Harmony Upon 1 Samuel, Chapter 16
CHAP. XVI.
1. Quest. v. 2. Whether Samuel feared to doe, as the Lord commanded him, saying, How can I goe?
1. SOme note this to hauehave beene an infirmitie in Samuel: Iosephus saith, that Samuel said he was afraid to goe: for God taketh not away all infirmities from the Saints in this life. Osiand. But it is not like, that Samuel hauing had such experience of Gods assistance, was so timorous, that he distrusted Gods defense, seeing he had a speciall commandement and warrant from God. 2. Therefore this question mooued by Samuel, proceedeth not from any doubt or diffidence, but from a desire to be instructed, by what way and meanes with the least danger this busines might be compassed: Borr. like as Marie, after shee had heard the Angels salutation: asked, how that could be, not doubting of the effect, but desirous for her further confirmation to vnderstand the manner.
2. Quest. v. 2. Whether Samuel went to offer sacrifice or to celebrate onelyonly a feast.
1. Iunius (all the other Interpreters here translating the word zabach, to sacrifice) readeth, ad celebrandum convivium: to celebrate a feast: his reasons are these. First, because in the most corrupt times, it was not lawfull to sacrifice, but where the Arke was, sauing in the high places: secondly, sacrifices were publike, but this was priuate within Ishai his house: thirdly, it may be added, Ishai is inuited to the sacrifice, whereat the Priests onelyonly and the Ministers of the altar were present. But to these obiections it may be answered: first, that though ordinarily, and when the Arke was setled, it was not lawfull to sacrifice any where els, then at the Tabernacle: yet by Gods extraordinarie direction, the Prophets did sacrifice other where, as Elias did, 1. king. 18. especially in those times, when the Arke and Tabernacle were asunder, as is before shewed: and there was greater libertie for peace offerings, then other sacrifices. c. 9. qu. 3. Secondly, though the feast after the sacrifice might be in Ishai his house, it is not necessarie to imagine, that the sacrifice also was there offered. Thirdly, Samuel biddeth them not to the sacrifice it selfe, but to the feast after the sacrifice, as the Chalde translateth, and Iosephus expoundeth, which is called the sacrifice, because the feast was made of the remainder of the peace offerings, and eucharisticall sacrifices. 2. Therefore their opinion seemeth more probable, which thinke that Samuel pretended to offer sacrifice: 1. because it is added, I am come to doe sacrifice to the Lord, which phrase sheweth that it was a sacred and religious act: 2. they are bidden also to sanctifie themselues, as by washing of their bodies and raiment, and by taking heede that they touch no vncleane thing, according to the law: Osiand. 3. it had beene no sufficient excuse for so graue a Prophet, to say he went to keepe a feast: 4. neither had it beene necessarie for him to carie a bullocke with him to that ende: but to sacrifice with, it was fittest to take a bullocke, which was seperated before and sequestred to that ende: 5. beside the religious vse & practise of the Prophet sheweth as much, whose custome was to begin the waightie and graue affaires of the kingdome with sacrifice, as he did at the first designement of Saul to be King, c. 9. and at his solemne inauguration, c. 11. Pellican.
3. Quest. v. 2. Whether Samuel dissembled in saying he was come to sacrifice.
Three things doe excuse, or rather iustifie Samuels act herein. 1. In respect of the author of this counsell, which was God, who commandeth not sinne to be done, neither is the author of any euill: Samuel therefore no more lied beeing bidden thus to say by the Lord, then he can be saide to commit murther, whome the Lord biddeth to kill. 2. The ende is to be considered, it is vnlawfull to lie or dissemble of malice, to the hurt of our brother: but this semblance here vsed by Samuel, brought no such inconuenience with it, none receiued any hurt by it. Osiand. 3. But most of all, the manner of this action doth make Samuels excuse lawfull: for he telleth no vntruth, but onelyonly concealeth some part of the truth: for indeede he sacrificed, but that was not the chiefe nor onelyonly end of his comming: and thus in great and waightie affaires to conceale somewhat, and not to vtter all, it is prouidencie, not hypocrisie. Pellican. So the Prophet Ieremie beeing asked by the Princes what communication he had with the King, onelyonly telleth them, that he had entreated him, that he might not returne to Iehonathans house to die there, but the rest of the conference he vttered not. Ier. 38.27.
