Harmony Upon 1 Samuel, Chapter 14
CHAP. XIIII.
1. Quest. v. 1. Whether Ionathan offended, because he told not his father, when he went against the Philistims.
1. IN battells ordered by humane & militarie discipline, it is not fit that any should without consent of the Generall, leaue their standing, and goe against the enemie, for this would bring confusion into the campe, and giuegive aduantage to the enemie: and we read in the Romane histories, that it was death to breake the order of battell: yea, Manlius spared not his owne sonne, though he had done valiantly against the enemie: yet there is an other reason in such battells, which are gouerned and directed by God: as Ionathan here by the direction of Gods spirit, was mooued to set vponupon the Philistims. Borr. 2. Who also of purpose would not acquaint his father, beeing timorous and doubtfull, least that by this feare this worthie exploit might hauehave beene hindred. Osiand.
2. Quest. v. 4. Of Ahiah the high Priest.
1. This Ahiah was also called Ahimelech, the sonne of Ahitub, chap. 22.20. for it was not … among the Hebrewes for the same to be called by sundrie names. 2. Some read Ahiah the sonne of Ahitub, the brother of Ichabod, that is, which Ahiah was the brother of Ichabod: Iun. Vatab. but it is better referred to Ahitub, that he was the brother of Ichabod. Chald. Sept. Lat. Ar. Pag. for if Ahiah had beene the brother of Ichabod, he should hauehave beene the sonne of Phinehes Ichabods father, and not of Ahitub. 3. Further it is added, the brother of Ichabod, the sonne of Phinehes, the sonne of Eli, the Priest of Iehovah in Shiloh, that is, which Eli was sometime the Lords Priests in Shiloh: sic Lat. Iun. not, referring it to Ahia, that he was the Lords Priest in Shiloh: as the most doe vnderstand and so read, as the Chal. Sept. Ar. Pag. Genev. for Shiloh was now destroied, and the Arke of God aboad in Ciriathiearim. 4. So as yet the high priestood was in the house of Eli: the prophesie against his house was not yet fulfilled vntill Salomōs time: the sentence of God, though it be for a time suspended, yet in the ende shall most surely take place. Pellic. 5. This mentioning of Ahiah will helpe vsus to vnderstand that place, c. 7.2. of the twentie yeares remaining of the Arke in Kiriathiearim: that it is to be taken of the time, which went before the election of Saul, and that act of the Prophet there declared in calling the people to repentance: for Ahiah could not be high Priest vnderunder 25. yeare old now in the beginning of Sauls raigne: vnderunder those yeares he was not, but it is likely he was much aboue: for Abiathar his sonne not many yeares after this ministred in the Priests office. c. 23.9. This Ahiah was nephew vntounto Ichabod borne at the death of Eli, c. 4.21. who was then vnborne, or very young: then it must be needs aboue twentie yeares between the death of Eli, and the election of Saul. Further hence it may be coniectured, that Samuel could not be so young, as some Hebrewes imagine, not elder then 52. yeares when he died: for he knew all these high Priests, first Eli, and vnderunder him Phinehes his sonne, then Ahitub, after him Ahiah, and after him Abiathar, that fled vntounto Dauid: all these to hauehave beene high Priests is euident in the storie, onelyonly Ahitub excepted, who must hauehave executed the high Priests office after Eli and Phinehes death, or els it was vacant: and from him it descended vntounto Ahiah his sonne.
3. Quest. v. 7. Whether Ionathan doubted of Gods assistance, saying, It may be Iehovah will worke for vsus.
It is euident both by Ionathans confident aduenture, and by his godly cōfession in the words following: that the Lord can saue with few as with many, that he doubted not of good successe: but thus he saith, 1. to shew the difficultie of the enterprise in it selfe, and to stirre vp his seruant also to hauehave confidence in God, and repose their trust in him: as Caleb vponupon the like occasion, when he enterprised to take Hebron, saide; If so be the Lord wil be with me to driue them out. Iosh. 14.12. Iun. 2. And this speech is vttered by Ionathan, magis orantis, quā trepidantis affectu: rather with a deuout then doubtfull affection: praying for good successe, rather then fearing. Pellic. 3. Yet because we hauehave not such absolute assurance of spirituall things as temporall, he thus speaketh, as beeing readie, if the Lords pleasure were so, to aduenture his life in the quarrell of Gods people. Osiand.
