Harmony Upon 2 Samuel, Book 2 · Chapter 14
CHAP. 14.
1. Quest. What mooued Ioab to take this course in this chapter prescribed to bring againe Absalom.
1. IOab sawe Dauids affection well enclined toward Absalom: not turned against Absalom, as Osiand. for the last verse of the former chapter sheweth that Dauid was comforted for the death of Amnon, and longed for his sonne Absalom: Dauid was well affected toward his sonne, yet would not yet send for him to returne, because by the lawe of God, he that killed an other wifully was to die: Ioab beeing a cunning courtier, and obseruing Dauids minde, beganne to worke with him in this cunning manner, in suborning a subtill woman to speake vntounto the King. Mart.
2. P. Martyr thinketh that Ioab did this to gratifie Dauid, because he sawe that it would please him, to hauehave his sonne returne againe; and his reason is, because after Absalom was returned, Ioab came not at him for two yeares, neither would come being sent for, till Absalom had caused his field of barley to be set on fire. But it is euident that Ioab did it to pleasure Absalom, as appeareth, ver. 22. where Ioab giueth great thankes vntounto the King for graunting his request. And afterward Ioabs minde might somewhat change toward Absolom, as he sawe the kings minde to alter; and because the king would not hauehave him see his face, neither would Ioab visit him: and courtiers beside are forgetfull of their friends, and variable. At this time it is like Ioab thinking Absalom like to succeede in the kingdome, would by this meanes insinuate himselfe into his fauour.
2. Quest. Why Ioab dealeth couertly by parable with the King, not directly.
Whereas there are two kind of examples; some are true, some are fained: the fained are of two sorts, either parables or fables: and parables sometime are vsed for illustration onelyonly, sometime for proofe and demonstration; this parable is of this latter sort: Borrh. which Ioab here putteth into the womans mouth for these causes. 1. Parables doe mooue much, and leaue a vehement impression behind them. 2. They were very vsuall in those dayes. 3. But the cheifest reason of all was, opus erat obliqua petitione in causa mala: in an euill cause it was necessarie to vse an oblique and indirect petition: Osiand. for it would hauehave seemed an harsh and vnsauourie petition, at the first to request a parricide of his brother to be restored. Antonius Caracalla after he had killed his brother Geta, would hauehave had Papinian the lawyer to defend the fact, who made this franke answer, paricidia facilius committentur, quàm defenduntur, that parricides are more easily committed then defended: but for this his free speach hee was slaine. Mart. 4. This diligence of Ioab in bolstring out a badde cause, should teach vsus not to be slacke in following of a good cause. Mart.
3. Q…est. Of the woman of Tekoah, whom Ioab vsed.
1. This Tekoah some thinke to hauehave beene a citie in the tribe of Asher: Bor. Mar. Pellic. but it is found to hauehave beene in the tribe of Iudah, 2. Chron. 11.6. Iun. Genev. 2. The Rabbines thinke that this towne brought forth many wittie and eloquent men and women, out of which place came the Prophet Amos: and therefore Ioab made choice to take a woman from this place. 3. Pellican thinketh, that this woman indeed, did truely put this case of her two sonnes, which killed one the other: but it is otherwise expressed in the text, v. 3. that Ioab taught her what she should say. 4. Ioab therefore maketh choice of this woman, whom he knew to be of a subtile wit, and readie speech, to put forth this parable to the King, and to take vponupon her the person and habite of a mourner: which part was fittest to be played by a woman full of passion, and so able to mooue compassion.
4. Quest. Of the womans speach in generall.
1. The womans parabolicall narration consisteth of two parts, of the proposition of the parable, to v. 12. then the reddition, and accomodation of it to Absalom, v. 12. to v. 21. Borrh.
2. The reasons, which the woman vseth to perswade compassion, are specialy three; taken, ab honesto, vtili, facili, it was an honest thing which she desired, profitable, and easie to be done: first, it was honest, both by the lawe of nature, which teacheth a man to defend himselfe, and to repell wrong by force and might, as this her sonne did defend himselfe from his brothers wrong: it was honest by the written lawe, which appointed cities of refuge, for such inuoluntatie offenders. It was also a thing profitable to her house, that her sonne should liue, otherwise her sparke should be put out, if both her sonnes should be taken way. And it was an easie matter for the King to determine, who was as an Angel of God, that is, of great dexteritie in hearing good and bad.
