Harmony Upon 2 Samuel, Book 2 · Chapter 9
CHAP. 9.
1. Quest. v. 1. Of Dauids kindnesse in remembring Ionathans posteritie.
1. DAuid here sheweth himselfe both a good Prince, and a good man: the one in the administration of iustice mentioned, c. 8.15. the other here in performing the couenant and promise made to Ionathan: one may be a good man, and yet not a good Prince; for euerie one hath not the gift of gouernement, but it is not possible for one to be a good Prince, but he must also be a good man: for hee that is euill in himselfe, cannot be good to others: as S. Paul, He that cannot rule his owne house, how shall he take care for the Church of God?1. Tim. 3.5. he which is not good to his owne at home, can not shew his goodnesse abroad to others: Mart. 2. Dauid before this time beeing busied in setling his kingdome at home, and subduing his enemies abroad, had no leisure or opportunitie to thinke of these priuate affaires: But now beeing confirmed in his kingdome, he calleth to mind the benefits which he had formerly receiued, to recompence them: not like vntounto many in these dayes, which when they are come to honour, forget their olde friends; as Pharaohs butler did not remember Ioseph of a long time: Osiand. 3. Now Dauid beginneth to bethinke himselfe of the great kindnesse, which …onathan had shewed him in his life time: and of the league and couenant which he had made with him, 1. Sam. 20.16. Dauid also sware vntounto Saul to bee good vntounto his posteritie, 1. Sam. 24.22. But because Saul had falsified his faith and oath to Dauid diuerse times: but Ionathan hee had foun… most trustie and faithfull, therefore he saith, That I may shewe him merciemercy for Ionath…n… s…ke, rather then for Saul: Martyr.
2. Quest. v. 2. Of Ziba, who is said to be a seruant of the houshold of Saul.
1. This Ziba is held to be a Canaanite: because the Hebrewes could but serue seauen yeares, vnlesse they would themselues, for then they had their eares boared thorough, if they were vnwilling to leaue their masters se…uice, and then they serued till the 50. yeare. But this Ziba had beene a seruant vntounto Saul, and he is still a seruanr vntounto that family at this time, which was seauen yeares after Sauls death: Mart. Pellican. 2. But he was a seruant of better sort and condition then ordinary, he had also 20. seruants vnderunder him, v. 10. There were three degrees of seruants, ordinarij, vicarij, mediastini, the ordinarie seruants, the seruants for supply, and th… seruants alwaies at hand: these last were put to the vilest and basest seruices: the first, had their ordinarie and certaine seruice set them, as to waite in the chamber, to be cators and prouiders, to attend the husbandrie, and such like: and these might hauehave seruants vnderunder them, who were seruants in respect of their masters, and they were masters themselues ouer their seruants: of this sort of seruants was Ziba: the third sort of seruants, which w…re called vicarij, which serued for supply, had no certaine place or office appointed them: Martyr.
3. Quest. v. 3. Why it is called the merciemercy of God.
1. Borrhaius thinketh it is called the merciemercy of God, because in shewing merciemercy we are like vntounto God. 2. Some doe so expound it, such merciemercy as shall bee pleasing and acceptable vntounto God: Geneuens. 3. Some by the merciemercy of God vnderstand great merciemercy, as such things which are excellent are said to bee of God: Vatab. Osiand. 4. But Dauid in this speech rather hath reference to the league and couenant made between them in the name of God, and now therefore according to the same will performe the merciemercy and kindnes, which they Ionathan and Dauid promised each to other: Iun.
