Harmony Upon 1 Samuel, Chapter 20
CHAP. XX.
1. Quest. v. 3. Of Dauids oath: As Iehovah liueth, and as thy soule liueth: whether it be lawfull to sweare by any, but by the Lord onelyonly.
HEre the question is, which of these was the forme of Dauids oath: for if the whole be Dauids oath, then it would follow, that it is lawfull to sweare by the soule and life of man, as by the life of God. But first it is euident, that it is not lawfull to sweare by any creature in heauen and earth, nor by a mans head. Matth. 36. 1. As it was well decreed in the 4. Councell of Carthag. Clericum per creaturas iurantem acerbè obiurgandum: A Clergie man that sweareth by creatures, we doe decree to be sharply reprooued: and if he continue in his fault, to be excommunicate. 2. Yea, it was counted an horrible thing, to sweare by any part of God: Si quis per capillum dei, vel caput iuraverit, vel alio modo blasphemia contra deum vsus fuerit, si Clericus, deponatur, &c. If any doe sweare by the haire or head of God, or vse any other blasphemie against God, if he be a Clergie man, let him be deposed; if a lay man, let him be anathematized. Caus. 22. q. 1. c. 10. If Christ be not to be dismembred by an oath, which were as a crucifying of him againe: much lesse are we to sweare by any part of a man, as by his soule, or head. 3. For this is a peculiar part of Gods worship, to sweare by his name, Deut. 6.13. therefore it is a robberie vntounto God, to giuegive that which is due to him, to any other. 4. In him by whō we sweare, two things are requisite: that he should both know and vnderstand the heart, and therefore is called as a witnesse, that in our heart we speake the truth; as also be able to take reuenge of him that sweareth falsly. But these two are onelyonly incident vntounto God, to know the heart, and he is the almightie and powerfull iudge, able as to conuince, so to punish all false swearers. 5. Wherefore we condemne that superstitious vse of the Romanists, in swearing by Saints,Cantr. It is not lawful to swear by Saints. for so they robbe God of his honour: Origen against Celsus, lib. 8. saith, Nec per regem iuramus, perinde ac non alium deum crederemus, neque per fortunam, &c. fit vti que vt nobis potius sit moriendum, quam per daemonis aliquid numen iureiurando confirmemus: Neither doe we sweare by the King, as though we beleeued no other God, nor by fortune, which is nothing, &c. so that it commeth to passe, that we ought rather to die, then to sweare by the power of any spirit. Plutarke propounding this question, why the Romanes doe not suffer their children to sweare by Hercules within doores, but thrust them out, among other yeildeth this reason: Quia non est Deus indigena, sed peregrinus & hospes: because he was not a countrey or natiue god, but a straunge and forren god: and for the same cause they sweare not by Bacchus in the house, because he also was a forren god. quaest. Roman. 28. The heathen had that light, that they would not sweare by those, whome they tooke not properly, naturally, and principally to be gods. It were a shame therefore for Christians to sweare by them that are no gods.
Secondly, touching this example, wherein Dauid ioyneth both together, as Iehouah liueth, and thy soule liueth: it followeth not, because they are both put together, that therfore Dauid sweareth by both. 1. As, Exod. 14.31. It is said, they beleeued Iehouah, and his seruant Moses: it can not be hence inferred, that we are to beleeue vponupon Saints: to beleeue is ascribed to both, but not in the same manner nor kind: for they beleeued in God as the author and performer of his promises, they gaue credit to Moses, as the faithfull minister, and seruant of God: so in these two clauses there is great difference: Dauid sweareth by God as a witnesse of his heart, and as the Almightie and immortall Iudge; he onelyonly protesteth by the life of Ionathan, that it was as certen, that he was in danger, as it was certaine he liued. 2. For in an oath there are two things to be considered, the certentie of the thing affirmed, and the penaltie, which he wisheth to himselfe, that sweareth falsely: the first may be declared without an oath, by solemne protestation, or liuely demonstration of some thing present, beside God: as when we say, It is as true, as thou liuest: or as the Sunne shineth, or is in the skie, or shall set or rise: which kinde of asseueration the Lord himselfe vseth, Ierem. 31.35. that as sure, as God gaue the Sunne to be a light for the day, and the courses of the moone and the starres, so surely should Israel be a people for euer. But the other, in calling him, by whome we sweare to be our witnesse and iudge, cannot be performed but by an oath, and that onelyonly by the name of God: so that this speech of Dauid, As Iehovah liueth, is as much in effect, as he saith els where, So and more also doe God vntounto the enemies of Dauid, 1. Sam. 25.22. which forme of oath afterward Dauid altereth thus, v. 34. As the Lord God of Israel liueth, &c. 3. And that not this whole sentence, but the first clause of it, is onelyonly Dauids oath it appeareth, because sometimes, these clauses are diuided: the first beeing vsed apart by it selfe, is called an oath in Scripture: as c. 19.6. As Iehouah liueth, he shall not die: but the other vsed alone, as thy soule liueth, is neuer counted an oath, nor are they said to sweare, that so speake: as Anna, 1. Sam. 1.26. and Abner, c. 17.55.