4. Quest. v. 10. Of the signe which Ionathan taketh of good successe from the answer of the Philistims.
1. This obseruation of Ionathan of the answer and speech of the Philistims, is farre vnlike that superstitious coniecture, which Dagons priests made by the going of the kine, which carried the Arke, chap. 6. for there is great difference between the speeches and behauiour of men, which are guided with reason, and the gestures and motions of beasts & birds, which hauehave no such direction. 2. This signe, which Ionathan purposeth to himselfe, was represented vntounto him by the instinct of Gods spirit: as was that token which Abrahams seruant praieth might be giuen him, as an assurance of good successe, concerning the behauiour of the maide, that should be Isaaks wife, Gen. 24.14. So Gedeon tooke that dreame, which he heard one Madianite tell an other, to be a signe of victorie, Iud. 7.13. And as there it is expressed, that God offered vntounto him this signe, so it is not to be doubted, but that Ionathan thus spake by a diuine inspiration. Iun. 3. Neither was this signe without some naturall reason: for if the Philistims said, tarie till we come to you, it was a signe of their courage and boldnes; but if they saide, come vp vntounto vsus, it was a bewraying of their fearefulnes, that they durst not set vponupon their enemies, and so Ionathan took that as a signe, that God would giuegive them into their hands. Pellican. 4. Further, there was a spirituall reason hereof: for if they said, come vp vntounto vsus, as in boasting and insolent manner, as insulting ouer them, as Goliah did ouer Dauid, then Ionathan was perswaded, that God who resisteth the proud, would also fight against them, and abate their pride: Borr. and further in that Ionathan taketh their going vp the steepe rockes rather to be a signe of victorie, then the Philistims comming downe to them: it sheweth that the way of Gods seruants is hard, difficult, and laborious, not easie and pleasant. Borr. 5. Iosephus seemeth to giuegive an other likely reason of this signe: because the Philistims were confident vponupon the defense of the place, thinking that none durst ad…enture to come vp vntounto them: and such carnall confidence the Lord hateth, and setteth himselfe against such: as the Prophet saith to Shebnah, which had graued for himselfe an habitation as in a rocke, that the Lord would turne him like a ball in a large countrey, Isa. 22.16.18.
5. Quest. v. 13. Of Ionathans creeping on his hands and feete vp the hill.
1. Some thinke, that where it is saide, he went vp on his hands and feete, the meaning is, that he assaied to goe vp with all his strength: Vatab. but rather it sheweth the manner of his climing vp, that because the place was steepe, he was faine to creepe of all fowre, and to take hold with his hands and feete: he went vp with much adoe, Iun. rather then in hast, Genevens. for he could make no great hast, in going vp so steep a rock. 2. But it is further to be cōsidered, as Iosep. well noteth, that Ionathan and his seruant did not goe vp on that side, where the Philistims espied thē, but they went to an other place, which was not kept with any garrison, because they thought it surely defēsed by nature. Bor. 3. This their rare aduenture and hard enterprise, sheweth that God was with them, and did assist them farre beyond their owne strength: forren histories doe much commend Alexanders taking of the Aorna saxa, who sent vp his souldiers into those steepe rockes vponupon their hands and feete: but more worthie is the memorie of this fact of Ionathan, who with lesse power then Alexander had, enterprised an harder worke, and atchieued a greater victorie, hauing confidence in his God, then the other did, intending nothing but victorie and praise.