3. The woman alleadgeth many vnlike things in her parable, which were not true in the case betweene Amnon and Absalom. 1. One of these supposed sonnes did not intend an others death, but they fell out vponupon the sudden; but Absalom had purposed Amnons death long before. 2. one of these inuaded an other, but Amnon did not assault Absalom. 3. there no witnesses were present, here all the Kings sonnes were assembled together. 4. the cities of refuge were not appointed for wilfull murderers, such as Absalom was. 5. she pretended that if her other sonne died, all hope of posteritie should be cut off: but though Absalom should neuer returne, the King had more sonnes. Mart. Thus she of purpose inserteth into this her oration some vnlike things, least the King should at the first perceiue her purpose. Osiand.
5. Quest. v. 9. What the woman meaneth, when she saith, This trespasse be vponupon me, and my fathers house.
1. Some thinke that she cunningly turneth the speach and curse vponupon her selfe, which she meaneth toward the King: that if he did not helpe in this case, and deliuer her sonne from them that pursued him, that God would require it at his hand: Borrh. Mart. But it is not like, that she would either apertly or couertly vse any such commination, all her speach beeing petitionarie. 2. Therefore this rather is her meaning, that if it were so, that the king should offend in redeeming her sonne, that had killed his brother, she would before the Lord, take all the fault vponupon her selfe, and her familie: the King and his throne should be innocent: Iun. Osiand.
6. Quest. v. 11. Why the woman saith to the King, Remember the Lord thy God.
1. The Chalde paraphrast seemeth to giuegive this sense, that he would remember what is written in the law of God concerning the pursuit of blood, that they should not pursue deadly the innocent. 2. Osiander giueth this sense, remember the Lord thy God, to imitaate him in shewing of merciemercy. 3. But it appeareth by Dauids immediate answer which he bindeth with an oth, that the woman for her better assurāce did couertly desire it of the king: Iun. Vat. Mar. 4. And whereas the king seemed but to speake of one reuenger of blood, ver. 10. bring him to me that speaketh against thee: she desireth a more generall graunt of the king, that he would not suffer the reuengers of blood to be multiplied: that not onelyonly one, but all it might be inhibited by the King. Pel. 5. The King by this oath was not tied to graunt her request following for Absalom, for his was a diuerse case from this here propounded by the woman, and confirmed by Dauids oath. 6. Neither did the King abase himselfe in swearing to the woman to confirme his promise, it beeing so waightie a matter: seeing that God did so much condi…cend to Abraham, to confirme the promises made vntounto him, by swearing by himselfe. Mart.
7. Quest. v. 13. Of the arguments whereby the woman seeketh to perswade Dauid.
1. She returneth the Kings words vponupon himselfe, that seeing hee had giuen sentence that her sonne should be spared, he should be found faultie himselfe, if he shewed not the like merciemercy to Absalom. Iun.
2. Her second reason is, v. 14. taken from our mortall state, and the necessitie of death; seeing such is our condition, as that wee must all needes die, and there is no turning againe in this world; like as water which is spilt cannot be gathered vp againe: she hereby mooueth compassion, that Dauid would not take away Absaloms life before the time. Mart.
3. An other reason in the same verse is taken from Gods prouidence, neither hath God taken away his life, &c. that is, God hath preserued Absalom aliue, and hath appointed meanes, that is, put into the peoples head to make request for him, that is banished: Iun. and here also shee hath relation to the cities of refuge, which God had appointed for the rescue of involuntarie man-slayers; Mart. and secretly shee insinuateth, how the Lord had spared Dauid, and did not take away his life after he had sinned. Osiand.
