Harmony Upon 1 Samuel, Chapter 30
CHAP. XXX.
1. Quest. v. 1. Of the Amalekites sacking and taking of Ziklag.
1. BY this it appeareth what inconueniences followed vponupon Sauls sparing of Amalek, contrarie to the commandement of God: who were reserued for a plague vntounto Israel. Bor. 2. Beside, by this accident God chastiseth and corrects Dauid, if he had entertained any such thought, as to fight against Israel. Osiand. 3. Yet so as the Lord remembreth his merciemercy in iudgement, and so ouerruleth the Amalekites, as that they put none to the sword, but onelyonly caried Dauids wiues away captiue, that they might be recouered againe aliue. Mar. 4. Gods prouidence also further sheweth it selfe toward Dauid: in that Achish did hasten him forward to goe away in the morning very earely: and by this meanes making hast, he came the sooner to Ziklag to pursue after the Amalekites: Pellican. and so the Lord calleth Dauid from an vniust quarrel against the people of God, to a iust battell against the Amalekites. Mar.
2. Quest. v. 3, 4. Of the straite that Dauid was in.
1. His owne people would hauehave stoned him: laying the cause vponupon him, that they left their citie without defense, to follow after him. So Dauid hath fowre kinde of enemies: Saul and his companie, the Philistims, the Amalekites, whom Dauid now pursueth, and which was most grieuous of all vntounto him, his owne people and followers intended to stone him: wherein he was a figure of our Sauiour Christ, who was hated of his owne people: as was Moses that faithfull seruant of God. Thus it pleased the Lord to trie Dauids patience, and now beeing as it were plunged in the depth of sorrow, it was a signe vntounto him that his deliuerance was neere at hand. 2. Dauid weepeth together with the rest, and that excessiuely, but they for their present losse, that their wiues and children were caried away: but Dauid further considered, that the Lord did chastise him for his sinne. 3. By this example of Dauid thus grieuously weeping and lamenting, that opinion of the Stoikes is confuted, that would hauehave a wise man without all passion and affection, and not so much as to change his countenance. Mart.
3. Quest. v. 6. Of these words, Dauid did comfort himselfe in his God: how the Lord is called his God.
1. The Lord was God not onelyonly of Dauid, but of all Israel, and not onelyonly of Israel, but of the Gentiles also. But Dauid calleth him his God, because he had particular experience of the goodnes of God toward him: as all the seruants of God hauehave. Mar. So S. Paul saith, I thanke my God, Rom. 1.8. and speaking of Christ, he saith, who hath loued me, and giuen himselfe for me, Gal. 2.20. 2. In the Canticles the Church saith vntounto and of Christ, My well beloued, as Christ calleth the Church, My spouse, my louelove: whereupon Bernard noteth well, Vniversitatis Dominum, quadam sibi proprietate vendicat in dilectum: shee challengeth the vniuersall Lord, by a certaine proprietie to be her beloued. And againe, Mirum hoc videtur, sed verum, animam Deum videntem haud s…us videre, quam si sola videatur à Deo: this seemeth strange, and yet is true, that the soule seeth the all-seeing God, as though it alone were seene of God. Serm. 69. in Cantic. 3. This then maketh strongly against the opinion of the Romanists,Controv. Of particular assurance. who thinke it to be presumption for one to hauehave a particular confidence, and assurance in God.
