Harmony Upon 2 Samuel, Book 2 · Chapter 21
CHAP. 21.
1. Quest. v. 1. Of the time when this famine was sent vponupon the land.
1. THe generall opinion is, that this famine followed immediately after those ciuill warres ended with Absalom and Sheba: bella fame excipiuntur, the warres ended with famine: Borrh. so also Pellican, with others: but that this cannot be, is euident by that place. c. 15.7. where Absaloms rebellion falleth out toward the end of the fortieth yeare: which must be vnderstood of the raigne of Dauid, as hath been shewed in that place: for Dauid raigned but 40. yeares in all: but by this account, if the three yeares famine followed after Absaloms rebellion, Dauid must hauehave raigned 43. yeares and aboue. 2. This is the onelyonly doubt, how all these things set downe in this booke from c. 15. to c. 21. could fall out in so short a time, in the ende of the fortieth yeare of Dauids raigne: But this may easily bee answered: for Absaloms rebellion continued not long, and immediately vponupon that followed the rebellion of Shebah: so that all these things might very well fall out in the compasse of not many moneths. 3. So then the more probable opinion is, that these stories of the three yeares famine, c. 21. and of numbring the people, c. 24. are transposed; as the like is apparant in the 3. last chapters of the booke of the Iudges; the order of time then is not obserued, in the setting downe of these histories: for the Scripture rather respecteth the coherence of the matter and argument, then the consequence of time: sic fere Iunius.
2. Quest. v. 1. How Dauid sought the face of Iehouah.
1. The Chalde paraphrast by the face, vnderstandeth the mercies of the Lord, because merciemercy and clemencie sheweth it selfe in the face. 2. Some doe read, that Dauid sought the Lord: Vatab. Geneuens. but to seeke the face of the Lord, is somewhat more then to seeke the Lord. 3. Some, he consulted with the oracle of God: Latin. expressing the sense in part, but not wholly: for beside that he receiued answer from the oracle of God, he went to the place of his presence. 4. Iosephus thinketh that Dauid consulted with God by the Prophets, and by them receiued an answer. 5. But it is rather to be vnderstood not of that extraordinarie reuelation by Prophets, but of the ordinarie meanes, which was prescribed to aske counsell by, which was by the high Priest, who gaue iudgement by his Vrim; as the Lord himselfe appointeth, Numb. 27.21. Iun. Osiand.
3. Quest. Wherefore this famine was sent, and of the causes thereof.
1. Although this famine was caused by drought, as is euident, v. 10. that Rizpah tooke this as a signe, that the wrath of God was appeased, when the raine fell: yet Dauid considereth an other ouerruling cause, the prouidence of God, and therefore he resorteth vntounto him by prayer: so faithfull men doe see further into the cause of Gods iudgements, then naturall and worldly wise men commonly doe: Borrh. 2. The cause which procured this punishment, was for the great iniustice and crueltie shewed vponupon the Gibeonites, whom Saul oppressed contrarie to the oath made vntounto them by Ioshua, Iosh. 9. 3. Beside, herein God punished the people also for their sinne: they for their thrice rebelling against Dauid their lawfull gouernour, once vnderunder Ishbosheth, againe vnderunder Absalom, thirdly in conspiring with Shebah, suffer three years famine: Pellic. and by this meanes also the Lord taketh occasion to cut off the posteritie of Saul, least they might still hauehave practised against Dauids house and kingdome, which the Lord had promised should continue: Borrh. 5. So then by this example we see that famine is sent as a iust punishment of sinne: as in Germanie for gluttonie, and drunkennesse; in Italie for filthie and vncleane lust: as also that sometime for the sinne of one wicked man, many temporally are punished. Osiand.
4. Quest. v. 1. Why, and at what time Saul slew the Gibeonites.
1. Some thinke that he slewe them of malice against the Priests, when they were put to the sword in Nob; because the Gibeonites were seruants to the Tabarnacle, for the cleauing of wood and drawing of water; but he is said to doe it of zeale, vers. 5. therefore not of malice, and consequently not then, nor at that time: Iun. 2. Some thinke, that he did it of zeale to the Israelites, to conuay vntounto them the inheritance, lands, and possessions of the Gibeonites, that they might hauehave more commodious dwelling: Vatab. Osiand. but this had beene rather of a couetous minde, then of zeale. 3. Some thinke that his zeale was herein, because they had in Ioshuahs time consened and deceiued the Elders of Israel, therefore he would be reuenged of them now: Borr. But it is not like, that after so long a time he would punish them for that error which Ioshuah and the Elders of Israel then pardoned; when it was first committed, and fresh in memorie. 4. Therefore it is more probable, that when Saul of zeale did expell sorcerers and witches out of Israel, that vnderunder that pretence, because the Gentiles and Cananites were giuen to such deuillish studies, he also sought to root out the Gibeonites, who were a remnant of the Cananites and Amorites: especially for that they were charged to root out the Cananites from among them: Iun. 5. By the which we learne, that zeale without knowledge, and a good intention without warrant from Gods word, is not acceptable vntounto God. Borrh.
