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英文原文
In the foregoing chapter we had David conquering, yea, more than a conqueror. In this chapter we have Saul conquered and worse than a captive. Providence ordered it that both these things should be doing just at the same time. The very same day; perhaps, that David was triumphing over the Amalekites, were the Philistines triumphing over Saul. One is set over against the other, that men may see what comes of trusting in God and what comes of forsaking him. We left Saul ready to engage the Philistines, with a shaking hand and an aching heart, having had his doom read him from hell, which he would not regard when it was read him from heaven. Let us now see what becomes of him. Here is, I. His army routed, 1Sa 31:1. II. His three sons slain, 1Sa 31:2. III. Himself wounded (1Sa 31:3), and slain by his own hand, 1Sa 31:4. The death of his armour-bearer (1Sa 31:5) and all his men, 1Sa 31:6. IV. His country possessed by the Philistines, 1Sa 31:7. His camp plundered, and his dead body deserted, 1Sa 31:8. His fall triumphed in, 1Sa 31:9. His body publicly exposed (1Sa 31:10) and with difficulty rescued by the men of Jabesh-Gilead, 1Sa 31:11-13. Thus fell the man that was rejected of God.
1-7
The Death of Saul (1055 BC)
扫罗之死（主前1055年）
¹ 非利士人与以色列人争战。以色列人在非利士人面前逃跑，在基利波山有被杀仆倒的。 ² 非利士人紧追扫罗和他儿子，就杀了扫罗的儿子约拿单、亚比拿达、麦基舒亚。 ³ 势派甚大，扫罗被弓箭手追上，被弓箭手伤甚重。 ⁴ 扫罗吩咐拿兵器的人说："你拔出刀来，将我刺死，免得那些未受割礼的人来刺我，凌辱我。"但拿兵器的人甚惧怕，不肯刺他。于是扫罗自己拔刀伏在刀上。 ⁵ 拿兵器的人见扫罗已死，他也伏在自己的刀上，与他一同死了。 ⁶ 这样，扫罗和他三个儿子，以及拿兵器的人，并一切跟随的人，都在那一日一同死亡。 ⁷ 在山谷那边、约旦河那边的以色列人，见以色列军兵逃跑，扫罗和他的儿子都死了，也就弃城逃跑。非利士人便来住在其中。
报应之日如今到了。扫罗必要为那他犯罪存留的亚玛力人之血，为那他犯更大罪所流的祭司之血，在大日交账；连大卫的血——他本要流的——也要算在其中。如今他跌倒的日子到了，正如大卫所预见的：他下到战场就必阵亡（撒上26:10）。来看神公义的判断罢。
I. 他看见自己的兵士在他周围纷纷仆倒（撒上31:1）。或因非利士人更多、阵势更佳、率领更得法，或有别的优势，圣经未明；但看来他们更为猛烈，因为他们率先发起攻势；他们与以色列人争战，以色列人便逃跑仆倒。最精锐的部队也都溃乱，被杀的甚多——大概正是扫罗用来追讨大卫的那些人。这样，那些在他犯罪时跟随他服事他的人，在他倾覆之前倒先仆倒，与他同受灾殃。
II. 他看见自己的儿子在他面前仆倒。得胜的非利士人最为猛力地紧逼以色列王和随从他的人。他的三个儿子大概在他身旁，三个都在他眼前被杀，叫他大大悲痛（因他们是他全家的指望），又大大惊惧——因他们如今原是他贴身的护卫，他不能不结论自己的轮次也就在眼前。他众子的名字记在撒上31:2；我们痛心地发现约拿单也在其中——那位智慧、勇敢、善良的人，他作大卫的朋友正如扫罗作大卫的仇敌，却与其余的人一同仆倒。对父亲的本分不容他留在家中，也不容他在两军交锋时退去；而神护理如此安排，使他与他的家族同遭命运，虽然他从未自陷其罪中——可见以利法的话并不周全（伯4:7）：无辜的人有谁灭亡？ 这里便有一位。这事当怎么说呢？1. 神借此在扫罗临死之时使他的折磨达到极处，也使那要临到他家的审判执行得齐全。家既必亡，约拿单既属这家，便也必随之而亡。2. 神借此使大卫登王冠之路更为通达无阻。因为，虽约拿单本人必乐意将自己的权利和利益全然让给他（我们没有理由怀疑别的），然而很可能许多百姓要借他的名来扶持扫罗家，至少归附大卫的也必迟缓。若伊施波设（此时被留在家中，因不堪作战，故而脱逃）尚有那么多朋友，何况约拿单——他是百姓的宠儿，又从未失百姓之心——他若有何势力呢？那些如此焦急要一个像列国一样的王的人，必热心维护正统血脉，尤其若这要把王冠戴在约拿单这样的头上。这必使大卫为难；并且，约拿单若能劝说自己的全部势力都归大卫，那时人便要说，是约拿单立他作王——而荣耀原当归神。这是主所作的。 所以约拿单之死虽对大卫是大苦事，却既使他记念自己的脆弱，又使他的登基更顺畅，便也是对他有益的。3. 神借此向我们指明：善恶之分要在来世定下，不在今世。凡事都临到众人。 我们不能凭人死时的光景判断他属灵或永远的光景；因为临到义人和恶人的，遭遇都是一样。
