on the third day, behold, a man came out of the camp from Saul, with his clothes torn, and earth on his head. When he came to David, he fell to the earth, and showed respect.
Parallel Translations
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on the third day, behold, a man came out of the camp from Saul, with his clothes torn, and earth on his head. When he came to David, he fell to the earth, and showed respect.
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It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.
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it came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head; and so it was, when he came to David, that he fell to the earth, and prostrated himself.
Cross-references (21)
Passages linked to 2 Samuel 1:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 4:12 A man of Benjamin ran out of the army and came to Shiloh the same day, with his clothes torn and with dirt on his head.
- 2 Samuel 4:10 when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news.
- Joshua 7:6 Joshua tore his clothes, and fell to the earth on his face before Yahweh’s ark until the evening, he and the elders of Israel; and they put dust on their heads.
- 1 Samuel 25:23 When Abigail saw David, she hurried and got off her donkey, and fell before David on her face, and bowed herself to the ground.
- Genesis 22:4 On the third day Abraham lifted up his eyes, and saw the place far off.
- Genesis 37:7-10 for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright; and behold, your sheaves came around, and bowed down to my sheaf.” His brothers asked him, “Will you indeed reign over us? Will you indeed have dominion over us?” They hated him all the more for his dreams and for his words. He dreamed yet another dream, and told it to his brothers, and said, “Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me.” He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?”
- Genesis 37:29 Reuben returned to the pit, and saw that Joseph wasn’t in the pit; and he tore his clothes.
- Genesis 37:34 Jacob tore his clothes, and put sackcloth on his waist, and mourned for his son many days.
- Genesis 43:28 They said, “Your servant, our father, is well. He is still alive.” They bowed down humbly.
- 1 Samuel 4:16 The man said to Eli, “I am he who came out of the army, and I fled today out of the army.” He said, “How did the matter go, my son?”
- 1 Samuel 20:41 As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another, and wept one with another, and David wept the most.
- 2 Samuel 14:4 When the woman of Tekoa spoke to the king, she fell on her face to the ground, showed respect, and said, “Help, O king!”
- 2 Samuel 15:32 When David had come to the top, where God was worshiped, behold, Hushai the Archite came to meet him with his tunic torn, and earth on his head.
- Esther 4:16 “Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my maidens will also fast the same way. Then I will go in to the king, which is against the law; and if I perish, I perish.”
- Esther 5:1 Now on the third day, Esther put on her royal clothing, and stood in the inner court of the king’s house, next to the king’s house. The king sat on his royal throne in the royal house, next to the entrance of the house.
- Psalms 66:3 Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
- Hosea 6:2 After two days he will revive us. On the third day he will raise us up, and we will live before him.
- Joel 2:13 Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.
- Matthew 12:40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
- Matthew 16:21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.
- Revelation 3:9 Behold, I give some of the synagogue of Satan, of those who say they are Jews, and they are not, but lie—behold, I will make them to come and worship before your feet, and to know that I have loved you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Seeming to lament the overthrow of the people of…
Seeming to lament the overthrow of the people of Israel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 1:2 It came even to pass on the…
2Sa 1:2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and [so] it was, when he came to David, that he fell to the earth, and did obeisance.
Ver. 2. A man came out of the camp from Saul.] The Hebrews will have this man to be Doeg’s son, and further tell us that Doeg, Saul’s armourbearer, delivered to this son of his Saul’s crown and bracelets, willing him to repair therewith to David, so to win his favour.
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With his clothes rent.] In token of greatest grief, as 1Sa 4:12.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On the third day; from David’s return to Ziklag,…
On the third day; from David’s return to Ziklag, as the foregoing words manifest.
With his clothes rent, and earth upon his head; pretending sorrow for the loss of God’s people, in compliance with David’s humour.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain It came to pass on the third day,.... After…
It came to pass on the third day,.... After the battle was fought, in which Saul was slain:
that, behold, a man came out of the camp from Saul; that is, from them who were in the camp with Saul, for he was dead. Some say (d) this was Doeg the Edomite, which is not likely that he should come with such tidings to David; besides, if he was Saul's armourbearer, as others say, see Sa1 31:4; he died with Saul; nor his son, as others (e), which is not at all probable, though his being an Edomite is no objection, since the Amalekites were of the race of Edom:
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with his clothes rent, and earth upon his head: in token of mourning, and was the bringer of bad tidings, see Sa1 4:12,
and so it was, when he came to David, that he fell to the earth, and did obeisance; as being the rising sun, Saul's successor, and now king.