6. Quest. v. 14. In what compasse of ground Ionathans first slaughter was made.
1. It is called the first slaughter, the second was, when they one slew an other, and the third, when the Israelites chased them. Genevens. 2. In this first slaughter they killed twentie men, taking some of their weapons that were slaine, in a very small compasse of ground, in the space of halfe an aker, of a paire of oxens plowing: some read, as though an half aker were two oxens plowing in a day: Lat. but then it had beene sufficient to say, so much as two oxen vse to plow: the Chalde better giueth the sense, circiter spacium dimidiae ambulationis iugi boum, &c. about the space of halfe a iourney of a paire of oxen: that is, of halfe such an aker, as oxen vse to plow in a day: common experience also sheweth as much, that a couple of oxen, in such light sandie grounds, as the land of Palestina most what was, vse to plow an aker in a day. 3. But it may be further doubted, whether we are here to take the breadth, or length of an aker: the Septuag. read, foreign, in a stones cast, rather vnderstanding it of the length, then breadth: but they rather expound the meaning, then giuegive the sense of the word: there are two things noted in this slaughter, which shew the strangenes of it, the number slaine by two men, and in such a small circuit of ground: therefore I think it was neither so much as a bow shoote, which phrase sometime the Scripture vseth: as Gen. 21.16. nor as a stones cast, as they vsed to throw out of slings, as the Scripture vseth also to speake, Luk. 22.41. nor yet the length of an aker or furlong cast long waies, which commonly maketh 40. pole: & the breadth of an half aker, in that forme, containing but two pole of ground, would be thought to be too small a space, for twentie men to be slaine in: therefore I take the meaning to be, that in the space of halfe an aker, that is, halfe the length of an aker, which might make some twentie pole: in the length of eueryevery pole they slue a man. Iosephus thinketh, that Ionathan fell vponupon them beeing a sleepe: but then a great number might hauehave beene slaine in a lesse compasse: and it seemeth by the great terrour which fell vponupon the hoast, that they were slaine as they fled, & by their flying terrified others.
7. Quest. v. 15. Of the feare which fell vponupon the hoast of the Philistims.
Three things doe set forth the greatnes of this feare. 1. that the Philistims feared where was no cause of feare: for onelyonly two men pursued them: such a feare the Lord sent vponupon the Cananites before Israel: such as the Lord threatned to send vponupon his people for their sinne, they should feare none pursuing them, Levit. 26.36. Osiand. 2. This feare was generall: for all the people, as well they which kept their stations and garrisons, as they which went forth to spoile, were horribly afraid. Iun. 3. This feare is set forth by the effects, that the very insensible creatures the earth it self, seemed to tremble vnderunder them, and to be smitten, as with feare from God: some read, with a great feare: Iun. Pag. because the phrase is so sometime taken, as Gen. 30.8. the wrestlings of God are taken for great wrestlings: but it is both more significatiue, and better expressing the sense of the original, that it was striken with the feare of God, that is, sent of God. Vat. Chal. &c. 4. Some thinke, that it is an hyperbolical speach, to say the earth trembled, to signifie a very great feare: Bish. but the meaning is rather, that the earth as it were for feare trembled, and was mooued vnderunder them. Iun. Vatab.
8. Quest. v. 16. Of the meaning of these words, they went on beating themselues.
1. Some read, the multitude did runne vp and downe: V. or did flie this way and that way: L. but the word halam here vsed, signifieth to bruise, to beate. 2. Others read, that they were smitten as they went: B. G. and the breaking or beating of them still encreased. Chald. but here it is left still in doubt, by whome they were beaten, and smitten. 3. Therefore the fittest interpretation is, that they went on still beating themselues: for so it is expressed, v. 20. that eueryevery mans sword was against his fellow.
9. Quest. v. 19. Of Sauls words to the Priest, Withdraw thy hand.
1. Iosephus is here deceiued, who thinketh that the Priest did indeede consult with God, and returned answer vntounto Saul, that the victorie was his, lib. 6. de antiqu. Iudaic. c. 7. but it is euident by the text, that as the Priest was about to aske counsell of God, Saul bid him stay, and not to proceede. 2. Now Saul beginneth to shew his prophane heart void of the spirit of God, in that he maketh no more reckoning to receiue direction and counsell from God. Iun. 3. Some thinke that Saul herein shewed his hypocrisie, that while he sawe himselfe in danger, not knowing yet the cause of the tumult and noise among the Philistims, he was forward to hauehave the Priest consult with God: but as soone as he saw the daunger ouer, then he laide his deuotion apart: as the fashion of hypocrites is to call vponupon God in the time of their neede, and to forget him afterward. Osiand. But it seemeth by the verse following, that yet Saul did not know how the case stoode with the Philistims. 4. Therefore it is more like, that Saul seeing his enemies to runne along, and to come somewhat neare him, he then gaue ouer to consult with God, as hauing no leisure: Vatab. wherein he sheweth his diffidence and distrust in Gods word, who appointed that this course should alwaies be taken in their waightie affaires, that the Priest should consult with God by Vrim. Numb. 27.21. Much vnlike was he herein to Samuel, who when the Philistims came vponupon them beeing assembled before the Lord in Mizpeh, would not giuegive ouer, till he had offered a burnt offering vntounto God. c. 7. 5. See also the chaungeable nature of hypocrites: Saul was too confident vponupon his sacrifice, when he would needes doe it before Samuel came, c. 13. and now, when there was cause he ascribeth nothing at all to such religious acts.