4. Quest. v. 15. Whether Dauid did well to vse the ministerie of the Egyptian seruant to betray his master.
Herein Dauid did no more then he might lawfully: Dauid might vse the seruice of this Egyptian herein by a treble right: 1. he beeing an Egyptian, and no Amalekite, was, as it seemeth beeing a poore stranger, constrained to serue an hard seruice vnderunder an Amalekite: 2. beeing left of his master, he falleth into the hands of Dauid, and so by the law of battell, he is exempted from the seruice of his former master: Borr. 3. But Dauid had a more iust title to doe it: for seeing that the Amalekite his master had left this poore Egyptian beeing sicke, who might either hauehave perished with hunger, or be deuoured of the wild beasts, and Dauid succoured him, and receiued him beeing readie to die, by this meanes the Egyptian was more bound vntounto Dauid who saued his life. And to this purpose certaine Imperiall lawes were made, Servus in gravi morbo dimissus à Domino, liber esto, in ff. titul. qui sine manumission. &c. leg. 11.tum enim deseritur, cum maxmie invandus esset: a seruant beeing forsaken of his master in his grieuous sicknes, shall be free, for he is then giuen ouer, when he hath most neede of helpe. And againe, si herus negaverit servo suo alimenta, pro derelict. leg. 11.& alius suppeditet, sit occupantis: if the master denie food to his seruant, and an other supplie it, he shall belong to him that occupieth him. 4. Gods iustice also herein is made manifest vponupon cruell and vnmercifull masters: for as the Amalekite regarded not the life of his seruant, which he might easily hauehave preserued, by putting him vponupon some beast, especially seeing they were not pursued of their enemies: so by the intelligence giuen to Dauid by this seruant, his cruell master looseth his life. Mart.
5. Quest. v. 17. Whether Dauid did well in putting all the Amalekites to the sword.
1. Seeing this warre was iust, both because by the oracle of God, Dauid was warranted to take it in hand: and his cause also was good, to rescue his wiues and children carried away, as Abraham in the like case recouered Lot, that was taken captiue, Gen. 14. Dauid therefore with whome he might lawfully warre, he might also lawfully kill. 2. But it will be obiected, that the Amalekites dealt not so hardly with them: for they put not any to the sword in Ziklag. I answer, 1. that there was no resistance against the Amalekites, and therefore they had no cause to put any to the sword: 2. and in that they spared their wiues, they did it rather of a couetous mind, to hauehave them raunsomed, then of any mercifull inclination. 3. Dauid knew, that the Amalekites were of God appointed to destruction, as professed enemies to his people: and therefore he doubted not, but that he might execute the sentence of God vponupon them. Mart.
6. Quest. v. 17. How long the slaughter of the Amalekites continued.
1. Some read, Dauid smote them from the twilight vntounto the euening, (that is, of the next day) and vntounto their morow: that is, the morow after the two euenings. Vatablus he thinketh, that the slaughter continued vntill the third day, and beganne vponupon the euening, and so held out till the next euening, and so on vntill the morrow after two euenings: but the pronoune affix, am, being of the mascuuline gender plural, cannot be referred to ghereb, euening, being of the singular. 2. Some therefore doe read, that he smote them from the euening, vntill the euening of the next day: L. or from the twilight vntounto the euening of the next day: B. G. so also Pellican. But it seemeth that Dauid came not vponupon them in the night, because they were eating and drinking, and dauncing, but rather in the morning watch, as Saul came vponupon the Ammonites, c. 11.11. 3. A third interpretation there is, that Dauid smote them from the morning, vntill the euening, and so vntill the next day: so the Septuag. these doe beginne the time right, but they extend it too farre, vntill the next day: it is like that the night did breake off the pursuit, neither could Dauid and his men hauehave endured a whole day and night, without any intermission. 4. Wherefore the meaning rather is, that Dauid smote them from the twilight in the morning, vntill the euening of the same day: for nesheph, signifieth the twilight either in the morning, or euening: but here rather of the morning, because an other word ghereb, is vsed to expresse the twilight of the euening. And Iosephus also so expoundeth, that the fight endured, à prandio vsque ad vesperam, from dinner or eating time, vntill the euening. Now it is called, the euening of their morrow, not because the euening beginneth the next day, as Osiand. but in saying their morrow, he hath relation vntounto the men, that it was the morrow after they set forth to follow the Amalekits. Iun.
