Exegetical and Hermeneutical Commentary of 1 Chronicles 10:14
And inquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
14. and inquired not of the Lord ] Cp. 1Ch 13:3. The Chronicler does not count inquiries made too late; cp. 1Sa 28:6 (Saul inquires of the Lord, but receives no answer).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. Inquired not of the Lord] On these two last verses the Targum speaks thus: “And Saul died for the transgression by which he transgressed against the WORD of the Lord, and because he did not keep the commandment of the Lord when he warred against the house of Amalek; and because he consulted Pythons, and sought oracular answers from them. Neither did he ask counsel from before the Lord by Urim and Thummim, for he had slain the priests that were in Nob; therefore the Lord slew him, and transferred the kingdom to David the son of Jesse.”
A LITERARY friend furnishes the following remarks:-
“The sacred writer, in the first book of Samuel, 1Sa 31:11-13, and 1Ch 10:11-12, after relating the defeat and death of Saul, and the ignominious treatment of his remains, thus concludes:-
“‘And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul, all the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons, from the wall of Beth-shan, and came to Jabesh, and burnt them there; and they took the bones, and buried them under a tree at Jabesh, and fasted seven days.’
“Often has this account been read with admiration of the bravery and devotedness of the men of Jabesh-gilead, but without considering that these men had any greater cause than others for honouring the remains of their sovereign; but, on reflection, it will be perceived that the strong impulse of gratitude prompted them to this honourable exertion. They remembered their preservation from destruction, and, which to brave men is more galling, from bearing marks of having been defeated, and being deprived of the honourable hope of wiping off disgrace, or defending their country at future seasons.
“Reading these verses in conjunction with the attack of Nahash, we perceive the natural feelings of humanity, of honourable respect, prompting the men of Jabesh to act as they did in rescuing the bones of Saul and his family.
“The father of Grecian poetry relates in how great a degree the warriors of ancient days honoured the remains of their leaders; how severe were the contests for the body of the fallen chief, more determined oftentimes than the struggle for victory: this point of military honour was possibly excited or heightened by the religious idea so prevalent in his age, and after times, respecting the fate of the spirits of those who were unburied.
“Homer wrote of events passing at no distant period from those recorded in the first volume of Samuel; and these accounts mutually corroborate each other, being in unison, not only with the feelings of humanity, but with the customs of ancient nations. These may be farther illustrated by comparing the conduct of the Philistines with regard to Saul and his sons, with that of the hero of the Iliad towards Hector, the most finished character of the poem. Saul had been a severe scourge to the Philistines throughout a long series of years; the illustrious chief of Troy had long warded off the ruin of his country, and destroyed the flower of her foes, independently of his last victory over Patroclus, which drew on his remains that dishonour which, however, fell only on his destroyer.
“Should the siege of Troy be considered a fable, it may then be concluded that Homer introduced into his poems the customs and manners known to those for whose perusal he wrote, if these customs were not prevalent among his readers; but anxiety for the body of the illustrious dead, or regret for his death, has often caused success when all exertions prior to this powerful stimulus have not availed; and this even in our days.
“The Philistines had long been confined to the southwest angle of the promised land, and in the earlier part of Saul’s reign had suffered many and severe losses; yet it appears by this chapter that, alone or in conjunction with allies, they had been able to penetrate nearly to the banks of the Jordan, to fight the battle on Mount Gilboa. This could only have been effected by a march through great part of the kingdom of Israel.
“Doubtless the attention of Saul in its defence might have been greatly distracted by his pursuit and fear of David, which appeared to have absorbed his whole mind; and it may account for the defenceless or weakened state of his forces.
“These circumstances appear to corroborate the authenticity of these books, independently of the many private transactions therein recorded; particularly the interesting and singular friendship of Jonathan and David, a transaction not likely to occur to a forger of a narrative. J.W.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Inquired not of the Lord.
