Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. XIX.

Vers. 1. ANd Saul spake to Jonathan his sonne, and to all his servants, that they should kill David.] Hitherto Saul had done all that he did against David secretly; but now he grew impudent and shamelesse, Saul spake to Jonathan his sonne, and to all his servants, that they should kill David: For in these words there are two things that discover how violently Sauls passion and rage against Da∣vid, did at length break forth: The first, that he did not impart his desire to have him slain, to some few of his trustiest servants, but generally to them all. The second, that though he knew the great league that was betwixt David and Jonathan, yet he moued him also to joyn in this plot, hoping no doubt to prevail with him, by urging his fear of Davids getting the crown from him.

Vers. 2. And Jonathan told David, saying, Saul my father seeketh to kill thee, &c.] Whilest David was esteemed Sauls favourite, all his Courtiers carried a fair shew towards him, chap. 18.5. He was accepted in the sight of all the people, and and also in the sight of Sauls servants: and who then could fawn upon him more then they? ver. 22. Behold, the king hath a delight in thee, and all his servants love thee, now therefore be the kings sonne in law. But when Saul had once discovered the ill will he bare him, and openly enjoyned them to make him away, not a man amongst them would open his mouth to Saul for him; or do any thing to prevent the danger he was in: onely Jonathan that did indeed truly love him, did then discover to David his fathers bloudy purpose, and afterwards spake to his father in his behalf, though he now forbare to say any thing for the present, because he saw that now he

was in a rage, and judged it therefore better to stay a while, till his fury was over.

Now therefore, I pray thee, take heed unto thy self untill the morning, and abide in a secret place, and hide thy self.] Jonathan here counsells David, first, that he should be very carefull to look to himself, that no evil was done him the following night, before he could speak to his father for him, take heed to thy self untill the morning. And then secondly, that the next day he should hide himself in some secret place, to wit, in the field where Saul was wont to walk out & take the aire, (and no doubt they agreed about the very place) that so David might heare what passed be∣twixt his father and him, when they talked together concerning David: for that this is the meaning of those words, abide in a secret place, and hide thy self, is evident by the words that follow, ver. 3. And I will go out and stand beside my father in the field where thou art, and I will commune with my father, &c. Onely he addes, that if Saul spake so that David could not heare him, then he would afterwards tell Da∣vid what he said, which is added in the last clause, and what I see, that I will tell thee.

Vers. 4. And Jonathan spake good of David unto Saul his father, &c.] Though he knew that his father was troubled with frantick fits, and might in rage seek to kill him for speaking in Davids behalf; yet he resolved to hazard this rather then desert David in a righteous cause. And observable it is, that venturing himself thus for David, God so awed the spirit of Saul, that Jonathan suffered no evil by it.

Vers. 5. For he did put his life in his hand, and slew the Philistine, &c.] Con∣cerning this phrase, he put his life in his hand, see the note, Judg. ••2.3. By pleading the good service that David had done to the Church and Common-wealth of Israel, in killing that formidable gyant Goliath, he sought to convince Saul, what an hai∣nous sinne it would be to seek now to kill him. But most observable are the follow∣ing words, wherein he presseth this further upon Saul, thou sawest it, and didst re∣joyce: for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by, and saw the Philistine fall by the hand of David, he intimates what an high degree of ingratitude it would be, so ill now to repay that noble ex∣ploit of his, which when time was did so exceedingly affect him, that he would then have thought no good he could have done him, a sufficient requitall of his great merits.

Vers. 10. And Saul sought to smite David, &c.] See the note chap. 18.11.

