Harmony Upon 2 Samuel, Book 2 · Chapter 20
CHAP. 20.
1. Quest. v. 1. What mooued Shebah to entise Israel to leaue Dauid.
1. THe former contention betweene Israel and Iudah ministred occasion thereof, because they of Iudah challenged the king to be peculiar to themselues, and therefore Shebah saith, as from their mouth, and in their words, wee hauehave no part in Dauid, as they would beare vsus in hand. Vatab. 2. The old and inveterate hatred and enuie betweene Sauls house, of the which it seemeth this Shebah was, and Iudah, did stir him vp to this mischiefe. Borrh. 3. As also his owne ambition, thinking, if they could shake off Dauids yoke, to be King himselfe in his stead: Osiander. 4. As also the people grew wearie of the Kingly gouernment, and sought for libertie. Pellican.
2. Quest. v. 3. Of the shutting vp of Dauids Concubines.
1. Dauid inflicteth a treble punishment vponupon them, for yeelding to the incestuous lust of Abshalom; for they should rather hauehave died, then condescended vntounto him: first they are sequestred and shut vp from all company, that none should come at them least beeing seene abroad, the memorie of that vncleane fact should hauehave beene thereby reuiued. Borrh. Secondly, Dauid doth forbeare their companie, because it was not fit, after they were defiled by his sonne, that they should hauehave accesse to him.Of …. Osiand. Thirdly, they are enioyned this penance of widowhood during life, that they might lament and repent them of their sinne. Pellican.
2. Some thinke, that because it is added, in widowhood for life, that they continued in widowes estate onelyonly during the life of Dauid: Vatabl. and so hee distinguisheth, betweene viduitatem vitae, widowhood of life, and viduitatem mortis, widowhood of death, that is, after the husbands death: so also the Chalde, they were called widdowes, viri superstitis, of the husband yet suruiuing. But it is euident rather by the text, that they were thus enclosed and sequestred vntounto the day of their death. Iun.
3. Yet Dauid nourished and kept them with all things necessarie, because he considered, that they were forced thereunto: Osiand. Ioseph. But yet Dauid should as well or rather hauehave punished those, which were either causes, or cōsenters to this disgrace: of which number. Amasa was one, who beeing then a cheife man about Abshalom, was contented he should follow Achitophels wicked counsell, and was himselfe a beholder of it. Pellican.
3. Quest. Issuing out of the former, Whether perpetuall widdowhood or virginitie may be inflicted, or enioyned.
1. That a man is not bound to render the matrimoniall debt, where the faith of wedlocke is broken, by any adulterous or incestuous act, it is cleare by the example of Iacob, who is thought not to hauehave companied with Billah after Ruben had committed incest with her: for Iacob saith his bed was defiled, Gen. 49.3. Borrh. So also Dauid vponupon iust cause refrained from the companie of those concubines. 2. But it is an harder question, whether the husband or the Magistrate may enioyne vntounto the offending wife perpetuall widdowhood after the husbands death: which I rather encline to thinke ought not to be for these reasons. 1. Because the husband hath no longer power ouer his wife, then while he liueth; as the Apostle sheweth, Rom. 7.2. If the man be dead, shee is deliuered from the power of the man.
2. Againe, this were to denie vntounto the weake partie the remedie against fornication, which is marriage, and so they might be occasioned to liue in sinne still: and therefore the Apostle alloweth eueryevery woman to hauehave her husband, 1. Cor. 7. c. 3. It is against nature to inhibite the procreation of children, in restraining women from marriage apt for procreation: these two latter reasons are vrged by the law of Iustinian, made on the behalfe of widdowes, not to be enioyned widdowhood:Cod lib. 6. tit. 42. leg. …. cum m…lieres ad hoc natura progenuerit, vt partus ederent, & maxima eis cupiditas in hoc constituta est: seeing nature to this end hath bred women to bring forth children, and there is in them a great desire thereunto.
