could not refuse him his daughter, but, at the same time, laid many other schemes to take away his life. Nay, to such desperate lengths did his jealousy run him, that he, casting off all disguise, commanded his son Jonathan, and some of the principal men of his court, at any rate to dispatch David; which Jonathan all along took care to acquaint him with, and at the same time advised him to provide himself with some place of safe retreat, until he should have an opportunity of expostulating the matter with his father; which accordingly he did, and with so good success, that his father was (seemingly at least) reconciled to David, and Jonathan next day introduced him into his presence; but the increase of David's fame, upon several defeats given the Philistines, still renewing and increasing Saul's jealousy, would not suffer this reconciliation to last long. Saul was taken with another fit of frenzy, and David was desired to play to him: but while he was employed in tuning his harp, the other took an opportunity (as he had done before) of darting a javelin at him, which David, having a watchful eye upon him, nimbly declined, and so retired to his own house. Thither the king sent his guards, as soon as it was light, to apprehend him ; but by the contrivance of his wife Michal (who let him down from a window) he made his escape, and, by the benefit of a dark night, came to his old friend Samuel at Ramah; to whom he told all his complaints, and with whom (for the better security of his person) he went to Naioth, which was *2 a school or college of the prophets, and there dwelt.

to make David as odious as possible, that at one time
or other he might fall into their hands. Calmet's
Commentary.

It is strange that Saul should speak to Jonathan
to murder David, if he knew the friendship he had
for him; and he could not well be ignorant of it, since
(in 1 Sam. xviii. 3, 4.) he had made so public a decla-
ration of it. But he imagined, perhaps, that his love
to a father would overcome his love to a friend; and
(taking an estimate from himself) might think it no
mean incitement to his son, that David was going to
deprive, not only the father of the present possession,
but the son likewise, the right of succession to the
throne of Israel. But whatever Saul's reasons might
be for desiring Jonathan's assistance in so vile a fact,
it is plain, that there was a peculiar Providence of
God in his disclosing himself so freely on this head,
since thereby David came to a right information of
his danger. Patrick's Commentary.

The speech which Josephus puts in Jonathan's mouth upon this occasion, is expressed in these terms: -"You have conceived, Sir, a terrible displeasure against this young man, and given orders for his death; but upon what provocation, or for what fault, great or little, I cannot apprehend. He is a person to whom we stand indebted for our safety, and the destruction of the Philistines; for vindicating the honour of our nation from the scandal of a forty days affront, in the challenge of a giant, whom not a creature, but this innocent youth, had a heart to encounter; a person who purchased my sister for his wife at your own price; and, in fine, a person entitled to your esteem and tenderness, both a brave man, and a member of your own family. Be pleased to consider then, what injury you do your own daughter in making her feel the mortification of being a widow, before she enjoys the blessing of being a mother. Be pleased to remember who it was that cured you of your dark melancholic

fits, and by that means laid an obligation upon the whole family; and who it was that (next under God) delivered us from our implacable enemies. These, Sir, are benefits never to be forgotten, without the infamy of the blackest ingratitude." Jewish Antiq. 1. vi. c. 13.

**When these schools of the prophets were at first instituted is no where indicated in Scripture: but as the first mention we find of them is in Samuel's time, we can hardly suppose, that they were much superior to it. It may be presumed therefore, that the sad degeneracy of the priesthood, at first occasioned the institution of these places, for the better education of those that were to succeed in the sacred ministry, whether as prophets or priests. Acording to the places that are specified in Scripture, (1 Sam. x. 5. 10. and xix. 20. 2 Kings ii. 5. iv. 38. and xxii. 14.) they were first erected in the cities of the Levites, which, for the more convenient instruction of the people, were dispersed up and down in the several tribes of Israel. In these places the prophets had convenient colleges built (whereof Naioth seems to be one) for their abode; and living in communities, had some one of distinguished note (very probably by Divine election) set over them to be their head or president. Here it was that they studied the law, and learned to expound the several precepts of it. Here it was, that, by previous exercise, they qualified themselves for the reception of the spirit of prophecy, whenever it should please God to send it upon them. Here it was, that they were instructed in the sacred art of psalmody, or (as the Scripture calls it, 1 Chronicles xxv. 1. 7.) in prophecying with harps, with psalteries, and cymbals: and hence it was, that when any blessings were to be promised, judgments denounced, or extraordinary events predicted, the messengers were generally chosen : so that these colleges were seminaries of Divine knowledge, and nurseries

It was not long before Saul had intelligence of his abode, and † sent a party of sol- From 1 Sam. diers to apprehend him; but they, upon their arrival at the place, where they found i. to the end. Samuel teaching and instructing the younger prophets, were seized with a prophetic spirit, and returned not again. After these, he sent fresh messengers, and after them others again; but no sooner were they come within the verge of the place, but they all began to be affected in like manner. Saul at length, impatient of these delays, went himself; but as he drew near to Naioth, the Spirit of the Lord came upon him, so that he went along † prophesying, until he came to the place where Samuel and David were, and there ‡ stripping himself of his upper garments, he lay (as it were in an ecstasy) almost naked on the ground, all that day and the next night.

