In the foregoing chapter we had David conquering, yea, more than
a conqueror. In this chapter we have Saul conquered and worse than a captive.
Providence ordered it that both these things should be doing just at the same
time. The very same day; perhaps, that David was triumphing over the Amalekites,
were the Philistines triumphing over Saul. One is set over against the other,
that men may see what comes of trusting in God and what comes of forsaking him.
We left Saul ready to engage the Philistines, with a shaking hand and an aching
heart, having had his doom read him from hell, which he would not regard when it
was read him from heaven. Let us now see what becomes of him. Here is, I. His
army routed (v. 1). II. His three sons slain (v. 2). III. Himself wounded (v.
3), and slain by his own hand (v. 4). The death of his armour-bearer (v. 5) and
all his men (v. 6). IV. His country possessed by the Philistines (v. 7). His
camp plundered, and his dead body deserted (v. 8). His fall triumphed in (v. 9).
His body publicly exposed (v. 10) and with difficulty rescued by the men of
Jabesh-Gilead (v. 11-13). Thus fell the man that was rejected of God.
The day of recompence has now come, in which Saul must account
for the blood of the Amalekites which he had sinfully spared, and that of the
priests which he had more sinfully spilt; that of David too, which he would have
spilt, must come into the account. Now his day has come to fall, as David
foresaw, when he should descend into battle and perish, ch. 26:10. Come and see
the righteous judgments of God.
I. He sees his soldiers fall about him, v. 1. Whether the
Philistines were more numerous, better posted, and better led on, or what other
advantages they had, we are not told; but it seems they were more vigorous, for
they made the onset; they fought against Israel, and the Israelites fled and
fell. The best of the troops were put into disorder, and multitudes slain,
probably those whom Saul had employed in pursuing David. Thus those who had
followed him and served him in his sin went before him in his fall and shared
with him in his plagues.
II. He sees his sons fall before him. The victorious Philistines
pressed most forcibly upon the king of Israel and those about him. His three
sons were next him, it is probable, and they were all three slain before his
face, to his great grief (for they were the hopes of his family) and to his
great terror, for they were now the guard of his person, and he could conclude
no other than that his own turn would come next. His sons are named (v. 2), and
it grieves us to find Jonathan among them: that wise, valiant, good man, who was
as much David's friend as Saul was his enemy, yet falls with the rest. Duty to
his father would not permit him to stay at home, or to retire when the armies
engaged; and Providence so orders it that he falls in the common fate of his
family, though he never involved himself in the guilt of it; so that the
observation of Eliphaz does not hold (Job 4:7), Who ever perished being
innocent? For here was one. What shall we say to it? 1. God would hereby
complete the vexation of Saul in his dying moments, and the judgment that was to
be executed upon his house. If the family must fall, Jonathan, that is one of
it, must fall with it. 2. He would hereby make David's way to the crown the
more clear and open. For, though Jonathan himself would have cheerfully resigned
all his title and interest to him (we have no reason to suspect any other), yet
it is very probable that many of the people would have made use of his name for
the support of the house of Saul, or at least would have come in but slowly to
David. If Ishbosheth (who was now left at home as one unfit for action, and so
escaped) had so many friends, what would Jonathan have had, who had been the
darling of the people and had never forfeited their favour? Those that were so
anxious to have a king like the nations would be zealous for the right line,
especially if that threw the crown upon such a head as Jonathan's. This would
have embarrassed David; and, if Jonathan could have prevailed to bring in all
his interest to David, then it would have been said that Jonathan had made him
king, whereas God was to have all the glory. This is the Lord's doing.
So that though the death of Jonathan would be a great affliction to David, yet,
by making him mindful of his own frailty, as well as by facilitating his
accession to the throne, it would be an advantage to him. 3. God would hereby
show us that the difference between good and bad is to be made in the other
world, not in this. All things come alike to all. 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.