2. Quest. In what cases, and how it is lawfull priuately, to take an oath.
1. Hieromes opinion is, that to sweare, quasi infirmis lege fuit concessum, it was permitted in the law in respect of their weakenesse: that as they did sacrifice vntounto God, because they should not sacrifice to idols and deuills, sic iurare permittuntur in Deum, non quod recte hoc facerent, sed quia melius est id exhibere deo, quam daemonibus: so they were permitted to sweare by God, not that they therein did well, but because it was better to exhibite (an oath) vntounto God, then vntounto deuills: so is Hierome cited vponupon the fift of Matth. Caus. 22. qu. 1. c. 8. But if to sweare were an argument of weakenesse, and onelyonly permitted in the old Testament; then should there be no vse of it in the New: whereas the Prophet speaking of the times of the Gospel, saith, He that sweareth in the earth, shall sweare by the God Amen, Isa. 65.16. was the Apostle Saint Paul weake, when he thus wrote: I call God for a record vntounto my soule, that to spare you, I came not yet to Corinthus, 1. Cor. 1.23. Indeede to sweare sheweth weakenesse, not in him that sweareth, but in him that will not beleeue without an oath: therefore the Lord hath confirmed his promise by an oath, for our more strong consolation: Hebr. 6.18. If not onelyonly the people of God vnderunder the law, but now also vnderunder the kingdome of grace, hauehave strong consolation by the promise confirmed by Gods oath: then there is as well an vse of an oath now, as then.
2. Now concerning the lawfull vse of an oath, as publikely it may be made before the Magistrate, for the deciding of controuersies, Hebr. 6.16. and betweene Magistrate and Magistrate, for the confirmation of some league and couenant, as Iaakob and Laban did sweare each to the other, Gen. 31. and by the Magistrate it may be made to the subiect, for the more securitie and safetie of his life, as Saul sware that Dauid should not die, c, 19.5. as Princes lawfully sweare at their coronation, for the obseruation of the nationall laws: As also by oath we may binde our selues vntounto God, as Abraham did, that he would take nothing of the goods of the king of Sodome.
So also there is a lawfull vse of a priuate oath: and especially in these three cases.
1. When in time of daunger a mutuall league and couenant is made, one not to forsake an other, as Dauid and Ionathan one sware vntounto an other, v. 17. so one souldier may sweare to an other, to be faithfull vntounto him in the battell, whether he liue or die.
2. An oath may be made betweene two priuate persons, for the performance of any seruice of waight and importance: so Eliah sware vntounto Obadiah, that he would present himselfe that day vntounto the king, 1. king. 18.15. In this case it is lawfull for one leauing the world, to take an oath of his Exequutor for the performance of his will, and testament: as Ioseph sware vntounto Iaakob, that he would burie him in his fathers graue. Gen. 47.31.
