(18) Since the modern Jews have lost the signification of the Hebrew word here used, cebr; and since the LXX., as well as Josephus, reader it the liver of the goat, and since this rendering, and Josephus's account, are here so much more clear and probable than those of others, it is almost unaccountable that our commentators should so much as hesitate about its true interpretation.
(19) These violent and wild agitations of Saul seem to me to have been no other than demoniacal; and that the same demon which used to seize him, since he was forsaken of God, and which the divine hymns and psalms which were sung to the harp by David used to expel, was now in a judicial way brought upon him, not only in order to disappoint his intentions against innocent David, but to expose him to the laughter and contempt of all that saw him, or heard of those agitations; such violent and wild agitations being never observed in true prophets, when they were under the inspiration of the Spirit of God.Our other copies, which say the Spirit of God came him, seem not so here copy, which mentions nothing of God at all.Nor does Josephus seem to ascribe this impulse and ecstasy of Saul to any other than to his old demoniacal spirit, which on all accounts appears the most probable.Nor does the former description of Saul's real inspiration by the Divine Spirit, 1 Samuel 10:9-12; Antiq.B.VI.
ch.4.sect.2, which was before he was become wicked, well agree with the descriptions before us.
(20) What is meant by Saul's lying down naked all that day, and all that night, 1 Samuel 19:4, and whether any more than laying aside his royal apparel, or upper garments, as Josephus seems to understand it, is by no means certain.See the note on Antiq.B.
VIII.ch.14.sect.2.
(21) This city Nob was not a city allotted to the priests, nor had the prophets, that we know of, any particular cities allotted them.It seems the tabernacle was now at Nob, and probably a school of the prophets was here also.It was full two days'
journey on foot from Jerusalem, 1 Samuel 21:5.The number of priests here slain in Josephus is three hundred and eighty-five, and but eighty-five in our Hebrew copies; yet are they three hundred and five in the Septuagint.I prefer Josephus's number, the Hebrew having, I suppose, only dropped the hundreds, the other the tens.This city Nob seems to have been the chief, or perhaps the only seat of the family of Ithamar, which here perished, according to God's former terrible threatenings to Eli, 1 Samuel 2:27-36; 3:11-18.See ch.14.sect.D, hereafter.
(22) This section contains an admirable reflection of Josephus concerning the general wickedness of men in great authority, and the danger they are in of rejecting that regard to justice and humanity, to Divine Providence and the fear of God, which they either really had, or pretended to have, while they were in a lower condition.It can never be too often perused by kings and great men, nor by those who expect to obtain such elevated dignities among mankind.See the like reflections of our Josephus, Antiq.B.VII.ch.1.sect.5, at the end; and B.VIII.
ch.10.sect.2, at the beginning.They are to the like purport with one branch of Agur's prayer: "One thing have I required of thee, deny it me not before I die: Give me not riches, lest I be full, and deny thee, and say, Who is the Lord ?" Proverbs 30:7-9.
(23) The phrase in David's speech to Saul, as set down in Josephus, that he had abstained from just revenge, puts me in mind of the like words in the Apostolical Constitutions, B.VII.
ch.2., "That revenge is not evil, but that patience is more honorable."(24) The number of men that came first to David, are distinctly in Josephus, and in our common copies, but four hundred.When he was at Keilah still but four hundred, both in Josephus and in the LXXX.; but six hundred in our Hebrew copies, 1 Samuel 23:3; see 30:9, 10.Now the six hundred there mentioned are here estimated by Josephus to have been so many, only by an augmentation of two hundred afterward, which I suppose is the true solution of this seeming disagreement.
(25) In this and the two next sections, we may perceive how Josephus, nay, how Abigail herself, would understand, the "not avenging ourselves, but heaping coals of fire on the head of the injurious," Proverbs 25:22; Romans 12:20, not as we do now, of them into but of leaving them to the judgment of God, "to whom vengeance belongeth," Deuteronomy 32:35; Psalms 94:1; Hebrews 10:30, and who will take vengeance on the wicked.And since all God's judgments are just, and all fit to be executed, and all at length for the good of the persons punished, I incline to think that to be the meaning of this phrase of "heaping coals of fire on their heads."(26) We may note here, that how sacred soever an oath was esteemed among the people of God in old times, they did not think it obligatory where the action was plainly unlawful.For so we see it was in this case of David, who, although he had sworn to destroy Nabal and his family, yet does he here, and 1 Samuel 25:32-41, bless God for preventing his keeping his oath, and shedding of blood, which he had swore to do.
(27) This history of Saul's consultation, not with a witch, as we render the Hebrew word here, but with a necromancer, as the whole history shows, is easily understood, especially if we consult the Recognitions of Clement, B.I.ch.5.at large, and more briefly, and nearer the days of Samuel Ecclus.46:20, "Samuel prophesied after his death, and showed the king his end, and lift up his voice from the earth in prophecy," to blot out "the wickedness of the people." Nor does the exactness of the accomplishment of this prediction, the very next day, permit us to suppose any imposition upon Saul in the present history; for as to all modern hypotheses against the natural sense of such ancient and authentic histories, I take them to be of very small value or consideration.
