Harmony Upon 2 Samuel, Book 2 · Chapter 15
CHAP. 15.
1. Quest. v. 1. What mooued Abshalom to aspire vntounto the kingdome, and when.
1. IOsephus thinketh, that he beganne to attempt this after foure yeares: whereof though there be no mention in the text, yet it may well be, that after he had bin kept from his fathers presence two yeares, and had beene receiued into his fauour and sight, and so continued one yeare, then he beganne thus to practise in the fourth.
2. And seeing Amnon the Eldest was now slaine, and Chileab the second sonn… was dead, he tooke himselfe to be the next heire, and therefore beginneth betimes, to preuent the conueying of the kingdome ouer to Salomon, which now might beginne to be surmised and talked of. Mar.
3. He might also carrie an hatefull mind toward his father, and so purposed vngraciously with himselfe to be reuenged of him. His mother also beeing a straunger, and his kindred were not so much (it may be) respected, and therefore he also sought their aduancement.
4. And herein God had a secret worke, that Nathans prophecie might take place, that the sword should neuer depart from Dauids house. Further, herein Dauid was a type and figure of the Messiah, against whom one of his Apostles lift vp his heele. Borrh.
2. Quest. Of Abshaloms practises whereby he seeketh to aspire to the kingdome.
1. Hee taketh vponupon him great state and pompe: hee prouideth him a chariot, and horses, which was a thing vnusuall, and 50. men. And by this glittering shew, he beginneth to be aduanced of the people, who are much affected with nouelties, and vnwonted vsages, Mart. It was maruell, that his father perceiued not, to what this tended, but hee was blinded with fatherly louelove, and affection toward him. Osiand.
2. The next thing whereby he insinuateth himselfe, is his diligence and paines: he would rise vp earely eueryevery morning, and goe and stand in the gate: ambitious men will spare no trauaile or paines to atcheiue their purpose: which may teach vsus to be diligent in following of good causes, if the ambitious are so diligent and studious in prosecuting of euill.
3. Then followeth his flatterie, he would commend eueryevery ones cause that it was verie good: and would giuegive them faire promises, wishing that hee were set to be a Iudge ouer them, he would then minister iustice vntounto eueryevery one.
4. He slaundereth also his Fathers gouernment, and accuseth his officers of negligence and iniustice: as the propertie of ambitious men is, to dispraise all but themselues.
5. VntoUnto these insinuations he addeth a fawning kind of humanitie and courtesie, abasing himselfe to kisse eueryevery one that came by.
6. And by these meanes, it is said he stole away the hearts of the people, both in respect of Dauid, to whom they were bound by couenant; from him hee stealeth their hearts: Mart. and in respect of the people also, who knew not Absaloms purpose herein; it was also secret, and as theft vntounto them.
3. Quest. v. 7. After fourtie yeares: from what time these yeares must be counted.
1. Osiander thinketh, those yeares to take beginning from Dauids first annoynting by Samuel: but that beeing done priuately, could not well be a rule of the publike account.
2. Vatablus (so also Genevens.) reckoneth those yeares from the time, when the Israelites asked a King, which was three yeares, as he thinketh, before Dauid beganne his raigne; and he taketh this to be the 37. yeare of Dauids raigne. But it was more then 40. yeares from thence, for Samuel and Saul gouerned Israel 40. yeeres, Act. 13.21. Neither was there any cause why the yeares of Dauids raigne should be counted from thence, seeing hee was no way accessarie to the sinne of the people in that petition.
3. An other account is to beginne these yeares from the slaughter of the preists by Saul in Nob: but the Scripture vseth not to put the yeares of two kings raignes together.
4. Iosephus for fourtie yeares readeth fowre, but that is contrarie to the text.
5. And to count these 48. yeares as runne of the Iubile, is without ground, because we find not that account to be vsed in Scripture.
6. The best reckoning then of these yeares, is to count them from the beginning of Dauids raigne: But not as Pellican thinketh, that this might be done two or three yeares before the end of Dauids raigne, for so few yeares (he thinkeeth) breake no great square in such a summe: this account is better taken precisely and exactly, that this fell out in the last yeare of Dauids raigne: for all the rest of the storie which followeth to chap. 21. seemeth to hauehave beene done in a veire short time: thus therefore the yeares may be diuided; two yeares Absalom was at Ierusalem before he sawe his fathers face, and three yeares before that in exile: two yeares (before that) were past from the deflouring of Thamar to the slaughter of Amnon: these make 7. in all, and it is thought that 3. or 4. yeares before, that Dauid committed the sinne with Bathsheba in the 59. yeare of his age, and about the 29. yeare of Dauids raigne: for Dauid raigned 40. yeares, and was 70. yeares old when he died: so that the 59. yeare of his age will concurre with the 29. yeare of his raigne. And it is held of the Hebrewes, that Salomon was but a 11. yeares of age, when hee beganne his raigne. Mart.