3. Thirdly, a man may sweare priuately for the manifestation or euidence of some truth, to cleare himselfe or to satisfie his brother, where the waight and necessitie of the cause requireth it: as here Dauid by his oath doth assure Ionathan of the greatnes of the danger which he was in. And herein Augustines rule is to be kept: quantum, ad me attinet, iuro, sed quantum mihi videtur magna necessitate compulsus, cum videam non mihi credi, nisi faciam, & ei, qui mihi non credit, non expedire, quod non credit: As for me, I sweare, but as it seemeth to me, beeing forced thereunto by great necessitie, when I see I can not be beleeued vnlesse I doe it, and that it is not safe for him, which is hard of beleefe, that he beleeueth not. de verbis Apost. serm. 28. cited by Gratian. Caus. 22. qu. 1. c. 14. Both which did here concurre in Dauids oath: for he saw that Ionathan was very confident, that there was no danger toward Dauid, and therefore he bindeth it with an oath: and beside it was very materiall, not onelyonly for Ionathan in respect of his louelove to Dauid, but vntounto Dauid in respect of his life, that Ionathan should be perswaded of this great danger.
4. First then seeing there is such a commendable, yea necessarie vse of an oath, both publikely, and priuately: the Anabaptists phantasticall opinion falleth to the ground, that allow not a Christian to take an oath before a Magistrate. Againe, in an other extreame they are worthie of reprehension, that vse oathes vnnecessarily and prophanely in their common talke: vsing more vnreuerently the name of God, then they would of a mortall man, the Prince, or their father, or of any other, whome they are bound vntounto: who remember not the saying of our Sauiour, That whatsoeuer is more then yea, yea, nay, nay, (he meaneth in common talke) commeth of euill. Matth. 5.37.
3. Quest. v. 3. Whether Ionathan sinned▪ in beeing so hard of beleefe, that his father intended mischeife toward him.
1. Some thinke that Ionathans affection might somewhat abate toward Dauid while he thought of the succession of the kingdome, which he beganne to consider, was likely to come to Dauid. Pellican. But no such thing can be imagined of that good man: who loued Dauid, as his owne soule, and presently after, v. 4. he promiseth to doe for Dauid, whatsoeuer he desired. 2. Therefore it is rather to be imputed to the goodnes of Ionathans louing nature, who thought the best of his father: as louelove thinketh not euill, as the Apostle saith, but beleeueth all things, 1. Cor. 13.5. that is, taketh and interpreteth all in the best part. And two reasons mooued Ionathan to be so confident: first, because his father had once spoken vntounto him, to kill Dauid, but made no more mention of it afterward, which he thought he would hauehave done, if he had purposed any such thing, because he vsed to conceale nothing from him: Osiand. secondly, he builded vponupon his fathers oath, which he had made, that Dauid should not die. Borr. 3. But Dauid did well, hauing had so often experience of Sauls hypocrisie, that he would trust him no further, as the saying is, then he saw him. And though he for the time behaued himselfe as a Prophet, among the Prophets, yet Dauid not without cause did mistrust him still. Pellican.
4. Quest. v. 3. Of Dauids words, There is but a steppe betweene me and death: whether Dauid sinned in beeing timorous.
1. Some thinke, that Dauid shewed great weaknes herein, beeing in a manner diuina consolatione destitutus, destitute of diuine comfort: as when he cried out at an other time, My God, my God, why hast thou forsaken me? Borr. But it can not be, that Dauid should shew so great infirmitie, vnles it should be admitted, that he distrusted Gods promises: for he could not forget, what the Lord had said vntounto him by Samuel, concerning the kingdome: whereof he made no doubt. 2. Others therefore doe excuse Dauid altogether, saying, Non peccat Dauid, etsi timeat, that Dauid sinned not, though he were afraid. Mart. But Dauid cannot here be altogether freed from humane infirmitie, and doubting: as the very words doe shew great passion, There is but a steppe betweene me and death: and Dauids doubtfull thoughts at an other time shew as much: when he said in his heart, I shall now perish one day by the hand of Saul. c. 27.1. 3. Therefore I preferre the meane betweene these two, that as Dauid was not altogether voide of diuine consolation, so neither was he free from humane weaknes and infirmitie, yet so, as that he still did comfort himselfe in God, and relied vponupon his promises: as it appeareth by the 59. Psal. which he made about this time immediatly vponupon his escape, when Sauls men watched his house, and he was let downe by the window, as the title of the Psalme sheweth: in the which he thus professeth his faith and confidence, v. 9. I will waite vponupon thee, for God is my defence. 4. But yet there is great difference betweene the feare of Dauid here, and the feare of other the seruants of God, and the feare of the wicked: and in these three points:The difference betweene the feare of the faithfull and vnfaithfull. 1. the one in their feare, yet doe not leaue their faith and confidence in God, though they are … for the time, yet they recouer themselues by their faith, as Iaakob though he were afraide of Esau his brother, yet he trusted in God, and praied vntounto him: but Saul, when the Philistims pursued him, vtterly despaired and slue himselfe. 2. The godly though they be in daunger, attempt no vnlawfull meanes; the wicked in their feare, care not how they may worke themselues out: as Saul fearing the losse of the kingdome, seeketh to kill Dauid. 3. The godly are not so perplexed, but that in the middes of their feare, they omit nothing appertaining to their dutie, which may helpe them, as here Dauid vseth Ionathan as a meane: but the wicked are at their witts ende, and knowe not which way to turne themselues, casting all meanes aside, and resolue thus desperately, if we perish, we perish: as Hagar, when the water of the bottell was spent, sought no further, but in despaire cast the child aside a good way from her, because shee would not see his death. Gen. 21.15, 16.
