Harmony Upon 2 Samuel, Book 2 · Chapter 1
CHAP. 1.
Quest. 1. vers. 8. Whether the Amalekite lied in telling vntounto Dauid, that hee slew Saul.
1. THe Hebrewes doe thinke, that this Amalekite lied vntounto Dauid, and that all this cunning tale was but deuised, to insinuate himself vntounto Dauid: but it seemes that all was not fained, as that he tooke the crowne from Sauls head, before he was dead, beeing fallen to the ground: for he had the crowne there present to shew.
2. Some doe thinke that he spake the truth: and that when Saul had fallen vponupon his sword, this Amalekite also at Sauls motion, fell vponupon him: so Iosephus, Genevens. Bor. and the Chalde interpreter seemeth to be of the same opinion, reading v. 15. The sinne of thy slaughter be vponupon thine owne head: but this is not like to be so: for these reasons: 1. Saul fell vponupon his sword, 1. Sam. 31.5. but here he is said to leane vponupon his speare, that is, thrust himselfe in with the speare. 2. Sauls armour-bearer saw Saul dead first, before he killed himselfe, 1. Sam. 31.6. but here the Amalekite telleth, that life was in him, when he stood ouer him to make an end of him. 3. It is not like, that Saul hauing runne vponupon his sword, had memorie to aske him so many questions: first to call him to him, then to enquire who he was, and thirdly to make his request to him. 4. This young man expected a reward at Dauids hand, c. 4.10. and therefore it is probable that he lied: for a flatterer, and a lier, for the most part, goe together.
3. Some of the Hebrewes thinke, that this young man was Doegs sonne, whom they suppose to be Sauls armour bearer, and that he before he killed himselfe, gaue Sauls crowne, and bracelet to his sonne: But this young man was an Amalekite, Doeg was an Edomite, therefore this supposall hath no ground.
4. Therefore the more probable opinion is, that this Amalekite lied vntounto Dauid in the most part of his tale: yet herein he may be thought to speake as it fell out; that he was the first, that came vponupon Saul beeing wounded to death, and seeing no hope of life in him, rifled him, and tooke away his crowne and bracelet. Osiand. It will be obiected, that if he had not killed Saul, Dauids sentence had beene vniust to put him to death. Ans. the confession of his owne mouth was sufficient to condemne him, especially seeing he bewraied a willing and resolued mind to lay his hands vponupon the Lords annointed, whether he did it or no.
2. Quest. vers. 9. Of these words, Anguish is come vponupon mee.
1. The word here vsed Shabatz, signifieth a garment made with eies or hoales like net-worke, it also is taken for greife or anguish: Diuerse readings.there are then three interpretations of this place. 1. Some vnderstand it of the horsemen, which were armed with such coates, that now had ouertaken Saul: as Vatab. readeth cornua, the band or troupe hath ouertaken me: but the words following shew, that Saul speaketh of himselfe, of somewhat that had befallen him: because he saith, my life is yet whole in mee. 2. Some referre it to Sauls garment, that hindered the entering of his speare: Iun. but the next verse sheweth, that Saul hauing runne vponupon his speare or sword, was fallen to the ground, and not like to liue, by the Amalekites owne confession; therefore the weapon had entered to the purpose: and againe, the word achaz, signifieth properly to hold, possesse, or apprehend, rather then to let or hinder. 3. Therefore the vsuall reading is to be preferred, Anguish hath caught hold of me, apprehended, or possessed me: sic C.S.L.A.P. cum caeter. the anguish of the wound and hole, which the speare had made.
3. Quest. v. 10. Of these words: Because I was sure he could not liue.
1. Some make this a reason of the words following; because he was sure he could not liue after he was fallen, he tooke the crowne, &c. B.G. that is,Diuerse readings. when the Amalekite had giuen him his deadly wound, and saw he could not liue, then he rifled him: but the Hebrew distinction, athnach, at that word after his fall, which is a perfect period, breaketh off this clause from the words following. 2. Therefore the meaning is, that when he sawe Saul to be fallen vponupon his sword, and not like to liue, that the Amalekite was perswaded to make an hand of him, Vatab. and so the rest also doe ioyne it as a reason of the former words, I came vponupon him, and slew him. Iun. C.S.L. &c.