7. Quest. v. 20. Why it was lawfull for Dauid to carie away the catell of the Amalekites, which was vnlawfull for Saul.
Saul was reprooued for sauing the best of the Amalekites cattell, and bringing of them away, c. 15. but it was lawfull for Dauid to doe so. 1. The reason is, because Saul had a speciall commandement to put euen the cattell to th… sword, and therefore he sinned, because he disobeied the Lords commandement: but Dauid hauing no such charge, therein offended not. Mar. 2. An other reason may be yeilded, because this pray which Dauid tooke from the Amalekites was not of their owne cattell, but such as they had taken before from other cities of Iudah beside Ziklag, and therefore Dauid might lawfully recouer them. Vatab. 3. Some thinke, that this difference betweene Saul and Dauid herein, dependeth vponupon the secret counsell of God, which can not be searched out: Borr. but I rather insist vponupon the former reasons. 4. Now they diuided the whole pray into two parts, which consisted either of the cattell, which were taken from Ziklag, which are called his, that is, Dauids cattell, or of such cattell as the Amalekites had robbed and spoiled from other places: and this was driuen before the other, and they called it Dauids pray, not onelyonly for that the praise of the victorie redoundeth to the captaine, Mart. but because Dauid was the onelyonly cause of this exploit, in consulting with God, by whose direction this enterprise was taken in hand, and by this meanes they make amends for their former ouersight, when in their heate they would hauehave risen against Dauid. Pellican. And further it is called Dauids pray, because the other part of the spoile was to be restored to the inhabitants of Ziklag againe.
8. Quest. v. 23. How Dauid could call them brethren, which in the former verse are said to be wicked men.
1. Dauid calleth them brethren, either in respect of their nation, and countrey, being all of Israel, or because they were all of one profession and religion: and though they were now euill disposed, yet he perswaded himselfe, that they might come to be of a better minde: whereby we are taught not to be out of hope of any, but that they may be otherwise minded. Mar. 2. And by this friendly, and louing compellation, he insinuateth himselfe, that he might more easily winne them, vntounto that which was honest and reasonable: Osiand. Borr. 3. Thus Stephen in the Acts, c. 7.2. calleth the obstinate Iewes brethren. Augustine also according to the same example, nameth the Madaurensians, which yet were Idolaters, brethren. So Cyprian, cited by August. lib. 3. contr. Parmenian. c. 2. calleth certaine, (which by vsurie and extortion, had purchased them manners and farmes,) colleagues, and brethren: they did not so much consider; what they were in the present state, but what by Gods grace they might be. Mart. 4. Now as in Dauids companie, there were some bad minded men, so in the Church of God there are hypocrites and false brethren. Osiand.
9. Quest. v. 24. Of the equitie of Dauids law, that in battell the pray should be equally diuided betweene those that goe downe to battell, and those that keepe the stuffe.
1. Dauid to this equall diuision perswadeth by two speciall reasons: both because the victorie was not atchieued by their power or strength, but giuen them by God: and for that there was reason, seeing they did their seruice in keeping the stuffe, that they should take part of the spoile with the rest: for they also did warrefare in an other sort. Iun. 2. Further, the equitie of this law appeareth, by these reasons: 1. they were wearie, and could goe no further, their will was not wanting, but their abilitie: and therefore their willing minde was to be accepted according to that they had, not according to that they had not, as the Apostle saith, 2. Cor. 8.12. that is, according to their power. 2. they all staied with the stuffe by a common consent of the rest, v. 22. They made them to abide at the riuer. 3. they also did good seruice, in keeping the stuffe, which otherwise might hauehave been spoiled by some enemies, if they had not staied by it. 4. if the rest had beene ouercome, that went downe to battell, their daunger should hauehave beene as great. Mar. 3. Beside herein Dauid had the example of Abraham, Gen. 14. who reserued vntounto Aner, Escol and Mamre their parts, though as may be gathered, they went not with Abraham to battell, but were onelyonly confederates and assistants, Gen. 14. Mar. So likewise Moses diuided the spoile of the Madianites betweene the souldiers and the rest of the Congregation. Numb. 31. This law was onelyonly reuiued by Dauid, and after this it continued in force; as it was practised, 2. Macchab. 8.28. they diuided the spoile betweene the sicke, the fatherlesse, and widowes, and the rest among themselues, their wiues and children. Iun.