5. Quest. v. 4. Of Ionathans liberall promise to Dauid, to doe whatsoeuer he required.
1. There is some difference in the reading of the words: some read, whatsoeuer thou saiest or desirest, I will doe. L.V. or, whatsoeuer thy soule desireth, I will doe. B.G. but then the Hebrew coniunction should be superfluous, veehesheth, and I will doe it: some read, speake what is thy minde, and I will doe it. Iun. but here the words are inuerted, which stand thus in the originall, what saith thy soule? mah the interrogatiue particle is placed first: then this remaineth to be the best reading, with an interrogation: what saith thy soule, and I will doe it for thee? S.Ch.A.P. for mah is a particle of interrogation, or asking a question. 2. In the which generall promise, Ionathan must be taken to vnderstand this secret condition: he would doe any thing for him, so it were not against pietie or honestie: Mar. and so all such generall promises are to be vnderstood. But Ionathan expresseth no such condition, because he had that confidence in Dauid, that he would aske no dishonest or vnseemely thing.
6. Quest. v. 5. Of Dauids sitting at Sauls table, on the first day of the monethmonth.
1. The Israelites had a solemnitie vponupon the calends or first day of eueryevery monethmonth, when they offered peace offerings, and thereof feasted together: yet they were not to abstaine from their bodily labour vponupon that day, sauing in the first of the seauenth monethmonth, when they were commanded to abstaine from all seruile worke. Leuit. 23.25. Martyr. And beside the solemne sacrifice prescribed to be kept eueryevery new moone, Numb. 28.11. they added peace offerings and a feast. Genevens. Iun. And in the Kings Court the solemnitie was kept after the better sort, according to the dignitie of the place and persons. 2. Pellicane thinketh, that Saul after he had prophesied in Naioth, beganne to be more reasonable and friendly toward Dauid, in admitting him to his table, as he was accustomed. But that is not like: for Saul was not yet come from Naioth, where he was a whole day and night: and Dauid had this communication with Ionathan the very same day while Saul was prophesying, whose place Ionathan supplied in his fathers absence, and therefore Dauid craueth leaue of Ionathan to be absent. Iun. 3. But Dauid was allowed his place at the Kings table, beeing the kings sonne in law, and of great account in Israel: Osiand. where his presence was expected, especially in their solemne feasts: and therefore Dauid knowing he should be missed, craueth leaue to be absent.
7. Quest. v. 6. Of Dauids excuse, that he was gone to Bethlehem to the yearely sacrifice of his familie.
1. Iunius onelyonly here readeth, convivium anniuersarium, a yearely feast: all the rest read, sacrificium annuale. P. sacrificium dierum: A. a sacrifice of daies: or victimae solennes: L. solemne sacrifices: to the same effect, and in the same sense, Ch. and Sept. but the latter interpretation is more likely, for these reasons: 1. the same word, zabach haiammim, sacrifices of daies, which in the Hebrew phrase is taken for a yearely sacrifice, is vsed in the same sense, c. 1.21. where mention is made of Elkanah his yearely sacrifice. Borr. 2. It appeareth that vponupon the first day of the monethmonth, they first sacrificed, and feasted of their peace offerings, and therefore none that were vncleane and not purified could eate thereof; as Saul himselfe excused Dauids absence. vers. 26. 3. It was lawfull to offer peace offerings, where the Tabernacle was not: as is here euident: that Sauls feast consisted of such, because the vncleane were forbidden to eate thereof. But Saul dwelt at Gibeah, where the Tabernacle was not: and now especially this was permitted, the Tabernacle and the Arke at this time beeing asunder: see more of this before, c. 9. qu. …. and c. 16. qu. 2.