4. Quest. v. 4. Why the Elders of the citie were astonished at Samuels comming.
1. Some read onelyonly that the Elders were gathered together at Samuels comming, Chal. and Iosephus to the same ende, magno hominum comitatu salutatus est: he was saluted by a great companie of men: but the words following shew, that they were afraid, in saying, commest thou peaceably? and the word charad, signifieth to tremble, to be mooued, or astonished. 2. They were astonished, by reason of the place, because Samuel vsed not to come thither, Genevens. or of the time, he came at an extraordinarie & vnwoonted season, Pellic. and the occasion might trouble them: they might feare, least some grieuous sinne had beene committed among thē, and that the Prophet was sent of God, to be the minister of some great iudgement or punishment. Vatab.
5. Quest. Of Samuels error, in taking Eliab the eldest sonne of Ishai, to be the Lords anointed.
1. Samuel in saying the Lords anointed is before him, meaneth, that he was chosen and approoued of God to be anointed king: Iun. as that which a mā loueth, he casteth his eie vponupon, that which he hateth, he turneth his eyes from. Borr. 2. But herein Samuel speaketh vnaduisedly of himselfe, without Gods warrant, as Nathan did to Dauid, when he encouraged him to build God an house, 2. Sam. 7.3. Iun. 3. Samuel looked to the outward stature, lineaments, and proportion of his bodie, which indeede are comely ornaments in Magistrates and gouernours, but the inward parts and gifts of the minde are more to be respected, vntounto the which the Lord looketh, and not to the outward man. Osiand. 4. And Samuel had experience alreadie of a king, in the outward comelines and stature of the bodie, exceeding all others, and none in Israel to be compared with him, yet God was not pleased with him, neither were the inwards parts of his mind answerable to the outward shew: no more were Eliabs, as may appeare by his vnkinde and vncourteous cariage toward Dauid. c. 17.28.
6. Quest. v. 10. Of the number of Ishai his sonnes.
1. Iosephus thinketh, that Ishai had onelyonly seauen sonnes, sixe beside Dauid, and he to be the seauenth: and nameth all the seauen much according to the names set downe, 2. Chr. 2.15. which are these: Eliab, called also Elihu, 1. Chr. 27.18. Abinadab, whome Iosephus calleth Aminadab, Shammah, called also Shimmah, 1. Chr. 2.13. Nathaneel, Raddai, whom Iosephus calleth Rael, and Ozem, with Iosephus Asam: these sixe are said to be Ishai his sonnes, and Dauid the seauenth. 1. Chron. 2. 2. But whereas here seauen of his sonnes were brought before Samuel,Reconcil. before Dauid came, and c. 16.12. Ishai is saide directly to hauehave eight sonnes: to reconcile this doubt, the eight is supposed to hauehave beene one of the elder brothers sonnes, it may be Ionadab the sonne of Shammah, whereof mention is made, 2. Sam. 13.3. for in the Hebrew phrase, nephewes were called sonnes. Iun.
7. Quest. v. 12. Of Dauids ruddie or red colour, whether it were of his haire, or of his face.
1. Some thinke that his haire was of red colour, both in his head and beard: Pellican. as the Latine also readeth, rufus, red, and Iunius, which properly is referred to the haire: Iosephus thinketh he was of yellow colour: foreign, of fire colour, as the Septuag. all these seeme to vnderstand this description of his red colour of his haire. 2. But I rather thinke that he was of a ruddie countenance, as B.G. translate, rubeus, A.P. or rubicundus: Osiand. that is, ruddie, or reddish: my reasons are these, 1. because Dauid is here described to be a comely person, as these two are ioyned together, c. 17.42. He was ruddie, and of a comely face: but the rednes of the haire belonged not to his comelines: especially seeing that in those countries, the blackish curled haire was had in more price, as appeareth by Salomons description, Cantic. 5.11. Vatab. 2. the word here vsed, admoni, of edom, red, or ruddie, is referred to the ruddines of the bodie: Lament. 4.7. the Nazarites are described to be white as milke, and ruddie bodied as the precious stones: which two colours of whitenes and ruddines withall, doe make a perfect hue.