10. Quest. v. 19. Of the meaning of the words, The multitude went on still and skirmished.
1. Some, for multitude, read the noise, foreign. S. L. V. B. G. but hamon signifieth a multitude, or companie, as it is taken, v. 16. the multitude was discomfited: and so read Chal. A.P. Iun. 2. But the other word, the most translate, they encreased, not skirmished: so read all but Iunius: but that it is better expressed by the word conflictari, to skirmish, then multiplicaeri, to encrease: it may appeare, both because the original of the word giueth it: for varabh is not here deriued of rababh, to multiplie, as most thinke, for then the last letter should hauehave dagesh, to supply the want of the dubled letter of the roote rabab: but rather of rabh, to contend, as c. 15.5. iarebh in the future tense, so signifieth to striue or contend: as also it is more agreeable to the sense: for the multitude one killing an other, encreased not, but were rather diminished, and decreased.
11. Quest. v. 20. Of the victorie, which Saul obtained ouer the Philistims, and the meanes thereof.
1. The first cause of this victorie was in the Philistims themselues, who by the iust iudgement of God one fell vponupon an other: as did the Midianites, whome Gedeon subdued, Iudg. 7.21, 22. so the Ammonites and Moabites that came out against Iehoshaphat helped one to destroy an other. 2. Chron. 20.23. Genevens. 2. Then the Israelites did bend all their force against the Philistims: who were of three companies: some of them were captiues with the Philistims, and went vp with them to the battell, and kept their stuffe, these turned to be with Saul and Ionathan, v. 21. another sort were of them which were with Saul and Ionathan, v. 20. the third of the Israelites, that hid themselues in the rockes and caues, v. 22. Borr. 3. Like as here some of the Israelites fled to the Philistims, some hid themselues: so there are two sorts of weake professours of the Gospel, some that turne to the aduersaries, some that are timorous and hide their profession, and doe not publikely shew it. Osiand.
12. Quest. v. 24. Wherein Saul offended in binding the people to eate nothing till night.
1. Herein first Saul sheweth his hypocrisie and arrogancie, that he would by this meanes ascribe to his owne policie, that which God had giuen by the hand of Ionathan. Genevens. 2. Beside it seemed to proceede from an immoderate ioy, which Saul conceiued of this victorie, as men in their vnexpected felicitie can hardly containe themselues: Ioseph. and so as it were in brauerie and ostentation, giueth this charge. 3. He pretendeth a good ende, to be auenged of his enemies, but he vseth two euill meanes, the interdiction of foode, and the binding of it with an oath. Iun. This was against S. Pauls rule, We must not doe euill, that good may come thereof, Rom. 3. v. 8. 4. Sauls rash and inconsiderate zeale appeareth, who hereby doth not onelyonly seeke the ruine of the Philistims, but bringeth an inconuenience vponupon his owne people, in weakning and disabling of them: whereas a good Magistrate setteth as much by the life of one good citizen, as by the death of many of his enemies. Osiand. 5. Then Saul offended diuersly in this prohibition: 1. because he did it of his owne head, without any warrant from God: 2. he did it rashly and vnaduisedly, not making exception in this his oath and vow, of the case of necessitie: 3. he weakneth the people, and so hindreth the victorie, as Ionathan sheweth, v. 30. 4. he was occasion, that the people for greedines trespassed afterward in eating the flesh with the blood. Borr.
13. Quest. v. 30. Of Ionathans excuse, and of the true meaning of the thirtie verse.
1. The most doe translate thus: how much more, if the people had eaten to day of the spoile of their enemies, &c. for had there not beene now a greater slaughter, &c. all doe thus read, but Iunius. and Ar. Mont. who translate thus, yea because I would the people had eatē, &c. because, I say, there was no greater slaughter, &c. and so he would not hauehave the last wordes read with an interrogation, but positiuely, as rendring the cause of his wish: this reading to be the better, it may thus be shewed: 1. because the proper sense of the words is kept: for aph chi, signifieth yea because, not, how much more: and Lu is vtinam, a tearme of wishing, not, if. 2. in the first reading, the sense is imperfect, how much more, and hath small coherence with the rest of the text. 3. the negatiue particle in the last clause, lo, is not to be read here interrogatiuely: had there not beene a greater slaughter? but, causally, as giuing a reason of his wish: I would the people had eaten, because there was no greater slaughter to day.