10. Quest. Whether Dauid made an equall diuision betweene the one and the other.
1. Some thinke, that an equall distribution was made after an Arithmetical proportion, that is, to eueryevery one alike, not by a Geometrical, to eueryevery one according to his seruice: because this victorie was obtained, not by humane strength and policie, but by the diuine assistance. Contra. But this was made as a law, not onelyonly for that time, but to continue afterward, and therfore that was not the reason: and beside, it beeing enacted for a law, it was iust and reasonable: but to giuegive vntounto all alike, were vniust: for in distributing of rewards, it is agreeable vntounto iustice, that respect should be had vntounto mens deserts. 2. Wherefore it is rather like, that Dauid made a iust distribution to eueryevery one according to the qualilitie of his seruice: which may be made plaine by these reasons. 1. There went downe to battell foure hundred, there staied with the stuffe onelyonly two hundred: an equall diuision therefore betweene them both had not beene iust. 2. In the president, which it seemeth Dauid followed, namely, that of Moses in diuiding the spoiles of the Midianites, the like proportion was obserued: for although they which went not to battell, had part of the pray, yet the souldiers had the greatest part: for they beeing but 12. thousand, had the halfe part of the pray: and the rest of the Congregation, which amounted vntounto 600. thousand, had the other. And againe, of the souldiers part there was taken but one of fiue hundred both of the men and cattell to be giuen vntounto the Priests, but out of the peoples part there was taken one out of fiftie: so it is euident, that the souldiers had a preheminence. Genevens. Wherefore although Dauid thought it meete, that they which staied by the stuffe should hauehave part of the pray: yet it is like that Dauid made such a distribution, as that eueryevery man was rewarded according to his seruice. Mar.
11. Quest. Why Dauid sent part of the pray vntounto the cities of Iudah.
1. Dauid had found entertainment among them of his tribe, there hiding himselfe, while Saul pursued him: and therfore Dauid, to shew his thankefulnes, sendeth them presents: this reason is touched afterward, v. 31. Mar. 2. Beside, they were his kinred and brethren, and therefore there was reason, why Dauid first should shew his kindnes toward them. Osiand. 3. These cities of Iudah also had beene robbed and spoiled by the Amalekites, as the Egyptian told Dauid, v. 14. that they had roued vponupon the coast of Iudah, and therefore Dauid thought it reasonable, that some restitution should be made vntounto them of their losses. Pellican. 4. Beside, by this meanes Dauid prepared their hearts, and did insinuate himselfe into their affections: who afterward did faithfully take part with Dauid against the house of Saul, 2. Sam. 2. Borr. 5. Iosephus saith, that Dauid sent presents throughout all Iudah: but seeing the cities are by name expressed, whether Dauid sent gifts, there is small probabilitie of that assertion: especially seeing the two principall reasons before alleadged, of Dauids thankefulnes to those places, where he had haunted, and of restitution to those cities, which had beene spoiled by the Amalekites, did not binde him to all the places of Iudah, but onelyonly to some.
12. Quest. 27. Whether Dauid sent to Bethel, or to the house of God, as the word signifieth.
1. The most Interpreters, and all but Iunius, doe take Bethel here for a proper name, the Septuag. Chald. Lat. Vat. with the rest. 2. But Iunius reads, the house of God, which seemeth to be the better reading for these reasons: 1. because Bethel is so taken twice before, c. 7.16. and 10.3. not for the citie so called, but for the house of God, the place where the Arke of God was at this time, which was Kiriathiearim, c. 7.1. 2. it is said in the former v. that he sent of the pray to the Elders of Iudah: and Iosephus, onelyonly maketh mention of the cities of Iudah, to whome Dauid sent: now Bethel was not in the tribe of Iudah, but in Ephraim, Iosh. 16.2. whereas Kiriathiearim, called also Kiriath-baal, belonged vntounto Iudah, Iosh. 15.60. 3. most of the cities here rehearsed, were in the territorie of Iudah: as Iathir, Iosh. 15.47. Eshtemoah, Iosh. 15.49. the cities of the Ierahmeelites, c. 27.10. the Kenites also dwelt with the children of Iudah, Iud. 1.26. Hormah belonged to Iudah, Iud. 1.17. and Hebron and Char-ashan was in the tribe of Simeon, called Hashan, Iosh. 14.4. but the Simeonites had that inheritance among the tribe of Iudah. 4. It is not like that Dauid would forget to send a present to the place where the Arke of God was, to shew his thankefulnesse vntounto God.