3. Herein the Ciuill law seemeth to be more equall, then the Canons, which decree thus: Adultera non nubat, etiamsi mortuus fuerit vir eius, &c. the adulteresse shall not marrie no not when her husband is dead, but doe penance all the daies of her life: Caus. 32. qu. 7. c. 22. likewise, if a man had lien with his wiues sister, they did both permanere sine spe coniugij, continue without hope of marriage: Ibid. c. 23. so was it also decreed in the Triburian counsell, that if one lay with his mother in law, neuter ad coniugium peruenire potest: neither of them can come to marriage: Ibid. c. 29. But the Apostle enioyned no such thing to the incestuous young man, that had taken his fathers wife, 1. Cor. 5.1. but onelyonly tooke a course that he should be brought to repentance. Likewise the imperiall constitution ordained, that, if a man gaue a legacie to his wife, vponupon condition she should not marrie, that she would enioy the gift, although she did marrie: and in the same imperiall constitution, the Iulian law is repealed, that gaue the widow libertie to marrie againe, taking an oath, that she did it for procreation sake: the law saith, tale iuramentū conquiescat, & lex Iulia cedat, &c. such an oath shall cease, and the Iulian law giuegive place: and libertie is there giuen, for the widdow without taking such oath, to betake her to second marriage.
4. But the example of Iepthah is vrged, that according to the opinion of the most and best Interpreters, did consecrate his daughter to perpetuall virginitie: to the which it is answered, first that Iepthah in so doing shewed himselfe ignorant of the law, which alloweth the redemption both of male and female for money, Leuit. 27.4. and therefore Iepthah saying he could not goe backe, declareth his ignorance of the lawe in that point: secondly, Iepthahs daughter herein consented to her father, to become a votarie and perpetuall virgin vntounto God, so that it was voluntarie in her, and not compulsiue.
5. And touching this example of Dauid, in sequestring his concubines during their life: these considerations are to be weighed. 1. That men had greater power then ouer their wiues then now: for Moses, as our Sauiour saith, for the hardnesse of heart allowed them to make a bill of diuorcement. 2. There is a difference betweene a wife and a concubine: that may be enioyned a concubine, which is not to be imposed vponupon a wife: the one beeing as free, the other bound. 3. This was a particular and speciall case concerning the King: these concubines offended two wayes, both in committing incest, and in violating the Maiestie of the King: for both which they were worthie of death: wherein though Dauid shewed them clemencie, yet it was fit that otherwise an example should be made of them. 4. The women themselues were ashamed to be seene abroad, but it seemeth were contented to lead a priuate life, and so to be sequestred from the world during their life.
4. Quest. v. 6. Whom Dauid meaneth (speaking to Abishai) by thy Lords seruants.
1. Some thinke that Dauid calleth Amasa, Abishai his Lord, because he was assigned now to be the Captaine of the host, as Vriah calleth Ioab his Lord, c. 11.11. Iun. But, although Dauid had purposed to preferre Amasa to Ioabs place, yet now seeing Amasa to be slacke, and so suspecting his fidelitie, Dauid had no reason to giuegive him such honour: neither was Ioab yet actually displaced, for the souldiers yet are called Ioabs men, v. 7. 2. Rather Dauid vnderstandeth Ioab the Captaine of the host: Genev. but that is not so like, for he was Abishai his brother: and at that time Abishai had the charge of the armie, and therefore in that behalfe Ioab can not be said to be his Lord. 3. Therefore Dauid rather meaneth himselfe, that Abishai should take his seruants, Osiand. which are before, c. 19.41. called Dauids men.
5. Quest. v. 8. How Ioab commeth to be mentioned, that went not out with the host.
1. Iosephus is deceiued, who saith that Dauid spake vntounto Ioab, when he saw that Amasa came not: for it is euident by the text, v. 6. that Dauid spake to Abishai, because he had taken a displeasure against Ioab, and purposed to remooue him. 2. Therfore it is like, that Ioab, though Dauid bid him not, did voluntarily goe with his brother to assist him, partly for louelove vntounto his people and to the King, whom he saw to be in present daunger by this rebellion of Shebah, Pellican. partly, that hee might insinuate himselfe by his diligence into the Kings fauour, to retaine his place still. Osiander.
