Harmony Upon 1 Samuel, Chapter 24
CHAP. XXIIII.
1. Quest. v. 4. Of Sauls comming into the caue, where Dauid with his men lay hidde.
1. SAul had promised himselfe before, that the Lord had deliuered Dauid into his handes, c. 23.7. but now the Lord deliuereth him into Dauids hands: thus they which lay a trap for others, doe often fall into the same themselues. Mar. 2. It may seeme straunge that Dauid and sixe hundred men could be contained in the caue, and Saul not know thereof: but hereof three reasons may be yeilded: 1. caues hauehave this propertie, that they which are within may see what is done in the mouth of the caue: but they which are in the entrance, perceiue not what is within. Mart. 2. The largenes of the caue was such, as it might receiue a great number; as in Germanie there are caues of such capacitie, that a band of souldiers may lie within them. Osian. 3. Iosephus addeth a third reason, that it was a long caue, and Dauid went into the inward parts thereof, which were very large.
2. Quest. v. 5. Of the speech of Dauids men: The day is come, whereof the Lord hath saide vntounto thee, I will deliuer thine enemie into thine hand.
1. Some thinke that they vnderstand the promise which God had made concerning the kingdome vntounto Dauid: and so consequently, that he should hauehave victorie ouer his enemies, which should seeke to hinder that promise. But that promise was euill applied by them: Dauid had indeede receiued a promise for the kingdome, but that he should kill Saul, he had no commandement. Osiand. 2. Some thinke that Dauid had beside a particular promise giuen him for the ouerthrow and destruction of his enemies, which was like to hauehave beene when Dauid was with Samuel among the rest of the Prophets: as many things are cited in Scripture which are not els where to be found, as the booke of the battells of the Lord, Numb. 21. the booke of Iasher, or the righteous, Iosh. 10. the prophesie of Henoch, Epist. Iude: S. Paul maketh mention of Iannes and Iambres, which resisted Moses: which things beeing once inserted in Scripture, are of sufficient and authentike authoritie, though not els where to be found. sic Mart. 3. But they rather meane that present occasion, & commoditatem oblatam interficiendi, and opportunitie offered of killing Saul: and therefore it is better expressed by the present tense: This is the day wherein the Lord saith vntounto thee. Iun. Thus we see how readie we are to hasten the Lords promise, if the occasion serue neuer so little. Genevens.
3. Quest. v. 5. Of Dauids cutting of the lappe of Sauls garment.
1. The Rabbins thinke, that Dauid beeing perswaded by this speech of his men, went with a purpose to hauehave killed him, but that as he went he bethought himselfe otherwise: but it is not like that Dauid had any such cogitation against Saul, both by his answer which he maketh presently vntounto them, and by his resolution afterward in the like case, c. 26.10. this businesse required hast, and therefore it is not like, that there was such a sodaine alteration in Dauids minde. 2. Now Dauid might easily cut off the lappe of his garment, either for that he had laid it aside, or the tumult of the souldiers without, might drowne the noise within: Mar. or rather, seeing the phrase is, that Saul couered his feete (for it was their vse, when they did their easement, to couer both their head and feete, and all the bodie for comelines sake, Pellican. that it was Sauls vpper garment or robe, which he had cast about him, so that Dauid might cut off the outward lappe thereof, without beeing felt or perceiued. 3. Now concerning this fact, because Dauids heart smote him: the Iewes thinke, that Dauid offended therein, and therefore it was laid as a punishment vponupon him afterward, that in his olde age Dauids cloathes could not keepe him warme, because he had cut off a peece of Sauls garment: but this is a cold conceit of theirs. Some thinke, that it is the propertie and condition of a good and tender heart, euen to be afraid, where there is no cause: but that is not so neither: for a Christian ought to be assured of all his actions, that they are pleasing vntounto God: therefore Dauids heart smote him at the first in these two respects, both for that it was his owne priuate cause, and in regard of Sauls person, because he was the Lords anointed. Genevens. But afterward Dauid considering, that by this meanes he did both shew his innocencie, and that Saul was thereby reclaimed from pursuing of Dauid, he then vnderstood, that he had not done herein any thing displeasing vntounto God. Mart.
