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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 1:17–27. His four-level outline is real structure in the source text, so it is rendered as structure.
When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,
I.The orders David gave with this elegy (Sa2 1:18):
He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either.
1.The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, Sa1 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (Ch1 12:2); therefore,
2.Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deu 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Jos 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.
II.The elegy itself.
It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,
1.A man of an excellent spirit, in four things: -
(1.)He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour,
[1.]He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum - Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man - earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity.
[2.]He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (Sa2 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (Sa2 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, Sa1 14:47. His sword returned not empty, but satiated with blood and spoil, Sa2 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (Sa2 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, Sa2 1:24. The daughters of Israel he clothed in scarlet, which was their delight.
(2.)He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (Sa2 1:25): O Jonathan! thou wast slain in thy high places! which (compared with Sa2 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (Sa2 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here,
[1.]That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests.
[2.]That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.
(3.)He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, Sa2 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God.
(4.)He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (Sa2 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, Sa2 1:19, Sa2 1:25, Sa2 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.
2.A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions.
(1.)The embargo he would fain lay upon Fame is elegant (Sa2 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted.
(2.)The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, Sa2 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe,
[1.]How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect - the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron.
[2.]How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joe 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.
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Summary
2 Samuel 1:24 is a poignant segment of David's heartfelt lament, "The Song of the Bow," delivered in the wake of the tragic deaths of King Saul and his beloved son, Jonathan. In this verse, David directly implores the "daughters of Israel" to mourn Saul, emphasizing the material prosperity and luxurious adornments, specifically "scarlet" and "ornaments of gold," that they enjoyed under his reign. This impassioned call to collective grief underscores Saul's role as a provider and highlights the tangible loss experienced by the nation, even amidst the complex and often tumultuous relationship between Saul and David.
Context
Literary Context
This verse is an integral and emotionally charged component of David's profound eulogy for Saul and Jonathan, meticulously recorded in 2 Samuel 1:17-27. The lament immediately follows the arrival of an Amalekite messenger who falsely claims to have killed Saul and presents Saul's crown and armlet to David, expecting reward (2 Samuel 1:1-16). Despite the years of relentless persecution David endured at Saul's hands, David's response is one of deep sorrow and not triumph. His lament, a masterpiece of Hebrew poetry, transcends personal animosity to honor the fallen king and his cherished friend. Verse 24 specifically appeals to the women of Israel, arguably the most visible beneficiaries and displayers of royal prosperity, to underscore the national scope of the tragedy and the loss of a king who, despite his profound flaws, had brought a measure of material well-being and status to his people.
Historical & Cultural Context
Saul was divinely chosen as Israel's inaugural king through the prophet Samuel, though his reign was ultimately marred by disobedience and tragedy, culminating in God's rejection of him (1 Samuel 15). The devastating battle on Mount Gilboa, where Saul and his sons, including Jonathan, met their end (1 Samuel 31), represented a catastrophic defeat for Israel against their formidable and persistent enemies, the Philistines. In ancient Near Eastern societies, the prosperity and stability of a nation were often directly attributed to the success and strength of its king. The explicit mention of "scarlet" and "ornaments of gold" highlights a level of economic stability and access to luxury goods, which were highly valued as symbols of status, wealth, and national prestige. Public lamentation, frequently involving professional mourners and specific rituals, was a deeply ingrained cultural practice for expressing communal grief and honoring the deceased, especially for figures of national importance like a king.
Key Themes
David's lament in 2 Samuel 1 introduces several profound and enduring themes. Lamentation and Collective Grief are central, as David calls for a national outpouring of sorrow, emphasizing that the loss of a leader profoundly impacts the entire populace. This verse particularly highlights Royal Provision and Prosperity, acknowledging Saul's role in bringing a measure of material comfort and adornment to his people, which in turn reflects on the perceived success and stability of his reign. Even in death, David's eulogy demonstrates a remarkable Acknowledgment of a Leader's Contributions, offering a balanced perspective that recognizes the positive aspects of Saul's rule despite the personal conflict and tragic end. This portrayal also underscores David's Magnanimity and Righteousness, as he chooses to honor God's anointed, even his adversary, rather than rejoice in his downfall, thereby setting a powerful precedent for his own future kingship. The sorrow expressed for Saul is not merely for a king, but for a symbol of national pride and a source of tangible benefits, echoing sentiments found in passages like Psalm 72:12-14 regarding a king's care for his people.