III. He himself is sorely wounded by the Philistines and then
slain by his own hand. The archers hit him (v. 3), so that he could neither
fight nor fly, and therefore must inevitably fall into their hands. Thus, to
make him the more miserable, destruction comes gradually upon him, and he dies
so as to feel himself die. To such an extremity was he now reduced that, 1. He
was desirous to die by the hand of his own servant rather than by the hand of
the Philistines, lest they should abuse him as they had abused Samson. Miserable
man! He finds himself dying, and all his care is to keep his body out of the
hands of the Philistines, instead of being solicitous to resign his soul into
the hands of God who gave it, Eccl. 12:7. As he lived, so he died, proud and
jealous, and a terror to himself and all about him. Those who rightly understand
the matter think it of small account, in comparison, how it is with them in
death, so it may but be well with them after death. Those are in a deplorable
condition indeed who, being bitter in soul, long for death, but it cometh not
(Job 3:20, 21), especially those who, despairing of the mercy of god, like
Judas, leap into a hell before them, to escape a hell within them. 2. When he
could not obtain that favour he became his own executioner, thinking hereby to
avoid shame, but running upon a heinous sin, and with it entailing upon his own
name a mark of perpetual infamy, as felo de sea self-murderer.
Jonathan, who received his death-wound from the hand of the Philistines and
bravely yielded to the fate of war, died on the bed of honour; but Saul died as
a fool dieth, as a coward dietha proud fool, a sneaking coward; he died as a
man that had neither the fear of God nor hope in God, neither the reason of a
man nor the religion of an Israelite, much less the dignity of a prince or the
resolution of a soldier. Let us all pray, Lord, lead us not into temptation,
this temptation. His armour-bearer would not run him through, and he did well to
refuse it; for no man's servant ought to be a slave to his master's lusts or
passions of any kind. The reason given is that he was sorely afraid, not
of death, for he himself ran wilfully upon that immediately; but, having a
profound reverence for the king his master, he could not conquer that so far as
to do him any hurt; or perhaps he feared lest his trembling hand should give him
but half a blow, and so put him to the greater misery.
IV. His armour-bearer who refused to kill him refused not to die
with him, but fell likewise upon his sword, v. 5. This was an aggravating
circumstance of the death of Saul, that, by the example of his wickedness in
murdering himself, he drew in his servant to be guilty of the same wickedness,
and perished not alone in his iniquity. The Jews say that Saul's armour-bearer
was Doeg, whom he preferred to that dignity for killing the priests, and, if so,
justly does his violent dealing return on his own head. David had
foretold concerning him that God would destroy him for ever, Ps. 52:5.
V. The country was put into such confusion by the rout of Saul's
army that the inhabitants of the neighbouring cities (on that side Jordan,
as it might be read) quitted them, and the Philistines, for a time, had
possession of them, till things were settled in Israel (v. 7), to such a sad
pass had Saul by his wickedness brought his country, which might have remained
in the hands of the uncircumcised if David had not been raised up to repair the
breaches of it. See what a king he proved for whom they rejected God and Samuel.
They had still done wickedly (it is to be feared) as well as he, and therefore were
consumed both they and their king, as the prophet had foretold concerning
them, ch. 12:25. And to this reference is had long after. Hos. 13:10, 11, "Where
are thy saviours in all thy cities, of whom thou saidst, Give me a king and
princes? I gave thee a king in my anger, and took him away in my wrath; that
is, he was a plague to thee living and dying; thou couldst expect no other."
The scripture makes no mention of the souls of Saul and his
sons, what became of them after they were dead (secret things belong not to us),
but of their bodies only.
I. How they were basely abused by the Philistines. The day after
the battle, when they had recovered their fatigue, they came to strip the slain,
and, among the rest, found the bodies of Saul and his three sons, v. 8. Saul's
armour-bearer perhaps intended to honour his master by following the example of
his self-murder, and to show thereby how well he loved him; but, if he had
consulted his reason more than his passions, he would have spared that foolish
compliment, not only in justice to his own life, but in kindness to his master,
to whom, by the opportunity of survivorship, he might have done all the service
that could be done him by any man after he was dead; for he might, in the night,
have conveyed away his body, and those of his sons, and buried them decently.
But such false and foolish notions these vain men have (though they would be
wise) of giving and receiving honour. Nay, it should seem, Saul might have saved
himself the fatal thrust and have made his escape: for the pursuers (in fear of
whom he slew himself) came not to the place where he was till the next day. But
whom God will destroy he infatuates and utterly consumes with his terrors.