Vers. 11. Saul also sent messengers unto Davids house, to watch him, and to slay him in the morning.] It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David, not to break pre∣sently in upon him, and to slay him in the night, but to lie in wait about the house, & then to slay him in the morning. Some conceive it was, because when he came forth in the morning, they might happely kill him suddenly and secretly, no body taking notice who had done it; and that this Saul desired for fear of the displeasure and out∣cries of the people against him: secondly again, others hold on the contrary, that this course was prescribed, because the more openly it was done, the more likely the peo∣ple would be to think that it was done for some treachery of Davids, and justly done; whereas their doing it in the night would make them suspect that they did it causelessely, and durst not avow the doing of it: and thirdly, others say, (and that I

think most probably) that this course was onely taken, to make sure that David might not escape their hands; (for indeed when Saul had openly already commanded his servants and sonne to slay David, there was no thinking to do it so, that Sauls malice against him should be concealed.) Had they attempted the breaking in upon his house in the night, his wife, or servants, or friends might by some means in the dark convey him away; but in the morning he could not so easily slip away from them: and therefore they were ordered to lie in wait secretly about the house in the night, and then early in the morning to break in upon him. But however, there was doubtlesse an hand of providence that did bend Sauls resolutions to this course, whatever the reasons were that moved him thereto, that so David might not be sud∣denly surprized in his house, but might have the more time and leasure to provide for his escape.

And Michal Davids wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.] For knowing the cause why David fled so lately from Saul, and having perhaps casually discovered that Sauls servants were watching a∣bout the house; she might easily guesse their errand, or else some friend might send her word of it.

Vers. 13. And Michal took an image, and laid it in the bed, and put a pillow of goats hair for his bolster, &c.] After she had let down her husband out of a window, that so he might escape away for his life, she used this further project to prevent the messengers surprizing of him; expecting every moment that they would break into the house to look for him; and conceiving that if they found him not in the house, they would conclude he was escaped away, and so would presently get them forth to pursue after him. To prevent this, she resolved to make them be∣lieve he was sick in bed, and to that end laid an image in his bed, as if a sick man had lien there; that so the messengers being deluded hereby, might not suspect his escape, and so might be quite beaten off from seeking further after him; or at least, that though they should discover this deceit, yet they might for a while be thereby brought into such a demurre, that her husband might have the more time to get away, beyond any likelihood of their overtaking him. The word here translated an image, is in the Original teraphim, whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles, as is formerly noted upon Judg. 17.5. But withall it may well be, that hereupon any image or sta∣tue was also called teraphim: and so this which Michal now used▪ might be merely a statue, perhaps Davids own statue; or else some superstitious image which she kept in the house in secret, David knowing nothing of it. As for the pillow of goats hair which she used for a bolster, some conceive that this was laid, that the curled locks of the goats hair about the head of the image, might resemble the hair of Davids head: for say they, Davids hair was yellow, and so was the hair of those goats that were bred in the land of Gilead; whence is that Cant. 4.1, Thy hair is as a flock of goats that appear from mount Gilead. But because the ground of this con∣ceit is altogether uncertain, I rather think that this was laid under the head of the image, because for the softnesse and warmth such pillars were ordinarily used for them that were sick.

Vers. 14, And when Saul sent messengers to take David, she said, He is sick.]

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It is but a weak conceit me thinks, which I find in some Expositours, to wit, that this is not spoken of those messengers mentioned before, vers. 11. that were first sent to slay David; but of others sent after them: The first say they, waiting for Davids coming forth, did not go into the house, and so Saul sent others with the same di∣rections that he gave to the first. But this is supposed without any just ground in the text, who can think that the first would wait so long for Davids coming forth, and never go to search for him in the house, till Saul should suspect they neglected their charge, and so send others after them? No doubtlesse, these were the first messengers mentioned before; onely Sauls sending them, is here repeated again. And the words therefore must be thus understood: When Saul sent messengers to take David she said, He is sick, that is, when the messengers came that Saul had sent, (which doubtlesse they did betimes in the morning) she answered, He was sick; and carry∣ing them up to his chamber, shewed them the image in the bed; which they thought had indeed been here husband, and so went away.

Vers. 16. And when the messengers were come in, beh••ld there was an image in the bed, &c.] Before happely when they went in to Michal they might onely look upon the bed afarre off, and so the room being dark, as it is wont to be where sick folks lie, they might easily be deceived by the cunning of Michal▪ and think it was David that lay there a bed. But being now sent back again by Saul, and appointed to bring him sick or well, they went up now to the bed to lay hold on him▪ and then Michals fraud was soon discovered; And the unexpectednesse of this which they found is here implyed in this word behold. Behold there was an image in the bed; They thought verily before, that they had seen David there, and when they came now again they found nothing there, but an image of wood or stone dressed up like a sick man.

