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However, the prophet led him unto the feast, || and the third will follow them, carrying a botand made him sit down, him and his servant | tle of wine. These men will salute thee, and that followed him, above the other guests that were invited, which were seventy in number.* And he gave order to the servants to set the royal portion before Saul. But when the time of going to bed was come the rest rose up, and every one of them went home; but Saul and his servant stayed with the prophet, and slept with him.

As soon as it was day, Samuel raised up Saul out of his bed, and conducted him homeward and when he was out of the city, he desired him to cause his servant to go before,† but to stay behind himself, for that he had somewhat to say to him, when nobody else was present. Accordingly Saul sent away his servant that followed him. Then the prophet took a vessel of oil, and poured it upon the head of the young man, § and kissed him, and said, "Be thou a king, by the ordination of God, against the Philistines, and for avenging the Hebrews for what they have suffered by them. Of this thou shalt have a sign which I would have thee notice: As soon as thou art departed hence, thou wilt find three men upon the road, going to worship the God of Bethel : the first thou wilt see carrying three loaves of bread; the second carrying a kid of the goats;

It seems not improbable, that these 70 guests of Samuel, as here and in the Septuagint, with himself at the head of them, were a Jewish Sanhedrim, and that hereby Samuel intimated to Saul, that these 71 were to be his constant counsellors, and that he was not to act like a sole monarch, but with the advice and direction of these 71 members of that Jewish Sanhedrim upon all occasions, which yet we never read that he consulted afterwards.

This was with design to let Saul understand, that what he was going to do was by the Divine order and appointment; and that when it should come to the casting of lots, as it did afterwards, 1 Sam. x. 20. he might perceive that he was not chosen king by chance of a lot. There might be likewise this further reason for Samuel's bidding Saul to send away his servants, viz. lest the people suspecting Samuel to do this by his own will, more than by God's appointment, might be inclined to mutiny. Since this royal unction, then, was only designed for Saul's private satisfaction, it was necessary not to have it published before the people had proceeded to a public election oftheir king. Howell's Hist. in the notes. B.

1 Sam. ix. 27.

§ We read of no express command for the anointing of kings, and yet it is plain from the parable of Jotham, Judg. ix.8. that this was a custom two hundred years before this time Why oil, rather than any other liquid, was the

speak kindly to thee, and will give thee two of their loaves, which thou shalt accept: and thence thou shalt come to a place called Ra chel's Monument, where thou shalt meet with those that will tell thee thy asses are found: after this, when thou comest to Gabatha, thon shalt overtake a company of prophets, and thou shalt be seized with the Divine Spirit, [[ and prophesy along with them, till every one that sees thee shall be astonished, and wonder, and say, Whence is it that the son of Kish has arrived at this degree of happiness? And when these signs have happened to thee, know that God is with thee; then do thou salute thy father, and thy kindred. Thou shalt also come when I send for thee to Gilgal, that we may offer thank-offerings to God for these blessings. When Samuel had said this, he sent the young man away and all things fell out to Saul according to the prophecy of Samuel.

But as soon as Saul came into the house of his kinsman Abder, he was asked by him concerning his journey, and what accidents had happened to him therein: and he concealed none of the other things from him, no, not his coming to Samuel the prophet, nor how he

symbol of conveying a regal authority, we are no where informed. It is true, that God directed Moses to conse. crate Aaron to the high-priest's office, by anointing his head with oil, Exod. xxix. 7. But the anointing of kings, we may presume, was of a prior date. Unction, indeed, in the days of Jacob, was the common method of setting apart from common use even things animate, Genesis xxviii. 18. and therefore it may well be supposed that persons of such designation, as kings were, were all along admitted by the same ceremony, which might be of Divine appointment, perhaps at the first institution of government, in the antediluvian world, and thence handed down, by a long tradition, to future generations. This rite of unction, in short, was so much the Divine care, that we find God giving Moses a prescription how to make the consecrated oil, Exod. xxx. 23. But though Solomon was anointed with the oil taken from the tabernacle; yet since Samuel was no priest, and could not therefore have any access to the tabernacle, which at this time was at some distance from him, it is more reasonable to think, though some Jewish doctors will have it otherwise, that what he made use of, upon this occasion, was no more than common oil. Patrick's Comment. B.