5. Quest. v. 2. How the Gibeonites are said to be a remnant of the Amorites.
These Gibeonites were properly Hiuites, Iosh. 9.7. but here they are called Amorites.Reconcil. 1. Some thinke, that by the figure Synechdoche, one part is taken for an other: Iun. 2. Others thinke, that all the Cananites were in generall called Amorites: Perer. 3. But it is more likely, that because the Cananites were mingled together, and the Amorites were the more valiant people, that the rest had the denomination from thē as the more principall: as Gen. 15.16. the wickednesse of the Amorites is not yet full: where the rest of the Cananites are vnderstood by the Amorites, as the more principall part: Mercer. So aso Ezech. 16.2. the Prophet saith, thy kinred is of the land of Canaan, thy father was an Amorite, thy mother an Hittite: by the which it is euident, that the seuerall nations of the Cananites were mixed together, and ioyned in affinitie, and the Amorite as the predominant. And further, it seemeth that the Amorites and Hivites did more specially commerce and conuerse together; as Iacob speaking of Shechem, saith he got it out of the hand of the Amorite, Gen. 48.22. whereas pecularly it did belong to Hemor, who was an Hiuite, Gen. 34.2. as there the Hiuite is named to be an Amorite, so also in this place.
6. Quest. v. 3. Of the meaning of these words, That yee may blesse.
1. The most read in the second person, that ye may blesse, C.S.L.P.B.G. but the word, if it be taken in the preter tense, must needes bee of the third person, barachu, that they may blesse: and so Iun. readeth, expounding it of Dauids consulting with himselfe: But because it is euident by the answer which the Gibeonites make immediately, v. 4. that all this which Dauid saith belongeth to the question: I subscribe rather to Montanus reading, who turneth in the first future or imparatiue, saying, blesse yee. 2. Which blessing is vnderstood occasionaliter, that by their occasion beeing contented and satisfied, God may shew himselfe appeased: Iun. as also, because the prayers and desires of the afflicted are verie auayleable both wayes, either by way of complaint, Exod. 23.17. or by way of blessing, the blessing of him that was readie to perish came vponupon me, Iob 29.13. Osiand. And in that the Gibeonites which were Gentiles, here blesse and pray for Israel, it is an euident type of the calling of the Gentiles: Pellican. and that the Lord would be entreated by the beleeuing Gentiles, to receiue the Iewes againe in the end of the world to grace and fauour. Borrh.
7. Quest. v. 6. How it standeth with Gods iustice to punish Sauls sonne… for their fathers sinne.
1. Not onelyonly Saul, but Sauls house is said to bee bloodie, vers. 1. therefore seeing euen Sauls posteritie did beare the like bloodie minde, as it appeared in their taking part with Ishbosheth: for the which cause Mephibosheth confessed they were all worthie to die, c. 19.29. it was iust that they, not so much for their fathers sinne, as their owne should be punished: as the Lord threateneth to visit the iniquitie of the fathers vponupon the children, vntounto the third and fourth generation, Exod. 34.7. 2. Further, in temporall chasticements it is not vniust with God to punish the sinnes of the parents in the children: both because euerie man hath sufficient matter in himselfe in respect both of his originall and actuall sinnes for Gods temporall iudgements to worke vponupon: and for that by the example of such corrections vponupon the posteritie of the wicked other receiue admonition, to take heede least by their sinne they bring the curse of God vponupon them, and their seede: Osiand. 3. And this was beside a peculiar case in the Gibeonites, that as Saul had wasted their generation, so hi… posteritie should be consumed and wasted: Osiand. and to this ende it was fit that some should be made an example, that the Gibeonites might liue in more safetie and securitie afterward. Pellic.