Object. Saul inquired of the Lord, 1Sa 28:6.
Answ. He did so, but not in a right manner, not humbly and penitently, not diligently and importunately, not patiently and perseveringly; but when God would not answer him speedily, he gives it over, and goes from God to the devil. Compare 1Sa 14:18,19. Such an inconsiderable and trifling inquiry as Saul made, is justly accounted to be no inquiry at all; as they are said not to eat the Lords supper, 1Co 11:20, who did eat it in a sinful and irregular manner.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. And inquired not of the LordHehad done so in form (1Sa 28:6),but not in the spirit of a humble penitent, nor with the believingconfidence of a sincere worshipper. His enquiry was, in fact, a meremockery, and his total want of all right religious impressions wasmanifested by his rushing from God to a wretched impostor in theservice of the devil [1Sa 28:7].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And inquired not of the Lord,…. For though he did inquire in some sense in an external, careless, and hypocritical manner, yet not done seriously, sincerely, and heartily, nor with constancy; it was accounted as if he inquired not at all, 1Sa 28:6 the Targum adds another reason of his death, because he killed the priests of Nob; but that is not in the text:
therefore he slew him; or suffered him to be slain:
and turned the kingdom unto David the son of Jesse; translated the kingdom of Israel out of Saul’s family, upon his death, into Jesse’s, even unto David; for the sake of which observation this short account is given of the last end of Saul.
Fuente: John Gill’s Exposition of the Entire Bible
And because he inquired not of the Lord, therefore He slew him. According to 1Sa 28:6, Saul did indeed inquire of Jahve, but received no answer, because Jahve had departed from him (1Sa 28:15); but instead of seeking with all earnestness for the grace of Jahve, that he might receive an answer, Saul turned to the sorceress of Endor, and received his death-sentence through her from the mouth of Samuel, 1Sa 28:19.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(14) And enquired not of the Lord.Saul had, in fact, enquired of Jehovah before resorting to the witch of En-dor, but the Lord answered him not, neither by the dreams, nor by the Urim, nor by the prophets (1Sa. 28:6). We shall not be reading a meaning of our own into the text if we say that Sauls natural impatience (1Sa. 13:13) on this occasion betrayed him again; he at once despaired of help from his God, instead of seeking it with self-humiliation and penitence. His character is consistently drawn throughout the history. The sin that ruined the first king was essentially that which led to the final ruin of the nation, viz., unfaithfulness to the covenant-God. The same word characterises both. (Comp. 1Ch. 10:13 with 1Ch. 5:25; 1Ch. 9:1.)
Therefore he slew him.God acts through the instrumentality of His creatures. In this case He employed the Philistines, and the suicidal hand of Saul himself; just as He employed the Assyrian conquerors of a later age to be the scourge of guilty peoples (Isa. 10:5-15), and raised up Cyrus to be His servant, who should fulfil all His pleasure (Isa. 44:28; Isa. 45:1-13).
Turned the kingdom unto David.By means of the warriors of Israel (1Ch. 12:23). This sentence shows that 1 Chronicles 10 is transitional to the history of David as king.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Inquired not of the Lord 1Sa 28:6 clearly implies that he did inquire of the Lord, but received no answer. His inquiring of Jehovah, however, seems to have been fitful, superstitious, and prompted by a sense of terror, and also with a conviction that he was forsaken of God, (1Sa 28:15😉 and being followed so speedily by a resolution to inquire of a necromancer, it is treated by the chronicler as no true, earnest, and worthy inquiring of Jehovah.