4. Quest. v. 7. Of the kindnes which Dauid shewed to Miphibosheth.
1. It will be said that Dauid in restoring vntounto Miphibosheth the lands of Saul, did performe no great matter, seeing they were of right due vntounto him, as the next heire: to this R. Salomon answereth, that it was in the power of the King, to take from whom he would, and giuegive vntounto another, at his will and pleasure, as Samuel describeth the office of a King, 1. Sam. 8.12. Hee will take your feilds and your vineyards, and your best oliue trees, and giuegive them to his seruants: And therefore Dauid did shew great kindnes, in giuing these lands to Miphibosheth, which he might hauehave bestowed vponupon another. But D. Chimhi herein opposeth himselfe to R. Salomon, shewing that it is not in the power of the king, to dispose of mens grounds and possessions at his pleasure: as Ahab, though a wicked king, yet would not by violence take away Naboths vineyard: the fruits of their lands were to serue the kings vse, they were thereof to giuegive toward the prouision of his house, but their possessions simply he was not to dispose of. But it was otherwise in this case: for Ishbosheth hauing rebelled against Dauid the lawfull king, might iustly hauehave beene depriued, and likewise Miphibosheth for taking part with him, as is most like, Iun. of all the right which they had in the goods and possessions of Saul: and therefore Dauid sheweth herein great merciemercy, in restoaring of them vntounto Miphibosheth. Mart.
2. It will further be obiected, that Dauid was bound to doe this by vertue of the former league made betweene Ionathan and Dauid: and therefore he was in a manner forced to shew this kindnesse. It is true, Dauid was tied vntounto it by the force of the league: yet Dauids faithfulnesse is therein no whit lesse to be commended, that was so mindfull of the couenant: these circumstances specially considered: as 1. that Ionathan was now dead, and could not challenge Dauid. 2. The house of Saul had resisted him, and put him to much trouble, which might hauehave seemed a iust cause for Dauid to hauehave violated that league. 3. And some might hauehave pretended policie, that it was not safe to aduance the house and familie of a contrarie faction: Dauid notwithstanding all these obiections, which might hauehave bin pretended, extendeth his kindnes and therein sheweth his goodnes and faithfulnesse.
3. But Dauid promised Ionathan, that he should be the next and second vntounto him in the kingdome: 1. Sam. 23.17. he therein kept not his promise with Ionathan: yes, Dauid made good herein that promise to the full: for Miphibosheth is nourished at the kings table, as one of the kings sonnes: who were cheifest in reputation, as is before shewed, c. 8.18. and Miphibosheth was counted among them: But in that Miphibosheth was not imployed in any place of gouernment, it was not Dauids fault, but because hee in respect of his lamenesse was not fit for any such employment. Mart.
5. Quest. v. 8. Why Miphibosheth calleth himselfe a dead dogge.
1. Miphibosheth so calleth himselfe, as vile and contemptible in diuerse respects. 1. In regard of his familie, which was reiected of God, and Dauid chosen to be king in the place of Saul: Mar. 2. And herein he confesseth and acknowledgeth, the trespasse of that familie against Dauid, by the which they deserued to be cast off and despised of Dauid, as a dead dogge. Pellican. 3. He confesseth himselfe in respect of his person, to be as an abiect and forlorne man, not worthie to be respected of Dauid. Osiander.
2. But this speach must not be vnderstood as simply spoken, but therein there is both an hyperbole, in that by way of amplification, to set forth his miserable state, he resembleth himselfe to a dead dogge: it is also spoken by way of comparison in respect of Dauid, and of his princely estate, hee taketh himselfe to be but as a dead dogge.
6. Quest. Whether any to shew their humilitie, may make a lie of themselues.
It may seeme that Miphibosheth did more abase himselfe then he needed, and confessed himselfe to be that, which he was not, which giueth occasion of this question: which may thus be resolued.
1. It is not lawfull for any to lie of himselfe, to expresse his humilitie: for S. Pauls rule is generall,Rom. 3 8. that we must not doe euill for good to come thereof: neither is it lawfull to make a lie,Ibid. v. 7. that the veritie may now abound thorough my lie vntounto his glorie: nay it is not lawfull for to make a lie for Gods cause: for then as the Apostle saith, wee should be found to be false witnesses of God: 1. Cor. 15.8. Epist. 8 ad Hier.And Augustine well sheweth by occasion of these words: that it is no lesse sinne, falsa laudare de Deo, quam de eo vera non credere: to speake by way of commendation false things of God, as not to beleeue, that which is true: if it be not lawfull for Gods honour to tell a lie, much lesse to preserue the credite of our modestie and humilitie.
1. Tim. 1.13.2. But Saint Pauls example will be obiected, that saith he was, peccatorum primus, the first, or chiefe of sinners: and yet there were greater sinners then hee. And the Prophet Agur saith of himselfe,Prov. 30.1. that hee was more foolish then any man: yet was not he the foolishest among men.
