Harmony Upon 1 Samuel, Chapter 19
CHAP. XIX.
1. Quest. v. 2. Whether Ionathan did euill, in bewraying his fathers counsell to Dauid.
1. IOnathan herein did not forget his dutie toward Saul, either as his father, or as king: for he knew, that God was rather to be obeied then man: God had commanded, Thou shalt not kill: Saul biddeth him kill: Ionathans resolution was herein godly, not to obey the cruell commandement of his father. Mar. 2. Nay, herein he sheweth his faithfulnes vntounto his father, in keeping of him from this great wickednesse in shedding of blood: Pellican. and further in perswading and counselling Saul, not to be so hard against Dauid, as afterward it followeth. Mar. 3. Wherein appeareth great difference betweene an vnfained and a dissembling friend: all the rest of Sauls seruants seemed to honour and fauour Dauid: but now when they saw that Sauls minde was fully bent against him, they all held their peace, & seeme to giuegive cōsent: but only Ionathan, leaueth not his friend, who had lesse reason, in respect of the succession of the kingdome, then any of them, to fauour Dauid. Pellican.
2. Quest. v. 6. Of Ionathans perswasion to Saul in Dauids behalfe.
1. Ionathan dealeth with his father for Dauid, vrging specially these three reasons: the first ab honesto, it was no credit or honestie for Saul to persecute an innocent and harmelesse man, that had not offended him, nor sinned against him: secondly ab vtili, because Dauid was for his profit, and for the defence of the people: he had done many worthie exploits in sauing and deliuering Israel: thirdly, from Sauls owne testimonie, who had formerly approoued Dauids seruice, and commended it. 2. Saul by these perswasions was mooued, and sware that Dauid should not die: but afterward contrarie to his faith and oath, he sought Dauids life: much like herein are the Romanists, who hauehave broken their promises and oathes, made vntounto Protestants: witnes their proceeding against Hus and Hierome of Prage, contrarie to the Emperours safe conduct: and the horrible massacre in Fraunce: for their position is, fides non est servanda haereticis, that faith is not to be kept with heretikes. Martyr. The word of a Prince should be as the law of the Medes and Persians, not to alter: how much more should their oath be firme? This carelesse keeping of Sauls oath, did turne in the ende to his owne ruine and ouerthrow.
3. Quest. v. 13. Whence Michal had the image which shee laid in the bedde in stead of Dauid.
1. Some thinke, that the word teraphim here vsed, which signifieth Idols or images, is taken in Scripture sometime in the worse sense, for an idol abused to superstition; sometime for any picture resembling man: Vatabl. and that this image might be either some implement in the house throwne into a corner and neglected, or such a mammet, as they make of clouts and ragges to keepe gardens and orchards, commonly called skare-crowes. Mart. Pellican. But neither had Michal any time to make such a mammet, this deuice beeing of the sudden, as womens wit is present, and if it had beene such, though it skareth crowes, it could not hauehave caried such a liuely shape to deceiue men: it seemeth then to hauehave beene some liuely representation of a man, seeing that Michal thrusteth vnderunder the head therof a pillow of goats skin with the haire, as the Latine interpreter well interpreteth, pellem pilosarum caprarum, the hairie skinne of a goate: that it beeing put to the head of the image, might resemble a mans haire: beside, to what ende should such an image be kept in the house, and laid aside beeing of no vse? And further, I thinke, it cannot be shewed that teraphim is otherwise taken in the Scripture, then in the wurse part, for an image or idol of superstition: as c. 15.23. to transgresse is as superstition and idols, the word is (teraphim) The same name is giuen to the images, which Rachel stole from her father. 2. Iosephus taketh it not to hauehave beene an image, but the heart of a goate, which lay panting vnderunder the cloathes: but beside that this is contrarie to the text: so small a thing, could not be taken for the bodie of a man. 3. Therefore the more probable opinion is, that this teraphim was some superstitious relique, which Michal vsed secretly, without Dauids priuitie, as Rachel kept hers, Iaakob not knowing, and others in his house, as appeareth, Gen. 35.2, 4. Mercer. ibid. for though Saul were an enemie to idolatrie, and so Michal learned no such thing frō him; yet shee might els where see such superstition: as there were witches in Israel, though Saul publikely did inhibite them: thus both the Lat. and Chald. here read simulachrum, but more euidently the Sept. foreign, vaine images: all which thinke it was a superstitious image: which seemeth the more likely, because Michal shewed her selfe afterward a skorner and derider of zeale and religion in Dauid. 2. Sam. 6.Contr. Against the adoration or toleration of Images. But this example no more serueth either the Papists turne for the adoration, or the Lutherans, for toleration of images, then the like president in Rachel: whose images together with the rest Iaakob buried vnderunder an oake, Gen. 35.4. See more of teraphim, Hexapl. Gen. c. 31. qu. 6.