He slew him Hebrews caused him to die; that is, gave him over to destruction, as a vessel of wrath already fitted to that end. Rom 9:22, note.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ch 10:14. And enquired not of the Lord This seems to contradict what is said 1Sa 28:6. But the Jews and others reconcile the two passages by saying, that as he did not persevere to inquire of God, nor inquire at all with a truly religious and faithful spirit, but went to a witch, it was just the same as if he had not inquired at all. “He whose heart is perfect with God,” says a learned Jew, “lifts up his eyes to him and fixes them on him, hoping in him, though he do not presently hear or grant his request; and perseveres in his hopes, setting a resolution to wait upon him. But so did not Saul, who was remiss and negligent, saying in the pride of his heart, If the Lord will not answer me, I will consult a familiar spirit.” The Vulgate renders the words in this place, and put not his trust in the Lord.
REFLECTIONS.1st, For the account of Saul’s death, see 1 Samuel 31. It was a just judgment on Saul; and, no doubt, his bloody house, following his ill example, deserved to fall with him. Thus a way was made for David to the crown, most of his competitors being removed. We pity Jonathan, that lovely name, fallen among the slain; but all is wise and good which God doth, though we are short-sighted, and see not always the reasons of his procedure.
2nd, The indignity offered to the bodies of Saul and his sons, and the bold attempt of the men of Jabesh-gilead, were before observed. Note; (1.) God will visit for sin, and the highest are not above his arm. (2.) They who abused their power when alive, deserve to be stigmatized when dead, as a warning to others. (3.) Ruin must be near, when men, like Saul, turn away from God, and abandon themselves to the devil.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
WHO can read the history of Saul, and behold the dreadful end of such men, but with trembling! How dark the night of so promising a morning! But what must the termination of such conduct be, which in direct defiance of better knowledge, against conscience, against all the feelings of honour, justice, and humanity, rushes on the most desperate deeds, what must the end be but darkness and despair? He who murdered the priests of the Lord is deserted by the Lord, and dies by the murder of his own hands! He who abandoned his dearest friend, who fought his battles and saved his crown, is himself abandoned by all friends, and his very carcass stripped and insulted by his open enemies. My soul! rejoice with trembling! Look wholly to Jesus. Fear to thyself on any occasion. Be jealous of every earthly honour, lest like Saul’s, it should be unsanctified. Oh! precious Redeemer! keep me near thyself, keep me humble, keep me low, keep me, Lord, lest I fall; for they only are safe who are kept by thy power, through faith, unto salvation.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XIV
ZIKLAG, ENDOR, AND GILBOA
1Sa 27:1-31:13
Let us analyze David’s sin of despair, and give the train of sins and embarrassments that follow. The first line tells us of his sin of despair, 1Sa 27:1 : “And David said in his heart, I shall now perish one day by the hand of Saul.” It is a sad thing to appear in the life of David, this fit of the “blues” that came on him, and was utterly unjustifiable. In fact, he is done with Saul forever. Saul will never harm him again, and he is very late in fearing that he will one day perish by the hand of Saul. It reminds us of Elijah under the juniper tree, praying that he might die in his despair, when God never intended him to die at all but to take him to heaven without death. It was unjustifiable because the promises to him were that he should be king, and he should not have supposed that God’s word would fail. It is unjustifiable because up to this time he had been preserved from every attack of Saul, and the argument in his mind should be, “I will be preserved unto the end.”
The distrust of God sometimes comes to the best people. I don’t claim to be among the best people. I am an average kind of a man, trying my level best to do right, and generally optimistic and no man is ever whipped until he is whipped inside, and it is a very rare thing that I am whipped inside. Whenever I am it lasts a very short time. I don’t stay whipped long. But we may put it down as worthy of consideration in our future life that whenever we get into the state of mind the Israelites were in about the Canaanites that we are “mere grasshoppers in their sight and in our own sight,” then our case is pitiable. Let us never take the grasshopper view of ourselves.
That was the first sin, the succumbing of his faith; the temporary eclipsing of his faith. The next sin is this: “There is nothing better for me than that I should escape into the land of the Philistines.” Had he forgotten about God? Had he forgotten that he had tried that Philistine crowd once and had to get away from there without delay? Had he forgotten when he went over into Moab and was told by the prophet to get back to his own country? God would take care of him. That sin is the child of the other.