1. Some here answer, that they thus spake in respect of their own weakenesse, confessing they had no strength at all of themselues but from God.
2. It may further be added, that they thus confessed in their owne opinion, who thought themselues to be inferiour vntounto all.
3. But here is a difference to be made betweene a generall confession of the weaknes and impotencie of our nature, which the most perfect in this world may truely ackowledge, and a particular ackowledgement of some actuall sinne, which no man is to confesse of himselfe, beeing not guiltie thereof: as S. Paul, though he say, he was the chiefest sinner, yet he doth not make himselfe an adulterer, Idolater, or such like, which sinnes he was free from.
4. Saint Paul also speaketh by way of comparison with those which were called, that none of them had so persecuted the way of Christ, as he had done, & consequently none of them had so greatly sinned in that behalfe; so also the Prophet Agur doth acknowledge his ignorāce not simply, but in respect of the high things of God, which he was not able to comprehend. Mar.
7. Quest. v. 10. Whether Miphibosheth did in deed eate at the Kings table.
The occasion of this question is this: v. 10. Dauid saith, Thou, and thy sonnes, and thy seruants, shall till the land, and bring in, that thy masters sonne may hauehave foode to eate; but Miphibosheth thy masters sonne, shall eate bread alwaies at my table: how did Ziba prouide food for Miphibosheth, seeing he fed at the kings table in Ierushalem? Againe, v. 11. Ziba saith, All that the King hath commanded, &c. so shall thy seruant doe, that Miphibosheth may eate at my table, as one of the Kings sonnes: if he did eate at Zibahs table; how was he fed at the kings table?
1. Some answer to the first doubt: that v. 10. in the first clause, by his masters sonne, is meant Micah Miphibosheths sonne, who is mentioned v. 12. so Iunius: but seeing Miphibosheth is afterward said, to be his masters sonne, that is, Sauls nephew, it is likely to be taken in the same sense before: And then in the first place he meaneth not Miphibosheths person, but his familie, whereof his young sonne was a principall part: that though Miphibosheth himselfe liued at Dauids table, yet his familie with his son should be maintained with Ziba. Osiand.
2. In the other place, v. 11. some read, at thy table: so Lat. Osiand. but the word is shulcani, at my table, 2. Some so take it, as though Miphibosheth was fed at Zibahs table: Pellican: but that is contrarie to the text, v. 13. Miphibosheth did eate bread continually at the kings table. 3. Some giuegive this sense: Miphibosheth is said to eate at the kings table, because he had meate sent him from the kings table: Sa. but he rather sat himselfe at the kings table, because hee dwelt at Ierushalem, where the kings house was: and as Dauid in Sauls time, did eate at his table: so Dauid would recompence the like kindnesse to Miphibosheth to eate at his table. 4. Some giuegive this interpretation: that Miphibosheth may eate at my table: that is, may hauehave all things at commandement, as one of the kings sonnes, as if he sat at my table: Genevens. but the phrase is taken here in the same sense, as it is before, v. 10. where Dauid saith that Miphibosheth should indeed eate at his table, not to hauehave all things at commandemēt in the kings house.
5. There remaine three other interpretations: Iunius maketh them the words of Zibah spoken in this sense, Though Miphibosheth eating at my table, should be as one of the Kings sonnes: so also Peter Martyr: that is, if it had pleased the King, that Miphibosheth had beene at my finding. I would hauehave giuen him entertainment as one of the Kings sonnes: but it is not like, that Zibah would hauehave called it his table, seeing he was but a seruant to Miphibosheth: neither would hee seeme to contradict the king, who had said before, that Miphibosheth should eate at his table: and to what end should Ziba make mention of the Kings sonnes, which had no allowance at his table?
6. Some take these words vttered by Zibah, but in the kings person; Miphibosheth shall eate at my table, &c. as the king saith. B.
7. But Vatablus better taketh these words as spoken by Dauid, that he said, repeating his former words, Miphibosheth shall eate at my table: And this may seeme the more probable, because the former clause vttered by Zibah, endeth with the perfect distinction athnah.