3. Quest. vers. 12. Why Dauid mourned for Saul and Ionathan.
1. Dauid and his whole band wept and mourned together at the first, hearing of the lamentable ende of Saul and his sonnes, v. 12. but afterward Dauid by himselfe mourned more, when he vtt…red that song of lamentation. 2. Dauid mourned for Ionathan, as for his friend, and a good man; and for Saul, because though he were an enemie to Dauid, yet he was a valiant defender of the Israelites against their enemies, and whom Dauid had twice spared himselfe, and would not lay his hands vponupon him, he mourneth to see how he came to this miserable end. 3. Many benefits came vntounto Dauid by the death of Saul, as the ende of that cruell hatred and persecution, and the accomplishment of Gods promise towards Dauid; but Dauid in this his lamentation, looketh vntounto the originall of this calamitie, the wrath of God, which was the cause of his mourning. 4. Dauid gaue God thankes, that had iudged his rebuke against Nabal, but here he reioyceth not for Sauls ouerthrowe; for the case was not alike, neither did God sustaine any dishonour, nor the commonwealth any losse by the death of Nabal, as both are hindred by the lamentable fall of Saul. Mar.
4. Quest. vers. 15. Whether Dauid did iustly in commanding the Amalekite to be put to death.
1. If this young man spake the truth, and made a true relation, he was worthily slaine; both in respect of Saul, who was the Lords anointed, and therefore he should not hauehave laid any hand vponupon him: in respect of himselfe, he was a Proselite conuerted to the faith of Israel: and Dauids person also considered, who was now the lawfull Magistrate. 2. But if this were a deuised tale, which he telleth, his condemnation also was iust, for he was iudged by his owne mouth: and hereunto agree the imperiall lawes:ff. ad leg. Cornel. de falfis. falsum testimonium puniendum est poena talionis: a false testimonie must bee punished with the penaltie of retalion, or equalitie. 3. And whereas it will be obiected, that one ought not to die, but by the testimonie of two or three: that is to be vnderstood where there is no confession,Reconcil. but the fact is denied: but the voluntarie confession of the partie may suffice, without further witnesse: as Iosuah caused Achan to be stoned vponupon his owne confession. 4. And further it must be considered, whether the confession be voluntarie, or forced and extorted by torment: for in this case the imperiall lawes prouide,ff. de quaest. leg. 1. §. Div. Sever. confessionem reorum non habendam esse pro explorato crimine, nisi approbatio alia instruat religionem cognoscentis: that the confession of the guiltie should not be held for a sufficient euidence of the crime, vnlesse some other proofe doe informe the conscience of the examiner. But this confession of the Amalekite was voluntarie.
5. Quest. vers. 17. How and when Dauid bad to teach the children of Israel to shoote, &c.
1. Some thinke that this verse hath no reference to Dauids song that followeth, but doe interpret it thus, that Dauid before he sung this song had exhorted and encouraged his tribe, to learne to shoote in the bow: Vatab. Borr. 2. Some by the bow, vnderstand this mournefull ditie, because it maketh mention of the bow of Ionathan, v. 22. so the Latin interpreter: vt docerēt filios Iudae planctum, to teach the children of Israel to mourne. 3. But the third interpretation is the best, that these words are not properly any part of the song, but shew the end, why Dauid vttered it: to the intent, that this song beeing vsed and frequented in the tribe of Iudah, it should serue as an incitement and prouocation to the tribe of Iudah to learne to be skilfull in shooting: Iun. seeing that Saul and Ionathan were now ouercome by the archers and shooters among the Philistims. Borr. 4. By this example of Dauid, who in the middes of his mourning forgetteth not, what was necessarie for the good of the Commonwealth: we are taught, not to be so ouercome with griefe and pensiuenes, as to forget our dutie, and to neglect the meanes: Mart. as Iaakob saith to his sonnes, when they were readie to be famished, and looked not about to helpe themselues: Why gaze yee one vponupon an other?Morall observ. Gen. 42.1. And when Moses cried vntounto God, when the Egyptians pursued them, not knowing which way to turne himselfe: the Lord saith vntounto him, Why criest thou? speake to the children of Israel that they goe forward, Exod. 14.15. 5. Further, in that Dauid taught them the vse of the bow, it is euident, that there is a lawfull vse of armour and weapons, and the seruants of God may defend themselues thereby, against their enemies contrarie to the phantasticall opinion of the Anab…ts,Confut. Ag…inst the Anabaptists of the lawfull vse of weapons. who deny vntounto the Christians all vse of weapons. Mart.