2. Ionathan, though he knew not of his fathers charge, for it was made in his absence, yet forbeareth further eating: Ioseph. and he misliketh his fathers act, and improoueth his counsell by these three reasons: 1. from the effect, because by this meanes the people were weakned, as appeared by himselfe, who was reuiued and strengthened, and his sight which was dimme with fasting and wearines, restored. 2. by the euent, the slaughter of the enemie by this occasion was not so great, because the people beeing wearie could not pursue and follow them. 3. from the inconuenience, the abridging of the libertie of the people, that could not take freely of the spoile of their enemies. Iun.
14. Quest. v. 32. How the people did eate the flesh with the blood.
1. Hierome thinketh, they are said to eate with blood, because they brought not the blood to the altar, and first offered sacrifice: but it is euident by the text, that they did eate the blood contrarie to the law. 2. Some thinke, because it is saide, they killed them vponupon the ground, the blood could not soke out of the flesh, but the flesh drunke vp the blood. Pellic. 3. Some, that for hast they did eate the flesh beeing not thoroughly sodden, but halfe raw. Osiand. 4. But they rather for hast, beeing hungrie, staied not till all the blood were pressed out of the flesh, or shed out, but did dresse the flesh with the blood in it: Iun. Vatab. which was contrarie to the law, that they should poure out the blood first vponupon the earth, Deut. 12.26. they should draine out all the blood, before they prepared it for their meate. 5. By this meanes, while they were carefull to keepe the Kings edict, they neglected the commandement of God: So in our Sauiour Christs time, the Pharisies and Priests preferred their traditions before the precepts of God, as it is to this day practised among the Pharisies of these daies the Romanists. Borr.
15. Quest. v. 33. To what ende Saul commanded a great stone to be rouled vntounto him.
1. The most thinke, that he commanded the stone to be brought, that the beasts beeing slaine thereupon, the blood might better runne out. Pellican. Borr. Iosephus thinketh he made an altar beside. 2. But this is not like to hauehave beene the vse of the stone, that the blood should be pressed forth vponupon it: for one stone could not hauehave sufficed: he maketh an altar of it, as it followeth v. 35. that in Gods sight and his presence they might slay their cattell, not on the stone, but in the field by it. Iun. 3. But herein Saul sheweth his hypocrisie, that laieth all the blame vponupon the people, that they had trespassed, whereas he had offended more, in laying such a yoke vponupon the people against charitie. Osiand. 4. But this is worthie to be obserued, that if they were so carefull euen in the tumult and busines of battell, to keepe a ceremoniall precept; how much more carefull ought Christian souldiers to be to keepe the morall commandements of God, which are much neglected among them. Pellican.
16. Quest. v. 35. Of Sauls building of an altar.
1. Hierome thinketh, that this is saide to be the first altar that Saul built, not that he built none before, but this was the first which he erected in obedience, the other before he built in hypocrisie. trad. Hebraic. But it is more like, if Saul had built any before, beeing not reiected of God, that he therein should hauehave shewed himselfe more obedient, then now after the Lord had left him. 2. Some thinke that this altar was not sacrificed vponupon, but made onelyonly as a monument of the victorie: Osiand. but Iosephus better thinketh, that sacrifices were offered thereupon. 3. Some are of opinion, that the Arke hauing yet no setling place, it was free for the Saints to build altars, where they thought good, as Abraham and Iaakob did, before the erection of the Tabernacle. Pellican. But that is not like: for it had beene an apparant transgression of the Law, Levit. 17.5. if they did not bring their offerings and present them to the Lord. It seemeth that for Prophets, which had extraordinarie direction from God, it was lawfull to build altars other where, then where the Arke was, as Samuel did, c. 7. and Eliah, 1. king. 18.36. but generally, it was not permitted: here in this place they had the presence of the Arke, v. 18. and of the high Priest, and therefore they had a warrant to build an altar vntounto God.
