Harmony Upon 1 Samuel, Chapter 11
CHAP. XI.
1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead.
1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite, Iud. 11. and therefore they now seeke to be reuenged vponupon the men of Iabesh Gilead: Pellican. Gods prouidence so disposing, that by this meanes Saul should hauehave occasion to shew his valure. Borr. 2. This Iosephus thinketh fell out a monethmonth after Saul had taken the kingdome, but that can not be: for yet seuen daies were not expired, which Samuel had set vntounto Saul, that so long he should expect his comming to Gilgal, c. 10.8. But it seemeth, that this attempt was made immediately before Saul was elected king: and the feare of Nahash was the cause why the people asked a king. chap. 12.14.
2. Quest. Of Nahash cruell demand, to hauehave them put out their right eyes.
1. In this inhumane and hostile condition here imposed, the Ammonites shew their detestable hatred to the people of God: that as they denied them bread and water in the wildernes, so they continue hatefull toward them still, and therefore the Lord knowing their malice against his people, prouided in the law, that the Israelites should hauehave nothing to doe with them, Deut. 23.6. Borr. 2. By the right eye, some Hebrewes vnderstand that text in the law, that the Ammonites should not enter into the congregation till the tenth generation; that they would hauehave it rased out: but this exposition is ridiculous and fond. Nahash would indeede hauehave their right eye put out, to make them vnapt for warre, for the left eye was shadowed and hid with the sheild, which they held before it: Ioseph. and to make them vnfit either to read or write the law of God, as some Hebrewes: ex Pellican. but the reason is here expressed, to bring shame and ignominie vponupon Israel: as the Ammonites had a delight to reproch the people of God: as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse, in shauing their beardes, and cutting off their garments by the middle. 2. Sam. 10. 3. Now who are the Ammonites, that in these daies doe reproach the people of God, it is not hard to iudge: euen they which in stead of the word of God, doe thrust vponupon the Church, superstitious traditions, and so denie vntounto the Israelites the spirituall water and bread of their soules:The Papists would put out the right eye of knowledge in the people of God. who while they nusle the people in ignorance, and seduce them from the right faith, which is the eye of the soule, doe in a manner condition with them to plucke out their right eyes. Borr.
3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund.
1. They shew their weakenesse, in that they would at all yeelde to Gods dishonour, by the shaming of his people: they bewray also their diffidence and distrust, in expecting helpe from man, and not relying vponupon God: Osiand. yea, they seeme also to prescribe vntounto God in limiting a time for their deliuerance: Mar. for this they had beene worthie to hauehave beene deliuered ouer into the hand of their enemies, but that God had respect rather vntounto his owne glorie, then vntounto their deserts. 2. They desire a time of seauen daies, which the enemie in the pride of his heart, thinking that the Israelites durst not encounter him, refuseth not. But Gods prouidence herein is seene, in giuing occasion to Saul to shew his valure, and to bring this proud tyrant to confusion. Pellican.
4. Quest. v. 6. What spirit of God came vponupon Saul.
1. The Chalde paraphrast very well expoundeth this place, that the spirit of fortitude came vponupon Saul: as the like is saide of Sampson, Iudg. 14.5. that the spirit of God came vponupon him, when he tare the lyon: it was then an heroicall spirit, wherewith he was endued: Borr. the spirit of strength and courage to goe against this tyrant: it was not the spirit of sanctification, and regeneration: see before chap. 10. quest. 7. 2. By this it is euident, that a man euen in ciuill actions hath neede of the direction of Gods spirit, to bring them to a good ende: as before chap. 10.26. it is saide, that there followed Saul a band of men whose heart God had touched: Controv. Against freewill in good morall actions.man hath not any free-will of himselfe in morall actions, to doe that which is good, and pleasing in the sight of God, vnlesse he be thereunto drawne and guided by the spirit of God: contrarie to the erroneous doctrine of the Romanists.
5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels, with the hewing of the oxen in pieces.
1. Saul vseth not his owne name onelyonly, but Samuels also, saying, Whosoeuer commeth not forth after Saul and Samuel: both for more authoritie, because he was anointed king by Samuel the Lords Prophet, Osiand. and because he was not yet generally approoued and receiued king of all: Vatab. as also Samuel had not wholly resigned and giuen vp the administration, as is noted before, c. 7. quest. 14. and it seemeth also that Samuel was present also at this time in the battell, as appeareth v. 14. Iun. 2. And Saul vseth this policie, in hewing his oxen in pieces and sending them, because he knewe that deedes would perswade more then words: Osiand. as the Leuite did the like, when he hewed his wife in pieces, and sent her parts into all quarters of Israel, Iud. 19. beside, Saul herein sheweth his zeale and forwardnes, in defending the Lords people. Pellican. And it was necessarie also, that Saul beeing alreadie contemned of some, should set forth his edicts vnderunder some penaltie, that the people might be kept in due awe and obedience. Osiand.
6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel.
