Harmony Upon 2 Samuel, Book 2 · Chapter 3
CHAP. 3.
1. Quest. v. 1. How long the warre continued betweene the house of Dauid, and the house of Saul.
1. SOme thinke that this warre continued the space of two yeares, during which time Ishbosheth is said to hauehave raigned ouer Israel, c. 2.10. Genevens. But it is shewed before, quest. 8. of the former chapter: that there the whole time is not set downe of Ishbosheths raigne, but onelyonly how long he had raigned till that businesse fell out betweene Ioab and Abner: which beeing the beginning of the warre between the two houses, continued a good while after. Ioseph. 2. Neither was there any generall or publike warre betweene them, but a continuall emulation and opposition: Pel. neither is there any mention made of any other battell, sauing of the former in the second chapter, which rather was a skirmish, then a set battell. Mart. 3. Dauids house encreased, Sauls decreased, as this chapter sheweth, how Abner, the cheife vpholder of Sauls house fell away from Ishbosheth. And hereby is signified the increase of the kingdome of Christ, and the finall decay and ruine of the kingdome of Sathan. Mart.
2. Quest. v. 2. Of Dauids sonnes borne vntounto him in Hebron.
1. Gods prouidence herein notably appeared, that Dauid all the while he was in exile had no children, but now beeing setled in his kingdome, he hath sonnes borne vntounto him. Mart. 2. But in that of sixe wiues he had but sixe sonnes, this may bee obserued, that the marriage of many wiues was not blessed with fruitfulnesse: Salomon had 700. wiues, and 300. concubines, yet but one sonne Rehoboam. As though nature it selfe gaine saied such mariages, as beeing contrarie to the first institution in the creation. Pellic. 3. Dauid had small comfort by these children: his eldest sonne Ammon committed incest, and was slaine by Absalom: Absalom rebelled against his father: Adoniah for affecting the kingdome was put to death by Salomon: So good men may be crossed in their children: and parents to whom God sendeth children, must therefore pray vntounto God, to make them good children. Mart.
3. Quest. v. 3. Whether it were lawfull for Dauid to take to wife the daughter of the King of Geshur.
1. Some thinke that Dauid offended God in this mariage, and therefore he was punished in his rebellious sonne Absolom the offspring of that mariage. Borr. 2. But it is rather to be thought, that Dauid herein did not doe any vnlawfull thing: for they were onelyonly forbidden to ioyne in mariage with the nations of the Cananites, Hiuites, Iebuzites, Pherezites, and the rest: now the Geshurites were none of them, but were a people of the Amalekites, 1. Sam. 27.8. And it was permitted by the law, for the Israelites to hauehave to their wiues the captiue women, which were taken in battell, Deut. 21.13. though such kind of mariages were rather tolerated, then commanded and allowed by the law. 3. So it seemeth that Dauid tooke this Maacah among the captiues of the Geshurites, whome he inuaded: whome it is like he had taken to him before he came to Hebron: but yet shee was not then accounted among his wiues, as beeing not yet fully purged from her superstitious Gentilisme. Mart.
4. Quest. v. 5. Why Eglah is onelyonly called Dauids wife.
1. Some thinke, because shee was but of base parentage, and was not by any other thing commended, then that shee was Dauids wife, she is so called, Vatab. but there are diuers other of Dauids wiues also, as Haggith, Abital, of whome no honourable mention is made, sauing that they were Dauids wiues. 2. Some thinke that this Eglah was Michol, called the wife of Dauid, because shee was chiefe among them, as Rachel was Iaakobs principall wife: and that shee was barren from that time, when shee mocked Dauid, chap. 6. but she might notwithstanding hauehave had a child before. Mar. Pellic. But it is not like shee was Michol, seeing shee is still called by the name of Eglah, 1. Chron. 3. and the Scripture euidently sheweth, that shee had no child till the day of her death. 3. Some are of opinion, that this Eglah was one of Sauls wiues: but it was not lawfull for Dauid to marrie his father in lawes wife: the same degrees beeing forbidden as well of affinitie, which are of consanguinitie. 4. This clause then, his wife, is to be vnderstood in generall, that eueryevery one of these six was Dauids wife: and that he had these sonnes in Hebron by his wiues, beside those which he had by his concubines, 1. Chron. 3.9. Iun.