4. Quest. Why Abshalom maketh choice of Hebr…n to beginne his conspiracie in.
1. Iunius thinketh that Abshalom did not sacrifice at Hebron, but onelyonly made a vow solemnely among his kinred there, to testifie his thankefulnesse vntounto God, for restoring him to his countrie, and his fathers fauour: but it is euident in that he saith, I will serue the Lord, v. 8. that it was a religious act, beside a solemne feast: for before the Temple was built, they sacrificed in other places, then where the Tabernacle was: Mart. Osiand. especially their peace-offerings: Genevens. See more hereof before.1. Sam. qu. 17. in c. 7. qu. 4. in c. 9. & qu. 2. c. 16.
2. Hee maketh choice of Hebron beeing a famous place, because of the sepulchre of the Patriarkes there, and there Dauid beganne his raigne, and Absaloms kinred there dwelt of the tribe of Iudah. Mart.
3. Thus Abshalom maketh religion a clooke of his rebellion: as the Pope and popelings, in their treacherous plottes pretend religion and conscience. Borrh.
5. Quest. v. 10. Of Abshaloms conspiracie, and the manner thereof.
1. First, there went with Abshalom 200. men: these were inuited to Abshaloms feast, but knew nothing of his conspiracie: the text saith, they went in their simplicitie. These were in no fault to goe with Absalom, for his father had giuen him leaue: and after they saw, what Abshalom intended, then they could not withdraw themselues, sine praesentissimo vitae periculo, without most present daunger of their life. Osiander.
2. But before this Abshalom had sent messengers secretly into all the Tribes, to feele and solicite the mindes of the chiefest men, and to appoint to meete at Hebron.
3. Then he sendeth for Achitophel, who it should seeme was of counsell with him in this action, but had withdrawen himselfe into his owne countrie, that there might be no suspition, and from thence came to Hebron, beeing acquainted with the whole proiect of the businesse before.
4. But it is most to bee wondred at, that the people did flocke so fast to Absalom: it is like that Achitophel or some other vsed some perswasion to the people, shewing the imperfections of Dauids life, and gouernment, and how beside the adulterie of Bathsheba, and murther of Vriah, he had suffered Amnon to goe vnpunished for his incest: and had dealt hardly with Abshalom for reuenging his sisters wrong. By such perswasions the people might be caried, being of themselues desirous of noueltie, and longing to see a change. Mart.
6. Quest. v. 17. Why the King fledde from Ierushalem.
Dauid hauing armed men with him, and beeing in a strong citie, might hauehave remained there still more safely, yet he did chuse rather to flie, for these reasons. 1. He would spare the effusion of blood; for he said, least hee smite the citie with the edge of the sword: he had rather hazard his owne person, then that many should be brought into danger: hee knew how cruelly ambitious men were set, that they would not spare, nor hauehave any compassion, till they had accomplished their desire. Hereof the Ciuill warres of Scilla and Marius, and betweene Augustus, Antonie, and Lepidus in the Romane state may make demonstration: Mart. Antisthenes was wont to preferre hangmen and executioners before Tyrants, for they did but put malefactors to death, the other did not spare the innocent.
2. An other reason of his departure was; hee beganne to consider that this was the hand of God vponupon him, according as Nathan had foretold him, that the sword should not depart from his house, and therefore he submitteth himselfe meekly to the Lords merciemercy.
3. And by his departure, an other prediction of Nathan tooke effect; hee left his concubines behind, whom Abshalom defiled.
4. Dauid with all his people went on foote, as is gathered v. 17. R. Leviben Gerson thinketh the reason thereof was, that he might not be discerned, going as a common souldier: but rather Dauid did it to shew his afflicted estate: Mart. And Dauid carying himselfe thus humblie in this calamitie, continued not long therein, but was soone restored to his former estate. Pellican.