4. Quest. v. 17. Of Michals excuse vntounto Saul, that Dauid threatned to kill her.
1. In some things Michal is to be commended, in seeking to deliuer Dauid from danger, & in preseruing his life: therein shewing the neare coniunction betweene man and wife, preferring her husbands safetie, before the displeasure of her father, according to the first institution: for this cause shall a man leaue father and mother, and cleaue to his wife, Gen. 2. and so the wife is to cleaue to her husband. Mart. 2. In some things Michal is to be excused: as in vsing such meanes whereby to keepe Sauls messengers in suspense, and in protracting of time, that her husband might escape: as in pretending he was sicke, in laying in an image into the bed: in these things shee is to be excused: these pretenses tending to no hurt to any, but rather proceeding from matrimoniall louelove and dutie. Pellican. 3. But in some things, shee neither deserueth commendation, nor yet can be excused: as in laying such an imputation vponupon her husband, as though he threatned to kill her: for shee here three waies offended: 1. in telling an vntruth: 2. in raising a slaunder vponupon Dauid, which might breede a great offence and scandall: 3. in her feare and timorousnesse, which was the cause of all this: wherein shee should rather hauehave imitated Ionathan, to hauehave spoken boldly to her father, euen to his face in the defence of her husbands innocencie. It is written of Dyonisius the tyrant, who gaue his sister in marriage to one Polixenus, that when he beeing accused of treason, was fled into Italie, the tyrant expostulated with his sister, why shee did not giuegive notice vntounto him of his flying: then shee made this confident answer, An ita me degenerem putas, vt si scissem virum fugiturum, non fuissem vna fugitura: Doe you thinke me so vndutifull and out of kind, that if I had known my husband would hauehave fled away, that I would not hauehave fled away with him. Michal herein came short of the example of this heathen woman. Mart.
5. Quest. v. 18. Whether Samuel did well in receiuing Dauid, whome the king pursued as his enemie.
1. Such as are indeede traytours to the King and state, and doe malitiously practise or conspire against either, are not to be rescued and succoured: for such are worthely by the lawes of all nations held to be no better then traytours themselues, that shall giuegive entertainment vntounto such: vnlesse it be with such an intent as Iael receiued Sifera, (not in that particular to lay hand of them) but in generall to deliuer such persons vp vntounto the state. 2. But there is an other reason, and respect of those, which are without cause held to be traytours: which neither are enemies to God, nor the King: as Dauid bare no malice vntounto Saul, nor entended any mischiefe against him, but suffered him to escape out of his hands, when he might hauehave killed him: Samuel therefore vnderstanding of Dauids innocencie, and of Sauls vniust vexation of him, doubteth not to receiue him. So Rahab gaue entertainment to the spies, hidde them, when they were searched for, and preserued their liues: so Ionathan and Ahimaaz were hid, which were sent as messengers vntounto Dauid. 2. Sam. 17.19. And now in many places Protestants and true professours are held as heretikes vntounto the state, who notwithstanding such cruell edicts, and vniust sentence, are to be releeued and succoured. Martyr.