6. Quest. vers. 17. Of the booke of Iasher.
1. Concerning the name of this booke, Iasher signifieth, the iust or righteous: so called as some thinke of the persons whereof that booke intreated, namely of the acts of the Patriarchs and iust men. Some of the matter, because it contained a true narration of such things as were written therein. But it is more like to beare the name of Ieshurun, which is the name of Israel, Deut. 32.15. and the Prophet Isai calleth Israel by the same name, c. 44. v. 2. which word also signifieth, the righteous people: this booke was called Iasher, because it was as a publike chronicle and record of Israel: Mus. in Iosu. 10. 2. But what booke this was, it is further questioned: the Chalde vnderstandeth the booke of the lawe, which was called Iashar, right, iust, because it prescribed what things were iust. Others take it for the booke of Genesis, which containeth an historie of the acts of the righteous fathers. Vatab. But how could Dauids song be recorded in that booke made so long before? Others thinke it was some booke made by Nathan or Gad, wherein this song was written: but there was a book called Iashur long before their time, Iosh. 10.13. Therefore it is more probable, that this booke of Iasher, was a generall Chronicle of the acts of that nation, which was continued from time to time by the Prophets, which is now wanting, as many such historicall bookes are. Iun. These Chronicles were laid vp in the Temple, as Iosephus writeth, lib. 5. c. 1. Many such historicall writings are mentioned in bookes of the Kings and Chronicles composed by the Prophets, Nathan, Gad, Iddo, Semaias, Achias the Silonite, which are now not to be found. It seemeth that after Ezra had digested the holy Scriptures into order, that these bookes were not thought so necessarie: the Lord hath yet preserued for the vse and benefit of his Church, so much as he seeth to be sufficient for the instruction of the people in the knowledge of his will, and toward the attaining of euerlasting life. Andr. Mus. 3. But this is no argument to prooue any imperfection or defect in the Scriptures, as though they contained not all things necessarie to saluation: because some bookes of the Canonicall Scripture are now wanting, as the Romanists vsually obiect.Bellar. de verb. dei. c. 4. Contr. Of the sufficiencie of the Scriptures. Lib. 36. de civ. dei. c. 38.
Answ. …. Augustine giueth this reason, why some of those bookes are now lost: because they did write some things, tanquam homines historica diligentia, as men by an historicall diligence: other things, tanquam Prophetae inspiratione diuina: as Prophets by diuine inspiration: he seeme…h to thinke that those bookes, which are not now extant, were no part of the canonicall Scripture: but this exception may be made to this answer, that many of our Sauiours sermons and sayings, are also now wanting, Ioh. 20.30. which all if they were now extant, should as well be canonicall, as those which are written. 2. We say then, that though it be graunted, that those bookes were propheticall, and consequently canonicall; yet that par… of the Scriptures notwithstanding is sufficient which remaineth: for most of those bookes belonged vntounto matter of historie, rather then of doctrine, and therefore the Lord thought them not to be so necessarie▪ neither in them was contained any other forme of religion or rule of doctrine, then is exp…essed in the Scriptures; which now we hauehave: notwithstanding then the want of these booke…, the Scriptures are sufficient …o make the man of God perfect to all good workes, 2. Tim. 3.16.
7. Quest. vers. 19. Of Dauids Epitaph or fun…rall song.
1. It hath beene an auncient custom both among the heathen, and the people of God, to vse funerall orations in commendation of the dead: Ieremias writ his lamentations ouer Ierusalem … the destruction thereof, and for the vntimely death of Iosias: Hierome seemeth to hauehave beene much exercised in writing of Epitaphs. This vse was taken vp among the Greekes to set forth the praises not onelyonly of men, but of women departed: as the funerall oration of Aspasi… in Plato. Suetonius writeth,In Platon. Menexen. that Iulius Caesar did celebrate the publike commendations of his Grand-mother Iulia. Martyr.
2. … to vse funerall orations, commendations, and memorialls of the dead, is not vnlawfull, so that these rules be therein obserued. 1. That it be done without adulation or flatterie, that such be not commended and extolled for their vertues, which were most vile and vicious men. 2. That no partialitie be shewed, in commending one before an other, in setting forth the praise of a rich man, or of a kinsman, and not of a poore man, or one not allyed, they beeing all of like desert; which is the greatest exception that can be taken to funerall sermons, in mine opinion: when as a man that hath ten shillings bequeathed him for a funerall sermon, will commend such an one, and an other of as good example of life, wanteth that solemnitie. 3. It must be done without superstition; they must not imagine, that the dead receiue any solace, benefit, or releefe, by such funerall solemnities: but such commendations, and setting forth of the praise of the dead, must altogether redound, and be referred to the praise of God, and to the vse, exhortation, and comfort of the liuing. 4. It is then a fond collection of Bellarmine, Lib. 1. de purgat. cap. 3.that this was done ad invandas animas defunctorum, to releeue the soules of the dead: for, 1. Saul died in despaire, and so in the state of finall impenitencie: and such in their owne doctrine are not to be prayed for. 2. The ende of this song is expressed: it was to be sung, to teach them to shoote, to stirre them vp to learne feats of warre, vers. 17. it was then for the benefit of the liuing, not for the dead.