(d) Pesikta in Jarchi in loc. (e) Tanchuma in Yalkut in loc. Hieron. Trad. Heb. in 2 lib. Reg. fol. 77. C.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Third day - From David's return to Ziklag. With…
Third day - From David's return to Ziklag. With his clothes rent, &c. - As a mourner.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. A man came out of the camp]…
Verse 2. A man came out of the camp] The whole account which this young man gives is a fabrication: in many of the particulars it is grossly self-contradictory. There is no fact in the case but the bringing of the crown, or diadem, and bracelets of Saul; which, as he appears to have been a plunderer of the slain, he found on the field of battle; and he brought them to David, and told the lie of having despatched Saul, merely to ingratiate himself with David.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain a man came out of the camp from Saul--As…
a man came out of the camp from Saul--As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalekite's story a fiction of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep interest he took in the war, an interest that sprang from feelings of high and generous patriotism, not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and suffered the penalty of his grievously mistaken calculation (compare Sa2 1:9 with Sa1 31:4-5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. His clothes rent — See on 1Sa_4:12, and…
2. His clothes rent — See on 1Sa_4:12, and references.
Fell to the earth — Thus showing David the profoundest reverence. All his object evidently was to ingratiate himself with the person who, he supposed, would succeed Saul in the kingdom. See further in note on 2Sa_1:6.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. on the third day] The exact position of…
2. on the third day] The exact position of Ziklag in the Negeb, or “South country,” has not been determined. But if we may place it in the neighbourhood of Beersheba (see note on 1Sa_27:6), the distance from the battle-field of Gilboa was about 90 or 100 miles as the crow flies, between two and three days’ journey for an active runner, so that the battle probably took place about the same time as David’s return home.
a man came out of the camp from Saul] This expression and that of 2Sa_1:3 seem to imply that the Amalekite represented himself as in some way attached to the Israelite army, either as a combatant, or more probably as a camp-follower. On the other hand, the words of 2Sa_1:6, “I happened by chance upon mount Gilboa,” seem to describe his presence on the battle-field as accidental. On the whole it is best to suppose that he was connected with the army, and to understand 2Sa_1:6 to mean merely that his finding Saul was accidental.
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with his clothes rent, and earth upon his head] With the same tokens of mourning as the man of Benjamin who bore the news of the disastrous defeat of Aphek to Shiloh. See 1Sa_4:12, and note. There however the word rendered clothes is different, perhaps denoting a military dress, as in 1Sa_17:38 : that used here is the ordinary term.
fell to the earth, and did obeisance] Recognising David as Saul’s successor, and expecting a reward for his tidings.
did obeisance] Obeisance, derived from Lat. obedire through Fr. obéissance, was originally used in the literal sense of obedience, but in Bible-English is limited to the act of prostration, which was the outward token of obedience or reverence. The Heb. word, variously translated in the E. V. ‘bow oneself,’ ‘bow down,’ ‘fall flat,’ ‘crouch,’ ‘reverence,’ ‘do reverence,’ ‘worship,’ means literally to bow oneself down, and specially to worship God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) On the third day—viz., after David’s return, not…
(2) On the third day—viz., after David’s return, not the third day after Saul’s death.