His third sin was that before taking such a decisive step he didn’t ask God a very unusual thing for him. Generally when anything perplexed him he called for the Ephod and the high priest and asked the Lord what he should do, but he is so unnerved through fear of Saul that he does not stop to ask what God has to say, and so that is a twin to the second sin, that was born of the original one. Without consulting anybody he gathers up his followers with their women, children, and everything that they have, and goes down to Gath, and there commits his next sin. He makes an alliance with the king of Gath and becomes tributary to him.
That in turn leads to another sin. He is bound to fight against the enemies of God’s cause, and so, occupying a town, Ziklag, bestowed upon him by the Philistine king, he marches out secretly and makes war on the Geshurites and Ginzites and Amalekites, and for fear that somebody would be spared to tell the Philistines that he was killing their allies, he kills them all, men, women, and children. Now, if he had been carrying out a plan of Jehovah he would have been justified, but the record says that he did it for fear that if he left any one of them alive they would report the fact to King Achish of Gath. His next sin is to tell a lie about it. We call it “duplicity,” but it was a sure-enough lie. He made the impression on Achish’s mind when he went out on this expedition that he was going against Judah, which pleased the Philistine king very much, for if he was fighting against Judah, then Judah would hate him and the breach would be widened between him and his own people.
We now come to another sin. Each sin leads to another. The Philistines determined to make a decisive war against Saul, and not to approach him in the usual way, but to follow up the boundary of the Mediterranean Sea and strike across through the very center of Palestine and cut the nation in two from the valley of Esdraelon. So Achish says to David, “You must go with us. You are our guest and ally and occupying a town I gave you.” So David marches along with his dauntless 600, and evidently against the will of his own men, as we will see later. He does go with the Philistines to the very battlefield, and when they get there the Philistines, seeing that he is with the court of the king, object to’ his presence and will not allow him to go to the battle with them. So he returned to the land of the Philistines.
I have no idea that he ever intended to strike a blow against Saul. I feel perfectly sure of it. When the battle was raging he would have attacked the Philistines in the flank with his 600 men, but he made the impression on the mind of the king that he would fight with them against Saul. The providence of God kept him from committing that sin.
These are the six sins resulting from getting into the wrong place just one time. I don’t say he won’t get into the place again, but this time he certainly was cowed. A man can’t commit just one sin. A sin can outbreed an Australian rabbit. The hunter sometimes thinks he sees just one quail, but when he flushes him, behold there is a pair or maybe a covey! There is a proverb that whoever tells a lie ought to have a good memory, else he will tell some more covering that one up, forgetting his first statement. I am sorry to bring out this charge against David, but I will have a much bigger one to bring out before we are done with him. He is one of the best men that ever lived, but all the good men that I know have their faults.
I have never yet been blest with the sight of a sinless man. I know there are some people who claim to be perfect and sinless, but I don’t know any who really are. A great modern sermon was preached on this despair of David, taking that first line as a text: “I shall one day perish by the hand of Saul.” The preacher was John McNeil, who is called the “modern Spurgeon.” He has charge of one of the livest churches in London and has published several volumes of sermons. This is the first in one of his books, and it is a great one.
This sin of David was punished in two ways. While he was off following the Philistines to the battlefield, these same Amalekites that he had been troubling so much, swooped down on Ziklag the town given to David by Achish and there being no defenders present, nobody but the women and children, they burned the town. They didn’t kill any one, but they took all the women and the children and the livestock and the furniture and everything made as clean a sweep as you ever saw, including both of David’s wives, Ahinoam and Abigail. The second punishment was that his own men, who didn’t want to go up with the Philistines, wanted to stone him for what bad happened when he was gone. His life was in danger.
