Harmony Upon 1 Samuel, Chapter 23
CHAP. XXIII.
1. Quest. v. 2. Of Dauids asking counsell of God, and by whome he did it.
1. DAuid will not here enterprise battell, vnlesse first he had consulted with God, following therein the godly examples before his time: as the Israelites asked of God who should goe vp against the Cananites, and the Lord assigned the tribe of Iudah, Iud. 1. so when the Israelites waged battel against their brethren the Benjaminites, they went to aske counsell of God: So warre is not to be taken in hand rashly, but with counsell first from God, and then to be taken with men. Mar. 2. Now some thinke, that Dauid did aske counsell of God by the Priest, namely Abiathar, who should now be fled vntounto Dauid: Mart. Borr. Osiand. But it is euident by the text, that Abiathar was not yet come vntounto Dauid: for v. 5. it is said, that he fled to Dauid to Keilah: but this consultation was had before Dauid came to Keilah: for now he was aduising, whether he should goe to Keilah or no. 3. Therefore it is rather to be supposed, that Dauid consulted here with some Prophet, as Iosephus well noteth: and it was likely to be the Prophet Gad, who was in Dauids companie, c. 22.5. Iun.
2. Quest. v. 4. Whether Dauid offended not in asking counsell of God the second time about the same thing.
1. Dauid did not againe aske counsell of God, as doubting himselfe of the truth of his word: but because of the weakenes and infirmitie of those, who were with him: Borr. Pellican. for they were very timorous: and reasoned thus; seeing we are not without daunger here in the middes of Iudah, how much more in Keilah, beeing in the vtmost border of Iudah: Vatab. if we are afraid of Saul, how much more of our professed and strong aduersaries: Osiand. therefore for their strengthening, Dauid asketh counsell againe, that all might heare it: as Christ praied aloud at Lazarus graue, beeing without doubt, that the Lord otherwise wold hauehave heard him, for the edifying and comfort of those which were by▪ Mar. 2. God was indeede angrie with Balaam, because not contented with the Lords answer, he asked againe: for he did it of a couetous minde, beeing desirous to goe, for the rewards sake which was promised him. But in these cases God hath beene wel pleased, twice in the same thing to be consulted with: 1. when a man desireth to be further strengthened and confirmed in his owne faith, as Gedeon asked two signes one after an other, Iud. 6. 2. when vponupon Gods answeare, the euent falleth out not answerable, then for their further resolution, they may againe goe vntounto God, as the Israelites did, beeing once ouercome of the Benjaminites, Iud. 20. 3. it is lawfull for the edifying of others, as Dauid here doth: 4. or for a more full answer, if they receiue not sufficient satisfaction at the first: as v. 11. Dauid propounding two questions vntounto the Lord, whether Saul would come downe to Keilah, if he staied there, and whether the lords of Keilah would deliuer him into his hands: receiuing but answeare concerning the one, that Sa…u…l would come downe, he asketh of God the second time, to be resolued likewise of the other. 3. This sheweth, that when men receiue not full satisfaction by once hearing of the word of God, they should resort vntounto it often: Osiand. as S. Paul saith, it was a sure thing for them to write the same things againe. Philip. 3.1.
3. Quest. v. 7. Of Sauls purpose to besiege Keilah where Dauid was.
1. Saul doth promise himselfe Gods assistance, saying, God hath deliuered him into mine hand: so the wicked and hypocrites many times doe vse the name of the Lord, when God is furthest off from them: so rayling Rabshakeh saide in the name of the king of Asshur, Am I now come vp without the Lord vntounto this place, to destroy it? the Lord said vntounto me, Goe vp against this land, and destroy it, 2. king. 18.25. In like manner the Romanists when they enterprise warre against the seruants of God, vse this posie, Adiutorium nostrum in nomine Domini, Our helpe is in the name of the Lord. And they vsed to begin their bloodie sentence of condemnation against the Martyrs, In nomine Dei, In the name of God. Mar. 2. Whereas Saul leaueth the Philistims, and bendeth his force against Dauid who had ouercome the Philistims, and deserued to be honoured of Saul: herein like minded are the Papists, which leauing the common enemie the Turke doe turne their force against the professours of the Gospel: yea, they hold it more necessarie for them to be suppressed, then the common enemies of Christianitie: Mar. who in the same place yet goeth further, and complaineth: Nec ita pridem erant, qui omitterent communem causam contra Papistas, vt fratres suos, quos tamen habent hostium loco, condemnarent: And not long since there were, which did leaue the common cause against the Papists, that they might suppresse their brethren, whome they held as enemies. And it were to be wished, that both the power of the sword and the word, were turned against the common aduersarie the Papists, amongst vsus, who grow insolent and bold, by our domesticall dissention.