Did obeisance.—The following verses show that this was not merely an act of Oriental respect, but was intended as a recognition of David’s rank as having now become king. The messenger, although an Amalekite (2Sa_1:8; 2Sa_1:13), had earth upon his head and his clothes rent as marks of sorrow for the defeat of David’s people, and the death of their king.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On the third day. This means the third day…
On the third day. This means the third day after David"s return with the spoil and captives recovered from the Amalekites. If we study the data, we find that David had marched with Achish as far as Aphek in the plain of Jezreel, (1Sa_29:1) opposite to which, on the rising ground near Gilboa, Saul had posted his army. A march of three days had brought him back to Ziklag, (1Sa_30:1) and after the shortest possible delay he had started in pursuit of the Amalekites. The rapidity of his movements is proved by so large a proportion of his hardy men falling out of the ranks at the brook Besor; but nevertheless some time must have been lost at Ziklag in discovering the greatness of their disaster, in searching for any who might possibly have escaped, in getting food, and in mustering again together for the pursuit. Near the brook they seem to have found the Egyptian slave who became their guide, and who had been abandoned three days before David found him. It follows, therefore, that the Amalekites were then three days" march in advance, and however rapidly the pursuit was urged on, we cannot allow less than five days for it, and one for the battle (vers. 12, 13, 17). The march homeward would take a longer time, as David was now encumbered with flocks and herds, women and children. If it took eight days, the time occupied in it by the Amalekites, the whole period that had elapsed since David was sent away from Aphek by the Philistine lords would be eighteen or nineteen days; and it is thus evident that the Amalekites were plundering Ziklag at the very time when he was being dismissed, half angry, half rejoicing, at the slight put upon him, but little thinking of the sad need there was for his presence elsewhere. Now, the messenger from Gilboa, if an active runner, weald easily traverse in two days the distance which David and his men had travelled in three. And thus it follows that the battle at Gilboa was fought on the very day of David"s happy return from the pursuit, and about nineteen days after the review at Aphek. If the word "tomorrow" in (1Sa_28:19 seems to imply a more rapid march of events, we must remember that the meaning of the word in Hebrew is more indefinite than with us. (comp. Gen_30:33; Exo_13:14) With his clothes rent, and earth upon his head. Though the Amalekite came out of the camp, yet we are not to suppose that he had been one of the combatants. Every army is followed by a vast number of vagabonds, intent upon gain, purchasing of the troops their booty, plundering wherever they have the chance, and carrying on a lucrative but illicit trade. He was more probably a sort of gipsy sutler than, as many suppose, the slave of some Israelite. He professes, however, to be upon Israel"s side, and appears with the usual marks of sorrow. By so doing he hoped to commend himself to David, whom he knew to be too patriotic to rejoice at the defeat of his countrymen, though he doubted not that he would hear with joy of the death of so inveterate a personal enemy as Saul. On this account, and because the way would now stand open to David"s ambition, he evidently felt sure of receiving a large guerdon for his news. There is, moreover, a further interest in his conduct; for it demonstrates the existence of a widespread popular feeling that David was destined to be Israel"s king. It was this conviction which made him give David kingly honour; for he fell to the earth, and did obeisance. And all Israel, on the morrow after the defeat, would probably have done the same, but for David"s own conduct. Israel was too high-spirited a nation to take at once for a king a man who had marched with their enemies to fight against them, even though they knew that the voice of prophecy had appointed him to inherit Saul"s throne.
Vers. 2-10. (ZIKLAG.)
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Selfish craft.
Beyond the assertion of the Amalekite that Israel was defeated and Saul and Jonathan were dead, of which the diadem and bracelet afforded proof, it is uncertain how far his story was true. His statement concerning his own conduct cannot be satisfactorily reconciled with that of 1Sa 31.; and, although credited by David, it was probably a fabrication, his motive therein being the desire of reward, as David himself clearly perceived. (2Sa_4:1-6) In him we have a picture of what sometimes appears in others under higher moral influences, viz.:
1. Dominant selfishness. He is supremely concerned about his own interest. Self-love is an original principle of our nature, and, when properly regulated, points in the direction of virtue and happiness. But it easily degenerates into selfishness, "the source of all the sins of omission and commission which are found in the world." And when a man comes under the dominion of the latter, he may sink into any depth of meanness.
2. Subtle scheming. Amidst the dying and the dead, after the battle, his only thought is of gain; and, having plundered the fallen king of the regalia, he coolly calculates how he may dispose thereof to the greatest advantage; and then hastens a long distance across the country to one whom he expects to find ready to welcome the prospect of his own elevation by an enemy"s death, and to pay him "the wages of unrighteousness.
3. Feigned sympathy. He comes into the presence of David "with the marks of distress and dismay dust and clay smeared over his face, and his clothes torn on account of the disaster which has befallen Israel. (1Sa_4:12) But how little does his appearance correspond with the feelings of his heart! "Self-love sometimes borrows the face of honest zeal" (Hall).
