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*H Now it came to pass one day that Jonathan, the son of Saul, said to the young man that bore his armour: Come, and let us go over to the garrison of the Philistines, which is on the other side of yonder place. But he told not this to his father.
Ver. 1. Day, while it was yet dark. Josephus. — This action would seem rash, and contrary to military discipline, which requires that the general should be apprised of any hazardous enterprise. C. — But it is thought that Jonathan was directed by God, who granted him success. A. Lapide. — The Rabbins say, "every augury which is not like that of Eleazar and Jonathan, is null. If they had done ill,...God would not have heard them." Kimchi.
* Summa
*S Part 3, Ques 38, Article 1
[II-II, Q. 38, Art. 1]
Whether Contention Is a Mortal Sin?
Objection 1: It would seem that contention is not a mortal sin. For there is no mortal sin in spiritual men: and yet contention is to be found in them, according to Luke 22:24: "And there was also a strife amongst" the disciples of Jesus, "which of them should . . . be the greatest." Therefore contention is not a mortal sin.
Obj. 2: Further, no well disposed man should be pleased that his neighbor commit a mortal sin. But the Apostle says (Phil. 1:17): "Some out of contention preach Christ," and afterwards he says (Phil. 1:18): "In this also I rejoice, yea, and will rejoice." Therefore contention is not a mortal sin.
Obj. 3: Further, it happens that people contend either in the courts or in disputations, without any spiteful purpose, and with a good intention, as, for example, those who contend by disputing with heretics. Hence a gloss on 1 Kings 14:1, "It came to pass one day," etc. says: "Catholics do not raise contentions with heretics, unless they are first challenged to dispute." Therefore contention is not a mortal sin.
Obj. 4: Further, Job seems to have contended with God, according to Job 39:32: "Shall he that contendeth with God be so easily silenced?" And yet Job was not guilty of mortal sin, since the Lord said of him (Job 42:7): "You have not spoken the thing that is right before me, as my servant Job hath." Therefore contention is not always a mortal sin.
_On the contrary,_ It is against the precept of the Apostle who says (2 Tim. 2:14): "Contend not in words." Moreover (Gal. 5:20) contention is included among the works of the flesh, and as stated there (Gal. 5:21) "they who do such things shall not obtain the kingdom of God." Now whatever excludes a man from the kingdom of God and is against a precept, is a mortal sin. Therefore contention is a mortal sin.
_I answer that,_ To contend is to tend against some one. Wherefore just as discord denotes a contrariety of wills, so contention signifies contrariety of speech. For this reason when a man contrasts various contrary things in a speech, this is called _contentio,_ which Tully calls one of the rhetorical colors (De Rhet. ad Heren. iv), where he says that "it consists in developing a speech from contrary things," for instance: "Adulation has a pleasant beginning, and a most bitter end."
Now contrariety of speech may be looked at in two ways: first with regard to the intention of the contentious party, secondly, with regard to the manner of contending. As to the intention, we must consider whether he contends against the truth, and then he is to be blamed, or against falsehood, and then he should be praised. As to the manner, we must consider whether his manner of contending is in keeping with the persons and the matter in dispute, for then it would be praiseworthy, hence Tully says (De Rhet. ad Heren. iii) that "contention is a sharp speech suitable for proof and refutation"--or whether it exceeds the demands of the persons and matter in dispute, in which case it is blameworthy.
Accordingly if we take contention as denoting a disclaimer of the truth and an inordinate manner, it is a mortal sin. Thus Ambrose [*Cf. Gloss. Ord. in Rom. i, 29] defines contention: "Contention is a disclaimer of the truth with clamorous confidence." If, however, contention denote a disavowal of what is false, with the proper measure of acrimony, it is praiseworthy: whereas, if it denote a disavowal of falsehood, together with an inordinate manner, it can be a venial sin, unless the contention be conducted so inordinately, as to give scandal to others. Hence the Apostle after saying (2 Tim. 2:14): "Contend not in words," adds, "for it is to no profit, but to the subverting of the hearers."
Reply Obj. 1: The disciples of Christ contended together, not with the intention of disclaiming the truth, since each one stood up for what he thought was true. Yet there was inordinateness in their contention, because they contended about a matter which they ought not to have contended about, viz. the primacy of honor; for they were not spiritual men as yet, as a gloss says on the same passage; and for this reason Our Lord checked them.
