Harmony Upon 2 Samuel, Book 2 · Chapter 19
CHAP. 19.
1. Quest. v. 6. Of Ioabs speach to Dauid.
1. IOab much forgetteth himselfe in speaking so boldly and irreuerently to the king, otherwise then it became him: Iun. 2. And he chargeth Dauid with some vntruth: for though he loued his enemies, yet did he not hate his friends: Osian. 3. And he doth in effect vpbraid him for his former seueritie shewed to those that killed his enemies; as in slaying the Amalekite for killing Saul, and Rechab and Baanah for the death of Ishbosheth: & now thou hatest me for killing Abner before, and Absalom now: Osian. 4. True it is that we are in a certaine degree to louelove our enemies, to pray for them, and to wish their amendement: but we are not so to louelove them,How our enemies are to be loued. but that the glorie of God and safetie of his people ought to beare a greater sway with vsus; whereunto Ioab hath respect, and therefore wisely admonisheth the King, Bor. though somewhat more sharpely then became him.
2. Quest. v. 13. Of Dauids purpose in remoouing Ioab from beeing captaine of the hoast.
1. Some thinke that Dauid had iust cause to remooue Ioab from his place, both for that he so vnmannerly behaued himselfe in words toward him, and for that he had killed Absalom contrarie to his commaundement: Iun. Osian. but neither of these was a sufficient cause, seeing Ioab in both these intended Dauids good, and the safetie of the people. 2. Wherefore the better opinion is, that Dauid herein shewed his humane affection; both because Ioab had before by his valour deserued that place, 1. Chr. 11.6. and Dauid at once here forgetteth all the benefits formerly receiued by Ioabs seruice: Bor. and he did this in policie, as he did before purpose to aduance Abner for the same cause, so now he would preferre Amasa, thinking by this meanes to winne the hearts of the rest. Pell. Gen. 3. Yet seeing Dauid did many things by the instinct of Gods spirit, whereof no reason can be yeelded, we must not rashly censure his acts. Borrh.
3. Quest. v. 14. Who it was that bowed the hearts of the men of Iudah.
1. Some vnderstand it of Zadock and Abiathar, that one of them bowed the hearts of the people and perswaded them: Vatab. but the word beeing put in the singular number, cannot bee referred to them beeing two, and ioyned together in this commission. 2. Some vnderstand it of Amasa, that he bowed their hearts: Pellic. 3. But it is better applyed to Dauid, that he by this friendly message and gentle speech perswaded them: Iun. for otherwise he needed not to hauehave sent Zadock and Abiathar to all the elders of Iudah, v. 11. but to Amasa onelyonly.
4. Quest. v. 20. How Shemei came first of all the house of Ioseph, beeing of Beniamin.
1. Some by the house of Ioseph vnderstand the rest also of the tribes of Israel, who were sometime preserued by Ioseph, and therefore he was as the author and father of them: Osiand. but this is not vsuall in Scripture, by the tribe of Ioseph to vnderstand all Israel: neither did Shemei preuent all the tribes, for Iudah came before him, v. 15. 2. Some doe comprehend Beniamin vnderunder Ioseph, because they had both one mother: Pellic. yet were they two distinct tribes, and one was numbred with the other. 3. Some also thinke that by Ioseph he meaneth Ephraim, Manasseh, and Beniamin; because they all marched vnderunder Ephraims standerd, Num. 2.18. Vatab. Geneven. but that is not like: for now they did not march in that order. 4. Wherfore this is the better reading, that he came before the house of Ioseph, not first of the house: that is, though his tribe of Beniamin was situate further off from Iordan, then the tribes of Ioseph, as the king now came from Mahanaim to Iordan, yet he to expresse his dutie and ioy, came first and before them. Iun.
5. Quest. v. 23. How Dauid performed his oath made to Shemei for his life.
Though Dauid afterward, 1. Kin. 2.8. gaue Salomon charge concerning Shemei, yet he broke not his oth:Reconcil. for, 1. Dauid onelyonly sweareth concerning himselfe and his time, that he for his part would take no reuenge on him, but leaue him to the iudgement of an other: Iun. Bor. 2. He pardoned his former fault, but conditionally, that he should take heed he offended not afterward. Pelli. 3. And so indeed Salomon did not simply put him to death afterward for his sinne against his father: but for that being confined to a place, h… broke the kings commandement: and so the king tooke occasion by this meanes to doe iustice vponupon him. Osiand. 4. Dauid hauing himselfe vponupon the confession of his fault found mercy and forgiuenes with God, doth also imitate the Lord therein, in forgiuing Shemei vponupon his submission: beeing therein a type of Christ, who was readie to receiue all that came in humilitie vntounto him. Borrh.