8. Quest. v. 13. Of Dauids age, when he was anointed King.
1. Iosephus making Saul to raigne 20. yeaaes after Samuels death, lib. 6. c. 15. in fine, must needes suppose Dauid at this time, not to be aboue 10. yeare old, nor yet so much: for Samuel could not liue lesse then two yeares after this, as may appeare by the turbulent affaires, that fell out betweene this time, and Samuels death, c. 25.1. and Dauid was but thirtie yeare old after Sauls death, when he began to raigne in Hebron, 2. Sam. 5.6. But it is not like that Dauid at eight or ten yeare old, could doe such exploits, as the killing of the Lyon and beare, which immediatly followed, and the subduing of Goliah: and not long after this he receiued the sword of Goliah of the high Priest, to vse as his weapon, which sheweth, that he was both of strength, and stature: he was also the kings sonne in law before Samuel died. c. 22.14. 2. Therefore I thinke their opinion more probable, that take Dauid at this time to hauehave beene about 23. yeares old: Pellican. and so would hauehave as many yeares betweene Dauids first anoynting by Samuel, and his second anoynting by the men of Iudah in Hebron, 1. Sam. 2. as were from that his second anointing in Hebron, to his third anointing by the men of Israel ouer all Israel, 2. Sam. 5.7. that is, about seuen yeares. In which space all those troubles, which fell betweene Saul and Dauid, with his exile and banishment, might well be compassed: his age because it is not set downe, cannot be precisely gathered: but vponupon the former reasons, it is like he exceeded twentie yeares.
9. Quest. v. 13. Whether Dauid were anointed before his brethren.
1. Some thinke, that he was not, and whereas it is saide in the text, that Samuel anointed him in the middes of his brethren, they expound it thus; that he anointed one among the brethren: Vatab. that is, the last of all the brethren. Pellican. But beside that the phrase more properly giueth this sense, that in the middes of his brethren, that is, in their presence, and before them Dauid was anointed: so the Septuag. translate bekereb, foreign, in the middes, and the Chald. inter, among: so much is gathered also out of the text, that all the brethren sate downe together at the feast, as Iosephus also obserueth, as Samuel had said, vers. 11. We will not sit downe till he come hither.
2. Iosephus further saith, that Samuel hauing placed Dauid next vntounto him at the table, he should round him in the eare, that God had appointed him to be King, and forthwith powred the anointing oyle vponupon him: but seeing he was anointed before his brethren, whereby Dauids brethren perceiued, what the Prophet intended, to what ende should he hauehave concealed the words? And further seeing the Israelites, when they anointed Dauid king, could repeate the wordes which Samuel vsed at his first anointing, which were these: The Lord hath said to thee, thou shalt feede my people Israel, and thou shalt be a captaine ouer Israel, 2. Sam. 5.2. it is like these wordes were not whispered in Dauids eare, for howe then should they come to the notice of all Israel.
3. Wherefore some thinke it more probable, that Samuel both spak vntounto him in the audience of his brethren, & anointed him in their sight: yet they might not greatly regard it, nor thinke the Prophet did it seriously, but contemned it, as appeareth by Eliabs vnkinde entertainment of Dauid in the campe after this, c. 17.28. Like as Iosephs brethren regarded not his dreames, but Iaakob onelyonly laide them to his heart: neither would the Pharisies and Iewes acknowledge Christ, of whome Dauid was a type, for their Messiah and King. Osiand.
4. Now then, whereas some thinke, that Dauid was not so much as anointed before his brethren, but before they sate downe, Chimch. some that he was anointed before them, but they knewe not what was done, Ioseph. I take the way betweene both: that they sawe Dauid to be anointed before them, but vnderstood nothing concerning the kingdome: for then Eliab would not hauehave carried himselfe so insolently against him afterward, chap. 17. but when they heard Dauid to sing propheticall songs, they might thinke that he was anointed to be a Prophet: but that Dauid knew himselfe nothing concerning the kingdome, it hath no shew: for the word of promise was annexed to the outward signe of his anointing: those words which Samuel spake to Dauid, might afterward be published by Samuel or Dauid himselfe. And if all Dauids brethren had beene acquainted with this secret, it could not hauehave beene kept from Saul: seeing as it appeareth by Eliab, they were enuious against Dauid. Mart.
10. Quest. v. 13. Of the spirit of God, that came vponupon Dauid after his anointing.
1. By the spirit, we vnderstand the excellent graces and gifts of the spirit, which now Dauid was endued with, and made fit for the kingdome, and Saul thereof depriued, beeing reiected from the kingdom: as the gift of fortitude and magnanimitie, Vatab. whereby he feared not to encounter with a lyon and a beare. 2. He had the gift of prophesie, Ioseph. whereby he beganne to endite and sing diuine Psalmes and hymnes to the praise of God. Osiand. 3. The blessing of God was with Dauid, and his spirit assisted him, quâ omnia foeliciter ageret, whereby he did all things happily: Bor. prouidently & prosperously: for so the word tzalach signifieth, to prosper: Ar. and to come vponupon. 4. Beside, the spirit of God came in a further degree vponupon Dauid, then it rested vponupon Saul, for it framed Dauids heart to obedience vntounto the will of God, Pellican. and it wrought in him true sanctification, which Saul had not, but onelyonly receiued for the time certaine heroicall gifts, and temporarie graces of the spirit.