III. 他自己被非利士人重伤，而后又死在自己手中。弓箭手射中了他（撒上31:3），使他既不能战也不能逃，因此必无可避免地落入他们手中。这样，为使他更加凄惨，毁灭逐步临到，他死的时候真觉出自己正在死。他如今被逼到如此绝境，1. 他宁可死在自己仆人手中，不愿死在非利士人手中——唯恐他们凌辱他，像他们凌辱参孙一样。可怜的人！他自知将死，所牵挂的全是不让身体落入非利士人手中，反倒不焦急将灵魂交回赐灵魂的神手中（传12:7）。他活着如何，死也如何——骄傲、多疑，于己于人都是恐怖。明白事理的人认为，相比之下，死时光景如何并不算什么，只要死后能安然便好。那心中苦恼、渴望死却不来到的人（伯3:20-21）实在可怜，尤其是那些像犹大那样、因绝望于神的怜悯、为逃避内心的地狱而跳进眼前的地狱的人，更是可怜至极。2. 既求不得这份人情，他便自作刽子手——以为可借此免羞，实则陷于重罪，又给自己的名留下永久的耻辱印记，作一个felo de se——自杀者。约拿单死在非利士人手中，受的是战伤，英勇地接受战场之命，死在荣耀的床上；扫罗却如愚顽人之死而死，如懦夫之死而死——骄傲的愚顽人，卑劣的懦夫；他死的时候，既无对神的敬畏，也无对神的盼望，既无人的理性，也无以色列人的信仰，更无君王的尊严和战士的决断。我们都当祷告：主啊，不叫我们遇见试探， 不叫遇见这试探。拿兵器的人不肯刺他，他拒绝得对；因为没有人应当作主人情欲或任何激情的奴隶。所给的理由是他甚惧怕——不是怕死，因为他随即自己甘愿扑向死亡；而是因对他主人王怀着深深的敬畏，不能克服到下手害他的地步；或恐他颤抖的手只给他半击，反倒使他更苦。
IV. 那拒绝杀他的拿兵器的人，并不拒绝与他同死，也伏在自己的刀上（撒上31:5）。这是扫罗之死加重之处：因他自戕的恶范，引他的仆人陷入同样的恶中，在他的罪孽中并非独自灭亡。犹太人说扫罗的拿兵器者是多益——多益因杀祭司而被他擢升此职；若果如此，他强暴的报应正归到自己头上，实在是公义。大卫曾预言论他说，神必将他永远拆毁（诗52:5）。
V. 因扫罗军队的溃败，那一带陷于混乱：邻近城邑的居民（在约旦河那边，可如此读）弃城而逃，非利士人一时占据了这些城邑，直到以色列中局势稳定下来（撒上31:7）——扫罗因他的恶行竟把本国带到如此凄惨的地步；若不是大卫被兴起以修补破口，这些城邑或仍留在未受割礼之人手中。看哪，他们为这位王弃绝了神和撒母耳，所得的竟是如此之王。恐怕他们仍和他一样继续行恶，所以他们和他们的王都必被灭绝，正如先知早先论他们所预言的（撒上12:25）。此事日后许久仍被引述。何13:10-11："你的一切城邑中你的拯救者在哪里呢？你曾说：把王和首领赐给我。我在怒气中将王赐你，又在烈怒中将王废去； 即：他活着是你一灾，死了也是你一灾；你不能指望别的。"
英文原文
The Death of Saul (1055 BC)
¹ Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
² And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchi-shua, Saul's sons.
³ And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers.
⁴ Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.
⁵ And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him.
⁶ So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.
⁷ And when the men of Israel that were on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.
The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, 1Sa 26:10. Come and see the righteous judgments of God.
I. He sees his soldiers fall about him, 1Sa 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues.
II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (1Sa 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ish-bosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked.
III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (1Sa 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ec 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20,21), especially those who, despairing of the mercy of God, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se—a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth—a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery.
IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, 1Sa 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Ps 52:5.
V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities (on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (1Sa 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, 1Sa 12:25. And to this reference is had long after. Ho 13:10,11, "Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."
8-13
The Disposal of Saul's Body (1055 BC)
扫罗遗体的处置（主前1055年）
⁸ 第二日，非利士人来剥那被杀之人的衣服，看见扫罗和他三个儿子仆倒在基利波山。 ⁹ 就割下他的首级，剥了他的军装，打到非利士地的四方，报信与他们庙里的偶像和众民。 ¹⁰ 又将扫罗的军装放在亚斯他录庙里，将他的尸身钉在伯珊的城墙上。 ¹¹ 基列雅比的居民听见非利士人向扫罗所行的事， ¹² 他们中间一切的勇士就起身，走了一夜，将扫罗的尸身和他儿子们的尸身从伯珊城墙上取下来，带到雅比，在那里用火烧了； ¹³ 将他们的骨头葬在雅比的垂丝柳树下，就禁食七日。
圣经没有提及扫罗和他众子的灵魂死后归于何处（隐秘的事不属于我们），只提到他们的身体。
一、他们的身体如何被非利士人卑鄙地凌辱。交战的次日，他们恢复了疲劳，就来剥那被杀之人的衣服，在其中发现了扫罗和他三个儿子的尸身（撒上31:8）。扫罗的拿兵器的人也许想以效法主人自尽来尊荣主人，借此表明他是何等爱他；但他若多咨询理性，少随从激情，就当免去这愚蠢的恭维——既为自己的性命，也为对他主人的善意：因为藉着幸存的机会，他本可以为主人做一个人死后所能为他做的一切事；他可以在夜间把主人及其众子的尸体运走，体面地埋葬了。但这些虚妄的人（虽然自以为有智慧）对于授受尊荣，竟怀着如此虚假而愚昧的念头。不但如此，扫罗似乎本可不必受那致命的一击，可以逃脱：因为那些他所惧怕而为此自尽的追赶者，直到次日才到了他所在的地方。但 神所要毁灭的人，他必使他们心中昏迷，「用他的惊吓灭绝他们」（伯18:5-21等）。他们既寻见扫罗的尸体（此时它横陈在血染的草皮上，因身量而与其余的人有别，正如他站立时因身高与众不同，那时他骄傲地俯视周围的人群），他们要在其上向以色列的冠冕夸胜，并凌辱一具已被遗弃的尸首，卑鄙地满足一种野蛮粗暴的复仇欲——这尸首活着的时候他们还敬畏呢。1. 他们割下他的首级。他们若要为割下歌利亚的首级报仇，倒不如趁大卫在他们境内时割下大卫的头，因为那事是大卫作的。他们此举大致上是为羞辱以色列——以色列人指望一顶受膏戴冕的头能救他们脱离非利士人；也特别是为羞辱扫罗——他比众人高出一头（这也许是他常自夸的），如今却少了一头。2. 他们剥了他的军装（撒上31:9），把它送到他们女神亚斯他录的庙里，作为胜利的战利品陈列（撒上31:10）；我们又被告知（代上10:10，此处从略），他们把他的头钉在大衮庙中。这样，他们将胜利的荣耀不归于真 神真实的公义（这本是当行的），反而归于他们假神想象的能力；他们如此敬重那虚构的神明，使那些不将成就的赞美归给永生 神的人羞愧。亚斯他录是以色列人许多时候行淫追随的偶像，如今竟向他们夸胜。3. 他们差人走遍自己的国土，吩咐在他们神的庙中向众人宣告所获得的胜利（撒上31:9），好叫公众欢乐，并向他们的神献上感谢。这事使大卫极为伤痛（撒下1:20）：「不要在迦特报告。」4. 他们将他的尸体和他众子的尸体（如撒上31:12所示）钉在伯珊的城墙上——伯珊离基利波不远，离约旦河也很近。尸首被拖到这里，挂上铁链，让猛禽啄食。扫罗自尽是为了避免被非利士人凌辱，然而从来没有一具君王的尸体像他的那样被凌辱，若他们知道他正是为此自尽，恐怕凌辱更甚。想要藉犯罪保全自己尊荣的人，必定失去它。看哪，在大卫被兴起彻底征服他们之前，非利士人的狂妄达到了何等地步。他们既杀了扫罗和他的众子，就以为以色列地永远归他们所有，但他们不久就发现自己受骗了。当 神藉他们作完他一切的工作，他也要在他们身上成全他的工作（赛10:6-7）。
二、他们的尸体如何被雅比人英勇地抢救。伯珊和基列雅比之间只隔着约旦河，而约旦河在那处有渡口可涉；因此那城的勇士们作了一次大胆的行动，在夜间渡过河去，取下尸首，予以体面的安葬（撒上31:11-13）。他们这样行，1. 是出于对以色列、对以色列地尊荣的共同关心——以色列地不当因暴露任何尸首而被玷污，何况以色列的冠冕竟如此被未受割礼的人亵渎。2. 是出于对扫罗特别的感激之情——因为扫罗初登基时，热心而踊跃地救他们脱离亚扪人的手（撒上11:1-27）。当人如此记住善行、并在急难中加以报答，这显明慷慨的灵，也是对行善之人的鼓励。雅比人若早些差他们的勇士去帮助扫罗抵挡非利士人，本可更好地事奉扫罗。但扫罗倾覆的日子已经到了，如今他们所能为他做的，只是因他名的缘故而作。我们没有看见有人为扫罗之死像为撒母耳之死（撒上25:1）那样普遍哀悼，只有那些雅比的基列人在他死时尊荣他；因为，（1）他们为尸首焚化香料。有人如此理解焚烧尸体之事。他们在其上焚香（撒上31:12）。这样为死去的朋友（至少是他们的君王）行尊荣之事，本是惯例，可从亚撒葬礼的记载看出（代下16:14）：「他们为他行了极大的焚礼。」也有人认为他们焚烧血肉，是因为尸体开始腐烂。（2）他们藉着在其上焚烧使尸体馨香（或若焚化了，便埋葬骨头和骨灰）之后，将尸体埋在一棵树下，那树就当作墓碑和纪念碑。（3）他们「禁食七日」，即七日之中每日禁食到晚上；他们如此哀悼扫罗之死和以色列眼下纷乱的状态，也许在禁食中也加上祷告，求 神重建他们已经四散的国。虽然「恶人一死，人就欢呼」（即盼望将有更好的时局，成为喜乐的缘由），但人性仍要求我们对死尸，尤其是君王的尸首，表示相当的尊重。
本书以撒母耳的出生开始，如今却以扫罗的安葬结束。把这两件事放在一起比较，就能教导我们：宁可看重从 神而来的尊荣，也不看重这世界所自称有权赐予的任何尊荣。
英文原文
The Disposal of Saul's Body (1055 BC)
⁸ And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa.
⁹ And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people.
¹⁰ And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan.
¹¹ And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul;
¹² All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and came to Jabesh, and burnt them there.
¹³ And they took their bones, and buried them under a tree at Jabesh, and fasted seven days.
The scripture makes no mention of the souls of Saul and his sons, what became of them after they were dead (secret things belong not to us), but of their bodies only.
