Harmony Upon 2 Samuel, Book 2 · Chapter 5
CHAP. 5.
1. Quest. v. 1. How all the tribes of Israel came to Dauid, and of the summe of their embassage.
ALl the multitude came not, but the Elders only and cheife in the name of the rest: Mar. or rather messengers, and embassadours from all the tribes: Iun. 2. They vse three reasons and perswasions, which mooued them to affect Dauid for their king: first, he was of their kinred, of their bones and flesh, as they were appointed by the Law, to make a king from among their brethren, Deut. 17.15. secondly, they had experience of his valor in the dayes of Saul, when he led the people in and out: thirdly, the Lord had elected him; as the law likewise requireth that they should make him their king, whom the Lord should choose, Deuter. 17.15. Borr. The Lord had said vntounto him by Samuel, when he annointed him, Thou shal feede my people: the signe went not without the word: though in that place for breui…ie s…ke it be omitted. Iun.
2. Quest. How they made a covenan… before the Lord.
1. Some thinke that after Shilo was destroyed, an high place was erected in Hebron, where they offered sacrifices vntounto God: Pellic. where Abraham also in his time had built an altar: and therefore they are said ther… to make a couenant before the Lord: Mart. But it was not lawfull: for any sacrifice ordinarily to be offered, but where the arke was. 2. Some thinke that th… high Priest was present with his Vrim and Thummim: Borr. Iosephus also saith, that the high Priest was there, with diuerse other Priests and Leuites; but not the presence of the Priests onelyonly, but of the Arke also was requisite, (when in that sense they w…re said to be before the Lord) which was yet in Abihadabs house: Geneuens. 3. Some thinke it is so said, because God is present in the assemblies of his Saints: yea where two or three are gathered together in his name: Vatab. 4. But it signifieth more then so, that they tooke the Lord solemnly to witnes, and so as in his presence, and by his name, made this solemne league and couenant: Iun. Geneuens.
3. Quest. Of the number of those, which came to Dauid to Hebron.
1. Though the number be not here expressed, it is at large set downe, 1. Chron. c. 12. v. 23. to the ende of the Chapter. The particular numbers out of euerie tribe that came to Dauid were these; out of Iudah, 6800. out of Simeon, 7100. of Leui 4600. of Beniamin, 3000. of Ephraim, 20800. of the halfe tribe of Manasseh, 18000. of Issachar, 200. captaines with their companies, the number whereof is not set downe: of Zebulun, 50000. of Nephtali 1000. captaines, and with them 37000. of Dan, 28000. of Asher, 40000. and of them beyond Iordan an 120000. The whole number beeing summed together, maketh about 300000. 2. But Iosephus somewhat differeth in his account; for the odde 800. yeares of Iudah, he reckoneth but 600. for the odde 600. of Leui, he writeth 700. he numbreth of Issachar, 20000. which is not expressed in the text: and the number of 30000. out of Nephtali he omitteth: from them beyond Iordan, he accounteth but 22000. who made 120000. 3. Of all these the most backward are noted to hauehave beene of Beniamin: for of that tribe came the smallest number, but 3000. for they yet held with the house of Saul: the most forward were they of Zebulun, as it appeareth by their number of 50000. which was the greatest of any one tribe: and they are directly mentioned not to hauehave bin of a double heart.Iosep. l. 7. antiq. cap. 2. And Iosephus writeth that this tribe onelyonly came whole to Dauid.
4. Quest. Of the time that Dauid raigned ouer Israel. v. 4.
The whole time is said to be 40. yeares: whereof he raigned 7. yeares six moneths in Hebron, and 33. yeares in Ierusalem: which make in all 40. yeares sixe moneths. 1. Some thinke that these sixe moneths are not summed, because so long the kingdome of Dauid was intermitted by the rebellion and sedition of Absalom: so the Hebrewes. 2. Others thinke that the 33. yeares mentioned were but 32. yeares and a halfe: the imperfect yeare beeing counted for an whole and perfect yeare: Iun. Pell. 3. But it is more like, that to make the number of 40. yeare euen, the odde sixe moneths are omitted: Borrh. see the like Iud. 20.46. where there are said to be slaine of Beniamin, 25000. men, in which number one hundred is omitted: for v. 25. they are said to be 1800. This place Iunius alleadgeth for his opinion, that to make a round and euen number, 33. yeares are put for 32. and an halfe: but the place sheweth rather that to make a perfect and square number, sometimes the odde ouerplus is detracted rather, then added.