11. Quest. v. 14. Of the euill spirit of the Lord that was sent vponupon Saul.
1. Some thinke it is called the euill spirit of the Lord, because God also was the creator of them, yet not as they are euill: Vatab. but whereas two phrases are here vsed, an euill spirit from the Lord, and an euill spirit of God; the meaning appeareth to be, that it is called the euill spirit of God, because it was sent of God. 2. Some here speake of permission, that God suffered the euill spirit to come vponupon Saul to vexe him: Vatab. but the phrase, from the Lord, importeth more then permission. 3. Some doe here vse a distinction, that both the good spirit, and the euill spirit are sent of God, and hauehave their power and commission from him, but with this difference, that the things which the good spirits of God worke, are of themselues pleasing and acceptable vntounto God: but the things which the euill spirit enterpriseth, are not of themselues to Gods liking, as they are wrought by Sathan, but as they make for the manifestation of Gods will, and the reuelation of his iust iudgement: in which respect they are said to be sent of God: Borr. so that the very wicked and euill spirits are at Gods commandement to execute his will. Genevens. 4. It will be obiected, that the punishing of sinne, and the execution of Gods iudgements, is a thing pleasing vntounto God, & therefore Sathans worke and ministerie should be to his liking: to this I answer by a double distinction: first, the worke it selfe is to be considered, then the worker: for the worke, the Lord is more enclined to merciemercy then to iudgement, and the works of merciemercy are more peculiar vntounto God, then the workes of iudgement: therefore when the Lord punisheth,Of the difference of working in the good and euill spirits▪ he is said to bring forth, zar maghashehu, opus extraneum, his strange or forren worke, Isa. 28.21. therefore Sathan is made the minister, not of Gods peculiar worke of merciemercy, but of Gods strange worke of iudgement: whereof the good Angels sometime are ministers also, but oftner of merciemercy: & they are chiefly emploied in punishing of the wicked: but Sathan is vsed both in punishing them, and in chastising also and trying the seruants of God, as we hauehave Iob for an example. Secondly, concerning the worker, the seruice of the Angels is acceptable vntounto God, because they doe it both willingly, and to a good ende, beeing mooued with a zeale vntounto Gods glorie, but Satan is forced against his will many times, and what he doth, though God turne it to his glorie, yet Sathan doth it of malice and enuie vntounto man, and therefore his seruice and ministerie is not absolutely accepted and pleasing vntounto God. 5. Further, there is a double worke to be considered in the euill ministring spirits, for either they are ministers of outward punishments onelyonly, as in vexing and afflicting the bodie, so they worke by immission, and sending frō God, or they also egge and tempt vntounto euill, so they worke onelyonly by the permission and sufferance of God: Borr. Vatab. both these waies was Saul assaulted by Sathan: for both his bodie was vexed, and his minde tempted.
12. Quest. v. 14. How Saul was vexed of the euill spirit.
1. Some doe thinke, that Saul was troubled onelyonly with melancholike and frantike fitts: corripuit eum per quaedam intervalla melancholicus furor, the rage of melancholy did inuade him at times: and this was the spirit that troubled and vexed him, the spirit of furie and enuie: as in Scripture the spirit of infirmitie is taken for the infirmitie it selfe. Osiand. But there was more in Saul, then fitts of melancholy, as the phrase sheweth, that an euill spirit from God vexed him: it was therefore more then a naturall worke. 2. This therfore was Sauls maladie, first the conscience of his sinne troubled him: Borr. then he was tormented with the spirit of enuie and ambition, beeing grieued with the losse of the kingdome, and by this vexation of his minde, he fell into furie and phrensie: Pellican. further Sathan thus disquieting his minde, did worke also vponupon the distemperature of his bodie, and his melancholy passions might helpe thereunto: Pellican. beside, Sathan as Iosephus thinketh, might vexe for the time and torture his bodie, that he seemed sometime to be as it were suffocated of the spirit. In this miserable taking then was Saul: 1. perplexed with the conscience of his sinne: 2. tormented with ambition and griefe for the losse of the kingdome: 3. hence was bred melancholy, and thereupon frensie, and immoderate rage: 4. his bodie also as vexed and disquieted by the euill spirit, wherewith he seemed as it were possessed for the time. Pellican.