17. Quest. v. 37. Why the Lord refused to answer Saul.
1. Some thinke, that God was angrie with Saul, because he had presumed before to offer sacrifice, not expecting Samuels comming, and now had troubled all Israel, with a rash oath. Osiand. 2. Some thinke that God might be offended with the whole hoast, because they had transgressed in eating flesh with the blood. Pellican. 3. But it is euident, by the extraordinarie directing of the lot, which fell vponupon Ionathan, that it was in respect of him that the Lord vsed this silence. Borr.
18. Quest. v. 41. Whether Ionathan sinned in breaking of his fathers oath and vow ignorantly.
1. Some thinke, that Ionathans offence was for that he went aside from the campe without the priuitie and authoritie of his father, which might hauehave brought the whole hoast into great danger. Pellican. But therein Ionathan offended not, because he did it by the extraordinarie motion of Gods spirit, as it may appeare by his confidence and firme trust in God: v. 6. and by Ionathans confession it appeareth, his heart gaue him, it was for that he had broken the oath, and eaten a little honie.
2. Others doe altogether excuse Ionathan, that he was not taken for any crime he had committed, but that his innocencie might appeare, and the vnlawfulnes of his fathers oth: Borr. and whereas Saul praieth, giuegive a perfect lot; Iunius readeth, giuegive him that is innocent and entire: and so God according to his request, brought out by lot Ionathan that was innocent: so also Osiand. But this seemeth not to be the meaning: rather, as the Chal. interpreteth, that God would giuegive sortem veram, a true lot: to cause it to fall on him that had broken the oath: Genevens. the perfection or integritie, which Saul desireth might appeare, is not referred to the guiltines or clearing of the partie, but to the manifestation of the thing.
3. Therefore neither is their interpretation to be receiued, that thinke Saul praieth that he which was faultie might come to light: Vatab. Ioseph. as though Ionathan had beene more faultie then Saul: which was not like, because Ionathan ignorantly brake the oath and vow of his father, neither gaue consent vntounto it. Osiand.
4. But as Ionathan is not to be held to hauehave beene the speciall offender, whome God here shooteth at, as he did vponupon the like occasion bring Achans sinne to light, Iud. 7. so neither is he to be altogether excused: for although it be a sinne to make a rash oath and vowe at the first, yet it is a fault also to breake euen such a rash oath, and yet a greater sinne it is to keepe it with greater inconueniencie and hurt: and ignorance though it doth qualifie the offence, yet it doth not altogether iustifie it: ignorantia excusat à tanto, non à tot…: ignorance excuseth from so great a fault, but not from all the fault: as the Preacher speaking of the paying of vows, would not hauehave a man plead, and say it was ignorance, Eccl. 5.5. We must therefore yeild Ionathan to hauehave beene somewhat faultie in breaking the oath, though ignorantly, because the lots fell out iust, but yet Saul more faultie in making it: for the Lord doth not by this lot shew who was most faultie, but who it was that had broken the oath, which was the thing which Saul earnestly requested. But though Ionathan were somewhat touched in this action, as his owne heart doth misgiue him: (which two arguments of the disposing of the lots, and his owne confession shew, that he was not altogether cleare) yet this was not Gods principall intendiment, to discouer the offence of Ionathan, as to lay open Sauls hypocrisie by that meanes, which had endammaged his owne sonne, and troubled the hoast, and hindred the victorie: as also God by this meanes would humble Ionathan, least he might hauehave beene puffed vp too much with the ioy of his victorie: and further it must be considered, that as God by lot brought Ionathan to light, and so into this danger, yet he had prouided also a meanes, whereby Ionathan should escape it, by the mediation of the people.
5. But although it be graunted that Ionathan was faultie, yet offending materially, in respect of the thing done, not formally, in regard of any such minde or purpose which he had: yet this example prooueth not, that rash vowes, as of forced chastitie, and other such superstitious iniunctions, as to goe in pilgrimage to Ierusalem, or such like, are better kept then violated: it is an offence for a man euen to breake a vowe, which is not in his power to keepe, in regard of his rashnes,Controv. Whether rash vowes once made, be not better broken then kept. that made such a vow, and so dallying as it were with God, but it is a greater sinne to keepe such a vow, to greater mischiefe: as if a man hath vowed not to marrie, if he doe marrie, he offendeth, because of his former rashnes; but he sinneth double, if keeping his vow, he falleth thereby into adulterie. Iipthah had done best of all, if he had not made so rash a vow, to offer whatsoeuer came first to meete him, for a dog or vncleane beast might hauehave beene the first, as well as his daughter: but the vow beeing made, it had beene better for him, not to hauehave kept his vowe, but to hauehave redeemed it according to the law, which appointeth redemption, both for men and women, that are consecrated vntounto God, Leuit. 27.3, 4. yet had it beene an offence also in Iipthah, in not keeping his vowe, his former rashnes considered, though his ouersight was greater in performing it contrarie to the law. Leuit. 27.3, 4.