6. Quest. v. 18. Of Naioth, whether Samuel brought Dauid.
1. This Naioth, which is said to be Ramah Samuels citie, was not farre from Ramah situate in the fields or territorie thereof: Vatabl. the worde properly signifieth, a solitarie place in the pastures and fieldes, where the schoole of the Prophets was: which was fittest for studie and meditation: thither Samuel taketh Dauid, that they might be more safe from Sauls violence, and that Dauid might finde comfort in the exercise and meditation of the Scriptures. Pellican. 2. In this place there was a companie of Prophets, and Samuel was cheife ouer them, beeing their instructer and teacher, and therefore els where they are called the children of the Prophets: for though prophesie be the speciall gift, and worke of the spirit, yet it was fit that they which afterward should be emploied in the seruice of God, as it is like, that these were most of Leui, should be prepared by godly instruction and education, for the further worke of the spirit in them. 3. Thus Samuel though he had giuen ouer the publike gouernment of the Commonwealth, yet exercised himselfe in his propheticall office still: not liuing to himselfe, as Sylla did, when he had resigned the Dictatourship, nor following his pleasure, as Diocletian, after he had giuen ouer the Imperiall gouernment. 4. Thus we see that the noble foundation of Vniuersities, and schooles of learning, is grounded vponupon the example of the Prophets: and so of auncient time it hath beene practised, that in the cheife cities, there should be common schooles and profession of learning, as at Alexandria, and Antioch, many famous men taught publikely, as Pantenus, Origene, Clemens. Mar. 5. But much vnlike to this institution,Contr. Of the vnlawfulnes of Monastical life. were the celles and cloisters of Monkes: for these were brought vp in true religion and worship of God, but the other professed idolatrie, vsed inuocation of the dead, builded vponupon mans workes, merits, and satisfaction: the scholers of the Prophets were exercised in profitable studies, most of those Monasteries were shoppes of epicurisme and idlenes: they were trained vp, to be afterward employed in the seruice of God: these made Monkerie the ende of their profession, to liue in cloysters all the daies of their life, not suffering themselues willingly to be drawne out of their celles.
7. Quest. v. 20. Of Sauls violence offered to the colledge of the Prophets, and of the priuiledge of Sanctuaries.
1. Saul sheweth his cruell and bloodie minde, in that he sendeth to take Dauid euen from Samuels presence, and the Colledge of the Prophets, (which was safe euen among their enemies the Philistims, c. 10.5.) yea, and if they refused, to put them to the sword also, as is most like, as he did the priests of Nob: thus neither reuerencing the place, nor the persons. Martyr. 2. Now concerning Sanctuaries and priuiledged places: though they belonged specially to the policie of the Commonwealth of the Israelites, hauing also some figuratiue ceremonie in it, as it may appeare by that law, of the remaining of the manslayer in the citie of refuge till the death of the high Priest, who herein was a type of Christ, Numb. 35.28. yet according to that president, it is lawfull that, for reuerence vntounto the exercises of religion, and of Gods worship, such places, as are consecrate to that ende, should enioy some immunities, and priuiledges: as is still commendably practised in this our nation, that the Kings writ should not be serued in Churches and places of prayer, at the least no violent hands to be laide vponupon any in Church or Churchyard. 3. But this giueth no patronage to the vnreasonable priuiledges, which in time past were challenged vntounto Sanctuaries: by occasion of which superstitious immunities, many foule and shamefull enormities were committed: And Popish Sanctuaries failed in all these respects: 1. in the number of them, they were exceeding many: eueryevery Monasterie lightly was a Sanctuarie, whereas in all the land of Israel, there were but sixe appointed for the whole nation. 2. whereas the Sanctuaries and cities of refuge were appointed for inuoluntarie and the smaller offences, for those which trespassed not of malice, as they which killed any by chaunce without any malice: yet they opened their Sanctuaries to wicked persons, guiltie of wilfull murder, and other most grieuous crimes: whereas by the law of God, it was lawfull to take such euen from the altar,Contr. Of the abuses of Sanctuaries and priuiledged places in times past. as Salomon commaunded Ioab to be slaine laying hold on the hornes of the altar. 3. the man which fled to the citie of refuge, lost his priuiledge if he were found without the borders of the citie, Numb. 35. v. 26. but their Sanctuarie-men they would take and rescue from the place of iudgement, to restore them to their Sanctuarie. 4. the cities of refuge did not cut off the Magistrates authoritie and power: nay, the Magistrate in the assembly or congregation, was to iudge, whether he were to be sent to the citie of refuge or no, that was pursued for blood, Numb. 35.25. so that the immunitie of the cities of refuge, did not any way hinder the authoritie of the Magistrate: but they in their Sanctuaries kept men, and defended them against the Magistrate from the ordinarie processe of law. Therefore they abused such priuiledges and fraunchises, and for these causes were worthily depriued of them.
