Chapter 1

1 The Amalekite, who brought tidings of the overthrow, and accused himself of Saul’s death, is slain. 17 David lamenteth Saul and Jonathan with a song.

1. Now it came to pass. This statement is the natural connecting link between the events of 1 Sam. 30 and 31 and the events now to be narrated. There is no break between the two books of Samuel, the events of this chapter being a continuation of the preceding history, without any interruption.

The death of Saul. This was the decisive event that opened the way for David’s succession to the throne. At the time of the fatal battle between Saul and the Philistines, David had been engaged in his attack upon the Amalekites, who had spoiled Ziklag (1 Sam. 30). Some time elapsed before he learned of Saul’s death.

2. The third day. That is, the third day after David’s return to Ziklag, not necessarily the third day after the death of Saul.

His clothes rent. As if to indicate sorrow for the defeat that had befallen David’s people (see Joshua 7:6; 1 Sam. 4:12; 2 Sam. 15:32; Job 2:12).

Did obeisance. The messenger was an Amalekite (see on v. 13), of the same race as the people who had attacked the camp of David and whom David had recently smitten (1 Sam. 30:1, 17, 18). His father, however, was a sojourner in Israel, and the man was evidently enlisted in Saul’s army (see on v. 3). His act of obeisance was presumably in recognition of David’s new position as leader in Israel.

3. Out of the camp. The question has been raised as to whether this Amalekite had been one of the soldiers of Saul. Some have thought that the expression, “As I happened by chance upon mount Gilboa” (v. 6), indicates that his presence there was merely accidental. But travelers are hardly likely to wander by chance into the heart of a battle, and the expression “by chance” is better understood as meaning that in the course of the battle he happened to come upon Saul when he was wounded.

4. How went the matter? The appearance of the young man, with his clothes rent and earth upon his head (v. 2), gave evidence that Israel had suffered a disastrous defeat. David was anxious for details.

6. As I happened. The story of the young man does not agree with the account of Saul’s death found in 1 Sam. 31:3–6 (see on 1 Sam. 31:4). The Amalekite invented his tale for the purpose of securing a reward, thinking that his alleged deed would be highly acclaimed by David.

10. The crown. The Amalekite was evidently one of the first to come upon the body of Saul, inasmuch as he was able to recover the crown and bracelet. He presented these articles as positive proof that Saul was dead. The offering of these emblems of royalty to David shows that the young man recognized David as the future king. For his pains the young man expected a rich reward.

11. Rent them. This act revealed the true greatness of Israel’s future king. David mourned with genuine sorrow. Even though Saul had sought to take the life of his supposed rival, David entertained no malice toward him. This reaction on the part of David is not the natural response of the human heart of man but is an indication of the love and pity of God within the soul. As a true Israelite, David mourned the death of the king, and as a personal friend he mourned the loss of Jonathan, whom he regarded with deep affection.

12. For the people. Saul had not fallen alone. Many of the children of Israel had fallen with him. These are here designated the people of Jehovah, a part of that church of which David was also a member, and which, despite its defects, Christ earnestly loved and guarded. The loss of life among those whom David regarded as his friends and brethren filled him with the keenest sorrow.

13. Whence art thou? While David mourned for Saul, the Amalekite stood idly by, unable to understand the significance of the scene he was witnessing. Recovering from his first shock of grief, David turned to the young man before him, desiring further details concerning the crime of which he had already confessed himself guilty.

Stranger. Heb. ger, literally, “sojourner.” His father was an Amalekite who “sojourned” as a resident alien in Israel.

14. Not afraid. David had twice had the opportunity to take the life of Saul but had refused to lift up his hand against the Lord’s anointed. He regarded the act of murdering a king a base crime against the nation as well as against God. For a foreigner to slay the king whom God had appointed and who had been anointed with the holy oil of the Lord, he considered a most heinous offense, to be expiated only by death.

15. Fall upon him. The crime to which the Amalekite had made confession was worthy of death, and it was his own words that had condemned him. David would most probably be considered guiltless in passing sentence even though the young man had obviously not slain Saul (see on v. 6). The evidence in the case appeared beyond dispute, and justice was speedily executed in all good faith.

17. This lamentation. In his deep and genuine sorrow for Saul and Jonathan, David poured out his grief in a touching poem that revealed his utter sincerity and nobility of nature. In this funeral dirge David paid his final tribute to the bravery and might of Saul and expressed his deep affection for his friend Jonathan. There is no thought of bitterness, no trace of malice, no exultation at the removal of an enemy who had long frustrated his hopes for a life of peace and tranquility within his own country. Compare David’s much shorter dirge on the death of Abner (ch. 3:33, 34).