4. Quest. v. 12. Of Dauids twice consulting with God, and of the Lords answer concerning the men of Keilah.
1. The Rabbins suppose, that they were wont to aske the Lord but one question at once, and therefore Dauid propoū ding two questions, receiueth but one answer at the first time: but this is their vaine supposall without any ground, or warrant in Scripture: Mart. for as it is lawfull now for the faithfull to aske, not one thing at once in their praiers, but whatsoeuer they stand in neede of: so we doubt not, but that then they might craue the Lords direction in all their doubts. 2. But whereas the Lord answeareth, that Saul would come downe to Keilah, and that the men of Keilah would deliuer him into Sauls hands, and yet neither of these came to passe, for vponupon Dauids departure Saul also ceased his pursuit: hence it can not be inferred, that the predictions of God are vncertaine:Reconcil. for the Lords answear is here to be vnderstood conditionally: that those things should certenly come to passe, if Dauid staied there: so the Lord speaketh of that purpose, which he saw alreadie to be in Saul, not of the act it selfe. So Ionas threatned the destruction of Niniueh, after 40. daies, but with a secret condition, if they repented not. Mar. A difference also is here to be made betweene the prescience of God, and predestination: for the Lord as well foreseeth what shall be done, as what is likely to be done, in respect of the second causes: but his decree of predestination is onelyonly of those things, which shall most certenly be effected. 3. Here also may be obserued a manifest difference betweene the answears, which God vsed to giuegive, which were certaine without any doubtfulnes and ambiguitie, and the oracles of Apollo, which were ambiguous and doubtfull. Mart.
5. Quest. v. 13. Of Dauids departing with sixe hundred men.
1. The Lord could if it had pleased him, hauehave so assisted Dauid, that as he had victorie against the Philistims, so he might hauehave preuailed by force against Saul: but the Lord thought not good in his wisdome so to doe: for this would hauehave beene the cause of intestine and deadly warre, and the destruction of the Lords people: and Dauid might hauehave bin thought to hauehave aspired vntounto the kingdome, and to stand against the Lords anointed: God knew how by other meanes, without the destruction of his people, or slaunder vntounto Dauid, in good time to performe and accomplish his purpose toward him. Mart. 2. Dauids number is encreased: he departeth to Keilah with sixe hundred (not fowre hundred, as Iosephus reckoneth) whereas he had but fowre hundred before, c. 22.2. where we see that affliction and persecution doth not diminish the Lords people, but rather encreaseth them: Mart. according to that auncient saying, sanguis Martyrum semen Ecclesiae, the blood of Martyrs is the seede of the Church.
6. Quest. How Ionathan was deceiued, in thinking he should be next vntounto Dauid, when he was king.
1. In that Ionathan saide, Dauid should be king, he spake certenly, because he had the word of God for it by Samuel, who had alreadie anointed him for king: but the other was not certen, that he should be next vntounto Dauid, because Ionathan had no such promise. 2. Some thinke therefore, to make this saying of Ionathan good, that he onelyonly entreated this of Dauid by their great friendship, that he might be next him in the kingdome. Pellican. But Ionathan affirmeth that it shall be, he praieth not, that it may be: and to hauehave asked such a thing, would hauehave shewed some doubt in Ionathan of Dauids friendship and amitie toward him: some say further, which is most true, that though Ionathan was not next to Dauid in that terrene kingdome, beeing preuented by death, yet the Lord gaue him a place in his celestiall kingdome. Osiand. Here we see,The children of God hauehave no certaine assurance of temporall things. that the children of God are sometime deceiued in temporall things, whereof they hauehave no certaine promise and assurance, but so farre forth, as the Lord seeth it to be good for them: as S. Paul perswaded himselfe that the Lord would still deliuer him from the daunger of death, 2. Cor. 1.10. and that he should still continue with the Philippians, Phil. 1.25. whereas beeing a prisoner at Rome, he was not from thence deliuered, till he finished his life by glorious martyrdome. Mar.