Reply Obj. 2: Those who preached Christ "out of contention," were to be blamed, because, although they did not gainsay the truth of faith, but preached it, yet they did gainsay the truth, by the fact that they thought they would "raise affliction" to the Apostle who was preaching the truth of faith. Hence the Apostle rejoiced not in their contention, but in the fruit that would result therefrom, namely that Christ would be made known--since evil is sometimes the occasion of good results.
Reply Obj. 3: Contention is complete and is a mortal sin when, in contending before a judge, a man gainsays the truth of justice, or in a disputation, intends to impugn the true doctrine. In this sense Catholics do not contend against heretics, but the reverse. But when, whether in court or in a disputation, it is incomplete, i.e. in respect of the acrimony of speech, it is not always a mortal sin.
Reply Obj. 4: Contention here denotes an ordinary dispute. For Job had said (13:3): "I will speak to the Almighty, and I desire to reason with God": yet he intended not to impugn the truth, but to defend it, and in seeking the truth thus, he had no wish to be inordinate in mind or in speech. _______________________
SECOND
*H And Saul abode in the uttermost part of Gabaa, under the pomegranate tree, which was in Magron: and the people with him were about six hundred men.
Ver. 2. Magron, a village between Gabaa and Machmas. Isai. x. 28. Heb. reads "Remmon," which means "a pomegranate tree," and denotes a famous impregnable rock, with extensive caverns, where an equal number of men had formerly saved themselves. Judg. xx. 47. C. T. M.
*H And Achias, the son of Achitob, brother of Ichabod the son of Phinees, the son of Heli, the priest of the Lord in Silo, wore the ephod. And the people knew not whither Jonathan was gone.
Ver. 3. Ephod; or was high priest, v. 18. Achias is called Achimelech, C. xxii. 9. C. — He had succeeded his father, Achitob, in the beginning of Saul's reign, after the former had held the dignity twenty-two years. Salien, A. 2962.
* Summa
*S Part 3, Ques 100, Article 3
[II-II, Q. 100, Art. 3]
Whether It Is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7, 8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action.
Obj. 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers, according to Luke 16:9, "Make unto you friends of the mammon of iniquity." To preachers also, who sow spiritual things, temporal things are due according to the Apostle (1 Cor. 9:14). Moreover, something is given to those who celebrate the divine praises in the ecclesiastical office, and make processions: and sometimes an annual income is assigned to them. Therefore it is lawful to receive something for spiritual actions.
Obj. 3: Further, science is no less spiritual than power. Now it is lawful to receive money for the use of science: thus a lawyer may sell his just advocacy, a physician his advice for health, and a master the exercise of his teaching. Therefore in like manner it would seem lawful for a prelate to receive something for the use of his spiritual power, for instance, for correction, dispensation, and so forth.
Obj. 4: Further, religion is the state of spiritual perfection. Now in certain monasteries something is demanded from those who are received there. Therefore it is lawful to demand something for spiritual things.
_On the contrary,_ It is stated (I, qu. i [*Can. Quidquid invisibilis]): "It is absolutely forbidden to make a charge for what is acquired by the consolation of invisible grace, whether by demanding a price or by seeking any kind of return whatever." Now all these spiritual things are acquired through an invisible grace. Therefore it is not lawful to charge a price or return for them.
_I answer that,_ Just as the sacraments are called spiritual, because they confer a spiritual grace, so, too, certain other things are called spiritual, because they flow from spiritual grace and dispose thereto. And yet these things are obtainable through the ministry of men, according to 1 Cor. 9:7, "Who serveth as a soldier at any time at his own charges? Who feedeth the flock, and eateth not of the milk of the flock?" Hence it is simoniacal to sell or buy that which is spiritual in such like actions; but to receive or give something for the support of those who minister spiritual things in accordance with the statutes of the Church and approved customs is lawful, yet in such wise that there be no intention of buying or selling, and that no pressure be brought to bear on those who are unwilling to give, by withholding spiritual things that ought to be administered, for then there would be an appearance of simony. But after the spiritual things have been freely bestowed, then the statutory and customary offerings and other dues may be exacted from those who are unwilling but able to pay, if the superior authorize this to be done.
Reply Obj. 1: As Jerome says in his commentary on Mic. 3:9, certain gifts were freely offered to the good prophets, for their livelihood, but not as a price for the exercise of their gift of prophecy. Wicked prophets, however, abused this exercise by demanding payment for it.