18. The use of the bow. The words “the use of” are not in the Hebrew. Literally translated the phrase would read: “And he said to teach the children of Judah the bow.” The LXX omits “the bow” and says, “And he gave orders to teach it [the lamentation] the sons of Juda.” The exact meaning of the Hebrew clause is not clear. What follows seems to have nothing to do with the bow. Some think that because the poem is a martial ode it was entitled by David, “The Bow.” The bow was one of the chief weapons of the time, and one with which the Benjamites were particularly skillful (1 Chron. 12:2; 2 Chron. 14:8; 17:17).

Book of Jasher. This book is referred to as early as Joshua 10:13, at the time of the victory of the Israelites under Joshua in the Valley of Aijalon. Little is known concerning it. It seems to have been a collection of songs relating to memorable events and men in the early history of Israel. David’s ode on the death of Saul and Jonathan appears to have been inserted in this volume (see on Joshua 10:13).

19. The beauty. Heb. sebi. Literally, “beauty,” or “honor.” The LXX takes this Hebrew word as from the root nasab, which means “to set up,” as a pillar, and translates the clause, “Set up a pillar, O Israel, for the slain.”

The mighty. See v. 25. The ode consists of two parts, the first dealing with both Saul and Jonathan (vs. 19–24), and the second dealing only with Jonathan (vs. 25, 26).

20. Gath. The royal city of Achish (1 Sam. 21:10, 12; 27:2–4), where David had himself resided. The expression “Tell it not in Gath” seems to have become a proverb (see Micah 1:10).

Askelon. One of the chief cities of the Philistines. Gath and Ashkelon are used poetically for all Philistia.

The daughters. It was customary for women to celebrate great deliverances and national triumphs (Ex. 15:21; 1 Sam. 18:6).

The uncircumcised. A term particularly suitable to the non-Semitic Philistines, and frequently so applied (see Judges 14:3; 15:18; 1 Sam. 14:6; 17:26, 36; 31:4; 1 Chron. 10:4). For the practice of circumcision by peoples other than the Hebrews see on Gen. 17:11.

21. No dew. Dew and rain make possible the products of the earth. To deprive of its harvests the region where Saul and Jonathan were slain would be the greatest calamity David could invoke. For similar passionate poetical maledictions see Job 3:3–10; Jer. 20:14–18.

Fields of offerings. The meaning of this phrase is not clear. The LXX reads “fields of first-fruits.” Some form of curse upon the once fertile ground of Gilboa is intended, an imprecation that the soil might be so barren that nothing would grow, not even the first fruits-the greatest calamity that could befall the land.

Vilely cast away. Heb. nigaФal from the root gaФal, “to abhor,” “to loathe.” The word may also be translated “defiled.” This latter seems to be the meaning required by the context. The statement would then refer to these shields as defiled with blood. The translation found in the KJV attributes cowardice to Saul, a sentiment inconsistent with the poem.

Anointed with oil. The words “as though he had” and “been” are not in the Hebrew, as the italics indicate. The Hebrew simply reads, “ the shield of Saul not anointed with oil.” It was an ancient custom to anoint the shield before going to battle (see Isa. 21:5). Instead of being anointed and ready for battle, Saul’s shield lay defiled in blood.

22. Returned not empty. The successes of previous encounters contrasted with the present disastrous defeat.

23. In their lives. The Hebrew suggests a different punctuation: “Saul and Jonathan, lovely and pleasant, in their life and in their death they were not parted.” The LXX reads, “Saul and Jonathan, the beloved and the beautiful, were not divided: comely in their life, and in their death they were not divided.” In spite of Jonathan’s friendship with David, and Saul’s rash attempts at the life of his son, Jonathan had remained with his father as a dutiful prince, and was with him fighting the battles of the realm when death overtook them both.

Swifter than eagles. See Deut. 28:49; Jer. 4:13; Lam. 4:19; Hab. 1:8.

24. Ye daughters. The women of Israel had rejoiced at the hour of triumph (1 Sam. 18:6, 7); they were now to lament the fallen heroes at the hour of defeat.

In scarlet. See Prov. 31:21. Returning from his victories, Saul shared with the people his spoils, and as a result the women of Israel enjoyed articles of luxury—scarlet, gold, and other delights.

25. How are the mighty fallen. The poet thrice repeats this refrain (see vs. 19, 27). The recurrence of the same idea is appropriate to the spirit of the elegy, since grief is fond of dwelling on the central theme of its passion, expressing itself again and again in the same bitter strains.

26. Passing the love of women. By this touching expression David showed the depth and sincerity of Jonathan’s love. Jonathan suffered the loss of crown and kingdom because of his love for David.

True love consists in thinking of others, caring for others, and doing for others. Selfishness consists in requiring of others what one is unwilling to do himself. To Jonathan, the friendship of David meant more than fame and fortune.

Ellen G. White comments

1–27PP 694–696

1     PP 694

2–16PP 695

19–27PP 696

21   Ev 170, 619; TM 413, 466; 2T 22; 5T 166, 251, 727; 6T 417; 7T 251

25, 26  ML 210