But he recovered himself from this sin. When he saw the destruction of Ziklag and the temper of his men, the text says that David “greatly encouraged his heart in God and called for the high priest and the Ephod.” What a pity he hadn’t called for him sooner! But God is quick to answer readily, and forgive his erring children, and to put away their sin, and the answer comes through the Ephod to David’s questions: “Shall I pursue after this troop? Shall I overtake them?” and God’s answer comes as quick as lightning, “Pursue them, for you shall overtake them and you shall recover all.” That was a very fine reply for a sinner to get when his troubles arose from his own sin, and so he does pursue them with his 600 men, and David in pursuit of a foe was like the Texas rangers. If a man’s horse gave out they left it. If a man himself gave out they left him. They just kept pursuing until they found and struck the enemy. That was the way with David.
A third of his force, 200 of his brave men, when they got to a certain stream of water, could not go any farther. He had to leave them and go with just 400 men. Out in the desert he finds a slave of one of the Amalekites, an Egyptian, starving to death. He had had nothing to eat for three days. David fed him, and asked him if he would guide them to the camp of the Amalekites. He said he would if they would never let his master get him again, and David came upon them while they were feasting and rejoicing over the great spoils. He killed all of them except about 400 young men who rode on camels. They got away. Camels are hard to overtake by infantry. They are very swift. And your record says that David recovered every man, woman, and child and every stick of furniture, besides all the rich spoils these desert pirates bad been gathering in for quite a while, cattle and stock of every kind.
David made the following judicious uses of the victory:
1. On the return, when they got to where those 200 were left behind, certain tough characters in his army did not want the 200 men to share in the spoils. They could have their wives and children, but nothing else. David not only refused to follow that plan, but established a rule dating from that time, that whoever stayed behind, with the baggage must share equally with those that went to the front. These men did not want to stay, but they couldn’t go any farther.
At the battle of San Jacinto, Houston had sternly to detail a certain number of his men to keep the camp, and they wept because they were not allowed to go into the battle. Those men that were detailed to stay in camp ought to be counted as among the victors of the battle of San Jacinto, and history go counts them.
2. The second judicious use that he made of the spoils captured from these Amalekites was to send large presents to quite a number of the southern cities of Judah that had been friendly to him and his men. He was always a generoushearted man. That made a good deal of capital for David. Even had he been acting simply as a politician, that was the wisest thing he could have done. But he simply followed his heart.
There were great accessions to David at Ziklag. The text tells us, 1Ch 12:1-7 , that there were about twenty-three mighty men, some of whom were Benjamites, who had come from Saul’s tribe, and they were right-handed and left handed. They could shoot an arrow with either hand. They could use either hand to sling a stone, and among these twenty-three were some of the most celebrated champions of single combat ever known in the world’s history. One of them, Jashobeam, in one fight killed 300 men with one spear.
SAUL AND THE WITCH OF ENDOR It is important for us to note just here the Mosaic law against necromancy, or an appeal to the dead by the living through a medium, i.e., a wizard, if a man, or a witch, if a woman, and wherein lies the sin of necromancy, which relates exclusively to trying to gather information from the dead. The law of Moses, in the book of Deuteronomy, is very explicit that no Israelite should ever try to gather information from the dead through a wizard or a witch, and the reason is that hidden things belong to God and revealed things to us and our children. The only lawful way to information concerning what lies beyond the grave is an appeal to Jehovah, and if God does not disclose it, let it alone. The prophetic teaching on this subject is found in the famous passage in Isaiah: “Woe to them that seek to wizards and witches that chirp and mutter. Why should the living seek unto the dead instead of unto the living God?”
Early in his reign Saul had rigidly enforced the Mosaic law putting the wizards and witches to death, or driving them out of the country.