David took this opportunity to make a private visit to his friend Jonathan, with whom he expostulated his father's unkindness, which the other could no ways excuse, only he assured him of his best* offices; that he would make what discovery he could of his father's designs against him, and not fail to acquaint him with them. In the mean time he renewed the league of friendship that was between them, and directed him where to conceal himself for a day or two,until he could learn, whether it was proper

of that race of prophets which succeeded from Samuel to the time of Malachi. Stilling fleet's Orig. Sacræ. Wheatly on the Schools of the Prophets, and Jacob Abting, de repub. Heb.

+Such was Saul's implacable hatred to David, that it had abolished, not only all respect and reverence to Samuel, (under whose protection David then was), but all regard likewise to the college of the prophets, which in those days had obtained the privilege of a sanctuary. Patrick's Commentary, and Grotius, de Jure Belli et Pacis, l. 3. c. 11.

+ This is a word of an extensive signification, and may denote sometimes such actions, motions, and distortions, as prophets, in their inspirations, are wont to

express.

Sen. in Media.

Incerta qualis entheos cursus tulit, Cum jam recepto Manas insanit Deo. which perhaps may be very justly applied to Saul up. on this occasion. But the generality of interpreters, in this place, take prophecying to signify Saul's sing ing of psalms, or hymns of thansgiving and praise, which even against his will he was compelled to do, to teach him the vanity of his designs against David, and that in them he fought against God himself. Calmet's Commentary on 1 Sam. xviii. 10. and Pool's Annotations on xix. 23.

who were not ashamed to appear naked. The words
in the original. therefore, which we render naked, or
to be naked, signify no more, than either to have part
of the body uncovered, or to be without a gown or up-
per garment, which the Romans called toga, and (ac-
cording to the custom of the Eastern people) was
wont to be put on when they went abroad, or made
any public appearance.
And therefore it was some
such vestment as this, or perhaps his military accou-
trements which Saul, upon this occasion, put off; and
that this was enough to denominate him naked, is
manifest from what Aurelius Victor, speaking of those
who were sent to Lucius Quintus Cincinnatus, to
bring him to the senate to be made dictator, says,
That they found him naked, plowing on the other
side of the Tyber; whereas Livy, who relates the
same story, observes, that he called to his wife Rucca
for his gown or toga, that he might appear fit to keep
them company. Essay towards a New Translation.

The speech which Josephus puts in Jonathan's
mouth, upon this occasion, is very tender and pathe-
tic:"That God, who fills and governs the universe,
and knows the thoughts of my heart in the very con.
ception of them; that God, says he, be witness to the
faith that is vowed and promised betwixt us; and that
I will never give over searching into, and sifting the
private deliberations and purposes of my father, till I
shall have discovered the bottom of his heart, and
whether there be any secret rancour in his thoughts
or not, that may work to your prejudice: And if I
shall be able to make any thing out at last, whether
it be for or against you, it shall be the first thing I
do to give you information of it. The searcher of
hearts will bear me witness that this is true, and that
I have ever made it my earnest prayer to Almighty
God, to bless and prosper you in your person and
designs; and you may assure yourself, that he will be
as gracious to you for the future as he has been hi-
therto, and lay all your enemies at your feet. In the
mean while, pray be sure to keep these things in
memory, and when I am gone, to take care of my
poor children." Jewish Antiq. lib. vi. c. 14.

The words in our translation are,-" And he stript off his cloaths also, and lay down naked, all that day, and all that night," 1 Sam. xix. 24. In which words, and some other portions of the like import, we are not to imagine that the persons there spoken of were entirely naked, but only that they were divested of some external habit or other, which, upon certain occasions, they might lay aside. For, whereas it is said of some prophets, Isa. xx. 2. and Mic. i. 8. that they went about naked, we can hardly think that they could be guilty of so much indecency, and especially by the express order of God, who had always testified his abhorrence of nudity, and enjoined his priests the use of several garments to cover their body, that thus they might be distinguished from the Pagan priests,

A. M. 2888, for him to appear or no; which was to signify to him by his shooting some arrows, in &c. or 4301. such a manner as they concluded on, and so mutually embracing, they parted.