7. Quest. v. 19. Who Itthai the Gittite was.
1. Some thinke that this Itthai was the sonne of Achish king of Gath, who fauoured Dauid: and that these were of the citie Gath of the Philistims, who notwithstanding were faithfull toward Dauid: Osiand. But it is not like, that Dauid would vse the helpe of the vncircumcised Philistims. 2. Vatablus taketh them for Philistims conuerted to the faith of Israel: and that Ittai was a Proselyte also of that countrie, Pellic. but it seemeth by their late comming, as Dauid saith v. 20. Thou cammest but yesterday, that they were no Proselytes, they had not beene so long there to be conuerted. 3. Iosephus taketh these 600. that came with Itthai, to be those which fled from Saul to Dauid when he was in Ziglag: but it is not like, that they were now aliue: it was 40. yeares before this time. 4. Wherefore I thinke rather with Iunius, that these were no other then the garison souldiers, which kept Gath, which Dauid had taken not long before from the Philistims, c. 8.1. and Ittai was their captaine: who is called a stranger, because he was so in respect of his habitation: Hee was one of Dauids principall captaines to whom he committed the third part of his armie, c. 18.2. 5. Now Dauid would not hauehave Itthai goe with him, because he was lately come, and his men wearie: and though such helpe had beene necessarie for Dauid, yet he was not a man that altogether respected his owne commoditie: and he trusted in Gods defense, that he would deliuer him. Mart.
8. Quest. v. 25. Why Dauid would hauehave the Arke carried againe into the citie.
1. Some thinke Dauid sent backe the Arke, because the peculiar place appointed for it, was at Ierusalem from whence it should be no more remooued. Borrh. But that is not so: the peculiar place for the Arke was not yet assigned, but afterward in the threshing floore of Araunah where the Angel appeared to Dauid. And before this in Dauids time, the Arke was carried to battell against the Ammonites, and therefore Vriah said to Dauid, that the Arke remained in the field, because it was in the campe. c. 11.11.
2. Some thinke that Dauid was afraid to carrie the Arke with him, least some such casualtie might befall them, as before, when Vzzah was smitten.
3. Some are of opinion that the Preists consulted with God, and receiued no answer, and therefore Dauid sendeth backe the Arke as vnprofitable: but that is not like.
4. Others iudge this to be the reason: the Preists went with the Arke, and Dauid remembring what the preists had suffered for his cause before at Nob, would not hauehave them brought into the like daunger now, and therefore sendeth them backe with the Arke.
5. But the reason is set downe in the text, why the Arke was returned to Ierushalem, because Dauid thought good to send backe the Preists, who attended vponupon it: that they might out of the citie giuegive Dauid intelligence, as occasion serued. v. 27.
6. Thus Dauid, though he knew that the Arke was a worthie Sacrament, and a visible testimonie of Gods presence, and well remembred, what great things the Lord had wrought by the Arke: how the waters of Iordan were diuided before it, the walls of Iericho fell downe: yet Dauid was contented at this time to forbeare the presence of the Arke: hauing his confidence in God, and not relying altogether vponupon the externall Sacrament. Contrarie is the superstitious practise of the Pope, who when he iourneieth must hauehave the consecrated hoast carried vponupon a white palfrey before him,Controv. The grace of God not tied to the signe. that if any should chaunce to be suddenly stricken with sickenesse, hee might presently be housled therewith: the like opinion they hauehave of the necessitie of baptisme, that infants are damned, that are not baptised: and thus they tie Gods grace to the outward signe and Sacrament: Dauid doth not so here, who thinketh to hauehave Gods presence, though hee had not with him the visible signe thereof.
9. Quest. v. 27. Why Dauid calleth Zadock rather a Seer, then Abiathar.
1. The Iewes thinke that Zadock was here appointed in Abiathars place, and therfore to him onelyonly Dauid giueth the name of a Seer: and further, here they hauehave this fable, that Abiathar consulted with God first, because he was the chiefer in place, but the Lord answered him not: and that then Zadock enquired of God, and receiued answer, and vponupon this occasion Zadock was preferred: but it is euident that Abiathar was not remooued from the Priesthood vntill Salomons raigne, neither was it now a time for Dauid to bestow offices.
2. Pet. Martyr saith, videntem vocat, quia prior aderat, he calleth him a Seer, because he was there first: but the name Seer is taken for a Prophet: as Samuel was so called, 1. Sam. 9.9.