7. Quest. v. 18. Of the mutuall couenant, which Dauid and Ionathan made before the Lord.
1. It is lawfull for Christians to ioyne in league together, so it be for a good ende, as for the maintenance of religion: for as God maketh a league and couenant with man, so may one man with an other: this is the third time, that this league was made betweene them: once before, when he had killed Goliath, c. 18.3. and againe, when he fledde out of the kingdome, c. 20.42. for the nature of man beeing variable and inconstant, had neede often to be stirred vp, and put in minde by the reuiuing of godly louelove and friendship. Mart. 2. This couenant is saide to be made before the Lord, that is, in the presence, sight, and feare of God: Mart. it is like also it was done in the presence of the Priest with his Vrim and Thummim. Iun. 3. As it is lawfull for the seruants of God to make mutuall leagues, so it must be limited with certaine conditions. 1. They must not enter into any league or couenant with the wicked: as Iehoshaphat is reprooued for ioyning with Ahab, 2. Chron. 19.2. and afterward with Ahaziah his sonne. 2. Chron. 20.37. 2. Their league must be grounded in the feare of God, not for any worldly respect or aduantage: as Abimelech only desireth to make a couenant with Abraham, that he should not hurt him nor his posteritie. Gen. 21.23.How leagues and couenants ought to be made. 3. They that make such league must not goe from it, but surely keepe it: not as Saul brake his oath made to Dauid, that he should not die. c. 19.6. 4. Such leagues and couenants must be made to good ende, not to combine themselues to persecute Christ, as Herod and Pilate were made friends for the same ende: nor his members, as the Antichrist of Rome, hath incited diuers Princes in Christendome to associate themselues against the people and Church of God the professours of the Gospel.
8. Quest. v. 17. How Saul knew that Dauid should be King.
1. Some vnderstand this of the amitie and friendshippe, which was betweene Ionathan and Dauid, that it was known to Saul: Osiand. but beside that the coherence of the words here sheweth, that it must be referred to that which immediatly went before, that Dauid should be king ouer Israel: Saul els where signified so much himselfe, that the kingdome could not be established in Ionathan as long as Dauid liued, and that he had chosen him to his confusion. chap. 20.31. 2. Saul knewe that Dauid should be king, both by Samuels words, that the Lord had cast off Saul, and chosen his neighbour better then he: c. 15. by the continuall good successe that Dauid had, and by the report of others, as he himselfe confesseth, c. 22.8. Iun. as also by the fauour of his sonne, and of all the people toward Dauid: Mart. he might also hauehave heard of the anointing of Dauid by Samuel, and his conscience did testifie against him, that he was vnworthie to hold the kingdome: Borr. so that Saul knowing this, did persecute Dauid against his owne conscience. Mar.
9. Quest. v. 19. Of the Ziphims betraying Of Dauid.
1. These Ziphims were of the tribe of Iudah, and came of Caleb, 1. Chron. 2.42. of whose treacherie Dauid complaineth vntounto God, Psal. 54. which Psalme he made, when he was in this distresse: he calleth them there strangers, saying, v. 3. Strangers are risen vp against me, because they were straungers and aliens in affection. Mar. 2. Herein the Ziphims were a type of Iudas, who beeing one of the Apostles of Christ betraied his Lord. Osiand. 3. The reason which mooued them to this treacherie, was their feare, remembring what Saul had done before to the citie of Nob, lest he might also deale so with them. Mar. 4. They describe the place, where Dauid did hide himselfe, in the hill Hachilah on the right hand, that is, the south side of the desert, called in Hebrew Ieshimon: which most doe take for a proper name: but it is better here interpreted the desert: Lat. Iun. for the name of that desert, was the wildernesse of Maon, v. 25. And Num. 21.20. mention is made of Ieshimon, which was beyond Iorden, where Moses with Israel had pitched, and in diuers other places: so that it appeareth to be no proper name.
10. Quest. v. 21. Of Sauls accepting of the Ziphims treacherous seruice.
1. Saul was ledde by an other spirit then Dauid, for he slue the Amalekite that told him, he had killed Saul: and he likewise caused to be put to death those two captaines, that had murthered Ishboseth, 2. Sam. 4. But Saul refuseth no treacherous course to make an hand of Dauid: herein the very heathen and Gentiles shewed more equitie: the Romanes, when Pyrrhus physitian offered his seruice to poison the King, deliuered him to Pyrrhus: and when the schoolemaster of the Phaliscians would hauehave betraied the cheife mens children of the citie, they sent him home bound thither againe. Mar. The present Romanists, who vsurpe the name of Catholike Christians, are herein vnlike their heathen progenitors: for they hauehave giuen grace and countenance to traytours and rebells, to practise against their countrey. 2. Saul blesseth them for this their treacherie: which his blessing was a meere cursing: thus hypocrites doe speake good of euill, and euill of good: they take vponupon them to blesse where God curseth, and to curse, where he blesseth. Borr. Thus doth that Antichrist of Rome giuegive them his Popes blessing, that yeild their seruice in betraying the seruants of God, and calleth them his sonnes. Mar.