1. Whereas it is said, the men of Israel were three hundred thousand, the men of Iudah thirtie thousand, it is euident, that before the falling away of the tenne tribes from the kingdome of Dauid, some were reckoned of Isreel, and some of Iudah. Borr. 2. VnderUnder Iudah also Simeon is comprehended, as Iud. 1.3. for the Simeonites had their possessions and habitation within the tribe of Iudah. 3. Now the cause was this, why the men of Iudah are reckoned apart, for that this tribe had a priuiledge, first to goe against the enemie in any common daunger, Mar. and that it might appeare, how that they beeing a populous tribe, yet did not enuie to be commanded by Beniamin the least of the tribes, Osiand. they were also one of the greatest and most populous tribes, and of the largest territorie: and sometime they were singled out by the Lord himselfe, to be the captaine of the people: Iud. 1.1. but the most likely cause, why they are numbred here apart by themselues was, for that they bordered vponupon the Philistims, and defended their coastes from forraine inuasions, and vponupon that occasion they could not for their number draw out so many men and spare them for this seruice, as the other tribes could. Iun.
7. Quest. Whether the men of Iabesh Gilead lyed in saying, to morrow will we come out vntounto you.
1. Some thinke, that they in deede made as though their brethren had forsaken them, and so to make the enemie more secure, promise simply to yeeld themselues the next day: adding further, that it was not vnlawful to deceiue those, whom it was lawfull to kill. Osiand. Pellican. Borr. 2. But it is not necessarie to lay such an imputation of dissembling vponupon the men of Iabesh Gilead: they doe but repeate the couenant, that they would come forth and yeeld themselues, concealing the condition, if helpe came not in the meane time: by suppressing whereof they both prouide for their safetie, that they might be secure that night, and to make the enemie more secure, that Saul might take them vnawares. Iun.
8. Quest. v. 11. Of Sauls stratageme in comming vponupon the Ammonites in the morning watch.
1. Sauls diligence and celeritie was wonderfull, that came before the men of Iabesh expected him: for he sent them word, that he would helpe them by that time the Sunne were hote, but he came in the morning watch. Osiand. Iosephus thinketh, that he in one night went ten measures of ground, which are called schoeni, which containe each of them 60. stadia or furlongs, as Herodotus witnesseth, lib. 2. that is, seuen miles and an halfe, counting eight furlongs to a mile, so that tenne of those measures would make 75. miles: but it is scarse credible, that Saul with such a multitude in one night, should ridde such a great compasse of ground: it is more like that Saul mustred the men at the banke of Iorden, from whence in one night he might come to Iabesh. 2. Saul commeth vponupon them vnawares, falling vponupon them in the night toward the morning watch: and diuided his companie, as Abraham did, when he pursued the fowre kings, Gen. 14.15. so did Ioshuah trauell all night,Of warre like policies. to come vponupon his enemies of a sudden, Iosh. 10.9. and Dauid fell vponupon the Amalekites in the twilight, 1. Sam. 30.17. It is lawfull therefore in warre to vse stratagemes and policies, as Ioshuah did lay men in ambushment against Hai, Iosh. 8. so did the Israelites lie in waite against Gibeah. Iud. 20.29. As weapons may be vsed against the enemie, so politike fraudes: so that faith be not violated. Mar.
9. Quest. v. 11. Whether Nahash the king of Ammon were slaine in this battell.
1. Iosephus thinketh, that he among others was slaine in this battell, lib. 6. antiquit. Iudaic. c. 6. and the text seemeth to fauour that opinion, because it is said, that they which remained, and were not slaine in battell, were so dispersed, that two of them were not left together. 2. But Iosephus is herein deceiued: for this Nahash died in the beginning of Dauids raigne, 2. Sam. 10.1. and 1. Chron. 19.1. and Dauid had receiued much kindnesse at his hand, and therefore he sent messengers to comfort his sonne after his fathers death, 2. Sam. 10.2. therefore this Nahash could not be slaine at this time: and Iosephus also himselfe lib. 7. c. 6. writeth, that Nahash the king of Ammon then died, when Dauid sent a message of consolation vntounto …: vnlesse it be here suggested, that it was an other Nahash, which is not like: for it should seeme, that this Nahash succoured Dauid, whome Saul so egerly pursued, not so much for louelove vntounto Dauid, as for despight vntounto Saul, which had done him so great harme. Iun. in 2. Sam. 10. v. 1.
10. Quest. v. 11. Of the morning watch, when Saul came vponupon the Ammonites.
1. The Hebrewes deuided both the ciuill day, which is called foreign, comprehending the day and the night, and the naturall day, as likewise the naturall night into fowre parts: the Ciuill day was diuided into the euening, the morning, and perfect day, whereof there were two distinctions, the one in the ascending, the other in the descending of the sunne. 2. The naturall day likewise was parted into foure quarters, each containing three houres: the morning, vntounto the third howre, then perfect day, from the third to the sixt, and from the sixt to the ninth: the fourth was the euening and shutting in of the day, from the ninth houre to the Sunset. Iun. Exod. 12.6. 3. So also was the night distributed into foure watches: as they are set downe together, Mark. 13.35. foreign, the euening, foreign, midnight: foreign, the cocke crowing, and then foreign, the morning watch: which contained the last houres of the night, and ended about the breake of the day, Exod. 14.27. About this time Dauid fell vponupon the Amalekites in the twilight, c. 30.17. in the morning as the Septuag. there interpret. And at the same season Saul smote the Ammonites; before it was perfect day, and yet not altogether darke, that Saul & his companie might see where they lay.