There are several theories of interpretation concerning the transaction in 1Sa 28:11-19 , but I will discuss only three of them. Saul himself goes to the witch of Endor and asks her to call up Samuel, making an inquiry of the dead through a medium, wanting information that God had refused to give him. These are the theories:
1. Some hold that there was no appearance of Samuel himself nor an impersonation of him by an evil spirit; that there was nothing supernatural, but only a trick of imposture by the witch, like many modern tricks by mediums and spirit rappers, and that the historian merely records what appeared to be on the surface. That is the first theory. That is the theory of the radical critics, who oppose everything supernatural, and you know without my telling you what my opinion is of that theory. There are indeed many tricks of imposture by pretended fortunetellers, and some of them are marvelous, but such impostures do not account for all the facts.
2. Others hold that there was a real appearance of Samuel, but -the witch didn’t bring him up; she was as much if not more, startled than Saul when he came; that God himself interfered, permitting Samuel to appear to the discomfiture of the witch, who cried out when she saw him, and to pronounce final judgment on Saul. They quote in favor of this theory Eze 14:3 ; Eze 14:7-8 : “Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face: should I be inquired of at all by them? . . . For every one of the house of Israel, or of the strangers that sojourn in Israel, that separateth himself from me, and taketh his idols into his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the prophet to inquire for himself of me; I, Jehovah, will answer him by myself; and I will set my face against that man, and will make him an astonishment, for a sign and a proverb, and I will cut him off from the midst of my people.” They interpret this passage to mean that when a man violated God’s law,. as Saul and this witch did, that God took it upon himself to answer, and answered through Samuel.
That theory is the Jewish view throughout the ages. According to the Septuagint rendering of 1Ch 10:13 , “Saul asked counsel of her that had a familiar spirit, and Samuel made answer to him.” It further appears to be the Jewish view by the apocryphal book Sirach 46:20, which says, “After his death Samuel prophesied and showed the king his end, and lifted up his voice from the earth in prophecy.” The Jewish view further appears in Josephus who thinks that Samuel was really there, but that God sent him; not that the witch had brought him up or could do it. This view was adopted by many early Christian writers; for example, Justin Martyr, Origen, and Augustine, all great men, and this view is held more and more by modern commentators, among them, for instance, Edersheim, in his History of Israel, and Kirkpatrick in the “Cambridge Bible,” and Blaikie in the “Expositor’s Bible,” and Taylor in his History of David and His Times. All those books I have recommended; they all take that second view.
3. Now here is the third theory of interpretation. First, there is such a thing as necromancy, in which, through mediums possessed of evil spirits which spirits do impersonate the dead and do communicate with the living. This theory holds that the case of Saul and the witch of Endor is in point that an evil spirit (for this woman is said to have had a familiar spirit; she was possessed with an evil spirit and the business of these evil spirits in their demoniacal possession is to impersonate dead people;) caused the semblance of Samuel to appear and speak through his mouth. This theory claims that the scripture in Job 3:17 , to wit: “When the good man dies he goes where the wicked cease from troubling and the weary are at rest,” would be violated if this had really been Samuel, who said, “Wherefore hast thou disquieted me?” And whoever this man was that appeared did say that.
If God had sent him he could not very well have used that language. God had a right to do as he pleased, but Saul had no right to try to call back a dead man to get information from him. This theory also claims that the prophecy pronounced by that semblance of Samuel was not true, but it would have been true if Samuel had said it. That prophecy says, “Tomorrow thou and thy sons shall be with me,” but Saul didn’t die until three days later; on the third day the battle of Gilboa was fought, and that Samuel, neither dead nor alive, would have told a falsehood. Very many early Christian writers adopt this theory, among them Tertullian and Jerome, the author of the Vulgate or Latin version of the Bible, and nearly all of the reformers, Luther, Calvin, and all those mighty minds that wrought out the reformation. They took the position that the evil spirit simulated Samuel. Those who hold to this theory further say that unless this is an exception, nowhere else in the Word of God is any man who died mentioned as coming back with a message to the living except the Lord; that he is the first to bring life and immortality to light through the gospel after he had abolished death. They do not believe that the circumstances in this case warrant an exception to the rule that applies to the whole Bible, and particularly they quote the parable of the rich man and Lazarus. The rich man asks that Lazarus might go back to the other world with a message to his brethren, and it was refused on the ground that they have Moses and the prophets, and if a man won’t hear Moses and the prophets neither would he hear though one rose from the dead. That makes a strong case.