1. Obsequious homage. "He fell to the earth, and did obeisance;" prostrating himself before the rising sun of the new era with abject, insincere, and wicked mind. "To those who are distinguished in the kingdom of God as specially called and favoured instruments of grace, falsehood and hypocrisy draw near most pressingly and corruptingly in the guise of humility and self-abasement" (Erdmann).
2. Plausible lying. (Vers. 6-9.) He artfully mingles falsehood with the truth he utters, for the sake of enhancing the value of his good offices. If he had been satisfied with simply telling the tidings of the death of Saul, all would have been well with him; but by his gratuitous inventions he entangles himself in a dangerous snare.
1. Unconscious self-accusation. "I stood upon him, and slew him, because I was sure that he could not live after that he was fallen" (ver. 10). He accuses himself in the excuses he makes for his conduct. Qui s"excuse s"accuse. Even the request of Saul would not have justified his act or absolved him from responsibility. And how could he be sure that the wounded king could not live? Even the most hardened villain deems it
2. needful to endeavour to palliate his offence. And he who is solely intent upon his own interest often makes admissions that clearly reveal his guilt.
3. Fatal miscalculation. He judges of the character of another by his own, meets with a generosity, loyalty, and justice which he cannot understand, fails of his purpose, and receives a reward which he did not anticipate. "The incident gives us the opportunity of marking the immense difference in the order of mind and character which may subsist between two individuals brought together by one event, and having their attention occupied by one and the same object" (J.A. Miller, "Saul"). "He taketh the wise in their own craftiness". (Job_5:13) "The wicked is snared in the work of his own hands D. (Psa_9:16; Pro_6:15 Pro_18:7)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain A man came out of the camp.
2Sa_1:2-16
A man came out of the camp.
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The man who professed to have slain Saul
On the day that Saul fell by his own hand, and before his body had been discovered by the Philistines, an Amalekite, passing by, recognised the corpse of the fallen king, and bethought him how best to turn the event to his own advantage. He determined to hasten to David, at Ziklag, and to inform him that, at the king's own request, he had consented to slay him, being persuaded that in any case he must perish, as his wounds were mortal. Thus he hoped to render himself acceptable to David, whose name doubtless was prominently mentioned in popular report as that of the coming king, and who was known moreover to have been injured by Saul. His professed cruelty, ingratitude, and falsehood earned for him, not a reward, but the penalty of death.
I. That outward appearances are deceitful. How often are signs of sorrow thus assumed, when the heart within is joyful! How often is a cheerful countenance worn outwardly when the spirit within is broken! Scriptural phrases may be upon the lips of the ungodly, and falsehood may have a goodly outside. The Lord alone can see into the heart, and can discern between the hypocritical and the sincere. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.
II. That sycophantic adoration of the fortunate ought not to be valued. The tendency of humanity is to worship the rising sun, to follow whatever fashion may be in vague, be it good or evil. If the inclinations of the leading personages of the day tend towards impiety, then the great mass of the people will be godless; if, on the other hand, the leaders of society condescend to extend their patronage to religion, then the people of the age become generally assiduous attendants on the ordinances of religion. Notwithstanding the genuflections of the Amalekite, David did not accord to him the welcome that he had expected.
III. That though evil communications corrupt good manners, association with the righteous does not make righteous. This Amalekite came out of the camp of Israel. A worthy parent has often an unworthy child, a godly man is found in union with an ungodly friend.
IV. That guileful heart makes crafty tongue. There is a world of iniquity in the tongue, and we need to guard against the errors into which it leads us.
V. That sycophancy leads to falsehood. There are three f's closely allied with each other--namely, flattery, fulsomeness, and fiction--that ought to be avoided by the Christian. There are three h's also related to each other, that he should strive to develop, namely humanity, honesty, and honour.
VI. That even the most hardened criminal tries to palliate his offence. We all attempt to make excuses for our faults and failings, to soften down our guilt, to palliate our offences, to lay cur' sins at the door of others. Is it fear, or a relic of man's better nature, that thus induces men to desire to exculpate themselves in some degree from their crimes? Who can tell? God alone, who trieth the hearts.