I. How they were basely abused by the Philistines. The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among the rest, found the bodies of Saul and his three sons, 1Sa 31:8. Saul's armour-bearer perhaps intended to honour his master by following the example of his self-murder, and to show thereby how well he loved him; but, if he had consulted his reason more than his passions, he would have spared that foolish compliment, not only in justice to his own life, but in kindness to his master, to whom, by the opportunity of survivorship, he might have done all the service that could be done him by any man after he was dead; for he might, in the night, have conveyed away his body, and those of his sons, and buried them decently. But such false and foolish notions these vain men have (though they would be wise) of giving and receiving honour. Nay, it should seem, Saul might have saved himself the fatal thrust and have made his escape: for the pursuers (in fear of whom he slew himself) came not to the place where he was till the next day. But whom God will destroy he infatuates and utterly consumes with his terrors. See Job 18:5-21, etc. Finding Saul's body (which now that it lay extended on the bloody turf was distinguishable from the rest by its length, as it was, while erect, by its height, when he proudly overlooked the surrounding crowd), they will, in that, triumph over Israel's crown, and meanly gratify a barbarous and brutish revenge by insulting the deserted corpse, which, when alive, they had stood in awe of. 1. They cut off his head. Had they designed in this to revenge the cutting off of Goliath's head they would rather have cut off the head of David, who did that execution, when he was in their country. They intended it, in general, for a reproach to Israel, who promised themselves that a crowned and an anointed head would save them from the Philistines, and a particular reproach to Saul, who was taller by the head than other men (which perhaps he was wont to boast of), but was now shorter by the head. 2. They stripped him of his armour (1Sa 31:9), and sent that to be set up as a trophy of their victory, in the house of Ashtaroth their goddess (1Sa 31:10); and we are told, 1Ch 10:10 (though it is omitted here), that they fastened his head in the temple of Dagon. Thus did they ascribe the honour of their victory, not as they ought to have done to the real justice of the true God, but to the imaginary power of their false gods, and by this respect paid to pretended deities shame those who give not the praise of their achievements to the living God. Ashtaroth, the idol that Israel had many a time gone a whoring after, now triumphs over them. 3. They sent expresses throughout their country, and ordered public notice to be given in the houses of their gods of the victory they had obtained (1Sa 31:9), that public rejoicings might be made and thanks given to their gods. This David regretted sorely, 2Sa 1:20. Tell it not in Gath. 4. They fastened his body and the bodies of his sons (as appears, 1Sa 31:12) to the wall of Beth-shan, a city that lay not far from Gilboa and very near to the river Jordan. Hither the dead bodies were dragged and here hung up in chains, to be devoured by the birds of prey. Saul slew himself to avoid being abused by the Philistines, and never was royal corpse so abused as his was, perhaps the more if they understood that he slew himself for that reason. He that thinks to save his honour by sin will certainly lose it. See to what a height of insolence the Philistines had arrived just before David was raised up, who perfectly subdued them. Now that they had slain Saul and his sons they thought the land of Israel was their own for ever, but they soon found themselves deceived. When God has accomplished his whole work by them he will accomplish it upon them. See Isa 10:6,7.
