1 Samuel 13:15 Komentář

Those that desired a king like all the nations fancied that, when they had one, they should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul things went well (Sa1 11:7). But, now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled: "You shall be consumed, both you and your king;" for never was the state of Israel further gone in a consumption than in this chapter. I. Saul appears here a very silly prince. 1. Infatuated in his counsels (Sa1 13:1-3). 2. Invaded by his neighbours (Sa1 13:4, Sa1 13:5). 3. Deserted by his soldiers (Sa1 13:6, Sa1 13:7). 4. Disordered in his own spirit, and sacrificing in confusion (Sa1 13:8-10). 5. Chidden by Samuel (Sa1 13:11-13). 6. Rejected of God from being king (Sa1 13:14). II. The people appear hear a very miserable people. 1. Disheartened and dispersed (Sa1 13:6, Sa1 13:7). 2. Diminished (Sa1 13:15, Sa1 13:16). 3. Plundered (Sa1 13:17, Sa1 13:18). 4. Disarmed (Sa1 13:19-23). This they got by casting off God's government, and making themselves like the nations: all their glory departed from them.

Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (Sa1 13:15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, Sa1 13:15, Sa1 13:16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, Sa1 13:23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, Sa1 13:17, Sa1 13:18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa 42:24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, Sa1 13:19, Sa1 13:22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (Deu 8:9) in such plenty that it was said of Asher, his shoes shall be iron and brass, Deu 33:25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (Sa1 13:20, Sa1 13:21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Jdg 5:8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.

INTRODUCTION TO FIRST SAMUEL 13 This chapter relates how Saul disposed of his army, Sa1 13:1 that Jonathan his son smote a garrison of Philistines, which provoked them to come out with a large army against them, to the great terror of the Israelites, many of whom fled to secret places, and to distant parts, Sa1 13:3, that Saul tarried at Gilgal waiting for Samuel, but he not coming so soon as expected, offered sacrifice himself, Sa1 13:8 for which Samuel, when he came, reproved him, and told him the kingdom should not continue with him, but be given to another man, Sa1 13:11 on which Saul departed to Gibeah, where he continued, the Philistines being encamped at Michmash, Sa1 13:15 from whence went out spoilers, in three companies, into the land of Israel, where they met with no opposition; for there were no weapons in the hands of any but Saul and Jonathan, the Philistines having taken care that there should be no smith in the land of Israel to make them any, so that they were defenceless, Sa1 13:17.

And Samuel arose,.... Seemingly in wrath and displeasure, not staying to offer up the peace offerings which remained; and though no mention is made of Saul's going with him, yet it seems as if he did, or at least quickly followed him, as appears from the next verse: and got him up from Gilgal unto Gibeah of Benjamin; the native place of Saul, thereby directing Saul where he should go, and which might be a stronger place than Gilgal; or however where he might expect to be joined by more persons of his own tribe, as well as in the first place protect and defend that; and it looks by Samuel's going thither, though he was displeased with Saul, yet that he did not intend to forsake him directly and entirely: and Saul numbered the people that were present with him, about six hundred men: which was done either before he left Gilgal, or as soon as he came to Gibeah; so great a desertion was there from him, that of the 3000 first chosen by him, and of the people after called and gathered to him at Gilgal, only six hundred remained with him; a small number indeed to encounter so large an army the Philistines had brought into the field, and which therefore Saul could not face.