6. Quest. v. 25. Whether it be meant of Dauid or Mephibosheth, that hee came to Ierushalem.
1. Some vnderstand it of Mephibosheth, and read thus, when he was come to Ierusalem, and met the King: and make this to be the meaning, when Mephibosheth being at Ierusalem had met the King: Geneven. but beside that, this were an improper speech, to say, when he was come to Ierusalem, if he did not go out of Ierusalem at all: as yet also Dauid was not come to Ierusalem, as appeareth by Barzillais speech, ver. 34. what time hauehave I to liue, that I should go vp with the King to Ierusalem. 2. Some other read thus, whē he came from Ierusalem: Osiand. but beside that, in this sense, an other word is here vsed iatza, to goe out, as c. 20.10. but bo, is to go in, which is the word here vsed: the phrase will not beare this sense, for the name of the place without a preposition, betokeneth to the place, as v. 34. 3. Therefore it is better vnderstood of Dauid, that when he, that is, the King was in comming to Ierusalem, Mephibosheth met him. Iun. Pellic.
7. Quest. v. 29. Why Mephibosheth saith, that they were all of Sauls familie men of death, that is, worthie to die.
1. Some referre it vntounto the crueltie which Saul and his had shewed toward Dauid, in persecuting him and vsurping the kingdom: Pellic. But seeing Dauid did reuerence Saul as the Lords anointed while he liued, and would not lay his hands vponupon his person, nay he put to death him that vaunted he had killed Saul, 2. Sam. 1. there was no reason, that the posteritie of Saul should incurre the sentence of death, for any offence that Saul had committed. 2. Therefore it is better vnderstood of the attempt which Ishbosheth made, in holding the kingdome against Dauid. Osiand. 3. And withall Miphibosheth seemeth to hauehave taken part with him, and to hauehave beene accessarie to that cōspiracie, dwelling at that time with Machir of Ladebao beyond Iordan, where Ishbosheth remained at Mahanaim. Iun.
8. Quest. v. 29. Whether Dauid offended in diuiding Miphibosheths lands, and not restoring the whole vntounto him.
1. The most doe accuse Dauid here of ouersight, that hearing the truth how Ziba had falsely accused Miphibosheth, doth yet award halfe of the land to that vnfaithfull seruant: yet they doe extenuate Dauids fault, partly, because that Dauid by his Kingly authoritie might, as he saw cause reuoke and suspend that, which before hee had freely graunted to Miphibosheth: Osiand. And that Dauid maketh some part of amends, in restoring part, though not all: as also he had thereto Miphibosheths consent, who was contented at the Kings pleasure to hauehave parted withall. Pellican. 2. Some goe yet further, and say this fact of Dauids in not restoring Miphibosheths lands knowing the truth, was much worse, then his first ouersight, in taking them away vponupon a false suggestion. Genevens. But that can not be, for Dauid reuoketh the former sentence, and maketh restitution, though in their opinion not fully, and therfore this latter error could not be worse. 3. The Hebrewes are yet more seuere, and say, because Dauid broke his oath made to Ionathan, and diuided Miphibosheths land, that afterward his kingdome was deuided in Rehoboams time. ex Pellican. 4. But all this is surmised vponupon a false ground: for Dauid doth not here make an equall diuision of the land as vntounto two owners: but his meaning is, that Ziba should occupie the land to halues to Miphibosheths vse, as he had appointed at the first, c. 9.10. and therefore Dauid expressely saith, I hauehave said, hauing relation to his first order, which he had made. And in this sense Dauid is to be vnderstood, why speakest thou any more thy words, or of thy matters: not that hee cut him short, as Borrh. but in a manner he saith, I accept of thine excuse, thou needest say no more: Iun. Some thinke, that Dauid was ouerseene, because he punished not Ziba beeing now present. But Dauid that before pardoned Shemei, no maruell if he let slip this ouersight in Ziba.