4. Quest. v. 7. How Dauid appeased and satisfied his seruants.
1. Dauid vseth two reasons to content them, because they looked he should hauehave killed Saul, both that an ende might be made of their trauaile and warfare, and that Dauid might the sooner come vntounto his kingdome: the first is, because Saul was his lord and master, and therefore nothing ought to be attempted against him: but the other reason was more forceable, and therefore he twice repeateth it, he was the Lords anointed. God had aduanced him to that place of gouernment, and he would not remooue him. Thus did the Apostles behaue themselues vnderunder the cruell Emperour Nero, and the Christians in the primitiue Church vnderunder the heathen persecutors: they would not attempt any thing against the life and state of the Magistrates, though they were persecutors, but leaue them to the iudgement of the Lord. Of an other spirit are the Romanists now, who hauehave encouraged subiects to take armes against their Prince, yea to conspire their death. 2. But whereas Dauid so much vrgeth, that Saul was the Lords anointed: the signe is taken for the thing signified: the anointing was a signe of those inward graces, wherewith they which were anointed, were made fit for their gouernment: and it was a signe of their high and sacred authoritie: But the inward anointing did not depend vponupon the outward: God did conferre his spirituall graces, without that ceremonie: as Christ is called the Messiah, the Anointed of God: therefore that externall ceremonie of Anointing is not alwaies necessarie. As then the inward anointing is sufficient without the outward,Contr. Against the anointing of Popish priests. so the outward is nothing without the inward. Therefore the Papall shauelings, that so much stand vponupon their greasing, shauing, and anointing, and therby plead immunitie, doe but deceiue thēselues and others, seeing they are not the anointed of the Lord: but enemies vntounto Christ the true Anointed, and his Gospel. Mart.
5. Quest. v. 7. Whether it had beene lawfull for David to hauehave killed Saul.
1. Some doe thinke, that it had beene lawfull for Dauid, (though they confesse it was not expedient) to hauehave taken away Sauls life: because Dauid was now the Anointed king, and Saul was vnworthie to raigne, hauing executed such crueltie vponupon the Priests: and because he sought Dauids life, therefore it was lawfull to repell violence by violence. But these reasons shew it not: for though Dauid were Anointed, he was not yet possessed of the kingdome: he was to expect till God saw his time to accomplish his promise. Saul had committed many outrages, yet Dauid was not to see him corrected, but to leaue him to the Lords iudgement: and violence is not alwaies to be put of with violence, but when there is no other way to escape. God found out other waies whereby Dauid escaped, therefore he was not driuen vntounto any such straight. 2. It was not therefore lawfull for Dauid to lay violent hands vponupon Saul, because he should hauehave taken reuenge into his owne hands, which belongeth vntounto God: he should hauehave brought the Common-wealth into daunger by ciuill dissension: by this meanes he would hauehave raised a skandall against himselfe, that he attained vntounto the kingdome by blood: and it would hauehave beene dangerous to his owne state and person: others would hauehave thought they might hauehave attempted the like against him, when he should be King. Mar.
6. Quest. v. 9. Of Dauids defense in generall.
1. As there be many things, which make a man bold, as riches, honour, fauour; so there is nothing which worketh such boldnes and confidence, as the testimonie of ones innocencie, and the witnesse of a good conscience: as here Dauid beeing thus inwardly armed, steppeth boldly out of the caue, and calleth after Saul. Borr. 2. By Dauids example we see, that it is lawfull for a Christian to purge himselfe of such crimes, as are laid falsly to his charge: as our blessed Sauiour did before Pilate, and Paul before Festus and Agrippa. Mar. 3. Dauid vseth these arguments to qualifie the rage of Saul toward him: first, his humilitie, which appeared in bowing himselfe to the earth, v. 9. and in his speech, in calling him his lord and king: his innocencie, which against the vaine words of false accusers, he prooueth by his present fact, in sparing Sauls life, when he might hauehave killed him: which he doth demonstrate by the lap of his garment, v. 11, 12. then by his cōfidence, he appealeth to the Lords iudgemēt, v. 13. by his continuall fruits, which would hauehave bin wicked & euill, if he had beene lewdly giuen; which he prooueth by that vsuall prouerbe, v. 14. Lastly, he vrgeth his tenuitie and meanenes, that it was not for the Kings honour to persecute such a poore worme, who in respect of the King, might be compared to a dead dogge, or a flie. v. 15. Mar.
7. Quest. v. 11. In what sense Dauid saith, The Lord had deliuered Saul into his hand, seeing he killed him not.
1. This Dauid spake not either in respect of the opinion of his seruants, which so said, the day was come, wherein the Lord would deliuer his enemie into his hand. v. 5. 2. Neither doth Dauid thus say, as though he himselfe had thought at the first, that the Lord had offered Saul into his hands to kill him: Pellican. for Dauid had no such thought at all, as is before shewed. qu. 3. 3. But Dauids meaning is, that Saul was deliuered into his hand, in respect of the opportunitie and occasion which was offred, which Dauid in all likelihood might hauehave taken, if God had not staied him. God then deliuered Saul, not to that ende, that he should lay hands vponupon him: but to make triall of Dauids patience and charitie, and to make manifest his innocencie. 4. God sometime is said to offer one into a mans hands, in regard of the present action, as when one is slaine, his life beeing not before sought: Exod. 22.13. sometime in respect of the occasion and opportunitie onelyonly: which opportunitie somtime not to take, is sinne, as in Ahab, who let Benhadad goe, whome the Lord had deliuered into his hand, and appointed to destruction: 1. king. 20. sometime to take it, is imputed for sinne; because such occasion is onelyonly offered for triall and probation: as here Dauid should hauehave done euill, if he had apprehended this present occasion.