Vers. 18. So David fled, and escaped, and came to Samuel▪ &c.] To wit, to bewail to him his misery, and to shew, how farre otherwise things went with him then he expected▪ in regard Samuel had anointed him to succeed Saul in the throne, and withall, to be advised by him what he should do.

And he and Samuel went and dwelt in Naioth.] Which was a Colledge of prophets: whither Samuel brought David. First, because Saul was not likely to look him there. Secondly, because here Samuel hoped he should be as in a little sanctuary, and as it were in a speciall manner put into Gods custody. And thirdly, because with that holy company, and sacred exercises there used, David might be much comforted in his afflictions.

Vers. 20. And Saul sent messengers to take David.] To wit, at Naioth, where he heard David was, as is expressed in the foregoing verse. Doubtlesse they that told him that he was at Naioth, told him also that he was with Samuel there. And yet he gave no order to his messengers to meddle with Samuel, because he had entertained the man, whom he pursued, but onely to take David. It was a signe of extreme rage that he would have David fetched away by force out of the Colledge of the prophets: But yet withall it argued some remainders of respect towards Sa∣muel that were still in Sauls heart; that all the while the least word was not spoken against him.

And when they saw the company of the prophets prophesying, and Samuel stand∣ing

as appointed over them, &c.] That is, when the messengers came and found the prophets prophesying, and Samuel as the chief of the quire, or as their in∣structer and chief moderatour in those holy and spirituall exercises wherein they were employed, then they prophesied with them, as men that had quite forgot the bloody errand they came about, and were changed into other men. And indeed, not much unlike this, was that which befell the messengers sent by the Pharisees to apprehend Christ, John 7.45, 46. Then came the officers to the chief Priests and Pharisees, and they said to them, Why have you not brought him? The officers an∣swered, Never man spake as this man. What is meant by the prophesying of these prophets, see before in the note upon chap. 10.5.

Vers. 23. And he went on & prophesied, untill he came to Naioth in Ramah.] When Saul had heard that the three companies of his servants whom he had sent to Naioth to apprehend David, prophesied when they came there, & never minded the businesse that he had given them in charge, he resolved to go and fetch David himself: though once before he himself had prophesied amongst the prophets, by the supernaturall working of Gods spirit upon him, chap. 10.6. (concerning which, see the note there) Yet he resolved, that he would now fetch David out of his sanctuary, as if he had done it in defiance of God. And behold, whereas his servants prophesied not till they came amongst the prophets, he prophesied as he went, and when he came there, fell down in a trance, &c. So that the more he hardened himself against God, the more did God shew his power upon him.

Vers. 24. And he stript off his clothes also, and prophesied before Samuel in like manner, and lay down naked &c.] That is, he laid aside his upper garments, his princely robes and military apparell, behaving himself now as any other common person. And this is all the nakednesse intended in the following words, as in the same regard, the like is said of the prophet Isaiah, Isa. 20.2. At the same time spake the Lord by the prophet Isaiah the sonne of Amos, saying, Go and loose the sack-cloth from thy loins, and put off thy shoe from thy foot: And he did so, walking naked and barefoot. And of David, 2. Sam. 6.20. Who uncovered himself to day in the eyes of his handmaids of his servants, &c. And of the prophet Micah, chap. 1.8. I will go stript and naked. As for that which is said here of his lying down, or falling down, some understand this onely of his falling down to humble himself in prayer as the other did: But I rather conceive, that this is to be understood of his falling down and lying in a trance, as Balaam did, Numb. 24.4. When he had prophesied a while with the other, this at length befell him peculiarly: For, hereby the power of God was the more magnified, and Saul exposed to shame and reproch amongst all that should see, how in the midst of his fury he was cast down, bound and mana∣cled by the mighty power of God, and then withall, David had the freer, and longer liberty to escape for his life. It is expressely said, that all this was done before Sa∣muel, which seems to contradict what was said before, chap. 15, 35. But of that, see the note there.

Wherefore they say, Is Saul also among the prophets?] See the note, chap. 10.11.