Page:02.BCOT.KD.HistoricalBooks.A.vol.2.EarlyProphets.djvu/786

 see at Lev 19:31). He had done this in accordance with the law in Lev 19:31; Lev 20:27, and Deu 18:10.

Verses 4-5
When the Philistines advanced and encamped at Shunem, Saul brought all Israel together and encamped at Gilboa, i.e., upon the mountain of that name on the north-eastern edge of the plain of Jezreel, which slopes off from a height of about 1250 feet into the valley of the Jordan, and is not far from Beisan. On the north of the western extremity of this mountain was Shunem, the present Sulem or Solam (see at Jos 19:18); it was hardly two hours distant, so that the camp of the Philistines might be seen from Gilboa. When Saul saw this, he was thrown into such alarm that his heart greatly trembled. As Saul had been more than once victorious in his conflicts with the Philistines, his great fear at the sight of the Philistian army can hardly be attributed to any other cause than the feeling that God had forsaken him, by which he was suddenly overwhelmed.

Verse 6
In his anxiety he inquired of the Lord; but the Lord neither answered him by dreams, nor by Urim, nor by prophets, that is to say, not by any of the three media by which He was accustomed to make known His will to Israel. בּיהוה שׁאל is the term usually employed to signify inquiring the will and counsel of God through the Urim and Thummim of the high priest (see at Jdg 1:1); and this is the case here, with the simple difference that here the other means of inquiring the counsel of God are also included. On dreams, see at Num 12:6. According to Num 27:21, Urim denotes divine revelation through the high priest by means of the ephod. But the high priest Abiathar had been with the ephod in David's camp ever since the murder of the priests at Nob (1Sa 22:20., 1Sa 23:6; 1Sa 30:7). How then could Saul inquire of God through the Urim? This question, which was very copiously discussed by the earlier commentators, and handled in different ways, may be decided very simply on the supposition, that after the death of Ahimelech and the flight of his son, another high priest had been appointed at the tabernacle, and another ephod made for him, with the choshen or breastplate, and the Urim and Thummim. It is no proof to the contrary that there is nothing said about this. We have no continuous history of the worship at the tabernacle, but only occasional notices. And from these it is perfectly clear that the public worship at the tabernacle was