An instance of this Divine fury we have after this in Saul, 1 Sam. xi. 6. See the like, Judg. iii. 10. vi. 34. xi. 29. xiii, 25. xiv. 6. told

even in the gaining of small advantages, but presently shew them publicly to all men; this man did not only evince nothing of that nature, when he was appointed to be lord over so many and so great tribes, but crept away, and

told him the asses were found; but he said || over himself, and of modesty, that while the nothing about the kingdom, and what belong-greatest part are not able to contain their joy, ed thereto which he thought would procure him envy, and when such things are heard they are not easily believed. Nor did he think it prudent to tell those things to him, although be appeared very friendly, and one whom he loved above the rest of his relations, consider-concealed himself from those he was to reign ing, I suppose, what human nature really is; over, and made them seek him with a good that no one is a firm friend, neither among deal of trouble. So when the people were at our intimates, nor of our kindred; nor do they a loss, and solicitous, because Saul disappear preserve that kind disposition when God ad-ed; the prophet besought God to shew where vances men to great prosperity, but they are still ill-natured and envious at those that are in eminent stations.

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Then Samuel called the people together to the city Mispeh; and spake to them by the command of God in the words following: "When God had granted you a state of liberty, and brought your enemies into subjection, you became unmindful of his benefits, and rejected him, that he should not be your king; not considering that it would be most for your advantage to be presided over by the Best of beings; for God is the best of beings: but you choose to have a man for your king: though kings will use their subjects as beasts, according to the violence of their own wills and inclinations, as wholly carried away with the lust of power: but will not endeavor so to preserve the race of mankind, as their own workmanship and creation; which, for that very reason, God would take care of. Since, however, you have come to a fixed resolution, and this injurious treatment of God has quite prevailed over you, dispose yourselves by your tribes, and cast lots."

When the Hebrews had so done, the lot fell upon the tribe of Benjamin; and when the lot was cast for the families of this tribe, that which was called Matri was taken; and when the lot was cast for the single persons of that family, Saul the son of Kish was taken for their king. When the young man knew this, he prevented their sending for him, and immediately went away and hid himself. I suppose it was because he would not have it thought that he willingly took the government upon him. Nay he shewed such a degree of command

1 Sam. x. 16.

the young man was, and to produce him be fore them. So when they had learned the place where Saul was hidden, they sent men to bring him; and when he was come, they set him in the midst of the multitude. Now was he taller than all of them, and his stature was very majestic.

Then said the prophet, "God gives you this man to be your king. See how he is higher than all the people, and worthy of this dominion.† So as soon as the people had made acclamation, "God save the king," the prophet wrote down what would come to pass, in a book, and read it in the hearing of the king, and laid by the book in the tabernacle of God: to be a witness to future generations of what he had foretold. So when Samuel had finished this matter, he dismissed the multitude: and came himself to the city Ramah, in his own country. Saul also went to Gibeah, where he was born: and many good men there were who paid him the respect that was due to him; but the greater part were ill men, who despised him and derided the others; who neither brought him presents, nor attempted in affection, or even in words, to please him.

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CHAP. V.

OF SAUL'S EXPEDITION AGAINST THE "NATION OF THE AM-
MONITES, AND HIS SIGNAL VICTORY OVER THEM.

had with Nahash, king of the Ammonites, obtained him respect from all the people. For this Nahash had done a great deal of mischief to the Jews, that lived beyond Jordan; by the

FTER one month, the war which Saul

† 1 Sam. x. 24.

Nahash, contemning the multitude of the Gileadites, and the answer they gave, allowed them a respite, and gave them leave to send to whomsoever they pleased for assistance. So they immediately sent to the Israelites, city by city; and informed them what Nahash had threatened to do, and what great distress they were in. * Now the people

expedition he had made against them, with a great and warlike army. He also reduced their cities into slavery, and that not only by subduing them for the present, which he did by force and violence; but weakening them by subtilty and cunning, that they might not be able afterward to get clear of their slavery; for he put out the right eyes of those that either delivered themselves to him upon terms,† or were taken by him in war; and this he did that when their left eyes were covered with their shields, they might be wholly useless in war. Now when the king of the Ammonites had served those beyond Jordan in this manner, he led his army against those that were called Gileadites; and having pitched his camp at the metropolis of his enemies, which was the city Jabesh, he sent ambassadors to them, commanding them either to deliver themselves up, on condition to have their right eyes plucked out: or to undergo a siege, and to have their cities overthrown. He gave them their choice whether they would cut off a small member of their body, or universally perish. However, the Gileadites were so affrighted at these offers, that they had not courage to say any thing to either of them neither that they would deliver themselves up, nor that they would fight him. But they desired that he would give them seven days' respite, that they might send ambassadors to their countrymen, and entreat assistance and if they came to assist them they would fight: but if that assistance were impossible to be obtained, they would deliver themselves up to suffer whatever he pleased to inflict on them.§

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fell into tears and grief, at the hearing of what the ambassadors from Jabesh said; and the terror they were in permitted them to do nothing more. But when the messengers were come to the city of king Saul, and declared the danger in which the inhabitants of Jabesh were, the people were in the same affliction as those in the other cities: for they lamented the calamity of those related to them. And when Saul was returned from his husbandry, into the city, he found his fellow citizens weeping; and when, upon inquiry, he had learned the cause of the confusion and sadness they were in, he was seized with a divine fury, and sent away the ambassadors from the inhabitants of Jabesh, promising to come to their assistance on the third day, and to beat their enemies before sun-rising: that the sun, upon its rising, might see that they had already conquered, and were freed from the fears they were under. But he bade some of them remain, to conduct him the right way to Jabesh.