8. Quest. v. 20. How Sauls messengers, whome he sent to take Dauid, prophesied: and of their sodaine chaunge.
1. Here the power of God mightily appeared, in chaunging of a sudden the hearts of these messengers, who came with a full intent to apprehend Dauid, and to take him by strong hand: we read in Scripture of three kind of such innouation and changes: some were suddenly stricken with Gods iudgements, and so staied in their enterprise, as two captaines with their fifties, that were sent by the King to take Eliah, which were destroied with fire from heauen: 2. king. 1. some, though they escaped such sodaine iudgement,Of sodaine changes and innouations of mens hearts. yet were astonished, and their affections chaunged: as the third captaine which was sent to Eliah submitted himselfe, and besought the Prophet for his life, though he came with an intent to lay violent hands vponupon the Prophet, as the other did: so the messengers whome the Pharisies sent to apprehend Christ, had no power to doe any thing vntounto him, but returned without him. Ioh. 7.46. A third sort there is, which beside such sodaine astonishment, hauehave presently beene rauished with extraordinarie motions of the spirit, as Saul of a persecuter was sodainly turned to be an Apostle and preacher of the Gospel: as also in this place, the messengers of Saul prophesied. 2. Such sodaine chaunges, though they are rare and not often seene, yet the Lord to shew the power of his spirit, sheweth sometime such examples in the world: the Niniuites were presently reclaimed at the preaching of Ionas, so were many in the citie of Athens, by the holy labours of the Apostle Paul: Augustine was conuerted from beeing a Manichee by hearing of Ambrose sermons, lib. 6. confess. c. 3. M. Latimer vsed to goe and heare M. Stafford his godly lectures to scoff at him, but he was caught in a golden net, and beganne to sauour the truth: yea, humane perswasions hauehave wrought present effects: as drunken Polemo went to deride graue Xenocrates, with his garlands and other youthfull ornaments, but before he came away, he pulled off his garland, and became himselfe one of Xenocrates scholers: much more effectuall is the spirit of God, to worke vponupon the heart of man. God vsually in these daies turneth not mens hearts on the sodaine, that there should be continuall exercise of the preaching of his word, and of the labour and diligence of those which heare vntounto their edifying. 3. These messengers of Saul, when they saw the rest to prophesie, in singing of Psalmes and hymnes vntounto God, they ioyned with them in that exercise: for like as the load stone draweth yron vntounto it, so spirituall exercises are able to affect the hearts and affections of others. Mart.
9. Quest. v. 23. Of Sauls sodaine prophesying.
1. When Saul had sent messengers thrice, and none of them returned: beeing there deteined, not for feare, as the messengers which Ioram sent to meete Iehu, whome he commanded to turne behinde him, but with reuerence vntounto the Prophets, and with a spirituall delight for the time in their godly exercises: Mar. then he followeth himselfe, not of any deuotion, but of a malitious and hatefull minde to lay violent hands: Pellic. euen he himselfe also by the way is chaunged, wherein by experience is found true that saying of the wise man, The Kings heart is in the hand of the Lord, Prov. 24.1. 2. There is great difference betweene Sauls prophesying at this time, and of his seruants: and a greater chaunge in him, then in them: for first he was vexed and inuaded by an euill spirit before, so were not they: then he prophesieth in the way before he came to Samuel, so did not they vntill they came to Samuel, and the companie of Prophets: further, Saul when he came cast off his princely robes, or militarie attire, all the day and the night: which is not expressed of the other: that they prophesied in that manner, or so long. 3. And as Sauls prophesying in this place, was much diuers from theirs; so also he is said here to prophesie in an other manner and sense then he did before in his owne house, c. 18. v. 10. for first the cause was diuers, that proceeded of the euill spirit, this of the good spirit of God, which came vponupon him at this time: Mar. then the effects were diuers, there he meditateth mischeife, and casteth a speare at Dauid, here Dauid was present, and he hath no power to touch him: further, there he is said to prophesie onelyonly, because of some likenes in general, in his strange behauiour, as rauished beside himselfe, but here he prophesieth in a further degree, communicating with the rest of the Prophets in their propheticall exercises. Iunius maketh this prophesying and the other, c. 18.10. to be all alike, and referreth vsus here in the marginal annotatiō to that place, c. 18.10. but I rather subscribe herein to Pet. Mart. whose iudgement is seene before, that this prophesying was of an other spirit, and so diuers from the former.