23. As if from a height to level ground, the teacher of holy Church comes when he rebukes the faults of sinners, and bends the loftiness of his station when he humbles himself through the affection of charity to examine the crimes of the wicked. Rightly therefore it is said of him who had reproved the sinner: 'He arose, and went up.' For the chosen preacher rises when he raises himself by intention to the height of his spiritual way of life; and he ascends when he arrives at the lofty eminence of that same life through habitual practice. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the depths below. But the teacher, in order to properly correct the fallen, first discovers their faults by examining them, then strikes those he has found. Therefore, so that he may clearly and openly see what he is to strike, he bends the eyes of his mind to see the deep wounds of sinners. But he does not strike what he has perceived unless he descends to touch those things in the depths. Therefore the prophet is said to rise and ascend, because the chosen teachers so come down to see and amend our lowly state that they never forget to return at once to the heights of their way of life. By these words also the freedom of the priestly spirit is affirmed. For many rebuke others while they disturb themselves with a most violent war of anger. But after having rebuked faults, they are unable to rise and ascend, because being troubled within themselves, they are by no means permitted to advance to the heights of inner peace. Some hear about the shameful deeds of others that must be restrained; but when they have descended to contemplate the depths, they are defiled by a harmful delight in them. Weak indeed and unequal to so great a ministry, while they eagerly seek to loose the knots of others below, they do not free them but bind themselves. What then does it signify that it is said of Samuel, 'He arose, and went up', except what we observe in more perfect men, who so look upon our defilements that they are in no way soiled by them; who so grow angry with us that they can quickly ascend to the heights of their inner secret peace? For they are strong and powerful, and those who bear their own great and mighty burdens lightly are not weighed down by our weaknesses. And because in our correction they bring forth the testimonies of holy Scripture, they are said to rise from Gilgal and ascend. Gilgal indeed, as I have already said many times, is translated as "wheel." But the testimonies of the Scriptures, because they revolve through various senses in our instruction, are like wheels. And because when holy preachers leave behind the care of their subjects, they are elevated in the contemplation of eternal life, Samuel is said to ascend to Gibeah of Benjamin. Gibeah of Benjamin is interpreted as "the hill of the son of the right hand." Who then is the son of the right hand, except Him whom the holy Gospels confess ascended into heaven and sits at the right hand of God the Father? The hill of the son of the right hand, therefore, is the eternal loftiness of the Redeemer. For when holy preachers leave behind our lowly state, they rise by intention to those lofty divine heights of the Redeemer, and ascend by contemplation. 24. This which is said, "He arose and went up," can also be understood more simply according to the historical sense: namely, that he did not find in the king whom he had rebuked the humility of repentance by which he might have been compelled to remain. Nevertheless, the same king is left in his office so that he might be corrected by the prophet's very separation from him; because very often those whom the words of a preacher do not correct are struck with fear at being separated from the fellowship of preachers or from the unity of Holy Church. In the presence of preachers they are hard, but once separated they come to their senses; and those who sinned by disobeying now humbly prepare to obey God. Hence, not long after, King Saul is commanded to destroy the Amalekites, so that if he carried out the Lord's command in the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Separated indeed from the prophet, he was seen to have done such things that he might be commanded to do others. Therefore it is also added: (Verse 15.) And the rest of the people went up after Saul to meet the people who were fighting against them, going from Gilgal to Gibeah of Benjamin. 25. Some fall into sin in such a way that they are held fast by no good work; but some, when they recall that they have committed evils, strive more earnestly to do good works. For by doing good, they cover the evils they leave behind, lest these be judged when uncovered by the eternal Judge. Indeed, if we interpret this deed of Saul in a favorable sense, we find this: that he who previously in the matter of the sacrifice, out of fear, despised the prophet's commands, afterward hastened to crush the adversaries of God's people, those whom he had feared. In this passage it should also be noted that he whom the prophet abandoned went up from Gilgal to face the wars of the enemies. For the just severity of preachers casts off many sinners, whom nevertheless the divine remembrance does not abandon. They lose the consolations and exhortations of their rulers on account of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen through the evil of disobedience, raised up through the fervor of obedience, advance to the wars against hidden enemies. Rightly therefore they are recorded as coming from Gilgal, that is, from "wheels": because from the holy Scriptures they receive that by which they can powerfully crush the warfare of the opposing side. But because they strive by conquering to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. Because likewise some had shut themselves in hiding places, others had fled to the enemies, the remaining people are those who were terrified by no fear, but hasten with their king to the place of assembly. This we see even now in the Church: because indeed many, as if little ones, propose to advance through the pursuit of the private life, while many who are strong are bold even in the open combats of the malignant enemy, so that they openly see the allurements of the world, which might attract them, but they despise what they have seen and refuse to desire it. These indeed stand not in hiding places, but on the field of open combat, exposed to battle, strong for triumph, who are able to fight and cannot be overcome. Whence they are also designated by a perfect number, when it is added: (Verse 15) "And Saul numbered the people who were found with him, about six hundred men." 26. For the week is completed in seven days, but one of them is forbidden for work, while six are granted for the pursuit of good work. Moreover, the number one hundred contains the sum total of numbers. In six hundred men, therefore, who else are designated but those who are strong in work and in the deliberation of the heart? For some propose mighty things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of Holy Church are designated, because they propose great things, and they fulfill the rigor of their resolution with the strength of good action. They are rightly said to have been found with the king, because they agree with the pastors of Holy Church in good will and in pious action. For they are with those from whom they differ neither in will nor disagree in action. They are said to agree in such a way that the dignity of preachers is felt to excel; because even if subjects will and do the same good as preachers, nevertheless those are preeminent in that same good whose virtue of soul is more ardent and whose effort of action is more robust, just as their rank is higher. For this reason it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan. For why are the king and his son named separately, unless because the action of a good bishop is clearly singular? And because there is not a uniform equality among all faithful subjects, there follows: (Verse 16.) And the people who were found in Gibeah of Benjamin.