19. Quest. v. 41. Whether Saul praied with faith, seeing the Lord heard him, and directed the lots.
1. Some thinke that this was a great preheminence of the Israelites, that God vouchsafed to giuegive them answers, when they asked counsell of him, which direction Christians now hauehave not. But their state and ours considered, this was no preheminence, but rather a supporting of their weaknes: for they consulted with God, either for direction, to know what they should doe: but that is not now needefull, seeing the word of God is a sufficient rule vntounto vsus: or els to know, what successe they should hauehave in their busines: this was necessarie for them then, that their religion should be confirmed by such signes: and they were but one nation, and all the world was against them: therefore such sensible presence of the Lord among them was necessarie. But now the faith of Christians hath beene alreadie sufficiently confirmed by miracles: and some of all nations belong vntounto the Church: therefore there is not now such cause of the Lords visible manifesting of himselfe. Mar.
2. And though the Lord heareth Saul, it was not for any efficacie in his praiers beeing voide of faith: but because the Lord doth challenge vntounto himselfe the ordering of lots, as the marriners lots in Ionas shippe, though they were Idolaters, fell out iust, when they cried vntounto God, because that which they asked, was agreeable to Gods will, and the Lord would reape glorie by it. So in this place the Lord doth that which Saul desired, not because he asked it, but for that God intended some further worke thereby: as the humbling of Ionathan, and the reuealing of the hypocrisie of Saul. ex Martyr.
20. Quest. Whether Saul or Ionathan were the greater offenders, seeing Ionathan was taken by lot.
1. It is cleare, that Saul had trespassed more: in making such a rash vow at the first, giuing occasion to the people to sinne in eating of blood: further, he sweareth thrice vnaduisedly: first, when he made the vow, againe, when the Lord would not answer him, and the third time, after Ionathan was discouered: three times did he thus sweare, that he should die. Now Ionathans ouersight is excused two waies, by his necessitie that vrged him to eate, and his ignorance that did hide it from him.
2. But yet it pleased God, that Ionathans slippe should be discouered for these causes: 1. if Saul beeing king had beene pointed out by lot, it would somewhat hauehave empaired the credit of the king: 2. it was a greater griefe vntounto Saul, then if he himselfe had beene taken: for no man could hauehave executed the sentence vponupon him: 3. by this meanes some thinke, that God would establish militarie discipline, that orders made in armies should be strictly obserued: 4. and though Ionathan sinned of ignorance, yet it was fitte it should be purged.
3. Saul sheweth his hypocrisie, in that he neglecteth Gods commandement, which the people had transgressed in eating of blood: but he presseth obedience to his owne law euen vntounto death. So among the Romanists, he that speaketh against their superstitious rites, is punished vntounto death: whereas adulterie, blasphemie, and other greater enormities, are either not at all, or very lightly punished. ex Martyr.
21. Quest. v. 45. How Ionathan was deliuered by the people.
1. Saul in taking an oath, wishing that God should doe so and so to him, if Ionathan died not: both shewed his prophane custome of swearing and cursing, to the which it seemeth he was much giuen: Iun. as likewise his vnnaturall crueltie ioyned with vaine glorious ambition, in hardening his heart against his owne sonne, whome rather he should hauehave sought meanes to deliuer from this daunger: Osiand. but this oath and curse did in the ende fall vponupon his owne head. Iun. 2. The people oppose a iust oath against his hypocriticall oath: Borr. and doe charge his conscience before God, that he should rather hauehave respect vntounto equitie, then vntounto his rash oath: Iun. and they vse two reasons, why Ionathan should not die: first that he was found guiltie of no capitall offence, in saying, shall Ionathan die, that is, in whome there is found no cause of death: Borr. secondly, because he by whom God had wrought such deliuerance, was not worthie of death: Iun. it was not fit, that he should die, by whose meanes they were all aliue. Osiand. 3. Iosephus thinketh, the people were mooued by pitie and commiseration toward Ionathan, when they saw that he willingly yeilded himselfe to death: but it seemeth rather by Ionathans answer, I tasted a little honie, and loe shall I die? that he thought his fathers sentence vniust and hard against him: and was discontented with it. 4. If the people interceded by their praier, they offended not: but if they pressed violently vponupon Saul, in making a mutinie, they can not be excused. Mar.