3. The reason hereof was this: Abiathar and Zadock had their times to serue in course, as was appointed by Samuel and Dauid, 1. Chron. 9.22. and this weeke Zadock serued, and therefore Dauid calleth him Seer. And thus much in effect he saith vntounto him, that he was the publike Minister to giuegive attendance vponupon the Arke for the seruice of the whole Church, and therefore it was not fit, that he should onelyonly follow the King, priuata conditione fugientem, now flying away, as in a priuate state and condition. Iun. And further, Dauid in effect saith thus much vntounto him: Art not thou a Seer which doest vse to aske counsell of God by Vrim and Thummim? thou maiest stand me in more stead in returning, and abiding with the Arke to consult with God for me, then to be with me still here. Borrh.
10. Quest. v. 30. Of Dauids going barefoote, and his head couered.
1. Some thinke that Dauids couering his head, was a signe here of subiection, and the putting off his shooes of resigning the kingdome, which was a ceremonie vsed in Israel to signifie the deliuering ouer of the possession of a thing. Borrh. But Dauid knewe it was not Gods will, that he should surrender the kingdome to Abshalom, it was apppointed to Salomon. 2. Therefore these were onelyonly signes of Dauids mourning; for so they which mourned vsed to couer their heads, that their teares should not be seene of men, which were knowen vntounto God. Mart. 3. And Dauid is here a liuely type of our Blessed Sauiour, who went vp the mount of Oliues heauie vntounto death, as Dauid goeth vp weeping here. Osiander.
11. Quest. v. 34. Of Dauids counsell to Chusai, say vntounto Abshalom, I will be thy seruant: whether Dauid did well in teaching him to dissemble.
1. Some are of opinion, that whereas there are three kind of lyes, iocosum, officiosum, perniciosum, a lie in iest, an officious, and a pernicious lie: the two first they hold to be lawfull: and that to make a charitable lie to doe good to some, and not to hurt others, is not vnlawfull. But this is no sound opinion: for eueryevery lie with what pretense so euer it is made, is an offence: because we doe not speake the truth from the heart: and S. Pauls rule must be obserued, we must not doe euill, that good may come of it. See more hereof, 1. Sam. c. 21. qu. 13. qu. 14.
2. Osiander thinketh that this dissembling of Chushai was an officious kind of lie, which was not against charitie, but it tended to preserue the life of the King, and the state, and therefore neither Dauid therein sinned in giuing this aduise, nor Chushai in following it. But if it be graunted that Chushai here made a lie, it must needes follow, that it was not without offence.
3. Pellican resolueth thus, that Chushai did here tell no lie: for hee had done indeed faithfull seruice to Abshalom, if he would hauehave beene ruled by him, and surceased to pursue his father: and his counsell was also in effect profitable to him: for it was better that Abshalom was slaine, then he should hauehave killed his father. But it is euident, that Chushai had no such intendment to profite Absalom by his counsell, but to ouerthrow all his deuises.
4. Wherefore either with Iunius it may be answered, that Chushai ambiguo sermone ludificatur, doth with ambiguous speach dally with Absalom, and so telleth not a lie: See c. 17.16.18.
5. Or else, as Pet. Martyr concludeth, Dauid might herein hauehave Gods direction, and then hee sinned not; for God is aboue his owne law: as Abraham in attempting to sacrifice his sonne, the Israelites in taking f…om the Egyptians, sinned not, because they did it by Gods direction. So if it be graunted, that Chushai here lied and dissembled, if he did it humano impulsu, by a mans meere deuise, he cannot altogether be excused. But if it were by Gods direction, they offended not: as it may be gathered by this, both because presently after Dauids prayer, that God would turne Achitophels counsell into foolishnesse, Chushai is offred vntounto him, as the man, by whom his praier should be effected: and Dauid speaketh as a Prophet confidently, that by this means Achitophels counsell should be brought to nought. It seemeth then that Dauid herein was not without some diuine instinct. But we need not run here to such extraordinarie instinct to seeke defense or excuse of this fact: the former solution may be maintained, that Chushai did not tell a lie; nor is guiltie of vntruth in his speach, but onelyonly vsed a doubtfull and ambiguous kind of speach: first hee saluted Absalom, saying, God saue the King, which he might as well vnderstand of Dauid, as of Absalom. c. 16. v. 16. Againe he saith, whom the Lord and all Israel, and all this people shall choose, his will I be: who else was that, but Dauid? And further he addeth, as I serued before thy father, so will I be before thee: hee professeth in effect himselfe still Dauids seruant. His whole course of speach is ambiguous: he may be thought somewhat to dissemble, which in it selfe simply is not vnlawfull; but hee is not conuinced of any vntruth.