Reply Obj. 2: Those who give alms to the poor in order to obtain from them the assistance of their prayers do not give with the intent of buying their prayers; but by their gratuitous beneficence inspire the poor with the mind to pray for them freely and out of charity. Temporal things are due to the preacher as means for his support, not as a price of the words he preaches. Hence a gloss on 1 Tim. 5:11, "Let the priests that rule well," says: "Their need allows them to receive the wherewithal to live, charity demands that this should be given to them: yet the Gospel is not for sale, nor is a livelihood the object of preaching: for if they sell it for this purpose, they sell a great thing for a contemptible price." In like manner temporal things are given to those who praise God by celebrating the divine office whether for the living or for the dead, not as a price but as a means of livelihood; and the same purpose is fulfilled when alms are received for making processions in funerals. Yet it is simoniacal to do such things by contract, or with the intention of buying or selling. Hence it would be an unlawful ordinance if it were decreed in any church that no procession would take place at a funeral unless a certain sum of money were paid, because such an ordinance would preclude the free granting of pious offices to any person. The ordinance would be more in keeping with the law, if it were decreed that this honor would be accorded to all who gave a certain alms, because this would not preclude its being granted to others. Moreover, the former ordinance has the appearance of an exaction, whereas the latter bears a likeness to a gratuitous remuneration.
Reply Obj. 3: A person to whom a spiritual power is entrusted is bound by virtue of his office to exercise the power entrusted to him in dispensing spiritual things. Moreover, he receives a statutory payment from the funds of the Church as a means of livelihood. Therefore, if he were to accept anything for the exercise of his spiritual power, this would imply, not a hiring of his labor (which he is bound to give, as a duty arising out of the office he has accepted), but a sale of the very use of a spiritual grace. For this reason it is unlawful for him to receive anything for any dispensing whatever, or for allowing someone else to take his duty, or for correcting his subjects, or for omitting to correct them. On the other hand it is lawful for him to receive "procurations," when he visits his subjects, not as a price for correcting them, but as a means of livelihood. He that is possessed of science, without having taken upon himself the obligation of using it for the benefit of others can lawfully receive a price for his learning or advice, since this is not a sale of truth or science, but a hiring of labor. If, on the other hand, he be so bound by virtue of his office, this would amount to a sale of the truth, and consequently he would sin grievously. For instance, those who in certain churches are appointed to instruct the clerics of that church and other poor persons, and are in receipt of an ecclesiastical benefice for so doing, are not allowed to receive anything in return, either for teaching, or for celebrating or omitting any feasts.
Reply Obj. 4: It is unlawful to exact or receive anything as price for entering a monastery: but, in the case of small monasteries, that are unable to support so many persons, it is lawful, while entrance to the monastery is free, to accept something for the support of those who are about to be received into the monastery, if its revenues are insufficient. In like manner it is lawful to be easier in admitting to a monastery a person who has proved his regard for that monastery by the generosity of his alms: just as, on the other hand, it is lawful to incite a person's regard for a monastery by means of temporal benefits, in order that he may thereby be induced to enter the monastery; although it is unlawful to agree to give or receive something for entrance into a monastery (I, qu. ii, cap. Quam pio). _______________________
FOURTH
*H And Jonathan said to the young man that bore his armour: Come, let us go over to the garrison of these uncircumcised, it may be the Lord will do for us: because it is easy for the Lord to save either by many, or by few.
Ver. 6. Uncircumcised. The Hebrews looked upon the Gentiles as unclean, and they, in their turn, spoke of the Jews in the most contemptuous manner. C. — It may. Lit. "if perchance." H. — This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham's servant had done. Gen. xxiv. 12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. C. — Few. These words are often repeated, (2 Par. xiv. 11. 1 Mac. iii. 18,) and were verified. C. xvii. 47. Judg. vii. 4. M.
*H But if they shall say: Come up to us: let us go up, because the Lord hath delivered them into our hands, this shall be a sign unto us.
Ver. 10. This shall be a sign. It is likely Jonathan was instructed by divine inspiration, to make choice of this sign; otherwise, the observation of omens is superstitious and sinful. Ch. M. W.
*H So both of them discovered themselves to the garrison of the Philistines: and the Philistines said: Behold the Hebrews come forth out of the holes wherein they were hid.
Ver. 11. Philistines, probably on the northern rock, as they afterwards climbed up that on the south, (C.) where they had not been discovered. Salien.