2. Now concerning Dauids excuse: some thinke it was his infirmitie and weaknes so to dissemble: Pellican. some that Dauid in thus dissembling shewed his wisdome: Osiand. but in true godly wisdome there is no such dissimulation. It is therefore most like, and none other thing can be gathered, but that this was a true excuse: Iun. and that there was some such solemne sacrifice in that familie, for some notable benefit receiued. Martyr.
8. Quest. Of the best reading of the 12. verse.
1. Iunius readeth thus: O Iehovah God of Israel, when I hauehave searched out of my father, &c. would I not send vntounto thee, &c. and the next v. thus: so doe Iehovah vntounto Ionathan, &c. if it seeme good vntounto my father to bring euill vponupon thee, as I will reueale it, &c. But in this reading, in the 12. v. he interpreteth, velo, an non, would I not: where it signifieth, & non, and I send not: in the next verse he ioyneth the imprecation to the affirmatiue clause: as I doe reueale: whereas the sense rather giueth it should be referred to the negatiue clause before going: if I doe not send and reueale, God doe so and so vntounto me: better then God doe so and so to me, as I reueale, &c. 2. An other reading is, to put it likewise in the vocatiue case: O Lord Iehovah, when I hauehave groped, &c. if behold, it is well with Dauid, and I send not, &c. the Lord doe so and more also vntounto Ionathan, &c. B. G. A. P. but in this reading the person is chaunged: Lord in the 12. v. is put in the vocatiue, and in the 13. in the nominatiue, belonging both to the same sentence, and so the sense should be imperfect. 3. Therefore, the better reading is, to beginne also in the nominatiue case: Iehouah God of Israel, and so to suspend the sense vntill the beginning of the 13. v. Iehovah I say, doe so vntounto Ionathan, &c. sic V. S. Chald.
9. Quest. Of the truest reading of the 14. verse.
1. Some interpret the v. thus, reading affirmatiuely: and if I liue, thou wilt shew me merciemercy: and if I die, thou wilt not cut off, &c. L.S. but in this reading the negatiue particle velo, and not, thrise repeated in the verse should be left out. 2. Some read thus: I require not this while I liue, for I doubt not, but thou wilt shew me the merciemercy of the Lord, that I die not. B. G. but here all these words, I require not, and, for I doubt not, are added, beeing not in the originall. 3. Iunius readeth thus, with an interrogation: wouldest thou not while I liue, wouldest thou not shew toward me this merciemercy of the Lord, that I die not? but if velo should be here read interrogatiuely, why not also in the next v. velo, and wouldest thou not cut off thy merciemercy from mine house: if the interrogation can not stand here, velo should seeme so to be read before: and the word halo is vsed, when the negatiue is put interrogatiuely, not velo: beside, for the matter Ionathan feared not, least Dauid should put him to death, that he should neede to say, that I die not. 4. Therefore I here rather preferre Vatablus sense: If I doe not shew thee merciemercy, then shew me no merciemercy, neither aliue nor dead: where the phrase, if I shew not merciemercy, is supplied out of the clause following, which is vsual in the Hebrue tongue, which is very curt and compendious. But this last sense is better somewhat altered thus: if I doe not shew thee merciemercy, while I liue then doe not thou shew toward me the mercy of the Lord, no not when I am dead: for thus the sentence to be distinguished, the perfect distinction athaah, determining the first clause, ending at, while I liue, giueth great probabilitie.
