133
Dean Stanley supposes the name to be derived from a thorn -bush on the top of the eminence. But it may
simply mean the "thorn -like," or more probably, "the pointed."
134
Both Keil and Erdmann refer for a similar feat to Sallust, Bell. Jugurth. c. 89, 90. The quotation is so far
erroneous that the story is told in c. 93, 94; but the feat of the Ligurian, however magnificent, was scarcely
equal to that of Jonathan. Still, the one story is certainly parallel to the other.
135
Our present textus receptus has, in 1 Samuel 14:18, two copyist's errors. The one is emendated in our
Authorised Version, which reads, "with the children of Israel," instead of, as in the textus receptus, "and the
children of Israel," which would give no meaning. The second error is emendated in the LXX., who seem to
have had the correct text, according to which the word "Ephod" should be substituted for "ark." The letters
of these two words in the Hebrew are somewhat like each other, whence the error of the copyist. The ark
was at Kirjath Jearim, nor was it "brought hither" to ascertain the will of God.
136
We take this to be the meaning of the expression: "So Saul took the kingdom" (14:47).
137
The sacred text has it (vers. 47, 48): "and whithersoever he turned himself, he vexed them" - the latter
word being used of sentences pronounced by a judge, - "and he wrought might," that is, he displayed
power.
138
Only those three sons are mentioned whose story is identified with that of Saul himself, and who fell with
him in the fatal battle of Gilboa (31:2). "Ishui" is evidently the same as Abinadab. We will not venture on any
conjecture of the reason of the interchange of these two names (comp. 1 Chronicles 8:33; 9:39). In the
genealogies in Chronicles, a fourth son, Esh-baal, is mentioned, who was evidently the same as Ishbosheth.
Merab and Michal are introduced with a view to their after-story. Ewald says: "With ch. 14 Saul ceases to be
the true king, in the prophetic meaning of that term. Hence the history of his reign is here closed with the
usual general remarks."
139
See Vol. 2 of this History.
140
This accommodation of the law to each stage of man's moral state, together with the continuous moral
advancement which the law as a schoolmaster was intended to bring about, and which in turn was met by
progressive revelation, renders it impossible to judge of a Divine command by trying to put it as to our own
times, and as applicable to us. If we put forward the finger-hand on the dial of time, and the clock still strikes
the old hour, we must not infer that the clock is out of order, but rather that we have unskillfully meddled
with it. The principle for which we have here contended is clearly laid down in the teaching of our blessed
Lord about divorce (Matthew 19:8), and also implied in what St. Paul saith about the law (Galatians 3:24).
The whole of this subject is most admirably and exhaustively treated by Canon Mozley in his Ruling Ideas
in Early Ages, and their Relation to Old Testament Faith. See especially Lecture 8, on "The Law of
Retaliation," and Lecture 10, "The End the Test of a Progressive Revelation."
141
So we understand the figures (1 Samuel 15:4), which otherwise would be disproportionately large.
142
Perhaps the same as Telem (Joshua 15:24). Rashi has it, that Saul numbered the people by making each
pick out a lamb, since it was unlawful to number the people directly.
143
Another branch of that tribe was hostile to Israel: comp. Numbers 24:21, etc.
144
Of course, not literally all the Amalekites, but all who fell into their hands: comp. 27:8; 30:1; 2 Samuel 8:12;
1 Chronicles 4:43.
145
Not a personal but an appellative name, like Pharaoh. Agag means "the fiery."