VII. That the most ingenious excuses, after a statement has been deliberately made, cannot invalidate the force of that statement. Noting, doubtless, that David was indignant at his treason, the Amalekite answers, when asked by David, Whence art thou? I am the son of a stranger, an Amalekite. So futile will be our excuses in the Judgment Day; so vain, indeed, are they often found to be now, even in the light of conscience, not to say in the sight of God.
VIII. That deceit leads to destruction sooner or later. How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed? No subterfuges or cunningly devised fables can deceive the Almighty, or can prevent Him from giving to every man according to his works. Keep thy tongue from evil, and thy lips from speaking guile. Is not destruction to the wicked, and a strange punishment to the workers of iniquity?
IX. That he who has sown the wind must expect to reap the whirlwind, Saul, contrary to the Divine command, spared a certain portion of the Amalekites, instead of destroying them utterly, as it had been determined, for their sins, that they should be thus severely punished. This very Amalekite may have been one of the captives thus spared; and lo! he comes now in triumph, as it were, in the death of the king whose mercy to the nation of the Amalekites had led to the ruin of Saul himself. Thus, of our pleasant vices the gods make instruments to scourge us with. He that pursueth evil, pursueth it to his own death.
X. That the path of honour is the path of real success. In selfishness we often injure self, and with a most shortsighted policy sacrifice a glorious and eternal future for a paltry and fleeting present. (R. Young, M. A.)
Tidings from Gilboa
The horrors of the battlefield are far from terminated when the actual encounter is over, and victory has declared in favour of one of the contending parties. The after-scenes are often such as cause humanity to shudder; and to one of the most revolting of these we are introduced by the circumstances under which the tidings of Saul's death first reached David. We refer to the traversing of the field of blood, for the purpose of spoiling and plundering those who can no longer resist the hand of violence. And, probably, it happened in this case--as it has many a time occurred in the annals of robbery and plunder--that the thing stolen has no sooner been actually obtained, than the spoiler finds its possession very inconvenient, on account of its unusual character, or extraordinary value. Wad it been of less splendid material, or of less intrinsic worth, its possession would have excited no remark, and it could have been parted with without difficulty. But a crown and a royal bracelet, which every one would know he could scarcely have acquired by fair means, which every Israelite would recognise as having belonged to his fallen king, and in which the Philistines, too, would have discovered a property to which they, as victors, were entitled, and of which they had been unlawfully deprived by the haste with which he had commenced his predatory excursion on the battle-field--what was to be done with these spoils? It did not answer his purpose to keep them, and yet they were far from being marketable commodities, for the ordinary ways of turning property to account were not available there. It was at this juncture we find him coming to David, and while professing to sympthise with the disgrace of Israel, telling them not only were Saul and his sons dead, but that he himself had put the finishing stroke to his existence; in token of which he stood there as the bearer of the crown and bracelet. The interested part which he had to act accounts for the discrepancy between the recital which he gave, and the narrative previously furnished by the sacred writer. In his own estimation, however, he was taking the surest way to honour and to the advancement of his worldly interests. What reward could be too large for the messenger who brought to David the intelligence of the death of his enemy?--nay , more, who had, by his own hand, put an end to the life of that bitter persecutor? Well contrived as was the plan, it nevertheless failed; and the reason of the failure deserves notice. Many an apparently well-arranged scheme of iniquity has broken through from exactly the same cause. The Amalekite had made a grievous miscalculation as to the character of the man with whom he had to deal. He had done David a gross injustice; and he, doubtless, was not long in discovering his mistake; but then it was quite too late to recede. His mistake was fatal. He was treated as a murderer, on his own confession. He had failed in his scheme for securing his own advantage and aggrandizement, because he had formed altogether a wrong estimate of the character of David.