10. Quest. v. 17. Whether Ionathan sware vntounto David, or he caused Dauid to sweare.
1. The most read, Ionathan againe sware vntounto Dauid: A. P.B.G.V. cum caet. but, the word in hiphil, hashbiagh, signifieth to cause to sweare, especially beeing ioyned with the preposition eth, a signe of the accusatiue case: for then it signifieth to adjure one, or cause him to sweare: as in the same construction it is vsed, c. 14.27. how Saul adjured the people, that is, charged them with an oath: for when it is taken in the other sense, it is ioyned to the preposition, lamed: as Gen. 47. v. vlt. Ioseph did sweare, li, vntounto him. 2. Therefore Iunius better readeth, adiuravit Ionathan Dauidem, Ionathan adiured Dauid: that is, required the like oath of him, which he had made: for Ionathan had taken his oath before, and needed not take it againe: and it is cleare that Dauid also confirmed this league betweene them with a mutuall oath: as the 42. v. sheweth, that which we hauehave sworne both of vsus in the name of the Lord: and againe, 2. Sam. 23.7. it is said, the Lords oath was betweene Ionathan and Dauid: but no other mention is made of Dauids oath, but in this place. 3. OnelyOnly this will be obiected, that the words following, because he loued him, that is, Dauid, yeild a reason, that Ionathan should sweare to Dauid, rather then to cause Dauid to sweare to him. But it may be answered, that this was an argument of Ionathans louelove, that as he had sworne to Dauid, so he requireth the like restipulation from him, desirous to make a sure and steadfast league with him, whome he so dearely loued.
11. Quest. v. 16. Of these words: Ionathan made a couenant with the house of Dauid.
1. Some read, let Ionathan be taken away by the house of Dauid. S. but the word vaijchroth, he cut out, is of the actiue, not the passiue voice: and the preposition ghim, or hhim, signifieth not by, or from, but with: others expound thus, let Dauid cut off Ionathan with his house: Vat. that is, if he performe not this: but here the words are much inuerted: which stand thus in the originall, and Ionathan stroke or smote with the house of Dauid. 2. Wherefore the meaning is, that he smote or stroke a covenant, which word is wanting here, as likewise c. 22.8. but vsually the word berith, a couenant, is supplied: as Gen. 15.18. and in many other places. Iun. Chal. Lat.
12. Quest. v. 18. Why Dauid should be missed on the feast day, seeing Saul had so lately sought to kill him.
1. Some thinke that the historie is transposed: and that this fell out before Saul had sent to kill Dauid in his house, or that he had pursued him vntounto Naioth where he prophesied: but that is not like: for the storie followeth in order, how while Saul was prophesying before Samuel, Dauid in the meane time escapeth, and goeth to Ionathan, at which time he had all this communication with him. 2. Others thinke, that Saul was obliuious, & very forgetfull, by reason his head was distēpered, & would aske for Dauid, not remembring that he had so lately sought to kill him: as the Emperour Claudius was so forgetfull, that he would aske for them at the table, whome he had commanded before to be put to death: but though Saul might be ouertaken with such obliuion, Dauid was not, who first mooued this doubt, that his father would misse him. v. 5, 6. 3. Others are of opinion, that Dauid might be reconciled to Saul, yet he trusted him not, and therefore desireth that his absence might be excused: Mar. but Saul was not yet returned from Naioth, while Dauid had this conference with Ionathan. 4. This therefore is more likely, that although Saul diuers times before in his fitts had attempted to kill Dauid, and cast his speare at him, c. 18.10. and c. 19.1. yet Dauid was brought into his presence againe to play before him, c. 19.10. & he knew, that Saul in that regard, would specially misse him vponupon the festiuall day: and this was the cause, why he desireth to be excused. And Saul also might imagine that Dauid would forget the iniuries, which Saul did toward him, as he himselfe made small account of them: according to the verse, Pulvere, qui laedit, scribit, sed marmore laesus: He that hurteth, writeth his wrongs in the dust, he which is hurt in marble. Osiand.