Exposition and Analysis
Key Word Analysis
A primitive root meaning to shed tears, to bemoan, or to make lamentation. In this context, it is a direct command from David, urging the "daughters of Israel" to engage in a public and profound expression of grief. It signifies not just personal sorrow but a communal, ritualistic mourning for a significant loss, reflecting the deep emotional impact of Saul's death on the nation.
Refers to a highly prized and expensive crimson dye, typically derived from the kermes insect. In the ancient world, scarlet fabric was a luxury item, strongly associated with royalty, wealth, and high social status. Its mention here signifies the opulence and distinction that Saul's reign ostensibly afforded the Israelite women, making its loss a tangible symbol of national decline and the cessation of a period of prosperity. It appears in contexts of wealth and prestige, such as the tabernacle curtains (Exodus 26:1) and the clothing of the wealthy (Proverbs 31:21).
This term carries the connotation of pleasure, luxury, or finery. In this context, it broadly encompasses various amenities and comforts that contributed to the well-being and adornment of the women, extending beyond just the scarlet clothing. It suggests a period of relative ease, abundance, and perhaps even sensuous pleasure under Saul's rule, contrasting sharply with the grim reality of his death in battle and the ensuing national uncertainty.
Refers to finery, often decorative items, particularly jewelry. When coupled with "gold" (zâhâb), it specifically denotes gold jewelry or other valuable decorative items worn on the person. Gold was a universally recognized symbol of immense wealth, power, and beauty in the ancient Near East. The ability of Israelite women to wear such ornaments indicates not only personal affluence but also a general prosperity within the kingdom that allowed for the acquisition and display of such valuable items. This detail further underscores the material benefits attributed to Saul's reign, highlighting the tangible loss.
Verse Breakdown
"Ye daughters of Israel, weep over Saul"
This opening phrase is a direct, impassioned apostrophe, a rhetorical address to a specific group. David calls upon the women of Israel to engage in public, collective mourning for their fallen king. The choice of "daughters of Israel" is significant; women were often central to lamentation rituals and were also the primary wearers and displayers of fine clothing and jewelry, making them a fitting demographic to embody the nation's material loss and the disruption of their comfortable way of life.
"who clothed you in scarlet, with [other] delights"
This clause provides the primary, tangible reason for the women's lament. Saul is presented as the benevolent king who provided for their material well-being, specifically in terms of luxurious attire. "Scarlet" and "delights" evoke images of comfort, beauty, and social standing that were presumably enhanced during his reign. This highlights a positive, often overlooked, aspect of Saul's leadership, acknowledging his role in fostering the nation's prosperity and the personal enjoyment derived from it.
"who put on ornaments of gold upon your apparel"
This final clause reinforces and expands upon the previous one, emphasizing the extent of the material blessings and the lavishness of the adornments. The explicit mention of "ornaments of gold" further solidifies the image of a kingdom where luxury was accessible, and women could adorn themselves richly. This detail paints a vivid picture of a flourishing society, making the king's death a profound disruption to their established way of life and a significant loss of their benefactor.
Literary Devices
David's lament in 2 Samuel 1:24 masterfully employs several literary devices to heighten its emotional impact and convey its message. Apostrophe is prominently featured in the direct address, "Ye daughters of Israel, weep over Saul," which creates an immediate, personal connection with the audience and imbues the call to mourning with urgency and intimacy. The use of Metonymy and Synecdoche is evident in "scarlet" and "ornaments of gold," where these specific items of luxury stand in for the broader material prosperity and elevated status enjoyed under Saul's reign. They are tangible symbols of the king's provision and the nation's well-being. Furthermore, the verse employs Pathos, appealing directly to the emotions of the "daughters of Israel" and, by extension, all listeners, to evoke a deep sense of grief and loss for the king who had contributed to their comfort and adornment. This emotional appeal makes the lament profoundly moving and memorable, ensuring its impact on the collective memory of Israel.
Theological and Thematic Connections
This verse, situated within David's lament, offers profound theological insights into the nature of leadership, the complexity of human assessment, and the overarching theme of God's sovereignty. It powerfully reveals David's remarkable magnanimity and spiritual maturity, as he chooses to honor God's anointed king, even his persecutor, by acknowledging the tangible good Saul brought to the nation. The emphasis on material provision reminds us that earthly leaders, even flawed ones, can be instruments of God's common grace, bringing order, stability, and prosperity to their people. It also subtly critiques the human tendency to mourn the loss of material comfort and status more readily than the loss of spiritual leadership, obedience, or divine favor. The lament's focus on what Saul provided for the people underscores the king's essential role as a steward of the nation's resources and well-being, a theme echoed throughout the wisdom literature and prophetic writings concerning righteous governance.