5. Quest. v. 6. Of the citie Ierushalem, and the name thereof.
1. Dauid goeth vntounto this citie purposing to make in the head city of the kingdom, not only in respect of the situatiō thereof, being set as it were in the mids of the tribes, but he by the direction of Gods spirit did see, that it was the place, which the Lord did chuse: where sometime Melchisedec dwelt, that great priest of the most high God, & there was the mount Moria, where Abraham would hauehave sacrificed his sonne. 2. Ierushalem it was called, not of the Greeke word foreign, which signifieth holy: neither as though it came of Iebus, and shalem, and for the better sound, Ierushalem, as Peter Mar. But it is better deriued of ijreh, he will be seene: as Abraham saith, in the mount will the Lord be seene, Gen. 22. and shalem, peace: so Ierushalem signifieth the vision of peace: see Midras in Psal. 76. 3. This Citie was giuen part of it to the tribe of Iudah, Iosh. 15. part to the tribe of Beniamin, Iosh. 19. for it belonged to both those tribes: the tribe of Iudah tooke this citie, and smote it with the edge of the sword, Iudg. 1.8. but the Iebusites were not thence expelled by the children of Beniamin, v. 21. And afterward the Iebusites inhabited there still, for it was a citie of straungers, when the Leuite went that way with his concubine, Iud. 19.12. But the perfect conquest of this Citie was reserued for Dauid, who therein was a liuely type of the Messias, who should perfectly triumph ouer our spirituall enemies. Mart.
6. Quest. Who were the blind and lame spoken of v. 6. Except thou take away the blind and the lame, thou shalt not come hither.
1. The Hebrewes hauehave here a fabulous narration of two images, one of Isaac, who was blind, and the other of Iacob, who was lame, by whom a league was made with Abimelech, in which league the Iebusites also were comprehended: so that in effect the Iebusites which held the tower of Sion, say thus much, that vnlesse they first would violate that couenant, they were not to come vp thither: But this conceit hath no probabilitie: for Abimelech was King of the Philistims, not of the Iebusites: therefore the league rather appertained to them, then vntounto the other. 2. Some by blind & lame, vnderstand the wicked & sinners: as the Chald. …. Some think the Iebusites meane their blind and lame images: Genevens. Mart. but it is vnlike that they would themselues so call their Idols, wherein they trusted. 4. Wherefore the meaning rather is this, that they were so confident vponupon the strength of the place, that the verie blind and lame were able to defend it against them: therefore they speake this in derision, mocking and scorning Dauid, that he should not be able to ouercome the very blind and lame among them. Vatab. Iun. Pellic. Borrh.
7. Quest. v. 8. Of the reward which Dauid propoundeth to him that should smite the blind and lame.
1. The speach is here somewhat imperfect, what shall be done to him that smiteth them: but it is supplied 1. Chron. 11.6. that he should be the chiefe captaine, that did that exploit: by which seruice Ioab obtained to be the cheife captaine. 2. By such rewards and promises, the minds of men are whetted, to enterprise such difficult workes: Indeed,How farre rewards are to be respected. eueryevery one ought to be readie to doe things honest without respect to the reward, but such is our humane infirmitie, that it had need to be stirred vp and prouoked by such means. 3. But there is a great difference to be made betweene these terrene rewards proposed by men, and the heauenly rewards which the Lord promiseth: for rewards from men may be deserued, so can not the other. Men for their temporall seruice may hauehave respect to the one, and for the reward sake vndertake the businesse: but in heauenly things we are not to louelove God for the reward sake, but the reward for Gods sake. Mart. 3. Some thinke that Dauid was ouerseene in granting so liberall a reward to Ioab, a bloodie and wicked man: Martyr. But I see no reason, why an euill man may not receiue a reward of temporall honour, for a temporall seruice done for the good of the common wealth; wherein his euilnes is not rewarded, but his valour, and not for his owne sake, but for the good ensample, and encouragement of others.