II. How they were bravely rescued by the men of Jabesh-Gilead. Little more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and Jordan was in that place passable by its fords; a bold adventure was therefore made by the valiant men of that city, who in the night passed the river, took down the dead bodies, and gave them decent burial, 1Sa 31:11,13. This they did, 1. Out of a common concern for the honour of Israel, or the land of Israel, which ought not to be defiled by the exposing of any dead bodies, and especially of the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a particular sense of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites when he first came to the throne, 1Sa 11:1-27 It is an evidence of a generous spirit and an encouragement to beneficence when the remembrance of kindnesses is thus retained, and they are thus returned in an extremity. The men of Jabesh-Gilead would have done Saul better service if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day had come to fall, and now this is all the service they can do him, in honour to his memory. We find not that any general mourning was made for the death of Saul, as was for the death of Samuel (1Sa 25:1), only those Gileadites of Jabesh did him honour at his death; for, (1.) They made a burning for the bodies, to perfume them. So some understand the burning of them. They burnt spices over them, 1Sa 31:12. And that it was usual thus to do honour to their deceased friends, at least their princes, appears by the account of Asa's funeral (2Ch 16:14), that they made a very great burning for him. Or (as some think) they burnt the flesh, because it began to putrefy. (2.) They buried the bodies, when, by burning over them, they had sweetened them (or, if they burnt them, they buried the bones and ashes), under a tree, which served for a grave-stone and monument. And, (3.) They fasted seven days, that is, each day of the seven they fasted till the evening; thus they lamented the death of Saul and the present distracted state of Israel, and perhaps joined prayers with their fasting for the re-establishment of their shattered state. Though, when the wicked perish there is shouting (that is, it is to be hoped a better state of things will ensue, which will be matter of joy), yet humanity obliges us to show a decent respect to dead bodies, especially those of princes.
This book began with the birth of Samuel, but now it ends with the burial of Saul, the comparing of which two together will teach us to prefer the honour that comes from God before any of the honours which this world pretends to have the disposal of.
在前一章中我们看到大卫得胜，且得胜有余。在本章中我们看到扫罗被征服，境况比囚徒更惨。神的护理安排了这两件事几乎同时发生——也许就在大卫因击败亚玛力人而欢呼的那一日，非利士人正因击败扫罗而夸胜。一者与另一者相对而立，使人看见倚靠神的结局如何，离弃神的结局又如何。我们先前看到扫罗预备与非利士人交锋，手战栗，心疼痛，因为他已从地狱听到了自己的厄运宣告——而这厄运从天上向他宣读时，他却不肯留意。如今让我们看看他的下场。这里有：I. 他的全军溃败，撒上 31:1。II. 他的三个儿子阵亡，撒上 31:2。III. 他自己受了伤（撒上 31:3），并亲手自尽，撒上 31:4。拿兵器的人之死（撒上 31:5），以及他随从的全军之死，撒上 31:6。IV. 他的国土被非利士人占据，撒上 31:7。他的营盘被劫掠，他的尸首被遗弃，撒上 31:8。他的覆亡被人夸胜，撒上 31:9。他的尸身被公然示众（撒上 31:10），并艰难地被基列·雅比的居民救回，撒上 31:11-13。被神弃绝之人，就此覆亡。