11. Quest. v. 13. Of Sauls clemencie in sparing those, who murmured against him.
1. Saul herein sheweth his pietie, humanitie, wisedome; the first in not seeking priuate reuenge, the second in bearing with their scruple and doubtfulnesse, that yet had not receiued him for their king: his wisdome, in seeking to winne them with lenitie: the like is seene in Dauid▪ 2. Sam. 19.25. in pardoning Shemei, and graunting him his life. Iun. 2. Saul giueth this reason, because this day the Lord hath saued Israel, he would not hauehave the ioy of that day obscured, and polluted with shedding of blood: Pellican. but as God had shewed them merciemercy in sending them such a ioyfull deliuerance, so the like merciemercy he thought fit to be shewed vntounto others. R. Ben Gerson thinketh, that Saul did not pardon these men, but onelyonly respited their punishment: but that is not like. 3. Hitherto Saul declareth himself an innocent man, & a good Prince: Pellican. but afterward▪ Saul forgot his owne rule, when he would hauehave killed Ionathan, for ignorantly breaking his rash, vow, whome notwithstanding the people saued, vsing the like reason, which Saul doth here: Shall Ionathan die, who hath so mightily deliuered Israel? c. 14.45. This mutabilitie in Saul, and changeable nature, in falling from clemencie to crueltie, from pietie to prophanes, from a good gouernour, to become a tyrant, doth shew, that these vertues were not throughly grounded in him, but onelyonly superficially infused.
12. Quest. Whether the Prince may pardon the punishment inflicted by the law.
1. As it is a princely part for clemencie to be extended, where there is place for fauour, so it is acceptable to God, and honourable before men, for iustice duly to be executed: as these reasons doe shewe: 1. the Prince beareth not the sword for nought, Rom. 13.4. but if malefactours should escape vnpunished, what vse should be then of the sword. 2. To iustifie the wicked, and to condemne the righteous, are both an abomination vntounto God, Prov. 17.15. if it be vnlawfull to condemne the righteous, so is it to cleare the wicked. 3. he onelyonly hath power to dispense with the punishment, who first imposed it, but God hath prescribed the punishment for certaine sinnes, by him then, and the authoritie of his word, they must be released. 4. where iustice is executed, God is pleased, as appeareth 2. Sam. 21. when Sauls sonnes were hanged vp for the slaughter of the Gibeonites. And where iustice is suspended, God is offended, as the land was punished with famine, in the same place.
2. But further to decide this question, and not to shut vp all way vntounto clemencie; here are certaine necessarie considerations to be weighed. 1. There is great difference between humane and diuine lawes: for in humane, as the law receiueth life from the Prince, so the punishment is arbitrarie in him, to be inflicted, or remitted: but in the execution of the diuine lawes, there is not the like libertie. 2. Concerning the diuine lawes, these distinctions must be obserued: first, some are negatiue, Thou shalt not kill, steale, &c. which are strictly to be obserued: but in the affirmatiue, as to put the murtherer to death, there is not the like strictnes and necessitie: secondly, where there is no penaltie ioyned to the law, as that they should vse iust waights and measures, but the punishment is not prescribed, and in such like, there was place for fauour: thirdly, where the penaltie of the law can not be inflicted, without greater dammage to the Common-wealth, there it may be respited: as Dauid put not Ioab to death for slaying Abner and Amasa, because he saw he could not do it without great disturbance in the Commonwealth. But for the punishment inflicted by the law of God, to be vponupon partialitie and conniuence released (as Dauid suffered Amnon for his incest, and Abshalom for murder to goe vnpunished) hath no good warrant. And though Dauid spared them, yet Gods iustice ouertooke them both. Mar. Further, how farre Moses Iudicials doe now tend, see Hexapl. in Exod. in the question before the first chapter.
13. Quest. v. 15. How Saul was made King in Gilgal before the Lord.
1. Some thinke it is so saide, because of the publike and great solemnitie and generall assembly, gathered together as in the presence of the Lord. Osiand. 2. Some, that there was an altar there built, before the which Saul was confirmed king. Vatab. 3. Some, that the place was holy, because there the people were circumcised by Ioshua, and there the couenant was renued betweene God and his people. Iosh. 5. Pellican. 4. Iosephus thinketh that Saul was there againe anointed with the holy oyle: but that is not like, seeing he had with his owne hand anointed him before: Dauid indeed was thrice anointed, once by Samuel, then by the tribe of Iudah in Hebron, 2. Sam. 2.4. and afterward he was anointed king ouer all Israel, 2. Sam. 5.3. but he was not againe anointed by Samuel. 5. Wherefore it is said, before the Lord: because the Arke was brought thither at this time. Iun. Borr. And as it was before translated to Mizpeh, c. 10. so now was it remooued to Gilgal. Hieron.