8. Quest. v. 8. Of the proverb, the blind and lame shall not come into that house.
1. That is, say some, the blind and lame Idols shall not come into the Temple: Genevens. But if this exploit had not beene, Dauid would neuer hauehave suffered Gods house to be defiled with Images. 2. Some take it to be vsed onelyonly as a Proverbe, when any thing is brought to passe, that is vnlikely, and hard to be done. Mar. Pellic. 3. But it is euident rather, that Dauid did make this order, as a perpetuall monument of this victorie, that neither any blind or lame should be suffered to enter into his pallace, called the citie of Dauid: as none that mourned in sackcloth were admitted into the King of the Persians pallace:Est…r 4.2. but this was done of an ambitious and superstitious pride; Dauid obserued the other, as a monument of his thankfulnes to God. Iun.
9. Quest. v. 9. Of Millo, from the which it is said, that Dauid built.
1. Some take it for the towne house, or the place where the people had their solemne assemblies: and it was so called Millo, of filling or replenishing. Genev. 2. Some thinke it was th… deepe ditch or valley, which was betweene the tower of Sion, and the citie, which was filled with water: R. Ben Gers. but Ierusalem beeing situate in a drie place, it is not like that such plentie of water stood alwaies in the valley. Mart. 3. Therefore it is better taken for the rampire or fortresse, which compassed the tower of Sion round about, beeing enuironed with a wall: Borrh. Iun. the Septuag. readeth, foreign, as ab extremitate, from the extremitie: the Chalde call it the abstruction, that is, the antemural or rampier. It was not the proper name of a place: for there was a Millo also in Shechem, which was the tower and fortresse thereof, Iudg. 9.6. and 49. 4. Dauid is said to hauehave built round about from the fortresse inward, because Ioab repaired the rest of the citie without, 1. Chron. 11.8.
10. Quest. v. 12. Of these words, Then Dauid knewe, that the Lord had established him King.
1. The Rabbines thinke that Dauid tooke this extraordinarie kindnesse of Hiram the King of Tyrus to be a signe of Gods fauour toward him, and that the Lord had established him king. 2. For though temporall blessings are not alwaies a signe of Gods fauour, nor vntounto all: as namely to worldly and carnall men, that doe not acknowledge God the author of th…m: and therefore it is said, that the Lord filleth their bellies with his hid treasure, Psal. 17.14. for they are snared and entangled with their prosperitie. 3. Yet God reuealeth to his children, when prosperitie is sent as a signe of his fauour, and when aduersitie is inflicted vponupon them for their sinne▪ and indeede simply, peace and prosperitie is alwaies a blessing vponupon the righteous, who may notwithstanding in their high estate forget themselues,How farre temporall blessings are a signe of Gods fauour. and affliction neuer commeth vponupon them, but for some sinne which God by this meanes would bring to their knowledge. 4. And though temporall blessings are no sure argument, no not to the righteous of Gods euerlasting fauour: yet they may be a signe of further good successe in temporall things; as this friendship of Hiram was a token to Dauid of the confirming of his kingdome: so elsewhere Dauid saith, shewe a token of thy goodnes toward me, that they which hate me may see it and be ashamed. Psal. 8….17.Then a temporall fauour is a signe of Gods louelove, when it is ioyned with the honour of God: but when God chastiseth his children euen with the hazard of his owne glorie and name in the world, it is an euident demonstration of his anger.
11. Quest. Of Dauids concubines, wiues, and sonnes. ver. 13.
1. A concubine differed from a wife in these three things: First, the wife was solemnly espoused, so was not the other: the wife was also endowed, so was not the concubine: the children of the wife were legitimate and did inherite, so did not the other: Mart. 2. Dauid h…d in all eight wiues, sixe in Hebron, and two afterwards, Bethsabe and Sulamith, and tenne concubines, c. 20.3. Herein, although the Rabbins would excuse Dauid for his multiplicitie of wiues, which he tooke for procreation, and to insinuate himselfe into the louelove of his people, whose daughters he made his wiues and concubines: yet therein he shewed his infirmitie, in taking him many wiues contrarie to the Law, Deut. 17.16. 3. Concerning his sonnes, they are somewhat diuersly rehearsed here, and 1. Chron. c. 3. and c. 14. both in name and number, Shammua is called Shime…, 1. Chron. 3.5. Elishua is named Elishamah, 1. Chron. 3.5. and Eliada Beeliada, 1. Chron. 14.3. And here are but eleuen rehea…sed, in the other places two more are named, Eliphalel or Elph…let, and Nagah.
