An Amalekite Brings Tidings of Saul's
1. David had abode two days in
Ziklag—Though greatly reduced by the Amalekite incendiaries,
that town was not so completely sacked and destroyed, but David and his
six hundred followers, with their families, could still find some
2-12. 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 2Sa 1:9 with 1Sa 31:4, 5).
10. the crown—a small metallic cap or
wreath, which encircled the temples, serving the purpose of a helmet,
with a very small horn projecting in front, as the emblem of power.
the bracelet that was on his arm—the
armlet worn above the elbow; an ancient mark of royal dignity. It is
still worn by kings in some Eastern countries.
13-15. David said unto the young man …
Whence art thou?—The man had at the outset stated who he was.
But the question was now formally and judicially put. The punishment
inflicted on the Amalekite may seem too severe, but the respect paid to
kings in the West must not be regarded as the standard for that which
the East may think due to royal station. David's reverence for Saul, as
the Lord's anointed, was in his mind a principle on which he had
faithfully acted on several occasions of great temptation. In present
circumstances it was especially important that his principle should be
publicly known; and to free himself from the imputation of being in any
way accessory to the execrable crime of regicide was the part of a
righteous judge, no less than of a good politician.
2Sa 1:17-27. David Laments
Saul and Jonathan.
17, 18. David lamented with this
lamentation—It has always been customary for Eastern people,
on the death of great kings and warriors, to celebrate their qualities
and deeds in funeral songs. This inimitable pathetic elegy is supposed
by many writers to have become a national war song, and to have been
taught to the young Israelites under the name of "The Bow," in
conformity with the practice of Hebrew and many classical writers in
giving titles to their songs from the principal theme (Ps
22:1; 56:1; 60:1; 80:1; 100:1). Although the words "the use of" are a
supplement by our translators, they may be rightly introduced, for the
natural sense of this parenthetical verse is, that David took immediate
measures for instructing the people in the knowledge and practice of
archery, their great inferiority to the enemy in this military arm
having been the main cause of the late national disaster.
19. The beauty of Israel is slain upon thy high
places—literally, "the gazelle" or "antelope of Israel." In
Eastern countries, that animal is the chosen type of beauty and
symmetrical elegance of form.
how are the mighty fallen!—This forms
21. let there be no dew, neither let there be
rain—To be deprived of the genial atmospheric influences
which, in those anciently cultivated hills, seem to have reared plenty
of first-fruits in the corn harvests, was specified as the greatest
calamity the lacerated feelings of the poet could imagine. The curse
seems still to lie upon them; for the mountains of Gilboa are naked and
the shield of the mighty is vilely cast
away—To cast away the shield was counted a national disgrace.
Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who
had displayed unflinching valor in former battles, forgetful of their
own reputation and their country's honor, threw away their shields and
fled from the field. This dishonorable and cowardly conduct is alluded
to with exquisitely touching pathos.
24-27. Ye daughters of Israel, weep over Saul, who
clothed you in scarlet, with other delights, &c.—The
fondness for dress, which anciently distinguished Oriental women, is
their characteristic still. It appears in their love of bright, gay,
and divers colors, in profuse display of ornaments, and in various
other forms. The inmost depths of the poet's feeling are stirred, and
his amiable disposition appears in the strong desire to celebrate the
good qualities of Saul, as well as Jonathan. But the praises of the
latter form the burden of the poem, which begins and ends with that