Reflection and Application
2 Samuel 1:24 invites us to reflect deeply on the multifaceted nature of leadership and the appropriate response to the passing of those who have held authority, even when their legacies are complex and fraught with personal difficulty. David, despite suffering greatly and unjustly at Saul's hands, chose to remember and publicly honor the good that Saul had done for the nation. This challenges believers today to cultivate a spirit of grace and discernment, acknowledging the positive contributions of individuals, even those with whom we have had conflict or who have fallen short in other areas. It reminds us that true leadership often involves providing for the tangible needs and well-being of the people, and that such provision, even if material, can be a source of genuine blessing and a cause for lament when lost. Furthermore, the verse highlights the communal aspect of grief, encouraging us to share in the sorrow of others and to recognize the profound impact of significant events on the collective. It reminds us that lament is not merely an expression of sadness but a vital, God-given part of processing loss, allowing us to acknowledge pain, honor what was, and ultimately find a path toward healing and hope, even as we look forward.
Questions for Reflection
FAQ
Why does David specifically address the "daughters of Israel" and focus on their clothing?
David's specific address to the "daughters of Israel" is likely multifaceted and highly symbolic. Historically, women were often the most visible bearers of wealth and status through their adornments, making them a poignant symbol of the nation's prosperity and the king's ability to provide. Their fine clothing, "scarlet," and "ornaments of gold" were tangible indicators of the kingdom's stability and the perceived success of Saul's reign. By calling upon them to mourn, David emphasizes the direct, personal impact of Saul's death on the daily lives and perceived well-being of the populace. It highlights that the loss of the king was not just a political event but a profound disruption to their established way of life and their access to luxury and comfort, making the lament deeply personal and relatable.
Does this verse contradict the Bible's overall portrayal of Saul as a disobedient and troubled king?
No, it does not contradict but rather adds a crucial layer of complexity and nuance to Saul's biblical portrayal. While Saul's reign was indeed marked by disobedience, spiritual decline, and a tragic end, David's lament demonstrates his profound magnanimity and respect for God's anointed office, even for a king who actively sought his life. This verse acknowledges a specific positive aspect of Saul's rule – his role in fostering a period of material prosperity and stability that allowed for such luxuries among the people. It illustrates that even flawed leaders can contribute positively to a nation's well-being, and that genuine grief can encompass a complex blend of emotions and acknowledgments, even for those with whom one had a difficult relationship. David's lament is a testament to his spiritual maturity and his ability to see beyond personal grievances to honor the office and the good that was done, reflecting God's own complex dealings with humanity.
What are the "delights" mentioned alongside "scarlet"?
The term "delights" (Hebrew: ʻêden) is a broader term that encompasses various luxurious or pleasant things beyond just specific garments. While "scarlet" refers specifically to expensive dyed fabric, "delights" would include other forms of finery, comforts, or amenities that contributed to a life of ease and opulence. This could refer to other types of fine clothing, perfumes, cosmetics, or perhaps even a general sense of peace and abundance that allowed for such indulgences. It emphasizes that under Saul, the women of Israel enjoyed a quality of life characterized by more than just basic necessities, but by elements of luxury, pleasure, and elevated social standing. This highlights the comprehensive nature of the material blessings attributed to Saul's reign.
Christ-Centered Fulfillment
2 Samuel 1:24, with its focus on King Saul's provision of earthly finery and material prosperity for the "daughters of Israel," finds its ultimate and infinitely richer fulfillment in Jesus Christ. Saul, as an earthly king, could only offer temporary, perishable adornments like "scarlet" and "ornaments of gold," which, though valuable in their time, ultimately faded and could not prevent the tragic end of his reign or the Philistine victory. In stark contrast, Christ, the King of Kings and Lord of Lords, provides spiritual riches and eternal adornment that never perish, spoil, or fade (1 Peter 1:4). He clothes His people not in earthly scarlet, but in the glorious robes of His own imputed righteousness, making them pure and blameless before God and fit for His eternal presence (Revelation 19:8). Where Saul offered "delights" that were fleeting and subject to the whims of war and human failure, Jesus promises abundant life, overflowing with spiritual blessings, joy, and peace that the world cannot give or take away (John 10:10; John 14:27). The lament for a king who provided material goods foreshadows the profound and eternal joy and gratitude for the King who provides all things necessary for life and godliness, securing not just temporary comfort but everlasting peace, reconciliation, and communion with God (Philippians 4:19). The earthly king's limited provision, mourned in its loss, points to the eternal, inexhaustible provision of our heavenly King, Jesus Christ, whose kingdom has no end and whose gifts are imperishable and eternally satisfying.