So being desirous to excite the people to this war against the Ammonites, by fear of the losses they should otherwise undergo; and that they might the more suddenly be gathered together; he cut the sinews of his oxen, and threatened to do the same to all such as

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from them. Calmet's Comment, B.

* Take here Theodoret's note, cited by Dr. Hudson;vice, or acquiring the tribute for him, which he expected "He that exposes his shield to the enemy with his left hand thereby hides his left eye, and looks at the enemy with his right eye. He, therefore, that plucks out that right eye, makes men useless in war."

+ The reason why Nahash was for having their right eye put out, was not only to bring a reproach upon Israel, as himself declares, but to disable them likewise from serving in war; for, as the manner of fighting in those days was chiefly with bow and arrow, sword and shield, the loss of the right eye made them incapable of either, because, in combat, the left eye is covered with the shield, and, in shooting with the bow, it is usual to wink with it; so that depriving them of their right eye made them useless in war and yet this barbarous king thought it not proper to put out both their eyes; for then he would have made them utterly incapable of doing him the ser

It may seem a little strange, that this barbarous prince should be willing to allow the Jabeshites the respite of seven days; but Josephus assigns this reason for it, viz. that he had so mean an opinion of the people, that he made no difficulty to comply with their request. Saul, indeed, had been appointed king; but having not as yet taken upon him the government, he lived, just as he did before, in a private condition, 1 Sam. xi. 5. So that had he, upon this notice, endeavored to levy an army, he could not think it possible to be done in so short a space as seven days; and therefore be thought he might grant them these conditions without any danger, and without driving them to desperation, as he might have done, had he denied them their request. Patrick's Comment. B. § 1 Sam. xi. S.

then of a friendly disposition, and to betake themselves to feasting.

the city Gilgal; for thither did he command them to come.† So the prophet anointed Saul with the holy oil, in sight of the multitude, and declared him to be king the second time. And so the government of the Hebrews was changed into a regal government. For in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy. But after the death of

tude had no settled form of government, but were in an anarchy. After which they returned to their former government; they then permitting themselves to be judged by him who appeared to be the best warrior and most courageous: whence it was that they called this interval of their government the Judges."

did not come with their armor to Jordan the next day, and follow him and Samuel the prophet, whithersoever they should lead them. When Samuel had told them that they ought So they came together, out of fear of the to confirm the kingdom to Saul by a second losses they were threatened with, at the ap-ordination of him, they all came together to pointed time. And the multitude were numbered at the city Bezek. And he found the number of those that were gathered together, besides that of the tribe of Judah, to be seven hundred thousand; while those of that tribe were seventy thousand. So he passed over Jordan, and proceeded in marching all that night, thirty furlongs; and came to Jabesh before sun-rising. So he divided the army into three companies, and fell upon their ene-Joshua, for eighteen years in all, the multimies suddenly and unexpectedly on every side; and joining battle with them, they slew a great many of the Ammonites, together with their king Nahash. This glorious action was performed by Saul, and was related with great commendation of him to all the Hebrews: and he thence gained a wonderful reputation for his valor. For although there were some that contemned him before, they now changed Then did Samuel call another assembly their minds, and honored and esteemed him also, and said to them, "I solemnly adjure as the best of men. For he did not content you by God Almighty, who brought those exhimself with having merely saved the inhabit-cellent brethren, I mean Moses and Aaron, ants of Jabesh; but he made an expedition into the world; and delivered our fathers from into the country of the Ammonites, and laid the Egyptians, and from the slavery they enit all waste, and took a large prey, and then dured under them; that you will not speak returned to his own country triumphantly. what you say to gratify me, nor suppress any So the people were greatly pleased at these thing out of fear of me, nor be overborne by any excellent performances of Saul, and rejoiced other passion; but say, what have I ever done that they had constituted him their king. that was cruel or unjust? or what have I done They also made a clamor against those who out of lucre, or covetousness, or to gratify pretended he would be of no advantage to others? Bear witness against me if I have their affairs and they said, "Where now are taken an ox, or a sheep, or any such thing: these men ? let them be brought to punish- which yet, when they are taken to support * with all the like things that multi-men, it is esteemed blameless. Or have I tudes usually say, when elevated with prospe- taken an ass for mine own use, of any one, to rity, against those that lately had despised the his grief? Lay some one such crime to my authors of it. But Saul, although he took the charge, now we are in your king's presence." good will and the affection of these men very But they unanimously exclaimed, that no such kindly, yet did he swear that he would not thing had been done by him; but that he had see any of his countrymen slain that day: presided over the nation, after a holy and since it was absurd to mix this victory which righteous manner. God had given them, with the slaughter of those that were of the same lineage with themselves and that it was more agreeable to be