* Footnotes
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*
1_Machabees
4:30
And they saw that the army was strong, and he prayed and said: Blessed art thou, O Saviour of Israel, who didst break the violence of the mighty by the hand of thy servant David, and didst deliver up the camp of the strangers into the hands of Jonathan the son of Saul, and of his armour bearer.
*H And the men of the garrison spoke to Jonathan, and to his armourbearer, and said: Come up to us, and we will shew you a thing. And Jonathan said to his armourbearer: Let us go up, follow me: for the Lord hath delivered them into the hands of Israel.
Ver. 12. A thing, making you pay dear for this temerity. Herodotus (v.) mentions, that the Peonians were commanded by the oracle not to attack the Perinthians, unless they were challenged. They did so, and gained a complete victory.
*H And the first slaughter which Jonathan and his armourbearer made, was of about twenty men, within half an acre of land, which a yoke of oxen is wont to plough in a day.
Ver. 14. Day. Varro, &c. allow 120 feet, Columella only 70, for a day's work, so that these twenty men were slain in the space of 60 or 35 feet. Louis de Dieu rejects all the other versions, and would translate the Heb. "in almost the half of the length of a furrow, and in the breadth which is between two furrows in a field," so that the enemy would be very close together. Lit. "almost in the half of a furrow of a yoke of the field," which seems rather to be understood of the length, (C.) if indeed it have any meaning. Prot. are forced to help out the text: "within as it were a half acre of land, which a yoke of oxen might plough." H. — But a whole acre was the usual allowance. M. — Hallet observes, "the Sept. read the Heb. in a different manner, and have rendered the verse thus, 'That first slaughter was...of about twenty men, with darts, and stones, and flints of the field:' I suppose the read, Bétsim ubomáuth." Kennicott adds, and ubgomri, as the Arabs still use gomor, to denote "a small flint." Golius. H.
*H And there was a miracle in the camp, in the fields: and all the people of their garrison, who had gone out to plunder, were amazed, and the earth trembled: and it happened as a miracle from God.
Ver. 15. Miracle. Heb. charada, "consternation or trembling," a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. "In the terrors sent by demons, (or superior beings) even the sons of the gods flee away." Pindar. Nem. The earth quaked (C.) to increase the enemies' apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceived that God was fighting against them, and trembled. H.
*H And the watchmen of Saul, who were in Gabaa of Benjamin looked, and behold a multitude overthrown, and fleeing this way and that.
Ver. 16. Gabaa, where they were stationed to observe the enemies' motions, and to give notice of them to Saul, at Remmon, v. 2. C. — Overthrown. Heb. "melted down, (without courage) and they went crushing" one another is the narrow passes, (H.) and turning their arms against all they met. Josephus.
*H And Saul said to the people that were with him: Look, and see who is gone from us. And when they had sought, it was found that Jonathan and his armourbearer were not there.
Ver. 17. Were not. Heb. "when they had numbered, behold Jonathan, &c. not" in the number. H.
*H And Saul said to Achias: Bring the ark of the Lord. (For the ark of God was there that day with the children of Israel.)
Ver. 18. Ark. Sept. "the ephod." Kimchi, &c. — Spencer follows the sentiment of the Rabbins, and explains it of a little box, in which the ephod and pectoral were placed, when they were brought to the army. But what need of this explication? C. — How the oracle was given is uncertain. M.
*H And while Saul spoke to the priest, there arose a great uproar in the camp of the Philistines: and it increased by degrees, and was heard more clearly. And Saul said to the priest: Draw in thy hand.
Ver. 19. Hand. He prayed with his hands extended. Saul believed that God had sufficiently intimated his will, by affording such a favourable opportunity. "The best of omens is to revenge our country's wrongs." Hector. Iliad. M. — Optimis auspiciis ea geri, quæ pro Reip. salute fierent, was the observation of Q. F. Maximus. Senect. C. — Saul did not wait for God's answer, and therefore had nearly lost his son by a rash vow, and by too eager zeal. W.
*H Moreover, the Hebrews that had been with the Philistines yesterday and the day before, and went up with them into the camp, returned to be with the Israelites, who were with Saul and Jonathan.
Ver. 21. Before; that is, for some time, as slaves. M. — Having retired to their camp, to avoid the plunderers, (C.) they rose upon their oppressors, as Christian slaves have often done upon the Turks, when a galley has been engaged, and fallen into the hands of their friends. M. — Camp. Heb. adds, "round about," as if they guarded the baggage, (Piscator) or had retreated thither from the environs. C.