13. Quest. v. 25. Why Ionathan arose, the King sitting in his seate by the wall.
1. Some thinke that Abner came somewhat late, and Ionathan for honour and reuerence vntounto him, gaue place, and so he sate next vntounto the king: Vatab. Osian. but it is not like, that the kings eldest sonne would giuegive place to the captaine of the hoast, or that he would take it, specially in Sauls presence. 2. The Hebrewes thinke, that Dauid was woont to sit next vntounto Saul, betweene Saul and Ionathan, and Dauid beeing absent, he resigned the place to Abner: so the Hebrewes: but it is vnlike that Dauid was set before the kings eldest sonne, though he were Sauls sonne in law: neither did any sit in Dauids place, for it was still emptie. 3. Iosephus saith, that Ionathan sate on the right hand of the king, and Abner at the left: but this is vnlike also: for to giuegive the right hand was a signe of preheminence, and the cheife place, as Salomon placed his mother at his right hand, 1. king. 2.19. and it should seeme, that the kings seat was vppermost, next vntounto the wall, and the rest sate at his right hand. 4. Iunius thinketh, that Ionathan in the Kings absence occupied his seate, and now at the kings comming, he riseth, and giueth place: but neither doth this seeme probable: 1. because it seemeth by the order of the words, that Saul was first set in his accustomed place, before Ionathan arose: 2. it appeareth by the wordes of the text, that Saul vsed onelyonly to sit in the seat by the wall, and the king sate as at other times vponupon his seate: 3. the wordes following, Ionathan arose, and Abner sate by the kings side, shew that Abner sate next to the king, as Ionathan was woont to doe, who now beeing risen from that place, Abner was next to the king. 5. Therefore it is more likely, that Ionathan knowing his fathers qualities, and hauing experience of his sodaine passions and furie, would not sit next his father, Pellican. pretending some other thing, to auoid the danger which he feared: for the next day, when Saul beeing mooued cast a speare at him, Ionathan could not easily hauehave shunned it, if he had set next vntounto him.
14. Quest. v. 26. Of Sauls excuse to himselfe that Dauid was absent, because he was not cleane.
1. There is some difference of the reading of the words: some read thus, some thing hath happened vntounto him that he is not cleane: Vat. but in the original the word tahar, cleane, is repeated twice: some thus, he is not cleane, because he is not purified: L.S. but the same word is repeated in the Hebrew: and to read, he is not cleane, because he is not cleane, were a superfluous repetition of the same thing: some thus, some thing hath befalne him, though he were cleane. B. though he were cleane, or els because he was not purified. G. but here bilti rather signifieth, not cleane, then though cleane: for so a contrarie sense would be made: therefore here somewhat must be supplied: he is not cleane, and because he is not cleane, he commeth not, Iun. which last words may be supplied out of the next v. Wherefore commeth not, &c. 2. There were diuers legal pollutions, as by touching any dead thing, or by some fluxe: Iosephus addeth, by companying with his wife: which made them for the time vnmeete to eate of the sacrifices: Saul might gesse, that Dauid was letted by some of them: which legal vncleannes continued but till the euening, Leuit. 11.39. and therefore Saul asketh for him the next day: who like an hypocrite had kept his bodie cleane from such legal pollutions, but in the meane time, his heart was defiled with malice and hatred. Mar.
15. Quest. v. 27. Why the second day of the monethmonth was obserued as a festival.
Three causes may be rendred thereof. 1. Because the law was, that if any thing remained of their free and franke offerings, which was not eaten the first day, it should be eaten the next, but if ought remained vntill the third day, it should be consumed with fire. Leuit. 7.16, 17. It is like therefore that Saul hauing frankly offered, the feast was continued vntounto the next day. 2. Or this they might doe in respect of those which were vncleane, and could not come the first day, that the second daies feast should be for them: as the like libertie was graunted for the passeouer, that they which could not take it the first monethmonth beeing in their iourney, or otherwise letted, might keepe it the second monethmonth. Numb. 11. Mart. 3. Or Saul might keepe two daies feast, whereas the common sort obserued but one, in respect of his magnificence and princely state: and therefore he saith, Why commeth he not, neither yesterday, nor to day?