6. Quest. v. 8. Why Ioabs sword was loose in the sheath.
1. Iosephus thinketh that Ioabs sword beeing loose in the scabberd fell to the ground, and hee tooke it vp, as thinking nothing, and so smote Amasa: but if it had beene so, Amasa seeing him take vp his sword, might hauehave doubted somewhat, whereas now he tooke no heed to the sword, v. 10. 2. Some read, that this was the vse at other times, that as Ioab went, his sword fell out, Genevens. but that is not like: for then it would hauehave beene a great let vntounto Ioab in his marching. 3. Therefore it seemeth by the text, that Ioab at this time onelyonly did so hang his sword, that when hee would it might of it selfe fall out, that he might draw it forth readily and with ease, and without noise. Iun. Vatab. Osiand.
7. Quest. v. 10. Of the murther of Amasa.
1. Though this iudgement of God was iust vponupon Amasa, because hee had ioyned with Absh…lom rebelliously against his father: yet Ioab therein committed a most hainous sinne. Pellican. 2. These three circumstances exaggerate Ioabs sinne: first, the time considered, now they were in pursuite of the common enemie, but between them there was freindship and peace: secondly, in regard of their persons: Amasa and Ioab were sisters sonnes, and Amasa had beene sent forth about the kings affaires: Borr. thirdly, in respect of Ioabs affection: it was his ambition, that mooued him before to kill Abner, and now Amasa after the same treacherous manner, who, he feared, were like to thrust him out of office. Osiand.
8. Quest. v. 11. Of the meaning of these words, Whosoeuer is well affected toward Ioab, &c. let him goe after Ioab.
1. Some vnderstand these words of Amasa, and make this to be the sense, behold him, that would be vntounto Dauid for Ioab: Lat. that is, which sought to displace Ioab, and to be preferred before him. Pellican. But the words will not beare this sence: for the text is, hee which is well affected, or well pleased in Ioab: chaphetz: which could not be said of Amasa, that hated Ioab: againe, the other word is, after, not for Ioab: acharee. 2. Some make this young man, that stood by Amasa, to insult ouer him, and to wish that whosoeuer sought to vndermine Ioab, and put him beside his office should be serued as Amasa was: Osiand. neither can this sense be admitted for the former reasons. 3. Therefore the true meaning is: that this young man beeing appointed by Ioab, as it is like, to stand by Amasa, Genevens. by this reason perswaded the people, to goe after Ioab, as they fauoured him, and wished well to Dauid, and not to stand gazing there; Vatab. Iun. And therefore when he saw the people to stand still for all this, he remooued Amasa out of the way, as it followeth in the next verse.
9. Quest. v. 14. Of the Citie Abel and Bethmaacah.
1. Some take these to be two cities, but yet neere together, Borrh. Genevens. 2. Some take Bethmaacah to be the name of the countrie or region where Abel was situate, Osiand. 3. But they seeme rather both to be names of one citie, as may appeare by these reasons. 1. In the next verse it is called Abel Bethmaacah, without any thing comming betweene. 2. It is named Abelmaim, 1. Chron. …6.4. which somewhat resembleth this name Abelmaacah. 3. This was a towne of Manasseh, and Maacah was the wife of Machir of Manasseh, 1. Chron. 7.16. so it seemeth, that it was called after her name, for distinction sake from other cities hight also Abel: Iun. 4. Iosephus is of …he same opinion, who calleth it by one name, Abelmachra.
10. Quest. v. 14. Of the meaning of these words, and all Beerim.
1. Some take Beerim to be a region in the vpper or higher Galile, where Abel was situate. Borrh. 2. Some take it to be the name of certaine places which Shebah went thorough, Vatab. Chald. Genevens. 3. Some thinke, that though it be last named, yet Shebah went first thorough these places in Beniamin before he came to Abel. 3. But hee meaneth rather the inhabitants of the citie Berath, which was in Beniamin, Iosh. 18.25. Iun. and this sense is confirmed by the next words following, who gathered together and followed him: that is, the Bercans, beeing of his tribe, and it may be of the same citie, did take part with him.