3. Dauid tooke it to belong vntounto him to make this lamentable epitaph vponupon Saul and Ionathan; both in respect of his alliance, beeing Sauls sonne in lawe, and Ionathan his deere friend; as also because he was the successor in the kingdome: and besides, Dauid was the cheife and captaine of this companie, to whom this newes was brought: and he beeing indued with a propheticall spirit, was exercised in making such heauenly songs. Mar.
8. Quest. v. 20. How Dauid saith, Tell it not in Gath, seeing it was there knowne alreadie.
1. Here the Imparatiue moode is taken for the Optatiue▪ af…er the patheticall manner of those which mourne, and expresse their griefe. Bor. 2. There is a difference betweene the will and desire of man, and his deliberation and election, betweene wishing and choosing: for a man may many times in his v…hement affection wish for such things, which cannot be: but his election is onelyonly set vponupon those thing… which are possible, and likely to be obtained: so that Dauid rather detesteth this which was alreadie done, then forbiddeth it to be done. Mar.
9. Quest. vers. 21. Of the true reading thereof.
1. In the first part of the verse, the vsuall reading is, or fields of offerings, that is, from henceforth beare ye no f…ui…, whereof they should bring oblation… to the Lord; the word t…rumah signifieth eleuations, because they vsed to lift or heane-vp their offerings before the Lord: the Sept. read agri, foreign, the field… of first fruits: but Iun. onelyonly referreth it vntounto the hills; ô agri editi, O yee high fields▪ but the first interpretation better agreeth with the former words, vponupon you be neither d…e nor raine ▪ and the coniunction copulatiue in the latter reading is omitted, vshedee, and fields. 2. In the latter part of the verse, the common reading is, the sheild of Saul was …st downe, as though he had not beene anointed with oyle: V.P.B.G.S.L. Iunius interpreteth thus, by the consumption or destruction of him, that was anointed with oyle: th… word is beli, which both signifieth not, and a consumption: but the first reading is f…tte…, according vntounto the most vsuall signification of the word. 3. Some referre the anointing to the sheild of Saul, because they vsed to anoint their sheilds before battell: Vatab. S…pt. but wi…h better sense is it applyed to Saul, that he was ouerthrowne, as any …ther common souldier, as though he had not beene the Lords anointed. Mar. Os…an… ▪
10. Quest. vers. 21. Whether Dauids curse vp…n the mountaines of Gilbo… tooke effect: VponUpon you be no dewe.
1. Some thinke that this is onelyonly a figur…tiue speech, whereby the Prophet Dauid by a kind of Prosopopeia, that is, a faigning of … person to exp…esse his griefe, imagineth as though the verie heauens and earth had a kind of sense and feeling of this calamitie, the one withholding the dewe and raine, the other the fruits and encrease thereof. Borr. 2. Some other thinke that Dauid, to shew the detestation of the very place, where this slaughter was committed, doth thus speake by way of wishing, that the mountaines of Gilboa, might be stricken with b…rrennesse. Pellic. 3. Iunius thinketh that it is an hyperbolicall imprecation in cursing the place, as Iob doth the time of his natiuitie, Iob. 3. 4. Osiander saith it is a figuratiue speach. 5. But I rather thinke that this is a propheticall curse, and tooke effect accordingly, and say with Pet. Mart. omnino voluit aeternum extare monumentum tanti mali: he would hauehave an eternall monument be extant of so great calamitie: euen as our Sauiour cursed the fig-tree in the Gospel: for it is not to be thought, that this speech of the Prophet was in vaine.
Quest. 11. Of the order and parts of Dauids mournfull song.
It consisteth of two parts. 1. The proposition, containing the summe of the whole song, and the cause of Dauids mourning, which is the ouerthrow of Saul with his sonnes, v. 19. which beeing as the foot or ground of this mournfull dirtie, is againe repeated, v. 25. and it concludeth the sonet, v. 26. 2. The second part is the amplification of this calamitie, which is two waies set forth: first by a patheticall imprecation, consisting of a double vow or request: that the newes might goe no further, if it be possible, v. 20. and laying a curse vponupon the very place, v. 21. secondly, by an euident declaration of the greatnesse of this losse: which is described, 1. by the excellencie of their persons, expressed by their acts and vertues, v. 22. their mutuall affection one to the other, a…d their valour compared in swiftnesse to Eagles, in strength to Lions. 2. by the effects, they enriched and adorned their subiects, 24. 3. by shewing Ionathans ardent louelove towards himselfe, he also bewailed his owne priuate losse: vers. 26. Iun.