16. Quest. v. 29. Of Ionathans excuse: whether he therein spake any vntruth.
1. Ionathan charitably intending to doe good to Dauid, and no hurt to any, in excusing Dauid in this manner, is freed from any great imputation of vntruth. Mart. 2. And beside concerning the summe and substance of the excuse, that there was a yearely feast at Bethlehem for Dauids familie, it is like it was true, and that Dauid asked leaue to goe thither it was true also, as is before shewed, qu. 7. 3. But it seemeth Ionathan addeth other circumstances, as that Dauids brother sent for him: and that was the cause of his not comming: as though Dauid was gone thither: but Dauid neither made mention of his brother sending for him, nor that Ionathā should say, that Dauid was gone thither, but that he asked leaue to goe. Iosephus addeth further, that Ionathan should say, that he was biddē likewise. Thus as Iosephus addeth to Ionathans speech, so Ionathan seemeth to adde vntounto Dauids: and therein shewed some infirmitie: he was not accustomed to make such excuses, and therefore speaketh somewhat vncertainly and timorously. But of this kinde of officious lies, more shall be said afterward, in the ende of the next chapter.
17. Quest. v. 30. Of Sauls vpbrayding Ionathan with his mother.
1. Some read, sonne of peruerse rebellion: not referring it to Ionathans mother, but vntounto Ionathan himselfe: who is called the sonne of rebellion, that is, rebellious: A. P. Osiand. but the distinction soph pasuch, comming betweene these two wordes, peruerse, rebellion, doe shew that they can not agree together as substantiue and adiectiue. 2. Others doe applie both vntounto Ionathans mother, that shee was peruerse in rebellion, that is, rebellious: thou sonne of the wicked rebellious woman. B.G. but for the former reason of the distinction, these words are not to be put together. 3. Therefore the better reading is, to referre the first to Ionathans mother: thou sonne of a peruerse woman: the other to Ionathan himselfe, supplying againe the word sonne: of rebellion, that is, thou rebellious: Iun. a rebellious sonne of a wicked woman: which some interpret, as though he should obiect vntounto Ionathan, that he was a bastard, and borne of an adulterous woman: Mar. but rather he obiecteth onelyonly the stubbornnes of his mother, that was alwaies contrarie vntounto him, and so was her sonne. Borr. Genevens. Thus this hypocrite accuseth others, beeing most worthie of blame himselfe: and thus he spareth neither wife not sonne, but reuileth them both shamefully. Iun.
18. Quest. v. 41. Whether Dauid exceeded Ionathan in weeping: and how the words are to be read.
1. The most read thus, they wept one with an other, vntill Dauid exceeded: B.G.S. the word gadhal, signifieth to multiplie or magnifie: so B.G.A.P.V. and they render these reasons, why Dauid wept more then Ionathan, because he was not onelyonly to leaue the sweete societie of his friend, but his wife, and which was the greatest griefe of all, to be a stranger among the people of God, like to be exiled from his owne countrey: Mar. some thinke he wept more, because he loued more. Pellican. But beside that higdill in hiphil, in that sense, when it signifieth, to magnifie, is not put absolutely, as it is here, but in construction with some other word, as c. 12.24. higdhil gnimmachem, he hath magnified, or done great things toward you: and Ioel 2.22. higdill lagnashoth, he hath magnified to doe, that is, done great things: the reasons alleadged are not sufficient to iustifie that reading: for though Dauid were in greater daunger then Ionathan, that was no reason why Dauid should weepe more, seeing Ionathan louing Dauid, as his owne soule, was as much touched with the fellow feeling of his griefe, as Dauid himselfe: but the contrarie is rather euident, that Ionathans affection was more ardent toward Dauid, if there were any difference at all in their louelove: for Ionathans heart was first knit to Dauid, and it beganne of his part: againe, Ionathan aduentured more for Dauid, then he did euer for Ionathan, he put his life in danger for Dauid: and Dauid himselfe confesseth, that Ionathans louelove toward him, exceeded the louelove of women. 2. Sam. 2.26.
2. Therefore Iunius reading in this place is the better: vntill he raised or lift vp Dauid: for so both the vse of the word will beare this sense, Psal. 49.10. higdill, he hath lift vp his heele against me: and the circumstance of the place giueth it: for before it is expressed, that Dauid fell vponupon his face to the ground: then while Dauid thus lay lamenting and complaining vponupon the ground, Ionathan did lift him vp: as Iosep. wel noteth, that he raised him from the ground, embraced, and comforted him, as c. 23.17. he emboldened Dauid, saying, Feare not.