But Samuel rose up and went up from Gilgal, etc. The prophet demonstrates the same change of the kingdom which he had predicted by word also by changing the place. For even the Lord, who said of the unbelievers: "Arise, let us go from here" (John 14); having left the Synagogue, ascended the hill of the Son of the right hand, that is, the high hearts of that people; who wished to be the Son not of any earthly, but of heavenly and eternal blessedness; and the prophetic word illuminated by the dispensation of the Savior, through the literal revelation, by which rough minds were imbued, taught those perfected in the higher and more sacred mysteries of Christ and the Church. Indeed, what was said about the two peoples, we see carried out daily in individual persons. For the people set in Gilgal by Saul are terrified, while each of the faithful, either in the revelation of knowledge, which he received as less strong; or in the mire of vices, in which he shamefully fell, weakly fixed, the soul conscious of its frailty is troubled, and for the sake of seeking its own salvation, usefully stirs up itself, lest perhaps the spiritual adversary Machmas, that is, humility, which he especially desires, be overcome; lest the revelation of heavenly doctrine be taken away; lest the walls of the other virtues be broken through by the deceitful victor. Saul waits seven days, according to the agreement of Samuel, while someone in tribulation, with faith and diligent action, seeks the promised help of the Lord. For seven consists of three and four; three pertains to faith because of the confession of the Holy Trinity; four to works, because of prudence, fortitude, temperance, and justice; by which four as corners the whole structure of spiritual virtues is established. But when someone perfectly completes these seven days, that is, the light of sevenfold devotion, according to what the Psalm advises: "Wait on the Lord, be strong, and let your heart take courage" (Psalm 27); the Lord will come into the heart, and making his abode in it, will immediately destroy all the snares of the hostile army by the illumination of his coming. But he who has less of this perfection, less patient in adversity, less confident in the regard of divine aid, having forgotten that of Ecclesiasticus: "Do not delay in the time of distress" (Ecclesiasticus 10); loses all at once the ranks of virtues in which he had congratulated himself, by despairing; just as Saul, because on the seventh day not yet well completed, he despairs of Samuel’s promised arrival, is abandoned by the people as they slip away; who, if he had completed the appointed time, would not have lacked the promised aid of the prophet: "For the Lord is near to all who call upon him in truth" (Psalm 145). But Saul increased his sin, not only by wavering about the promises of the prophet, but also by offering the burnt offering himself, which was fitting for the priest. Pelagius increases blasphemy, another so-called faithful increases it, while less diligent about divine grace, he confidently believes he can be saved by his own strength; and what is the gift of the high priest alone, he foolishly thinks to acquire by the decision of his own will. Therefore, according to the Apocalypse of John: Another comes, and receives the promised kingdom and the crown of life and blessing from such people. This change was signified not by the counsels of supernal beings, but by the human affairs themselves, as Samuel himself, when with the rejection of the unfaithful, and the election of the most faithful king foretold, he rose up and went up from Gilgal to Gibeah of Benjamin. Because the word of God sent into the world will not return to him void, but will accomplish whatever he wills, and will prosper in those to whom he sent it (Isaiah 55). And having left behind the hypocrites and cunning ones, who provoke the wrath of God, he seeks the simple and faithful, whom he may elevate to the heavenly kingdom, as hearers.

Saul chooses a body of troops, Sa1 13:1, Sa1 13:2. Jonathan smites a garrison of the Philistines, Sa1 13:3, Sa1 13:4. The Philistines gather together an immense host against Israel, Sa1 13:5. The Israelites are afraid; and some hide themselves in caves, and others flee over Jordan, Sa1 13:6, Sa1 13:7. Samuel delaying his coming, Saul offers sacrifice, Sa1 13:8, Sa1 13:9. Samuel comes and reproves him, and Saul excuses himself, Sa1 13:10-12. Samuel shows him that God has rejected him from being captain over his people, Sa1 13:13, Sa1 13:14. Samuel departs; and Saul and Jonathan, with six hundred men abide in Gibeah, Sa1 13:15, Sa1 13:16. The Philistines send out foraging companies, and waste the land, Sa1 13:17, Sa1 13:18. Desolate state of the Israelitish army, having no weapons of defense against their enemies, Sa1 13:19-23.

And Samuel arose - Though David, in the Divine purpose, is appointed to be captain over the people, yet Saul is not to be removed from the government during his life; Samuel therefore accompanies him to Gibeah, to give him the requisite help in this conjuncture. About six hundred men - The whole of the Israelitish army at this time, and not one sword or spear among them!

SAUL'S SELECTED BAND. (Sa1 13:1-2) Saul reigned one year--(see Margin). The transactions recorded in the eleventh and twelfth chapters were the principal incidents comprising the first year of Saul's reign; and the events about to be described in this happened in the second year.

Samuel . . . gat him . . . unto Gibeah . . . and Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah--Saul removed his camp thither, either in the hope that, it being his native town, he would gain an increase of followers or that he might enjoy the counsels and influence of the prophet.