Certainly the first theory is not true, and the other two theories are advocated with such plausibility and force that I will leave you to take whatever side you please. My own opinion is that Samuel was not there, but on a matter of this kind let us not be dogmatic. Let us do our own thinking and we will be in good company no matter which of these last theories we adopt.
A great many years ago, when spirit rapping was sweeping over the country, it was a custom among Methodist preachers to tell about visitations they had from the dead, and warnings that they had received, and J. R. Graves fought it. He said that it was against the written law of God, the law of Moses and the prophets, and our Lord and his apostles, and that we didn’t need any revelations from dead people, whereupon a Methodist preacher named Watson challenged him to debate the question and they did debate it. Graves stood on this position: There isn’t a case in the Bible where one who died was allowed to come back with a message to the living but Jesus only, and he is the only traveler that has ever returned from that bourne to throw light on the state of the dead. In the debate, of course, the central case was that of Saul, the witch of Endor and Samuel. If Watson couldn’t maintain himself on that it was not worth while to go to any other case. Watson quoted the appearance of Moses and Elijah on the Mount of Transfiguration. Graves said, “Yes. They did appear, but they had no message for living people; none for the apostles.” Then he finally made all of his fight on this case. I read the debate with great interest. It was published, but it is out of print.
GILBOA The description of the battle and the results are so explicit in the text that I refer the reader to the Bible account of this great battle. But we need to reconcile 1Sa 31:4-6 , and 1Ch 10:4-6 . Both of these assert that Saul committed suicide fell on his sword and died and that he did die (2Sa 1:6-10 ), where that Amalekite who brought the news to David of the battle says that he found Saul wounded, and that Saul asked the Amalekite to kill him, and that the Amalekite did kill him. The Amalekite brought also to David a bracelet and a crown that belonged to Saul. You are asked to reconcile these two statements. Did Saul commit suicide? We know he tried to do it, but did he actually commit suicide, or did that Amalekite, after Saul fell on his sword, find him still alive and kill him? My answer is that the Amalekite lied. The record clearly says that Saul did kill himself, and his armor-bearer saw that he was dead, and every reference in the scriptures is to the death by his own hand except this one. This Amalekite, knowing that Saul and David were in a measure rivals, supposed that he might ingratiate himself with David if he could bring evidence that he had killed Saul.
There is no doubt that this Amalekite was there and found Saul’s body, and no doubt he stripped that dead body of the bracelet and the crown, but his story was like the story of Joe in the “Wild Western Scenes.” An Indian had been killed, stabbed through the heart, and the heart blood gushing all over the man who slew him. The fight was so hot that Joe, being a coward, stayed there fighting the dead Indian, and so they found him there stabbing and saying that the man that had first stabbed him through thought he had killed him, but that he was not dead and had got up and attacked him, and he had been having a desperate fight with the Indian.
The news of this battle sadly affected Jonathan’s son. Everybody that heard of the battle started to flee across the Jordan, and the nurse picked up Jonathan’s child and in running dropped him and he fell, and became a cripple for life. We will have some very interesting things about this crippled child after a while.
The gratitude and heroism of the men of Jabeshgilead are worthy of note.
The Philistines had cut off Saul’s head and sent it back to the house of their god, and took his armor and hung up his body and the body of his son Jonathan and the bodies of the two brothers of Jonathan on the wall of Bethshan, and when the men of Jabeshgilead (who had been delivered by Saul as the first act of his reign, and who always remembered him with gratitude) heard that Saul was killed, they sent out that night their bravest men and took those bodies down, carried them over the Jordan, burned them enough to escape recognition, and buried their bones under a tree. A long time afterwards David had the bones brought and buried in the proper place. I always think kindly of those men of Jabeshgilead.