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When this testimony had been given him. by them all, Samuel said, "Since you all grant that you are not able to lay any ill thing

From An. 1467 to 1449, B. C.

thunder and lightning, and the descent of hail, as attested the truth of all the prophets had said: insomuch that they were amazed and terrified, and confessed they had sinned, and had fallen into that sin through ignorance; and besought the prophet, as one that was a tender and gentle father, to render God so merciful as to forgive this sin, which they had added to those other offences whereby they had affronted him, and transgressed against him. So he promised that he would beseech

to my charge hitherto, come on now, and hearken while I speak with great freedom to you. You have been guilty of great impiety against God, in asking you a king. It behoves you to remember, that our grandfather Jacob came down into Egypt by reason of a famine, with seventy souls only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians brought into slavery, and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and Aaron, who were bre-God, and persuade him to forgive them their thren, and gave them power to deliver the multitude out of their distress, and this without a king. These brought us into this very land which you now possess. And when you enjoyed these advantages from God, you betrayed his worship and religion: nay, when you were brought under the hauds of your enemies, he delivered you, first by rendering you superior to the Assyrians, and their forces; he then made you to overcome the Ammonites, and Moabites, and last of all the Philistines. And these things have heen achieved under the conduct of Jephtha and Gideon. What madness therefore possessed you to fly from God, and to desire to be under a king? yet have I ordained him for king whom he chose for you. However, that 1 may make it plain to you that God is angry and displeased at your choice of regal government, I will so dispose him, that he shall

*

sins. However, he advised them to be righteous, and ever to remember the miseries that had befallen them on account of their departure from virtue; as also to remember the strange signs that God had shewed, and the body of laws that Moses had given them; if they had any desire of being preserved, and made happy with their king. But he said, if they should grow careless of these things, great judgments would come from God upon them, and upon their king. And when Samuel had thus prophesied to the Hebrews, he dismissed them to their own homes; having confirmed the kingdom to Saul the second time.

CHAP. VI.

OF AN EXPEDITION OF THE PHILISTINES AGAINST THE
HEBREWS, AND ITS ILL SUCCESS.

declare this very plainly to you, by strange NOW § Saul chose out of the multitude signals; for what none of you ever saw bere before, I mean a winter-storm in the midst of harvest, I will entreat of God, and will make it visible to you." Now as soon as he had said this, God gave such strange signals by

* Mr. Reland observes here, and proves elsewhere, in his Note on III. 1, that although thunder and lightning with us happen usually in summer, yet in Palestine and Syria they are chiefly confined to winter. Josephus takes notice of the same thing again, Of the War, IV. 4. See also Antiq. II. 14.

+ It is an observation of St. Jerome, that this harvest in Judea began about the end of June, or the beginning of July, in which season thunder and rain were never known, but only in the spring and autumn; the one called the former, and the other the latter rain: and therefore Samuel, by this preamble, Is it not wheat harvest to day? chap. xii. 17, meant to signify the greatness of the miracle God was going to work; that be could, in an instant, and in a time when they least of all expected it, deprive

about three thousand men, and took two thousand of them to be his own bodyguards, and abode in the city Bethel; but he gave the rest of them for guards to Jonathan his son, and sent him to Gibeah, where he

them of all the comforts of life, as they justly deserv⚫ ed, for their rejecting him and his prophet, who was so powerful with him, as, by his prayers, to produce such wonders. Patrick's, Calmet's, and Le Clerc's Commentaries. B.

1 Sam. xii. 18.

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§ Josephus here omits the first words of this history; as does the Septuagint, 1 Sam. xiii. 1. The text runs thus in the present Hebrew: Saul was 1 years old when he began to reign, and he reigned two years. Where in one, if not in both places, the decads are wanting. Nor is it fit to invent idle excuses, and far-fetched interpretations, in order to evade such difficul. ties; as the learned and judicious Dr. Wall has frequently observed, in his very valuable, but posthumous besieged

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