9. Quest. v. 36. Of these words: Thy seruant will goe a little way ouer Iordan, &c.
1. Some thus vnderstand the words: Thy seruant hath gone but a little ouer Iordan, and wilt thou for so small a seruice giuegive me so great a recompense? Iun. but this is not the meaning: for it is expressed before v. 32. what seruice Barzillai dad done to the King in maintaining and cherishing him: and hee could not be ignorant, that the King made him so freindly and franke an offer in that regard: and beside the word, iaghabor is put in the future tence, and therefore rather signifieth I will goe ouer, then, I hauehave gone ouer. 2. Therefore I preferre the vsuall reading, that he would goe a little with the king to bring him on his way, as before v. 31. it is said he went ouer Iordan to conduct him, and then hee would craue leaue to returne. Genevens. Vatablus, Osiander.
10. Quest. v. 35. VponUpon these words, Can I heare any more the voice of singing men, and singing women?
1. It seemeth that in Dauids Court, while the King was at dinner, that hee had musicke played before him, and sung, both with voices, and vponupon instruments: Osian. 2. Which although it was not commanded, yet was it tolerable and permitted: Pellic. and there is no doubt, but that there is a commendable vse of Musicall harmonie euen for recreation and delight: for as it is lawfull to feed other senses, as the tast, not onelyonly with the sauour of necessarie food, but also with pleasant rellishing for repast, as Isaak longed to hauehave wild flesh, (which we call venison) to be prepared for his tast: so also we may please the other senses, as of hearing,Of the abuse… ▪ and likewise lawfull vse of musique. so that all things be done in measure and sobrietie. 3. Musicke may be abused, and that two waies, either to superstition, as in adoring and countenancing Idolatrie, as the King of Babel set forth his abominable Idol, Dan. 3. withall kind of instruments of Musicke: or to wantonnesse, as the Prophet reprooueth the people, because the harpe, viole, timbrel, and pipe were in their feasts, Isai. 5.12. so also Amos, 6.5. There is also a commendable vse of Musicke, either to vse it to the glorie of God; as Dauid brought the Arke to Ierushalem with the sound and harmonie of all kind of instruments, 2. Sam. 6.5. or else for honest recreation either in feasts or otherwise, as Salomon yet remaining in his wisedome had men-singers and women-singers, Eccles. 2.8. 4. But this libertie which Dauid had is not to be vrged too farre, to patronize the licentious vse of Musicke: they which herein alleadge the example of Dauid, let them also imitate him in his patience and meeknesse in aduersitie and affliction. Pellic.
11. Quest. v. 40. Of the halfe part of the people of Israel, which were with Dauid.
1. Some read, not halfe the people of Israel, but, a part of the people of Israel, Iun. but the word chatzi is vsually taken for the halfe part, as c. 18.2. though half of vsus were slain: and in many other places. 2. Therefore the vsuall reading is rather to be followed, the halfe of the people: Chald. as the Sep. also read, foreign: so also the rest of the Interpreters. 3. Yet the precise halfe is not to be vnderstood, but onelyonly a part: that whereas Iudah wholly was with King Dauid, yet Israel but in part, in regard either of Iudah, or the rest of Israel, which were not yet come: and this part of Israel, were they which held with Dauid, and fell not from him, and such as were now come and reconciled to him, as the thousand of Beniamin that came with Shemei. Iun. Vatab.
12. Quest. v. 44. Of the contention betweene the men of Israel and of Iudah about Dauid.
1. Whereas they which before had left and forsaken the King, doe now striue, which should be the most forward in bringing him againe: beside the inconstancie and leuitie of the people here to be noted, Gods prouidence is to be considered in swaying the affections of the people toward Dauid, which were of late estraunged from him with so great hostilitie, that Dauid might acknowledge that his state and kingdome depended onelyonly vponupon God. Pellican. 2. The men of Iudah alleadge two reasons in their defense, both because they were nearer in kinred to Dauid, then the Israelites, and for that their affection was more sincere: for they respected not their owne profit, neither were hired or waged to doe that they did, but came of a dutifull mind, v. 42. the men of Israel stood partly vponupon their number, they were tenne for one, partly vponupon the prioritie of their counsell, they first made the motion to bring backe the king, v. 11. 3. The men of Iudah were sharper in words, then the men of Israel, both being confident vponupon their cause, (as hauing the better part) and the kings fauour, Osiand. as beeing emboldened with the guard of Dauids souldiers, called his men, v. 41. Iun. But this their insolent speach toward Israel, and the neglecting of them, bread a greater inconuenience afterward, and gaue occasion of falling away againe to the Israelites, as the next Chapter sheweth.