*H And all the Israelites that had hid themselves in mount Ephraim, hearing that the Philistines fled, joined themselves with their countrymen in the fight. And there were with Saul about ten thousand men.
Ver. 22. And there, &c. This is not found in Heb. &c. nor in many Latin copies. The Sept. specify the number, (v. 24) where it is not in the original. C.
*H And the Lord saved Israel that day. And the fight went on as far as Bethaven.
Ver. 23. Bethaven. They pursued the stragglers thither, as well as to Aialon, v. 31. H.
*H And the men of Israel were joined together that day: and Saul adjured the people, saying: Cursed be the man that shall eat food till evening, till I be revenged of my enemies. So none of the people tasted any food.
Ver. 24. Together. Which interpretation is more natural (C.) than the Prot. "where distressed,...for Saul had adjured," &c. H. — Sept. "And all the people was with Saul, about 10,000, and the war was spread through all the city in Mount Ephraim, and Saul was guilty of great ignorance that day, and he adjures (H. or cursed) the people," &c. He saw not that he was acting against his own interest. The sequel does not evince that God approved of his conduct. But the people were to be taught not to make light of oaths, nor to neglect the curses which their rulers should denounce. C. — Food. Lit. "bread," which comprises all sorts of food, honey, &c. (v. 25. H.) but not drink, which might lawfully have been taken, as thirst is more difficult to bear. M. — Salien (A. 2964) defends the conduct of Saul, and condemns Jonathan.
*H And all the common people came into a forest, in which there was honey upon the ground.
Ver. 25. Ground. Even still travellers perceive the smell of honey very frequently in that country. Maundrell. — The people use honey almost in every sauce and in every repast. Virgil assures us, that "bees dwell in holes under ground, in hollow stones, and trees." Georg. iv. The Scripture frequently mentions honey flowing. Ex. ii. 8. Ps. lxx. 17. Job xx. 17.
*H But Jonathan had not heard when his father adjured the people: and he put forth the end of the rod, which he had in his hand, and dipt it in a honeycomb: and he carried his hand to his mouth, and his eyes were enlightened.
Ver. 27. Enlightened. Extreme hunger and fatigue hurt the eyes. Jer. xiv. 6. Sanctius saw a man who through fasting lost his sight, and recovered it again as soon as he had eaten. This is conformable to the observation of Hippocrates, and to nature. C. — Tenebræ oboriuntur, genua inediâ succedunt. Perii, prospicio parum. "Through hunger...I see but little." Plautus. H.
*H And Jonathan said: My father hath troubled the land: you have seen yourselves that my eyes are enlightened, because I tasted a little of this honey:
Ver. 29. Land. Chal. "the people of the land." M. — He speaks his sentiments freely. But we ought not to find fault, in public, with the conduct of the prince. C. — The people might have eaten a little without stopping the pursuit, as they generally carried provisions with them, or might find some easily on the road, so as to run with fresh vigour, (See Jos. x.) and make ample amends for the time that they had delayed. H.
*H So they smote that day the Philistines, from Machmas to Aialon. And the people were wearied exceedingly.
Ver. 31. Aialon, in the tribe of Dan. It might be about ten miles from Machmas.
*H And falling upon the spoils, they took sheep, and oxen, and calves, and slew them on the ground: and the people ate them with the blood.
Ver. 32. Blood, contrary to a two-fold law. Gen. ix. 4. Lev. xvii. 14. The blood ought to have been carefully extracted and buried. C. — This was another bad effect of Saul's rash oath. W.
*H And Saul said: Disperse yourselves among the people, and tell them to bring me every man his ox and his ram and slay them upon this stone, and eat, and you shall not sin against the Lord, in eating with the blood. So all the people brought every man his ox with him till the night: and slew them there.
Ver. 34. With the blood, as you have done. M.
*H And Saul built an altar to the Lord: and he then first began to build an altar to the Lord.
Ver. 35. First. Saul begins to exercise himself in acts of religion, which only belonged to a prophet, &c. He thought he might do so in quality of king, thus consecrating a monument of his victory to the God of armies. It was perhaps the very stone on which the oxen had been just before killed for the people. C.
*H And Saul said: Let us fall upon the Philistines by night, and destroy them till the morning light, and let us not leave a man of them. And the people said: Do all that seemeth good in thy eyes. And the priest said: Let us draw near hither unto God.