4. She further vrgeth the common perill and danger of the people; saying, v. 15. the people hauehave made me afraid: their state and condition is to be feared, if Absalom the hope of the kingdome returne not: Vatablus thus interpreteth, the people terrified me, and told me, that if I should directly make request for thy sonne, thou wouldest be angrie, and this is the cause of my couert speech. P. Mar. thus; the people thought I should make request in vaine, yet I was bold to speake. Osiander, the people vrged me, after I had entreated for mine owne sonne, to make mention of Absalom also, and that if I did it not, I should greatly offend. But the first sense is most fit, for so the application of the parable to Absalom shall be correspondent to that, which shee alleadged for her sonne, that if he died, her sparke should bee put out, and so Absalom was the hope of the people.
5. Further, vers. 16. shee sheweth the inconuenience that would followe, propounding it in her person, and her sonnes: that as they should be cut off from their inheritance, for her sonne beeing slaine, she should not liue long after: so Absalom beeing in exile, should be destroyed from the inheritance of God, and so fall away to idolatrie: Mart. this argument Dauid in the same tearmes had vrged against Saul, 1. Sam. 26.19. They hauehave cast me out this day from abiding in the inheritance of the Lord, saying, goe serue others gods.
6. Then she propoundeth the common profit, the word of my Lord the King shall now be for rest: that is, ad publicam tranquilitatem, it shall be for the common tranquilitie and peace.
7. She proceedeth and inserteth the commendation of the King, comparing him to an Angel, both in vprightnesse of iudgement, and in dexteritie of iudging: Bor. not doubting, but …hat as an Angel, so graciously without passion he would heare her request: Osiand. and be constant as an Angel in keeping his princely promise: Pellican. and that as he had giuen sentence on her side in her priuate cause, so that setting aside all humane affection, he would in simili causa idem iudicium ferre, giuegive the same iudgment in the like cause concerning his sonne Absalom. Iun.
8. She concludeth with the cheifest benediction of all, the Lord thy God shall be with thee: when thou hast performed my request, the Lord shal prosper thee in thy gouernment: and thy kingdome shall flourish, and God shall be with thee in all thy enterprises. Iun. Mart.
8. Quest. v. 19. Whether the woman be to bee blamed for reuealing Ioabs counsell.
1. Pellican noteth hereupon how dangerous a thing it is to commit any matter of secrecie vntounto women, that cannot hold: because this woman concealed not Ioabs counsell. 2. But the woman beeing asked and straightly charged by the king, could not doe otherwise: she knewe that the king was wise, euen as an Angel of God, to finde it out if shee had denied it: and so shee should hauehave beene to her great shame found to be a lyar. Vatabl. 3. And it may seeme not improbable, that she and Ioab had agreed, that shee should in the ende discouer the matter: for Ioab was present, as may be gathered v. 21. readie to second the womans petition, as he should see cause. Mart. 4. And in that shee maketh Ioab the author of this course, that shee should change her speech, and speake parable-wise, their opinion is confuted, which thinke the woman spake as the thing was concerning her two sonnes: for here shee confesseth, that she was taught by Ioab to change her forme of speach. Mart.
9. Quest. Whether Dauid did well in sparing Absalom.
1. Dauids conniuence herein, in not causing Absalom to be put to death, for killing his brother Amnon, neither is absolutely to be condemned, as transgressing the lawe, which requireth capitall punishment to bee laid vponupon those which committed wilfull murder: to the which opinion P. Martyr enclineth; adding further, non de suo sed de Dei iure largitur qui homicidae parcit: he which spareth a man-slayer, doth not giuegive any thing of his owne right, but of Gods, &c. for Dauid did what hee could, he caused him to liue in banishment three yeares, cap. 13.38. then he was hardly entreated to giuegive him leaue to returne: and at his returne he would not suffer him to see his face for two yeares more, v. 28. Dauid could not put him to death, because he was beloued of the people.
2. Nor yet can this fact of Dauid be iustified, that he did well in sparing of Absalom, and not punishing of him: the example of Cain, who killed his brother Abel, and yet was spared by his father Adam, is nothing like: for God gaue speciall dispensation at that time to Caine to prolong his dayes, but to his greater confusion: and beside, Cain was preserued for the necessitie of procreation in those dayes: there is not the like reason, why Absalom should be spared here.