8. Quest. v. 6. Of these words, O elect of Iehouah.
1. The most doe vnderstand them of Saul: in Gibeah of Saul the chosen of the Lord, who they say is so called, because hee was sometime chosen and elected of God for their king: Vatab. Osiand. Lat. Genevens. But it seemeth improperly to be referred to Saul, for these two reasons: both because the Lord had giuen sentence of Saul: that he had taken away his merciemercy from him, as he would not take it from Salomon, and that he had put him away before him, c. 7.15. As also in this place, Saul and his house are charged to be bloody, v. 1. and this title cannot agree to him, to be chosen of God, and yet he and his posteritie to stand vnderunder Gods curse. 2. Therefore it is more pertinently applyed to Dauid, and so is it to be reade in the vocatiue case, O thou elect of God: Iun. for Dauid was elect of God, both in respect of the kingdome, in his owne person, who was chosen and Saul refused; and in his posteritie, with whom the kingdome is promised to remaine for euer: as also in respect of the Messiah, of whom Dauid was a figure, and in him eternally elected.
9. Quest. v. 8. Of these words, He tooke the fiue sonnes of Michol whom she bare to Adriel the sonne of Barzillai, &c.
It is certaine, that not Michol, but her sister Merab the elder daughter of Saul was married to this Adriel, 1. Sam. 18.19. Michol was giuen to Phaltiel, 1. Sam. 25.44. neither had Michol any child at all to her dying day, 2. Sam. 6.23.Reconci… ▪ Wherefore to reconcile this place, 1. Some thinke that Michol is put for her sister Merab, Geneuens. and that in the Hebrew text Merab should be read for Michol: Osiand. But this were dangerous to admit an error in the originall, and would giuegive occasion of great boldnes for men where they doubt to chop and change the text. 2. Others therefore do think that Michol brought vp these children as her owne (hauing no children) and therefore they are said to be hers: so the Chalde, to whom subscribe Pellic. Borrh. But because she is said to beare them to Adriel, which phrase signifieth alwaies in Scripture to bring forth, not to bring vp, this interpretation cannot be admitted. 3. Therefore the best solution is, that here must be supplyed, the word sister, to read it thus, and the fiue sonnes of the sister of Michol: for it it is vsuall for such words of agnation, as of sister, brother, sonne, to be ecclipsed in the curt Hebrew speach, as v. 19. of this chapter Elhanah is said to hauehave slaine Goliah the Gittite, where the word brother is to be supplyed: he slew Lahmi the brother of Goliah, 1. Chron. 20.1. Iun. so Ierem. 32.7. Hananeel is called Ieremiahs vnckles sonne, but v. 12. his vncle, where sonne must bee supplyed.
10. Quest. v. 9. Of the time when these seuen sonnes of Sauls house were hanged.
1. It is agreed, that according to the text, that they were put to death in the beginning of haruest, in the barley haruest, which was the first, Vatab. which fell out in the monethmonth Abib or Nisan: Genev. which was about the time of the Pasch, when they first put the sicle into the corne, Deut 16.9. Iun. 2. But how long their bodies there hanged, is vncertain: there are some that think their bodies there continued from Monah vntounto September, which was the vsuall monethmonth for raine; ex Borrh. But it is not like that their bodies continued so long vnburied, for these two reasons: 1. Because after iustice was executed vponupon them, the wrath of God was appeased, and therefore the Lord not long after by sending raine, declared that he was satisfied. 2. Againe, it is like, seeing that this was an extraordinarie president, that it had an extraordinarie effect: and that therefore God did extraordinarily send raine, before the vsuall time, to testifie how well he was pleased with this course of iustice which Dauid had taken. 3. They were then hanged vponupon an hill, to be a spectacle to all to take heede how they shed innocent blood: Borrh. And they hung in the sight of all the labourers and workemen in the field (it beeing now haruest time) to shew that God would not suffer crueltie and oppression to goe vnpunished. Osiand.
11. Quest. v. 10. Why Rizpah tooke sackecloath.
1. Some thinke that she put on the sackecloath to shew her mourning, and to entreate the Lord by her supplications and prayers: Pellic. But the phrase, that she spread it for her vponupon the rocke, sheweth that shee did not vse it as a garment vponupon her owne flesh. 2. Others thinke that she spread it vponupon the corpses of her sonnes, and so kept the birds and beasts from them: Borrh. but it is said she spread it vponupon the rocke, not vponupon the bodies: and it seemeth by the words following, vntill water dropped vponupon them from heauen, that the bodies lay in the open ayre. 3. Therefore it is more like, that she of the sackecloath spread her a tent in the rocke next adioyning, to defend her from heate, and to testifie withall her mourning, and the better night and day to watch the corpes. Vatab. Osiand.