1. The incident gives us an opportunity of marking the immense difference in the order of mind and character which may subsist between two individuals brought together by one event, and having their attention occupied by one and the same object. And we observe, too, in this instance, a circumstance which is the natural attendant upon this diversity--the incapability, on the part of the possessor of the meaner and inferior order of mental and moral qualities, to enter into the feelings and principles of the possesser of superior endowments. This incapability operates to prevent its unfortunate subject from suspecting the existence, in a fellow-creature, of any other mode of thinking and acting than that which he himself adopts and employs; and it issues, therefore, in the habit of judging all around him by his own standard, and of reckoning that they will be actuated, in their conduct, by the principles which direct his own proceedings. Now, whenever such judgments are formed, and on the same principle, it must be obvious that a considerable amount of personal injustice is perpetrated; and in reference, too, to that very point upon which a well-regulated mind will be most sensitive. To an upright man--to one who exercises himself to have a conscience void of offence towards God--character is a far more momentous consideration than thousands of silver and gold could ever be; and judgments formed on the principles of which this passage reminds us, do injustice to personal character. Nor is it to be wondered at that David should have felt the injustice acutely. For assuredly where, by the Grace of God, a man has been taught the lesson of true self-respect--where he has been enabled, as the child of God, to hold that principle humbly, firmly, and for sanctified purposes--where the Spirit of God has produced moral elevation, and has stamped sin with its real character of debasement and dishonourableness--where these results have been brought about in the moral history of an individual, there is something very humiliating, something peculiarly distressing, because felt to be deeply degrading, in this very circumstance of having been so misunderstood and misjudged, as to have been supposed capable of finding gratification in acting out the principles which rule minds of another order, and of sympathising with the courses to which these principles conduct. There is scarcely a trial which is more hard to endure, or which pierces the heart with so deep a pang, than thus to find one's self standing, in the estimation of a man whose feelings and principles are low, on that same low platform which marks his own moral position, and side by side with himself. It may be said, indeed, that conscious integrity--the personal conviction of uprightness--ought to have a power to heal the pang, that it ought to be enough for a man to know that the judgment formed of him is wrong. But a more delicate perception will discover that it is this very circumstance which occasions the pang, which embitters the trial. It would be no trial but for this consciousness of personal integrity; and in employing this argument as a comfort to the child of God writhing beneath an injurious and unjust supposition, whether implied or expressed, the danger would be, that instead of mitigating the smart, you should only increase the anguish of the wound. The true solace, then, for the heart bleeding at the injustice perpetrated by a false and injurious estimate of character will be found in an intelligent view of those important ends which such a trial is peculiarly calculated to answer, and in yielding to the trial for the sake of the spiritual benefit which it is designed to promote. It may be hard to bear--it will be; yet it will be worth while to have had the spirit wounded by the injustice, and the heart depressed by the injury, if only the principles of gratitude to God, of humility, dependence, and caution, acquire power in the painful process; if only sin become more hateful--self become more completely laid in the dust--and God be more completely glorified. So long as human nature is what it is--so long as men of corrupt minds want excuses for their sins, or sanction and encouragement in the commission of them--so long we must expect that they will find it convenient to form for themselves, and, if necessary, to present to others, a low and unjust estimate of the character of those whom Divine grace has made the subjects of a better nature. But the Lord taketh part with them that fear Him.
2. But let it not be thought by any that they can with impunity-commit, under any circumstances, the injustice which has now been described. Apart from the injury which they inflict upon religious character by so representing it to themselves or to others, as that it shall be employed as a sanction for their own sins, or as an excuse for their wrong-doing, it must not be forgotten that, supposing the real character of a professor of religion were such as they represent it--supposing that beneath a profession of purity and love, in any instance, there really did exist a cherished impurity and an indulged malignity, from which they might gain encouragement in their plans, and from which they might secretly expect sanction, yet even this would not justify them in sinning. God looks at sinners in their individual capacity, and deals with them as such. Sin is felt by God to be a personal matter in reference to Himself, and nothing can justify its commission; no, not all the suspected hypocrisy, nor all the proved unfaithfulness of professors of religion, with all the imaginary sanction which the one might give, and all the real encouragement which the other would afford. We know, indeed, that the formation of these wrong judgments of character constitutes a chosen method by which the great enemy of souls seeks to entrap men to their own destruction. He