Ant. Chris.

1116, &c.

The feast of the new moon was now come, which Saul returned from Naioth to ceor 1110._lebrate; but as he observed that * David's seat at the table had for two days been empty, he enquired of Jonathan, †2 what was become of the Son of Jesse, as he called him in contempt. Jonathan told him that he had given him leave to go to an anniversary feast of his family at Bethlehem; whereupon Saul, suspecting very probably the reality of his answer, fell into a passion with his son, and upbraided him with his friendship for David, which (as he told him) would prove fatal to himself, and injurious to his succession; and therefore he commanded him to produce him; for resolved he was, that this rival of theirs should die. Jonathan was going to interpose something in vindication of his friend, and the unreasonableness of his father's indignation against him; which provoked his father to such a degree, that, forgetting all ties of paternal love, +3 he threw a javelin at him with an intent to kill him: But he avoided the blow and retired; and the next morning went into the fields, under pretence of shooting with his bow and arrows, to give David the signal. To him he communicated all that had passed between his father and him; that his father was implacable, and determined to destroy him, and therefore he advised him to escape for his life: And so having made new protestations to each other of perpetual friendship, they embraced and parted.

Ever after this David was banished from court, and lived in the nature of an out-law. The first place that he betook himself to was † Nob, where stood the tabernacle at that

+ The Jewish months were lunar, and never began before the moon appeared above the horizon; for which purpose, there were certain persons placed upon the mountains, some time before the new moon was expected, to give notice by the sound of an horn when it first appeared, that so the news thereof might immediately be carried to Jerusalem. But lest there should be any mistake in this method of making their observation from this example of Saul's, it is supposed that they celebrated this festival for two days together. Whether the heathens had this rite from the Jews or no, it is certain, that other nations had feasts at the beginning of every month, and that, with the Romans, the Calends in particular were festival days cosecrated to Juno, to whom sacrifices at this time were offered. Calmet's Commentary.

That sitting at table was an ancienter custom than either lying or leaning at meat, is obvious from this passage. The Egyptians, when they ate at Jo. seph's entertainment, sat at table, and so did the Hebrews. Homer always introduces his heroes in this posture; and that this was the known custom among the ancient people of Italy, Virgil, in these words, tes

tifies ;

Perpetuis soliti Patres considere Mensis.

Eneid vii.

It is not to be dissembled however, that very early,
and even in the time of Saul, the use of table-beds,
or beds to lie or lean upon at meals, had obtained a-
mong the Jews; for when the witch of Endor, with
much entreaty prevailed with Saul to take a little re-
freshment, it is said, that "he arose from the earth,
and sat upon the bed," 1 Sam. xxviii. 23. Calmet's
Commentary.

+ It may seem a little strange, that Saul, who had
so often endeavoured to kill David, and was now just

4

returned from an expedition undertaken against his life, should ever expect to see him at his table any more. But he might think, perhaps, that David was inclinable to overlook all that had passed, as the effect of his frenzy and melancholy; that now he had been prophesying at Naioth, he was returned to a sound mind, and become a new man; and that because, after the first javelin darted at him, David had ventured into his presence again, he might for the future be guilty of the like indescretion. Calmet's Commentary.

+3 If it be asked, how came it to pass that Saul always had a javelin or spear in readiness (as on this, and other occasions) to execute his evil purposes? The answer is, that spears were the sceptres of those ages, which kings always carried in their hands. That they always carried the sceptres in their hands appears from Homer, and that these sceptres were spears is evident from Justin, (lib. xxiii. c. 3.) where, speaking of the first age of the Romans, (which Dr Patrick thinks was about the age of Saul) he tells us, that as yet, in these times, kings had spears as ensigns of royalty, which the Greeks called sceptres. The life of David, by the Author of the Revelation Examined.

4 There is mention made of two cities of this name, one on the east, or further side, and the other on the west, or hither side of Jordan. The generality of interpreters will have the city here specified to be that which stood on the west side, and in the tribe of Benjamin. Though it is not reckoned among the number of the cities that were at first assigned to the priests, yet, that it afterwards became one of the sacerdotal towns, and especially (as we may imagine) when the tabernacle came to be moved thither, is evident from 1 Sam. xxii. 19, and Nehem. xi. 32