11. Quest. v. 15. Of these words, hee cast vp a banke.
1. Iunius readeth in the cleane contrarie sense: strauit aggerem, hee laied flat the banke: the word is shaphach, which signifieth to poure out, or vulad: and so when the ground was made plaine, they came to batter the wall. 2. But I preferre the common reading: effuderunt aggerem, and of the Chald. acervârunt aggerem, they …ast vp, or heaped vp a banke: so A.P.V.C. and my reasons are these. 1. Because of the words following; it, 1. the citie stood entrenched, or with a trench or rampire: which was the rampire or banke, which they had raised against it. 2. The same phrase which the Septuagint here vse, foreign, they cast vp a trench, is taken in the same sense, Luk. 19.43. foreign, they shall cast vp a trench against thee. 3. Because this was the manner of besieging cities, to cast vp mounts against them: and from their mounts to cast engines with ropes, whereof mention is made, c. 17.13. to shake the walls: which course it is like Ioab tooke here; because they beganne to shake and pull downe the wall, as the end of the verse sheweth.
12. Quest. v. 15. Of the meaning of these words, it stood with a rampire.
1. Some doe read, in the plurall number, they stood vponupon the rampire, and vnderstand it of the people of the citie, that they stood vponupon the bulwork or rampire to defend it: Pag. Geneuens. But it seemeth by the treatie of the women, that th… citizens did not vse any force against Ioab, but expected that conditions of peace should hauehave bin first propounded them, and the rampire or bulworke beeing without the wall: for so the word signifieth praemunitionem, a premunition or bulwork before: how could the people leaue the wall to keepe the bulwork? for i… is like (and so thinke…h Iosephus) that the citie gates were shut against Ioab.
2. Some vnderstand it of Ioabs men, that they stood in the trench, and came neere to assaile the wall: Osiand. But the word is both in the singular number, and of the feminine gender, and so can not agree to the men or people.
3. Some applie it to the woman, that she stood vponupon the rampire or wall, and from thence spake to Ioab: Vatab. but it is not like that the woman stood there, before Ioabs men beganne to batter the wall, as the next words shew they did.
4. Therefore, it is most fitly referred to the citie, not that it did stand alone with a wall, without a rampire, as Iun. for the word eheel signifieth not a wall, but the rampire or bulworke before the wall: as Isai. 26.1. Lament. 2.8. But the citie stood now entrenched, and enuironed with this trench or rampire: as the Septuag. foreign: and the Latine giueth this sense well, obsessa est vrbs, the Citie beganne thus to be assaulted.
13. Quest. v. 18. Of these words, They spake in the beginning, saying, aske of Abel.
1. Some thus expound it: in this citie of Abel hauehave beene in times past excellent men for wisedome, whom they were wont to resort vntounto for counsell: wilt thou then destroi… such a famous citi…? Osiand. But this is not so fit: it is better referred to the oblation of peace, first to be made when a citie was besieged according to the lawe, Deut. 20.10. and therefore the woman saith in the next verse, I am one of those that are peaceable, that is, which will not refuse the offer and order of peace.
2. Some read thus, they spake in old time, saying, aske of Abel, Genevens. It was said in the old Proverb, Lat. and the Chalde thus expoundeth, Remember what is written in the law, that they vsed of old time, to aske a citie, &c. to the same effect Pellic. Borrh. but seeing there is particular mention made of Abel, it seemeth that no such proverb is here insinuated, though reference be had to the law.
3. Therefore, they which thus spake in the beginning (as the word signifieth, and as the Septuag. read) rather then of old, were the Citizens of Abel, that thus communed and consulted among themselues, that Ioab would first offer vntounto the citie peace, to see if it would be accepted. Iun.
14. Quest. v. 23. Of Ioabs restitution to his office.
1. It is neither like, that Ioab was absolutely restored vntounto his place, which Dauid had promised to Amasa, because of his valiant exploits, Pellican. for Dauid did altogether mislike him for those two bloodie murthers of Abner and Amasa. 2. Neither yet as Iun. did he improbè recuperare, wickedly recouer his place of gouernment against Dauids mind altogether: for Dauid could not spare him. 3. But Dauid was content hee should retaine his place, because his seruice was so necessarie: not clearing him of his due deserued punishment, but onelyonly deferred it. Osiand.