Ver. 36. God, to consult him, whether the enterprise met with his approbation. Saul is too eager to follow his own prudence. H. — He would not before wait for God's answer; (v. 19) now he can get none. W.
*H And Saul said: Bring hither all the corners of the people: and know, and see by whom this sin hath happened to day.
Ver. 38. Corners, to the very last; or all the princes. Judg. xviii. 9.
*H As the Lord liveth, who is the Saviour of Israel, if it was done by Jonathan, my son, he shall surely die. In this none of the people gainsayed him.
Ver. 39. Gainsayed him, out of respect. Saul gives another proof of his precipitation, in swearing; and the people, by this silence, acquiesce, not suspecting that Jonathan could have offended in what he had done. C. — One of them, at least, knew that he had transgressed the order of his father, v. 28. But extreme necessity might plead his excuse. H. — They might be silent through fear, or reverence, without giving their consent. Salien.
*H And Saul said to the Lord: O Lord God of Israel, give a sign, by which we may know, what the meaning is, that thou answerest not thy servant to day: If this iniquity be in me, or in my son Jonathan, give a proof: or if this iniquity be in thy people, give holiness. And Jonathan and Saul were taken, and the people escaped.
Ver. 41. A sign, (judicium;) "pass sentence;" declare why, &c. H. — Heb. "give purity." Shew who is innocent. C. — Sept. "give the proofs" by the Thummim, which they seem to have read. C.
*H And Saul said: (Cast lots between me, and Jonathan, my son. And Jonathan was taken.
Ver. 42. Jonathan was taken. Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew to all, the great obligation of obedience to princes and parents, (Ch.) the sacred nature of an oath, and at the same time to give Saul a warning not to swear rashly. C. — How must he have been afflicted, when he saw that he had brought his beloved son into such danger! M.
*H And Saul said: May God do so and so to me, and add still more: for dying thou shalt die, O Jonathan.
Ver. 44. Die. We may here admire the respect which the ancients had for an oath, without seeking for any modification; and the blindness of Saul, who condemns his son with as much haste as he had pronounced the curse, thinking thus to honour God. The thing surely required some deliberation, and he ought to have consulted the Lord about it. The action of Jonathan was not criminal, and the former silence of God did not prove that he deserved death. C. — If it had, the people would never have been able to have rescued him, no more than the unhappy Achan. Jos. vii. H. — If Saul had been more enlightened, and more humble, he would have concluded that God was displeased at him, and not at Jonathan. C. — Yet Cajetan and Serarius find fault with the latter. M.
*H And the people said to Saul: Shall Jonathan then die, who hath wrought this great salvation in Israel? this must not be: As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. So the people delivered Jonathan, that he should not die.
Ver. 45. The people, directed probably by the high priest, who pronounced the oath null. Salien. — Ground. He shall not be hurt. M. — With God. He has been visibly "the minister of God's mercy." Sept. — Die. They obtained his pardon. They ought not to have permitted the king's oath to be put in execution, as it was so horribly unjust. Grot. Jur. ii. 13. 6. C.
*H And Saul having his kingdom established over Israel, fought against all his enemies round about, against Moab, and against the children of Ammon, and Edom, and the kings of Soba, and the Philistines: and whithersoever he turned himself, he overcame.
Ver. 47. Soba, in the north. M. — Rohob was the capital of another part of Cœlosyria. 1 Par. xviii. 3. 2 K. x. 6. — Overcame. We are not to judge of the virtue of a man from his success in the world. C. — Under the reign of Saul, the tribe of Ruben overcame the Agarites. 1 Par. v. 10. 18. Salien, A. 2965.
*H And gathering together an army, he defeated Amalec, and delivered Israel from the hand of them that spoiled them.
Ver. 48. Amalec. The particulars of this war will be given C. xv. as it explains the cause of Saul's rejection, and David's advancement to the throne. Salien.
*H And the sons of Saul, were Jonathan, and Jessui, and Melchisua: and the names of his two daughters, the name of the firstborn was Merob, and the name of the younger Michol.
Ver. 49. Sons, who accompanied Saul in his wars. Isboseth was too young. — Jessui is called Abinadab, 1 Par. viii. 33. C.
*H And the name of Saul's wife was Achinoam, the daughter of Achimaas; and the name of the captain of his army was Abner, the son of Ner, the cousin german of Saul.
Ver. 50. Achinoam. After he came to the throne, he had Respha. 2 K. iii. 7. M.