Harmony Upon 1 Samuel, Chapter 29
CHAP. XXIX.
1. Quest. v. 6. How Achish came to knowledge of Iehouah, by whome he sweareth.
1. IT is like that in the countrey of the Philistims where Abraham and Isaak sometime had soiourned, and Melchisedek had dwelt not farre off, that they had learned somewhat from them concerning the knowledge of the true God, and of his waies: Mart. Borr. as likewise most of all Dauid hauing a good while conuersed among them, and vsing much the name of Iehouah in their hearing, might bring them to hauehave some tast and sauour of that name. Pellican. 2. But it will be obiected, that the name Iehovah was not knowne in Abrahams time, because the Lord saith, I appeared vntounto Abraham, to Izhak, and to Iaakob, by my name Almightie, but by my name Iehovah was I not knowne vntounto them, Exod. 6.3. But these words are so to be taken, not that the name it selfe was not then vsed, for Abraham directly calleth him the Lord Iehovah, Gen. 15.8. but it is so saide, in respect of the effects: that whereas Iehovah, and likewise Ehtah, comming of the same roote, and signifie existence or beeing: God yet had not shewed himselfe, by causing his promises to be accomplished, and so to hauehave a beeing. Mar. 3. The Gentiles then had an obscure and dimme knowledge of the true God: but it proceeded from the light of nature, it was not of faith: againe, they were without any knowledge at all of the Messiah, whō the faithfull Iewes looked vntounto: & beside, though they knew God, they did not worship him as God, but worshipped Idols beside, gods of their owne making. Mart. Borr.
2. Quest. v. 8. Whether Dauid dissembled in seeming to be vnwilling to be sent backe from the Kings seruice.
1. Some thinke, that as Dauids flying vntounto Achish was lawfull, and done not without the Lords direction: so that Dauid herein, purposing to ioyne with Achish dissembled not at all, yet relying here vponupon the direction of Gods spirit, not to proceede to ioyne in battell against Israel, vnlesse it should so seeme good vntounto the Lord. Borr. Contra. 1. What is to be thought of Dauids rescuing himselfe with Achish from Saul, is shewed before, c. 27. qu. 1. and to thinke that Dauid had any such cogitation to fight with Achish against his people, is to make him an apparent transgressour of the lawes of God, which did forbid all kinde of confederacie with the vncircumcised nations: for if Iehoshaphat were reprooued for ioyning with idolatrous Ahaziah, onelyonly to make shippes to goe to Tarshish, 2. Chron. 20.37. much more vnlawfull was it to ioyne with such against the people of God. Neither would it hauehave helped Dauid, to depend for this seruice vponupon Gods will: for seeing he was anointed king, to this ende, that by his hand the Lord would deliuer Israel out of the hands of their enemies, 2. Sam. 3.18. he could not make any question, but that this seruice against his countrey and people, was displeasing vntounto God.
2. Some confesse that Dauid herein dissembled, & spake otherwise then he thought, but excuse this his dissimulation by his present necessitie. Osiand. Contra. Although necessitie doe helpe to extenuate a fault, yet it doth not iustifie it: it was a lesse ouersight, that Dauid beeing forced by necessitie, to retaine the kings fauour, thus spake; yet it altogether excuseth him not.
3. Therefore we need not be so scrupulous, to yeild some infirmitie to hauehave beene in the Saints, where the Scripture hath set it downe so plainely: for Dauid in pretending that he desired to goe and fight against the kings enemies, therein apparently speaketh against his owne minde and affection, who was glad of that opportunitie giuen him to be rid of the kings seruice, and he euidently flattereth, and gloseth with the king. Martyr.
4. And that Dauids flatterie may further appeare: Chrysostome obserueth two things in flatterie: when a man doth or saith any thing not comely,Of flatterie and the diuerse kind; thereof. for some temporall benefit: so the thing is vnseemely which is committed, and the ende also not good: both these Dauid here offendeth in, for he speaketh against his conscience, and he intendeth therein a temporall benefit, that he might still retaine the grace and fauour of the king, whatsoeuer should happen. Now in respect of the ende and intention of flatterers, we may discerne between Christian comitie and gentlenes, and carnall adulation and flatterie: S. Paul became all vntounto all men, he seeked to please in things, not vncomely but indifferent, and he did it not for any temporal commoditie or aduantage to himselfe, but onelyonly to winne them vntounto Christ. Further, let it be considered, that there are two sorts of flatterers: some are palpable and grosse flatterers, that say and vnsay, to please them, whome they flatter: if they say, nay, they likewise answer, Nay; if yea, then yea also: there is an other sort of flatterers, that pretend a kind of libertie, as though they seemed not to flatter: as here Dauid seeketh to please the king, by shewing his desire to the kings seruice, contrarie to the kings determination. Mart.
5. Some also thinke, that Dauid in deede desired to stay still in the campe, that he might certifie the Israelites of the counsells and intendements of the Philistims, and so they might auoid them: L. Ben Gerson. But this is not like: for neither could Dauid hauehave done this safely without danger: and beside, he should hauehave by this meanes cast himselfe into apparent danger: if the Philistims should ouercome, as they did, he was like to loose their fauour: if Saul and the Israelites, he and his also should hauehave gone to wracke.
3. Quest. v. 9. Of Achish answer to Dauid.
1. In that Achish likeneth Dauid to an Angel of God, that is, as an excellent man sent of God: for Angel signifieth a messenger: we see that the heathen had some knowledge both of God, and of his spirits and messengers the Angels. As in this place Achish confesseth these three things: 1. that there is a Iehouah, that is, one almightie God, gouernour of the world: 2. that the same Iehouah is iust and vpright, and therefore loueth such, as are so: v. 6. 3. he acknowledgeth also that the blessed Angels were ministring spirits vntounto this Iehouah. Borr. 2. He reporteth the words of the Princes of the Philistims, in better manner then they first spake them; neither doth he rehearse all their words, because he would not altogether discourage Dauid: teaching vsus, that when we doe report a tale from an others mouth, we should make not the worst but the best of it. Osiand.
4. Quest. v. 10. Of Dauids returne.
1. Iosephus thinketh that Achish sent backe Dauid to defend the borders of the Philistims, least the enemies should inuade the land, while they went against Israel, adding further, that this should be as acceptable a seruice vntounto him, as if he went with him to battell. 2. But the true cause Achish openeth himselfe, saying, that he should take his masters seruants with him: suspecting that they would not be faithfull vntounto him, that had left their master Saul. Pellican. 3. Thus wee see what was the issue of Dauids fleeing to the Philistims, they hauehave no confidence in him, but send him away, as a man not to be trusted. Mart. 4. But howsoeuer this returne of Dauid, was somewhat contumelious vntounto him, yet Gods prouidence therein appeareth, that by this meanes deliuereth Dauid from so great a straight, that he should not be forced to fight against his owne people. Osiand.