10. Quest. v. 24. How Saul is said to hauehave stript off his clothes, and to be naked.
1. It is not to be imagined, that Saul was indeede altogether naked, but he is said to be so, because he had laide aside either his princely robes, as R. Chimchi thinketh, or militarie apparell, Iun. and was now as an other common person: so Isai. 20.2. the Prophet is saide to goe naked, because he had put off his sackcloath, which he had worne before: so Michal telleth Dauid that he had vncouered, or made himselfe naked, 2. Sam. 6.20. because he had put off his princely apparel, and daunced in a linen Ephod. 2. Some thinke that Saul did not onelyonly put off his owne garments, but put on some peculiar kinde of vesture, such as the Prophets vse to weare: and Osiander affirmeth that it was certainely so: Proculdubio aliam vestem, qua Prophetantes vtebantur, assumpsit: Vndoubtedly he tooke an other garment, which the Prophets vsed. P. Martyr saith, fortasse accepit alias vestes: It may be he took other apparel, to be like vntounto the Prophets. But whence should Saul hauehave that speciall kind of apparell? for it seemeth that Samuel spake not at all to him, nor gaue any direction for any such thing: and without his direction, the children of the Prophets would doe nothing: therefore his nakednesse consisted onelyonly in laying aside his vpper princely robe, behauing himselfe now as any other common person.
11. Quest. v. 24. Whether Saul fell downe naked all the day, and night.
1. The most doe take it, that Saul fell downe naked, foreign, Septuag. Lat. Genevens. B. that is, lay vponupon the ground, as Iosephus, according to the manner of others that are rauished of the spirit, hauing no vse of their senses, Vatab. but lie as in a trance: but this can not be the meaning: both because the rest that prophesied vsed not this gesture: for Samuel stoode in the middes among them, vers. 20. and fell not vponupon the ground: as also it had beene too much for Saul to lie vponupon the ground a whole day and night: and further, whereas their prophesying consisted in singing of Psalmes, & praising God, as the Chalde interpreteth, this gesture had not been so meete for that exercise.
2. Some other therefore thinke that Saul did not lie vponupon the earth all the day and night, but at certaine diurne and nocturne houres, appointed for praier and prophesying, he humbled himselfe vponupon his knees, as now is vsed to be done in the seruice of the Church: that in reading some Psalmes, they vse to fall vponupon their knees. Osiand. But who can thinke that this allotting out of certaine houres for prayer by day & night, is so auncient as Samuel; or that such chaunge of gesture in praier was taken vp then: beside that, Saul doing thus at times, could not be saide to fall all the day and night.
3. Therefore I here embrace the iudgement of Iunius, who doth interpret this place according to the like, Numb. 24.4. where it is said, that Balaam fell, that is, into a traunce, or fell beside himselfe: so here Saul fell, not vponupon the ground, but fell out of his wits, or beside himselfe for the time: in the which state he continued a day and a night.
11. Quest. How Saul is said to hauehave prophesied before Samuel, it beeing said before, that Samuel came no more to see Saul. c. 16.35.
1. Some thinke the meaning to be, that Samuel saw not Saul in the habite of a King: for nowe he had chaunged his apparell, and appeared in an other forme: some, that Samuel might be hid standing among the Prophets: but neither of these are likely: not the first, for Saul appeared in his vsuall habite before he stript off his cloathes: and in what habite soeuer Saul shewed himselfe, he was Saul still, and so seene of Samuel: nor the other, because it is directly saide, that Saul prophesied before Samuel, therfore he was not hid. 2. Therefore the meaning is, that Samuel came no more to Saul with any message from God, neither had any more familiar conference with him, as before: for in this place Samuel speaketh not to him, neither is there any entercourse at all betweene them: Mart. Pellican. see more of this, c. 15. qu. 22. 3. But Iosephus is here deceiued, who writeth that Saul prophesied before Dauid and Samuel, but the text maketh mention onelyonly of Samuel to be present: for in the meane time, while Saul continued prophesying, Dauid tooke the opportunitie, and escaped away.
13. Quest. Of the difference of true and false prophets, how they differ betweene themselues, and from others, vponupon these words: Is Saul also among the Prophets?