3. Therefore the meane way is best, neither to condemne or iustifie this fact of Dauid, as seeming to impugne the lawe of Moses, nor yet to justifie it: excused it may be by diuerse circumstances: 1. there were no accusers or reuengers, which followed this crime against Absalom. 2. he was the kings sonne and desired of the people. 3. he considered that it was Gods iustice vponupon Amnon. 4. And beside, here was Gods secret worke in so disposing, that Absalom should bee reserued for a greater punishment. Borrh.
10. Quest. Why Dauid would not admit Absalom to his presence.
1. Dauid would not at the first suffer Absalom to see his face, least he might hauehave bin thought scelus homicidij leuiter aestimare, to make but small account of man-slaughter: Osiand. 2. And by seeing Absalom, the memorie of Amnons death might bee reviued. 3. It is like also that it would hauehave beene an offence vntounto Amnons friends, and they might hereby hauehave beene prouoked to seeke reuenge: Mart. 4. And Dauid did it to this ende, vt melius filios in officio contineret, that he might by this example of seueritie the better containe his children, and bring them to doe their dutie: Osiand. 5. And Dauid thought it good not to restore Absalom all at once, he knew him to be of an insolent nature: hee would hauehave him therefore by little and little to conceiue more hope of pardon. Pellic.
11. Quest. v. 25. Of Absaloms beawtie.
1. Mention is made here of Absaloms beautie to shewe his pride, that grewe insolent and ambitious in respect of his beautie and fauour, that he not long after aspired to the crowne. 2. Beautie is no vertue, and yet it is in it selfe a commendable gift of nature, especially if it be accompanied with these two things, humanitie and chastitie: as Ioseph beeing a beautifull person excelled in both these, he was courteous toward his brethren, and chast to his mistris: But both of them were wanting in Absolom, he was both cruell, and of a murderous mind, and verie vnchast, that hee did not forbeare his fathers concubines. 3. Beautie and comelinesse is not alwaies ioyned with vertue: Saul was a comely tall person, yet prooued a tyrant: Alcibiades among the Athenians was a comely man, but caused many tragedies: Isocrates was wont to say of such, that had beautie but no vertue: that they had navim bonam, sed gubernatorem malum, a good ship, but an euill gouernour: Chrysostome compareth thē to faire trees in the wood,In Psalm. 50. that bring no fruit but for swine. And they may be likened to peacockes, which hauehave gaie feathers, but are not so profitable, as the poore hourely bee, that yeeldeth honie. Mart.
12. Quest. Of Absalom haire. v. 16.
1. Some thinke that Absalom was a Nazarite, and therefore polled not his haire: but the Nazarites did not cut their haire once eueryevery yeare as Absalom did, but when their vow was at an end. It is like as D. Kimhi thinketh, that he had a pride in his haire, and did glorie in it. 2. In some countries the vse was not to poll their haire, as among the Lacedemonians: and they did it for this reason, if they were comely the haire would adde grace vntounto them, if they were deformed it would make them terrible to their enemies. But among the Romans they as much abhorred those, which did weare long haire. There was a certaine tree, whereon the young men and virgins did hang their first haire, which they consecrated vntounto the gods: Absalom in nourishing his haire followed therein no custome, but did it onelyonly of pride.
2. His haire waighed 200. sicles, which as Iosephus counteth, was fiue pound: but some Hebrews better value the pound at 25. sacred sicles, that is, so many halfe ownces: this was esteemed after the kings, that is, the ciuill and common sicle, Iunius. which is held to be but two drammes, that is a quarter of an ownce. Iosephus is here in an errour, who thinketh hee polled his head, at eueryevery 8. monthes end, whereas the text saith, it was at the end of eueryevery yeare: and it being too heauie for him, weighing 200. common sicles, that is, an 100. halfe ownces, and 50. whole ownces, which maketh about 4 l. weight, counting 12. ownces and an halfe to the pound; he then cut it off. But if the sicle contained halfe an ownce, as Montanus thinketh, then the waight of his haire was as much more. Some thinke, that it was sold for 200. sicles, not that it waighed so much: Emm. Sa. But the valuation of it, at such a reckoning would seeme more strange, then the weight thereof at such a summe. In Saul and Absalom two men of goodly stature, but of badde conditions, we hauehave the right description of hypocrites, who beare a faire shew outwardly, but within are corrupt. Borrh.