belies and misrepresents religion in their view. He suggests that the high standard of a religious profession is a thing of imagination rather than of reality. He whispers stealthily that, notwithstanding the untoward difference between the men whose lives are avowedly under a higher influence and the rest of mankind, it is not very difficult--for a consideration--to induce these very professors, either to act upon a lower, principle themselves, or to give their sanction to those who adopt an inferior standard of religion and morals. He thus removes the checks and restraints which religious example and influence would exert in discouraging the young from evil. He does more; for, by the insinuation and imputation of real sympathy with sin on the part of professors, he gives direct encouragement to evil courses. Having thus, by acting out his character of accuser of the brethren, produced an impression of personal religion as being hollow and valueless, the enemy of souls next presents some well-adapted temptation--some well-arranged enticement--to secure present advantage by means which involve personal guilt and expose to heavy penalty. The scheme succeeds--the youth falls into the trap prepared for him--the criminal deed is done--the actual guilt is incurred--and then, the tempter's object being gained, conscience is allowed to speak, to make itself heard; and, amidst shame and misery, the discovery is made that the impressions about religion and religious professors which induced to the commission of sin, were wrong after all. Then the victim of the temptation wakes up to learn that there is such a thing as religious principle; that it does produce a stats of mind which holds sin in abhorrence; that it teaches men to press the inquiry for themselves, How can I do this great wickedness, and sin against God? There is a fearful peril which the Scripture exposes to view, and to which nothing will so certainly conduct men as this habit of misjudging the character of the people of God for the purpose of gaining sanction to their own sins. The transition is made from entertaining unjust and low thoughts of the people of God to forming unworthy and degrading views of God Himself; and in the same way that a transgressor finds encouragement and sanction for personal sins in attributing to his fellow-creatures the same vicious motives which rule his own heart, so may he proceed a step further, and imagine that the Creator is altogether such an one as himself. It would seem hardly credible, at first sight, that such an idea could ever find entrance in the human heart; but Omniscience records the fact as the object of its own discovery and censure--proving that there is no length to which the hardening influence of sin will not carry a man. (J. A. Miller.)
The Amalekite messenger
1. A scrutiny touching the veracity of this Amalekite's long harangue: Though I find some learned men patronising this Amalekite, and purging him from lying to David, saying his story was a real truth, for Saul had indeed fallen upon his own weapon, but his coat of mail had hindered it from piercing deep enough to be so speedily a mortal wound, but that the Philistines might come and catch him alive and abuse him; and though it be said (when his armour-bearer saw that Saul was dead) he slew himself (1Sa_31:5). Which yet Dr: Lightfoot senseth thus: When he saw Saul had given himself so deadly a wound, he did the like, and died indeed, but Saul's wound was not of so quick a dispatch, therefore he desired this man to kill him outright. Notwithstanding all this, yet upon a more serious inquest into particulars, this whole story seems more probably to be a pack of lies, one stitched to another for these reasons:--Tis altogether improbable, either that Saul, after he had given himself such a deadly wound, whereof he was ready to die, should be able to call him, and spend so many words in talking with him; or that this man should dare to stay so long in this discourse with Saul, seeing he also was fleeing (with the whole army) to save his own life, which he might have lost by making this halt, had the Philistines overtaken him in their pursuit (which Saul feared for himself) during this parley. Nor can it be probable that Saul should desire to die rather by the hands of an uncircumcised Amalekite, than of the uncircumcised Philistines which he so much feared. He could not put any such difference between them, seeing Amalek was more accursed and devoted to destruction than the Philistines. Tis expressly said, that Saul fell upon his own sword (1Sa_31:4), but this fellow saith, he fell upon his own spear (2Sa_1:6). Tis as expressly said, that Saul's armour-bearer, being yet alive, saw that Saul was dead (1Sa_31:5), which doubtless he would thoroughly know before he did kill himself. Had the armour-bearer been yet alive when Saul called this Amalekite to dispatch him, he would certainly have hindered him from doing that which himself durst not do (1Sa_31:4). Nor could that be more probable, which he told David, I took the crown that was upon his head (2Sa_1:10), but looked rather like a lie, for it is not likely Saul would wear his crown upon his head in battle; this would make him a fair mark to his enemies, whom they chiefly aimed at. A wise general will rather disguise himself (1 King. 22:30) than be so fondly exposed, etc. The scripture of truth does manifestly ascribe Saul's death to be his own action (1Sa_31:4-5), even to his failing upon his own sword, which must be of more credit with us, than an artificially composed speech of an accursed Amalekite, who had taught his tongue to tell lies (Jer_9:5), and all to curry favour with David, from whom he promised to himself some great preferment by thus glozing with him.
2. A just hand of God on this Amalekite for his lying. (C. Ness.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.