See Job 18:5, etc. Finding Saul's body (which now that it lay extended on the
bloody turf was distinguishable from the rest by its length, as it was, while
erect, by its height, when he proudly overlooked the surrounding crowd), they
will, in that, triumph over Israel's crown, and meanly gratify a barbarous and
brutish revenge by insulting the deserted corpse, which, when alive, they had
stood in awe of. 1. They cut off his head. Had they designed in this to revenge
the cutting off of Goliath's head they would rather have cut off the head of
David, who did that execution, when he was in their country. They intended it,
in general, for a reproach to Israel, who promised themselves that a crowned and
an anointed head would save them from the Philistines, and a particular reproach
to Saul, who was taller by the head than other men (which perhaps he was wont to
boast of), but was now shorter by the head. 2. They stripped him of his armour
(v. 9), and sent that to be set up as a trophy of their victory, in the house of
Ashtaroth their goddess (v. 10); and we are told, 1 Chr. 10:10 (though it is
omitted here), that they fastened his head in the temple of Dagon. Thus did they
ascribe the honour of their victory, not as they ought to have done to the real
justice of the true God, but to the imaginary power of their false gods, and by
this respect paid to pretended deities shame those who give not the praise of
their achievements to the living God. Ashtaroth, the idol that Israel had many a
time gone a whoring after, now triumphs over them. 3. They sent expresses
throughout their country, and ordered public notice to be given in the houses of
their gods of the victory they had obtained (v. 9), that public rejoicings might
be made and thanks given to their gods. This David regretted sorely, 2 Sa. 1:20.
Tell it not in Gath. 4. They fastened his body and the bodies of his sons
(as appears, v. 12) to the wall of Bethshan, a city that lay not far from
Gilboa and very near to the river Jordan. Hither the dead bodies were dragged
and here hung up in chains, to be devoured by the birds of prey. Saul slew
himself to avoid being abused by the Philistines, and never was royal corpse so
abused as his was, perhaps the more if they understood that he slew himself for
that reason. He that thinks to save his honour by sin will certainly lose it.
See to what a height of insolence the Philistines had arrived just before David
was raised up, who perfectly subdued them. Now that they had slain Saul and his
sons they thought the land of Israel was their own for ever, but they soon found
themselves deceived. When God has accomplished his whole work by them he will
accomplish it upon them. See Isa. 10:6, 7.
II. How they were bravely rescued by the men of Jabesh-Gilead.
Little more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and
Jordan was in that place passable by its fords; a bold adventure was therefore
made by the valiant men of that city, who in the night passed the river, took
down the dead bodies, and gave them decent burial, v. 11, 13. This they did, 1.
Out of a common concern for the honour of Israel, or the land of Israel, which
ought not to be defiled by the exposing of any dead bodies, and especially of
the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a
particular sense of gratitude to Saul, for his zeal and forwardness to rescue
them from the Ammonites when he first came to the throne, ch. 11. It is an
evidence of a generous spirit and an encouragement to beneficence when the
remembrance of kindnesses is thus retained, and they are thus returned in an
extremity. The men of Jabesh-Gilead would have done Saul better service if they
had sent their valiant men to him sooner, to strengthen him against the
Philistines. But his day had come to fall, and now this is all the service they
can do him, in honour to his memory. We find not that any general mourning was
made for the death of Saul, as was for the death of Samuel (ch. 25:1), only
those Gileadites of Jabesh did him honour at his death; for, (1.) They made a
burning for the bodies, to perfume them. So some understand the burning of them.
They burnt spices over them, v. 12. And that it was usual thus to do honour to
their deceased friends, at least their princes, appears by the account of Asa's
funeral (2 Chr. 16:14), that they made a very great burning for him. Or
(as some think) they burnt the flesh, because it began to putrefy. (2.) They
buried the bodies, when, by burning over them, they had sweetened them (or, if
they burnt them, they buried the bones and ashes), under a tree, which served
for a grave-stone and monument. And, (3.) They fasted seven days, that
is, each day of the seven they fasted till the evening; thus they lamented the
death of Saul and the present distracted state of Israel, and perhaps joined
prayers with their fasting for the re-establishment of their shattered state.
Though, when the wicked perish there is shouting (that is, it is to be
hoped a better state of things will ensue, which will be matter of joy), yet
humanity obliges us to show a decent respect to dead bodies, especially those of
This book began with the birth of Samuel, but now it ends with
the burial of Saul, the comparing of which two together will teach us to prefer
the honour that comes from God before any of the honours which this world
pretends to have the disposal of.