22. Quest. v. 47. Of Sauls victories.
1. Some read, he ouercame them: L. some, he did valiantly, P. stoutly: V. or troubled, disquieted them: Iun. some, that he condemned them, A. or handled them as wicked men: G. the word is iarshiang, he made them euill, which is well interpreted, he put them to the wurse: B. which is more then to disquiet or trouble them: for one may be troublesome, where he preuaileth not. 2. It pleased God though Saul were a wicked a man, yet for his Church, and people sake, to giuegive him good successe. Osiand. 3. But he did not make a perfect conquest of them: that was reserued for Dauid. Borr.
23. Quest. Of Sauls sonnes.
1. Here are three sonnes onelyonly rehearsed of Saul, he had Ishbosheth beside, 2. Sam. 2.8. who is omitted here, as some thinke, because they onelyonly are here named, which were fitte for the warre:Reconcil. Vatab. but this is not like: for Ishbosheth was 40. yeare old, when he beganne to raigne ouer Israel after Sauls death. 2. Sam. 8.9. And Saul did not raigne aboue twentie yeares, for Samuel and Saul had but 40. yeares betweene them, Act. 31.21. whereof twentie were expired before Saul was chosen king: c. 7.2. then Ishbosheth might be at this time about 20. yeare old: which age was not altogether vnfit for the warre. 2. It is more likely, that he is omitted here, because they onelyonly are mentioned which died with their father in the battell against the Philistims. c. 31.2. Iun. 3. He which is called Ishua, is named also Abinadab. c. 31.2. and 1. Chron. 8.9. Iun. Genevens.
24. Quest. v. 50. Of Sauls monogamie or single marriage.
1. Some doe number this among Sauls vertues, that he had but one wife: & fere solus non multiplicasse vxores legitur, and he is found alone almost of all the kings not to hauehave multiplied wiues: Pellican. the same author saith, that excepting the persecution of Dauid, which was for the kingdome, meliores Israelitae reges paucos habuerunt, the Israelites had few better kings. But he faileth in both these commendations of Saul. First, concerning his wife, though he be read to hauehave but one, no more is there mention made but of one wife of Ieroboam. 1. king. 14.1. As Ieroboam notwithstanding with his one wife, is not to be preferred before Salomon with his many wiues, no more doth Sauls monogamie ioyned with many vices, obscure Dauid with his polygamie beeing endued with many vertues: Dauid transgressed in two great sinnes against the second table, but Saul beside his murders and other trespasses against the second table, chiefly offended in his hypocrisie, disobedience, and rebellion against God in the breach of the first table: so that in these two examples it is euident, that the sinnes against the first table which concerneth our dutie toward God, are more grieuous in their kind and degree, then the sinnes committed against the second table: but in this comparison, the great transgressions of the first table, must be set against the greatest of the second, not that the least offence of the first table, is heauier then the greatest of the second: as that it is more hainous to worke vponupon the Lords day, then to commit adulterie, or to kill a man: but Idolatrie is more grieuous then either: the comparison then must be in the same degree, or els it holdeth not. But to returne to Saul, what though he had but one wife, yet he had a concubine beside Rispah, by whome he had two children, 2. Sam. 21.8. which was all one, as if he had two wiues, nay in those daies, when for the carnall generation of that people, polygamie was tolerated, or rather winked at, it was worse.
Secondly, there were other great enormities in Saul, beside his persecuting of Dauid, as the putting to the sword of the innocent Priests with their whole citie: the seeking vntounto witches: beside his hypocrisie and disobedience toward God, that many worse can not be found, setting Idolatrie aside, which Saul was not touched with, in all the ranke of the kings of Israel: there were many morall and ciuill vertues in Saul, his valure and magnanimitie against the enemies of Israel, his blind zeale for the people of God: so are there to be found among the heathen, many worthie examples of fortitude, iustice, temperance: which were in them but speciosa peccata, goodly sinnes, as Augustine saith: and so were they in Saul: his goodly vertues in shew, were obscured with most foule vices.