Quest. 12. vers. 23. VponUpon these words: In their death they were not deuided or separated.
1. Hereby Dauid purgeth Ionathan, who was suspected, as though he had conspired with Dauid agains… Saul: Dauid …leareth him of this suspition, seeing Ionathan shewed himselfe so louing and fait…full to Sa…l, that as he liued, so he died with him: Mart. 2. Though Saul sometime conceiued displeasure against Ionathan, yet that shewed his louelove rather toward him, because he was iealous of Dauid for Ionathans sake, fearing least he should depriue his sonne of the succession of the kingdom. Pellic. 3. Further, Dauid maketh m…ntion of this vniting and coniunction of Saul and Ionathan in their death, to set forth the greatnesse of this calamitie, whereby two such valiant men were together ouerthrowne, whereas the fall of one excellent man alone is grieuous, and much to be lamented, Mart. 4. Herein we hauehave an example of perfit and true freindship, which is not broken off by death: aduersitie, trouble, and perill of death, is a true touchstone of freindship: Ionathan was so faithfull in his louelove toward his father, that he would not leaue him in death. Borr.
Quest. 13. vers. 26. Of the great louelove betweene Ionathan and Dauid.
1. Some doe vnderstand these words, thy louelove to mee was wonderfull, passing the louelove …f woman, of Dauids louelove toward Ionathan, that Dauid loued him bee…e…, then he did his owne wiues: so the Chald. Vatab. Pellic. Osiand. 2. But it is bet…er vnderstood of Ionathans ardent affection toward Dauid, which surpassed the louelove of women: Iun. Mart. and this to be the sense, the former words doe shew, My brother Ionathan, verie kind hast, thou beene vntounto mee: hee sp…keth of the kindnesse of Ionathan toward him, comparing his owne louelove, to the lo…e of a brother, but the lou… of Ionathan to the louelove of women: Iuniu…. for here in the eminencie of Ionathans louelove appeared, that he first beganne, to louelove Dauid: c. 18.…. The soule of Ionathan was knit to the soule of Dauid: then he continued his doe or both with his lab…rs great displeasure, and to the hinderance of his succession in the kingdome, … The louelove of women some doe vnderstand passiu…ly, nor that louelove which men be…re toward them, Osiand. Pellic. but it is rather taken acti…ely, for that louelove which …omen doe shew toward their husband…, Vatab. or toward their children, as the Latine translator he…e interpr…t…th. 4. Here we may see, that although we must louelove eueryevery man, as our brother, yet it standeth with religion to shewe more ardent affection toward some, then toward others: as our blessed Sauiour loued Iohn more then the rest of the Apostles. Osiand.
Quest. 14. vers. 26. Of Dauids commendation of Saul.
1. Where Dauid saith, how are the weapons of warre destroied, thereby vnderstanding Saul and Ionathan, who were warlike and valiant men: hee commendeth not Saul for his pietie, or any spirituall grace, whereof he was destitute, but for his valour and fortitude: for these beeing the gifts of God, and so good in themselues, may be commended euen in the wicked: Mart. 2. In that Dauid passeth ouer Sauls faults in silence, and onelyonly toucheth his vertues, it teacheth vsus to hate the errours and infimities of others, so farre as with a good conscience we may: Osiand. 3. This was an honourable and worthie commendation of Saul, both beeing from the mouth of so excellent a man as Dauid was, and beside, one vntounto whom Saul had alwaies beene a professed enemie. And the testimonie and commendation of an enemie is much to be regarded. Caesar, when he saw Pompey his enemies head, is said to hauehave wept: and Hannibal in that great slaughter of the Romans at Cannas, sought diligently for the bodie of Paulus Aemileus the Romane Captaine there slaine, to hauehave giuen it honourable buriall. But Dauids affection toward his enemie farre exceedeth them, who giueth such an honourable testimonie and commendation of him: Mar. Borr. 4. Neither was this a poeticall and fained lamentation for Saul: for the people of Israel verily and in deed, had receiued a great blow by Sauls death: but that by Gods merciemercy, this losse was restored in Dauid: Osiand. 5. It were much to be wished, that all wanton and lasciuious songs were laid downe in these daies: and that youth would exercise themselues in such sonnets as this of Dauid, which doe set forth the worthie acts and exploits of such as hauehave defended their countrie, and protected the Church of God. Pellic.