12. Quest. v. 10. Whether it were not against the law that the bodies of Rizpahs sonnes hang so long vnburied.
It is written, Deut. 21.23. that the bodies of those which were hanged should not tarie there all night, but be buried the same day. 1. Some giuegive this solution, that this lawe did onelyonly bind the Hebrewes, and not the Gibeonites: Osiand. but that is not like,Reconcil. for the Proselytes of the Gentiles that were conuerted to their religion, were bound to the same lawes, Exod. 12.49. 2. Therefore I thinke rather, that as this was reuealed to Dauid by extraordinarie reuelation from God; so they had also speciall direction, that the bodies should hang till God should shew himselfe to be well pleased: which may appeare by this, that Rispah waited till the raine came, which she knew by the oracle of God giuen to Dauid, to be a signe that God was appeased: sic Pellican. Borrh. Iun.
13. Quest. v. 16. Of Harapha the father of Ishibenob.
1. The most thinke, and so read, that Harapha was the proper name of the gyant, father vntounto those fowre gyants here named: Ar. Pag. Lat. 2. But it seemeth rather to be a common name, signifying a gyant, as the Chald. and Sept. sic Iun. Vatab. as Deut. 2.20. the Zamzummims are called Rephaim Gyants. 3. There was then yet remaining a generation of those gyants, and men of great stature, that were before the flood: as Plinie also writeth, that in his time he sawe a man called Gabbara, brought out of Arabia, vnderunder the Empire of Claudius, who was 9. foot and nine inches high: he hath also a stranger report of a man found in Creta, in the opening of a monument by an earthquake, that was 46. cubites long: ex Borrh. And as some men exceede in stature, so others hauehave beene found as little, as Borrh. in the same place maketh mention of a perfit man, that was but a cubite, that is, halfe a yard high, that was carried about in a parrets cage. 4. But let it be further obserued, that these gyants for the most part, were found among the vncircumcised nations, that were enemies to Gods people, both that God might shew his power in beating downe the pride of such as vaunted themselues in their owne strength, and that his owne people should not hauehave any confidence in flesh and blood. 5. Beside herein Dauid was a type of Christ, who encountred with the spirituall gyants, the principallities and powers of darkenes. Borr.
14. Quest. v. 18. Of the place Ghob, where the Philistims fought.
1. Some doe corruptly read Nob, for Ghob: Sept. Vatab. Osiand. but seeing in the next verse, they doe retaine the name Ghob, they had no reason to change it here. 2. Some thinke, that this place had two names, that it was called both Ghob, Reconcil.and Gezer: Pellic. Bor. Genev. and therefore is this battell said to hauehave been in Gezer, 1. Chr. 20.4. 3. But it is more like, that this place called Ghob, was neere vntounto Gezer, and therefore, in that place it is said, the battell was in Gezer. Iun.
15. Qu…st. v. 19. Whether Elhanan killed Goliah.
1. Some think, that this Goliah was an other gyant of the same name, that the gyant was whom Dauid killed: Osiand. but it appeareth 1. Chron. 20.4. that his name was not Goliah, but Lahmi. 2. Some vnderstand it of Dauid, that he killed Goliah: so the Chalde paraphrast. and the Latine interpreter seemeth somewhat to fauour that fansie reading for Elhanan, Adeodatus, that is, one giuen of God, that it might bee applyed to Dauid: but this cannot be so;Reconcil. for this battell was after the battell wherein Abishai rescued Dauid, & the other Goliah was slaine in Dammim, 1. Sam. 17.1. this in Ghob. 3. Therefore here must be supplyed the word brother, as it is explaned 1. Chron. 20. 4. that Elhanan killed the brother of Goliah: Iun. see before, v. 8.
16. Quest. v. 22. How these giants are said to hauehave beene slaine by the hand of Dauid.
1. Some vnderstand it of Dauids beeing present in the battell, and so that which was done by his seruants is said to be done by him: as the exploit of the souldiers is ascribed to the captaine: Osiand. But this interpretation cannot stand, because before this, ver. 17. in a battell with the Philistims, when Dauid was in daunger, it was agreed, that he should goe no more to battell. 2. Therefore all these gyants must be here comprehended, that are here named, and so also Goliah, though not now slaine, yet here named, who was indeed slaine by the hand of Dauid.