13. Quest. v. 16. Of the force and wonderfull operation of Dauids musike, in allaying of Sauls maladie.
1. Because it is saide, that Saul should finde ease, by the playing with the hand vponupon the harpe, and that when Dauid plaied, the euill spirit departed, we must not thinke, that musicall soundes and melodie hauehave any force to driue away euills, Pellican. no more then it was like, that Tobie draue away the deuil with the perfume of the broyled liuer of a fish: for, as the Apostle saith, The weapons of our warrefare are not carnall, 2. Cor. 10.4. spirituall euills are not chased away with carnall meanes. Such a like conceit there was in time of superstition of bells, that the sound of them was good to purge and cleare the aire of euill spirits. 2. But Musike hath a wonderfull force, in working vponupon the affections: either to stirre them vp, if it be loud and running musike, such as is vsed in warre, or to allay them by soft and sober musike: as Pythagoras is saide by such musike to hauehave restored a frantike young man to his witts: so Terpander, Arion, and Ismenias the Thebane musician, are reported to hauehave reduced barbarous and sauage men, to a ciuill kinde of life. Borr. 3. Dauids pleasant harmonie therefore first naturally allayed Sauls melancholy passions, and cheared and reuiued his dead and pensiue spirits, which were the instruments of Sathans working. Pellican. 4. And beside this, Dauid by his godly songs and praiers did also preuaile to chase away the euill spirit that concurred with that naturall distemperature in Saul: as Iosephus well noteth, that Dauid with his voice and instrument did sing sacred hymnes: the sound of the musike allaied the naturall passion, the voice of the sacred hymne did cause an intermission of Sathans worke. 4. Here in this Dauid was a true type and figure of the very Messiah, by whose sweete voice many deuills were cast out in the daies of his flesh, and nowe by the voice of his Gospel Sathan is cast out of the soules and hearts of men: not for a time, as out of Saul, to returne againe, but he is for euer vanquished and subdued vntounto vsus. 5. But howsoeuer Dauids musike were effectuall for the time present, this was but an easing of Saul for the time, it was no perfect cure: wherein appeareth the carnall counsell of Sauls seruants, that onelyonly prouided for his corporall ease, not seeking for his spirituall comfort: they should first hauehave sent for Samuel the Lords Prophet, to hauehave praied for Saul, and comforted him in God, and then hauehave prouided a musician for his recreation. Osiand. Much like vntounto them, are such carnall friends and assistants of them that are sicke in these daies, who first counsell them to seeke out vntounto the Physitian, the Minister and man of God, is the last that is consulted with for the health of their soules. 6. Yet herein they deserued commendation, that though they sawe euidently that Saul was vexed with an euill spirit, yet they did not seeke to expell one deuill with an other, or to runne vntounto witches, as many in these daies vse to doe,Against running to witches. therein shewing their great impietie and infidelitie against the Lord: from which kind of deuillish▪ professours Saul was alwaies auerse, and euen after his falling away, did banish such out of Israel: which example may be a good admonition vntounto such witchmongers, that if Saul not in Gods fauour, yet hated sorcerers, they can not thinke that they are in Gods fauour, louing those whome the Lord hateth.
14. Quest. v. 18. How Dauid came to be made knowne to Saul.
1. Whereas it followeth, thou answered one of his seruants, and said, I hauehave seene a sonne of Ishai, Iunius thinketh that this might be Ionathan, who had the first notice of Dauid: but then it seemeth he should not hauehave beene called, one of Sauls seruants, or young men: and beside it may be gathered, chap. 18.1. that Ionathan had then onelyonly the first sight and knowledge of Dauid, when his heart was knitt vntounto him. It was rather, as it should seeme, some of Sauls ordinarie followers and seruants, that gaue this intelligence of Dauid. 2. And further, whereas Iunius thinketh, that Dauid was knowne now to be a warrelike man by that exploit which he did against Goliath, which storie following in the next chapter, he taketh to be set out of place, and to hauehave beene done before this: it is not necessarie so to applie these words, which rather may hauehave relation to his more then warrelike feates, in slaying the lyon and the beare, which might be done before this, Gods spirit beginning to worke in him. 3. Gods prouidence herein appeareth, in bringing Dauid to Sauls court, that he might be acquainted with the affaires of estate, before he tooke vponupon him the kingdome: Borr. as also that Dauids patience, humilitie, wisedome, might be diuersly exercised and tried: that first he might be humbled, and afterward exalted. Genevens.