11. Quest. v. 22. Of the meaning of Sauls words, He said to me, that he is subtile.
1. Some read thus, he thinketh of me, that I craftely lie in waite for him. Lat. but in the original the word subtile, is of the third person, not of the second. 2. The Sept. read thus, for Saul said, lest he vse craft: but here Saul, is inserted, which is not in the text. 3. The Chalde thus, they said to him: but the word amar, is in the singular number: and eelai, is to me, not to them. 4. Others read thus, it is told me, B. G. but the word is in the actiue, not in the passiue voice. 5. Therefore the truest reading is: he said vntounto me: which some referre vntounto Saul, that his owne minde and imagination so gaue him. Vatab. But the better sense is, that Dauid in former times, when he vsed to goe forth to battell for Saul, beeing asked by what meanes he had such prosperous successe, would answer, that he vsed subtiltie and policie. Iun.
12. Quest. v. 26. Of the great straight that Dauid was in, beeing compassed in by Saul, and whether he despaired.
1. Dauid beeing pursued hard by Saul, left the places where he lay hid, and went downe to a rocke: Iunius reades, from the rocke, called before v. 19. Hachilah: but the other reading seemeth better, and more agreeable, as all the interpreters beside consent therein: for both the article ha beeing prefixed, as in this word haselagh, signifieth vsually, to a place: and the next v. sheweth that Saul was on the one side of the mountaine or rocke, and Dauid on the other. 2. The Latin translator here readeth: desperavit se posse evadere: he despaired that he could not escape: but that Dauid despaired not in this his trouble, it appeareth by the 116. Psal. which he made vponupon this occasion. Some would free Dauid here from all doubting of Gods promises: and thinke he feared either because of the people, which were with him, or in regard of Saul, whom he was afraid, beeing the Lords anointed, to deale against: and whereas the Prophet saith, Psal. 116.11. I said in my hast, that all men are liers, they referre it to the treacherie of the Ziphims: and will not hauehave it so vnderstood, as though Dauid beganne to thinke of Samuel, that he was as other men, and might hauehave deceiued him. Mar. But the meane betweene both is best: that Dauid neither despaired of Gods promise: for thus he saith, I beleeued, therefore I spake, Psal. 116.10. neither yet was he free from some perplexitie, and doubtfulnes of minde: for he was in feare to be swallowed vp of death, The snares of death compassed me, v. 3. and the same word which is here vsed, chaphaz, he made hast to escape, Dauid expresseth there: I said in my hast, all men are liers. As in his bodie he made hast to escape, so in the heate of his affection he was hastie, as doubting somewhat of Samuel: Iun. but beeing thus plunged betweene hope and feare, he soone recouereth himselfe againe. It pleaseth the Lord, that his deare seruants should be thus sometime perplexed and troubled, that they may hauehave in the ende more comfortable experience of Gods merciemercy.
13. Quest. v. 27. What mooued Saul to leaue Dauid, and to goe against the Philistims.
1. Some ascribe this vntounto Sauls valiant minde, and the louelove of his countrey, preferring the common safetie before his priuate grudge and hatred. Pellican. Iosephus also affirmeth the same, that it proceeded from an inward resolution that Saul had, that it was better to goe against the common aduersarie, then in pursuing his domesticall enemie, to leaue the countrey to the spoile of the Philistims. But it appeareth that Saul did it not of any good minde, or care which he had: for before this, when Dauid had rescued Keilah from the Philistims, and had giuen them a great ouerthrow, Saul tooke occasion presently after that victorie to pursue Dauid: whereas if he had preferred the publike busines, he should hauehave followed after the common aduersarie, and let Dauid alone. 2. Therefore this was rather the Lords worke, that pulled away Saul against his owne inclination, as Senacherib was called by the like occasion from besieging Ierusalem, when he heard that Tirhakah king of Ethiopia was come out against him. 2. King. 19.9. Thus we see that in the greatest and deepest dangers, the Lord wanteth not meanes to deliuer his. Mart.