8. Quest. v. 14. Of the meaning of that proverb, Wickednes proceedeth from the wicked.
1. Some doe vnderstand it to be spoken of Saul, as if he should say; though I know, such is the wickednes of thy heart, that thou wilt not leaue persecuting of me, yet wickednes shall not proceede from me, my hand shall not be vponupon thee: ex Borr. but seeing Dauid did not directly charge Saul with any crime, but laid it vponupon those, whome he listened, and giuegive eare vntounto, it is not like that Dauid would in that sense vse this prouerbe of Saul. 2. Therefore it is thus rather to be applied: wicked and euill workes doe proceede from them which are wicked, and voide of the feare of God, but I am none of those, therefore mine hand shall not be vponupon thee, which were a wicked and vngodly worke. Pellic. 3. But it may be obiected, that this prouerbe doth not alwaies hold, that wickednes should alwaies proceede from the wicked, and pious and good workes from the righteous: for hypocrites many times doe dissemble their impietie, vntill occasion be offered to shew it, and then their impietie breaketh forth: to this it may be answered, that such fained and dissembled pietie can not last long, but it will breake out at the last. Mart. But Saul had continuall experience from time to time of his faithfulnes, and therefore it was like to be vnfained. 4. Some doe make this application of the prouerbe: that the wicked shall perish through their owne wickednes: & therefore his hand neede not be vponupon Saul: for his owne wickednes should bring him to destruction. Vatab. But Dauid by this prouerbe doth rather cleare himselfe, then accuse Saul.
9. Quest. v. 17. Of Sauls confession, and his teares.
1. Some thinke that these teares of Saul, and this kinde of confession of his fault, was but in hypocrisie, which Saul dissembled both in respect of others, who would hauehave thought Saul to be too hard harted, if he could not be mollified by Dauids submission: as also that by this meanes Dauid might be induced to come to the Court, that so Saul might hauehave his will of him. But it seemeth both by Sauls accusing of himselfe, his acknowledgement that Dauid should be king, his instance in making Dauid to sweare vntounto him, that Saul was touched in deede. 2. For the wicked though they hauehave no true feeling of their sinnes, yet may sometime be mooued in conscience, though it continue not long: as Pharaoh confessed to Moses, that he had sinned, and Iudas also knew that he had sinned in betraying the innocent blood: for by the instinct of nature, the conscience doth in some degree both excuse and accuse, as the Apostle sheweth, Rom. 2.14, 15. As Dauids musicke had before diuers times allaied Sauls maladie, so now his diuine voice doth worke some remorse in Saul. Pellican.
10. Quest. v. 23. Of Dauids oath, whereby he bindeth himselfe not to cut off the posteritie of Saul.
1. Dauid refuseth not to sweare vntounto Saul for these causes: both because Saul did yeild vntounto Dauid the right of the kingdome, one good turne as it were required an other, that Dauid againe should giuegive him securitie for his posteritie: beside, Dauid had alreadie in effect sworne as much vntounto Ionathan, the sonne of Saul, not to cut off his seede, c. 20.15. and further, if Dauid had refused to take this oath, Saul should hauehave had more iust cause to persecute him, whereas now he had no pretext. 2. But here this question will be mooued, how Dauid kept his oath, when as he caused the two sonnes of Rizpah Sauls concubine, and the fiue sonnes of his daughter to be hanged, because of the Gibeonites, 2. Sam. 21. To this the answer is readie, that Dauid for his part was so minded, as much as in him lay, to keepe this oath:Reconc…l. as may appeare by the punishment which he tooke of them, that killed Ishbosheth Sauls sonne: but in this oath was to be excepted, vnlesse God gaue any speciall commandement to the contrarie, as he did in the cause of the Gibeonites: for Dauid asked counsell of God, and followed the Lords direction in that action: Mar. neither did Dauid voluntarily put thē to death, but seauen of Sauls sonnes were required by the Gibeonites, for oppression of whome the land was punished by famine: neither was Sauls posteritie vtterly destroied, for Dauid had compassion on Mephibosheth Ionathans sonne.