11. Quest. v. 20. Of the victorie which Dauid had against the Philistims.
1. Now the time is come, that the Philistims should receiue condigne punishment that had so insolently behaued themselues, when Saul and Ionathan were slaine. And God so disposeth in his wise prouidence, that they should first prouoke Dauid to battell: he beganne not with them, least he might hauehave seemed vnthankfull, seeing he had found harbour and entertainment among them in the daies of Saul. Mart. 2. The Philistims pitched in the valley of Rephaim, which was not farre from Ierusalem, Ioseph. and belonged to the tribe of Iudah, Iosh. 15.8. Iun. Some take it to be the same place, which is here called Baal Perazim: Pellic. but they seeme rather to be two diuers places: and that the Philistims host was so large, the Phenicians and other nations assisting them, as Iosephus saith, that the one part beeing in the valley, the other reached to Baal Perazim: Mart. and that they were two places, appeareth 1. Chron. 14.11. for the Philistims went vp from the valley of Rephaim to Baal Perazim. 3. Dauid, as before the battell, he consulted with God by the Priest with Vrim and Thummim, and thereupon went to the fort, (which is likely to hauehave beene the tower of Sion) not to trust to the defence of the place, but till he had consulted with God: so the battell being finished, and the victorie obtained, he to shew his thankfulnes to God, leaueth a monument of that victorie obtained, by giuing the name Baal Perazim to the place, which signifieth the plain of diuision, or breaking asunder: because Dauid brake in vponupon them, euen as waters in a great ouerflowing, or inundation, as he himselfe saith.
12. Quest. v. 21. How Dauid serueth the images of the Philistims.
1. The word translated Idols, is ghatzabehem, their idols, or images: which word properly signifieth griefe or terror; for the superstitious adoration of images bringeth no true comfort, but griefe and terror to those that worship them: Iun. Mart. the Chalde readeth, their errors: for they doe greatly erre, who follow after vaine Idols. 2. Dauid taketh them: the Chal. readeth, burned them: so also Pag. B.G. but the word nasa, signifieth properly, to take: yet Dauid tooke them away, not with an intent to conuert them to the vse of the Tabernacle, as Pellic. but he tooke them to burne them: as is euident, 1. Chron. 14.12. so was it commanded, that they should burne their grauen images with fire, Deut. 7.5. As Iacob burned them vnderunder an oke, and so tooke them out of the way: and Moses burned the golden calfe, and beat it to pouder, that the occasion of offence and stumbling might vtterly be remooued out of the way: for otherwise we read, that they which preserued or erected such superstitious monuments, put a stumbling block before the people, as Micah did by making him images, Iudg. 17. Mar. 3. The superstition also of the Philistims herein shewed it selfe, who carried their Idols with them into their campe, thinking thereby to be protected: therein, as it seemeth imitating the Israelites, who carried the Arke into the host, 1. Sam. 4. As the Pope-Catholikes at this day doe vse to carrie with them into the field,Controv. Against the carrying about of the host. their superstitious Reliques, their consecrated host, and such other toyes, thinking thereby to be defended. And further herein the beggerly impotencie of their vaine Idols is made manifest, which were so farre from giuing any comfort or aid, to their worshippers, as that they were not able to defend themselues, but were taken captiue. Martyr.
13. Quest. v. 24. What the noise was in the toppe of the mulberrie trees.
1. Some read, in the toppe of the peare trees: L. some in the toppe of the trees: C. in the wood of mourning: S. but baca with aleph, signifieth a mulberrie tree; with (he) mourning: and beside, it should hauehave no sense to say, when thou hearest the noise of one going in the toppes of mourning. 2. This noise some thinke was procured by the rushing of the wind, some by the Angels, which is most like, for it was extraordinarie. And it might serue, as well to terrifie the hearts of the Philistims, who did flie at the noise of a leafe shaken, beeing stricken with a great feare, as to be a signe of the presence of God: some thinke it was such a great noise, as that the Philistims heard not the approaching of Dauids armie: but the speciall vse was, to signifie vntounto Dauid, that the Lord was present to deliuer him, and to fight for him against the Philistims.