David’s lament over Saul and Jonathan is found in 2Sa 1 . That lamentation, expressed in the text, is one of the most beautiful elegaic poems in the literature of the world. It is found on page 104 of the textbook. It is not a religious song. It is a funeral song, an elegy, afterward called “The Bow,” and David had “the song of the bow” taught to Israel, referring to Jonathan’s bow. I give just a little of it: Ye daughters of Israel, weep over Saul, Who clothed you in scarlet delicately, Who put ornaments of gold upon your apparel. How are the mighty fallen in the midst of the battle!
Now the tribute to Jonathan: Jonathan is slain upon thy high places. I am distressed for thee, my brother Jonathan: Very pleasant hast thou been unto me. Thy love to me was wonderful, Passing the love of women.
Every admirer of good poetry bears tribute to this exquisite gem, and it has this excellency: It forgets the faults and extols the virtues of the dead. Saul had done many mighty things. That part of Gray’s Elegy, “No further seek his merits to disclose,” compares favorably with this. It is the only elegy equal to David’s.
QUESTIONS
1. Analyze David’s sin of despair, and in order, the train of sins and embarrassments that follow.
2. What great modern sermon was preached on the despair of David, taking this line for a text: “I shall one day perish by the and of Saul”?
3. How was this sin of David punished?
4. How does he recover himself from this sin?
5. What judicious uses of the victory did he make?
6. What were the great accessions to David at Ziklag?
7. What is the Mosaic law against necromancy, or an appeal to the dead by the living through a medium, i.e., a wizard, if a man, or a witch, if a woman, and wherein lies the sin of necromancy?
8. What is the prophetic teaching on this subject?
9. What had Saul done to enforce the Mosaic law?
10. What are the theories of interpretation concerning the transaction in 1Sa 28:11-19 ?
11. Describe the battle of Gilboa and the results.
12. Reconcile 1Sa 31:4-6 and 1Ch 10:4-6 .
13. How did the news of the battle affect Jonathan’s son?
14. Describe the gratitude and heroism of the men of Jabeshgilead.
15. How did David lament over Saul and Jonathan, 2Sa 1 ?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Ch 10:14 And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.
Ver. 14. And inquired not of the Lord. ] He did, and yet he did not. See Trapp on “ 1Sa 28:6 “
Therefore he slew him.
And turned the kingdom unto David.
“ Durate, et vosmet rebus servate secundis ”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He: i.e. Jehovah. 1 Chronicles gives the esoteric cause. 1 Samuel gives the exoteric event, which men could see. See App-56.
Fuente: Companion Bible Notes, Appendices and Graphics
inquired: Jdg 10:11-16, 1Sa 28:6, Eze 14:3-6
he slew: Pro 17:13, Isa 10:7, Isa 10:15
turned: 1Sa 13:14, 1Sa 15:28, 1Sa 16:1, 1Sa 16:11-13, 1Sa 28:17, 2Sa 3:9, 2Sa 3:10, 2Sa 5:3
Jesse: Heb. Isai
Reciprocal: Lev 20:6 – cut him Jos 9:14 – asked not 2Ki 1:6 – therefore 2Ki 22:13 – inquire 1Ch 2:12 – Jesse 1Ch 12:23 – to turn 1Ch 17:13 – as I took 2Ch 16:12 – in his disease Job 15:4 – restrainest Job 35:10 – none Psa 19:13 – I shall Psa 27:4 – inquire Psa 36:2 – until Psa 125:5 – As for such Isa 30:1 – that take Act 1:25 – by Gal 5:20 – witchcraft
Fuente: The Treasury of Scripture Knowledge
1Ch 10:14. Inquired not of the Lord He did in some sort, but not in a right manner; not humbly and penitently, not diligently and importunately, not patiently and perseveringly; nor till he was brought to the last extremity, and then it was too late.