1. The first difference to be considered, is concerning the diuers offices of Prophets, which were either ordinarie, as in praying and interpreting the Scripture, teaching, exhorting, as S. Paul taketh the word prophesying, 1. Cor. 14.3. or extraordinarie, consisting in the reuealing of hid things, either past, as Moses setteth downe the historie of the creation: Christ told the woman what shee had done, Ioh. 4. or present, as Elisha could tell what Gehezi had done beeing absent, Samuel told Saul what was become of his asses: or of things to come, in which sense properly they were called Prophets: in respect of these extraordinarie parts and gifts, a Prophet is now to be considered.
2. The second thing to be obserued, is of the diuers waies and meanes, whereby the Lord reuealed himselfe to the Prophets, which were three: either by oracle, as when the Lord spake by an audible voice, as when the Angel of God spake to Abraham, not to sacrifice his sonne, Gen. 22. or by dreams, as vntounto Ioseph, Math. 1. or by vision: which was of three sorts, either by inward reuelation to the minde and vnderstanding,Of diuers sorts of visions. as to Isaiah, when he was bid to turne backe vntounto Hezekiah beeing sicke, 2. king. 20.4. or when some inward demonstration is shewed, by some representation, as Ieremie saw the almond rod, and the pot, Ierem. 1. and Peter the fowre cornered sheete, Act. 10. or when some visible obiect is offered to the sight, as when the hand writ vponupon the wall, Dan. 5.
3. Prophets then differed from Priests and other Pastors: the Priests had an ordinarie succession, beeing alwaies of the tribe of Leui: the Prophets were raised extraordinarily, and indifferently out of any tribe: the Priests were tied to the seruice of the Tabernacle, so were not the Prophets: the Priests were subiect to errour in their doctrine, so were not the true Prophets: likewise they differed from ordinarie Pastors, Doctours, Teachers: for the ordinarie teachers obtained their gifts of teaching and exhorting, by studie, labour, and industrie: the Prophets were extraordinarily inspired of God: though they were prepared by fasting, studie, praier, yet the gift of prophesying came by secret inspiration from God. Martyr.
4. There was great difference betweene the true Prophets and the false: 1. One note is giuen, that a true Prophet should be knowne, if his prophesie come to passe, Deut. 18.22. 2. But because sometime the Lord to trie his people, may suffer the signes of false prophets to come to passe, an other surer note is giuen, to trie them by their doctrine: for if they shall perswade to any false doctrine, as to Idolatrie, or such like, they are not good Prophets, though the effect of their prophesie follow, Deuter. 13.2. 3. The true Prophets are inspired of God, the false for the most part are led by the false and lying spirit, as Baals prophets were, 1. king. 22. 4. The true Prophets were men of sanctified hearts and affections, and of good life and manners: the false prophets were voide of true faith, and men of corrupt life: as Balaam was corrupted with money, and he gaue counsell against the people of God. There is also some difference betweene the false prophets themselues: for some of them may hauehave the gift of prophesie for the time from God, as Balaam, and Caiphas, who are to be discerned by the former notes from true Prophets: some are inspired of Satan, as Simon Magus, which by his sorcerie bewitched Samaria: such was the Pythonisse at Philippi, Act. 16. and at the oracle of Apollo at Delphos.
5. The true Prophets also differed among themselues: some excelled others in authoritie and greatnes of workes, as Moses was preferred before the rest, that there was not a prophet like vntounto him: Deut. 34. some in clearenes of reuelation, as Dauid and Daniel concerning the manifestation of the Messiah: some had the preheminence in regard of their office, as Iohn Baptist beeing the forerunner of Christ, and pointing him out with his finger, is preferred before the rest.
6. Yea, the same Prophets were not alwaies like thēselues: for sometime they spake as men, not as Prophets, when the spirit of prophesie was not vponupon them: as Nathan the Prophet, when Dauid purposed to build the Lord an house, encouraged him to goe on, 2. Sam. 7.3. yet afterward the Lord reuealed otherwise vntounto him: so when the Prophet Hanani, had prophesied that after three yeares the Lord would breake the captiuitie of Babel, at the first the Prophet Ieremie saide Amen vntounto it, and wished it might be so: but afterward also the Lord reuealed an other thing vntounto Ieremie. Ier. 28.5.14.