5. Quest. v. 7. Whether Abner in deed… went in to Rispah, or were accused falsly.
1. The Hebrewes thinke that Abner would hauehave had her to wife, which they hold to hauehave beene a thing vnusuall, and intolerable, that any should marrie her, that had beene the Kings wife: Pellic. and therefore Salomon tooke exception to his brother Adoniah, as affecting the kingdome, because he desired to wife Abishag. 2. Some thinke that Abner attempted not onelyonly to hauehave had Rispah for his concubine, but that he did in deede defloure her: Mart. which Ishbosheth both tooke to be a disgrace vntounto him, shee hauing beene his fathers concubine: and beside, it bewraied his ambitious minde as aspiring to the kingdome; as Absalom lay with his fathers concubines, when he thought to depriue his father of his kingdome. Borr. 3. But it is rather like, that this was a false surmise, and suspition, without any ground: for Abner doth afterward instantly denie it: Iun. Vatab. which may also appeare by his great stomacke and indignation, whose conscience would hauehave made him somewhat to relent, if he had beene iustly charged. 4. Yet Iosephus is here deceiued, who saith this Rispah was Ishbosheths concubine; whereas she is called in the text Sauls concubine.
6. Quest. v. 8. Of Abners answer in generall.
1. Some note in Abner his obstinacie, that beeing reprooued for sinne, could not endure it, but seeketh to worke displeasure against him, that did admonish him: sic Mar. Genevens. But it is shewed before, that it is like that this was but a meere suspition of Abner. 2. Yet his pride and ambition appeareth, that could not abide one contumelle or reproach at Ishbosheths hand: that neither reuerence to the kingdome, nor yet neerenes in blood, could containe him in his dutie, but he must breake out into disloyaltie. Pellic. 3. Beside, his leuitie and inconstancie is manifest, that vponupon so small an occasion turneth from Ishbosheth, to take part with Dauid: to whom he seeketh to ioyne, not of conscience, because he was the Lords annointed; but of displeasure against Ishbosheth. Such an inconstant person was one Ecebolus, Socrat. lib. 3.whom Socrates maketh mention of; who vnderunder Constantius the Emperour, was a forward Christian, vnderunder Iulian a professed Idolater: and vnderunder Iovinian againe, he returned to Christianitie, humbly crauing to be receiued, and crying out, calcate me sal insipidum: tread vponupon me as vnsauourie salt. Mart.
7. Quest. v. 8. Of the meaning of Abners words, am I a dogges head.
1. Some referre it to Abner himselfe, that he should take it as a disgrace, and dishonour vntounto him to be thus rebuked. Mar. 2. Some hauehave reference vntounto Dauid and the rest of Iudah, in this sense that Abner should be counted as a vile person at their hands, for taking part with the house of Saul. Pellic. 3. Others hauehave relation to Ishbosheth, as though he should thinke him no better then to be ke…per and head of the dogges of his enemie, namely Dauid. Vatab. 4. Some make this to be the meaning: thinkest thou, that if I woul… offer my seruice to Dauid, he would thinke me worthy no better place then to keepe his dogges? but rather he would aduance me, and hauehave me in honour. Borr. 5. But the better sense is, to apply it to the thing it selfe, and the occasion offered: he so saith, because he was accused of incontinencie and leacherie, and therein like vntounto a dog, and so euerie way a vile person; for in these two things men are compared to doggs: for intemperate lust; as Deut. 23.18. Thou shalt not bring the hire of a whoore, nor the price of a dogge into the house of God: and for vilenesse, as Dauid saith to Saul; after whom doest thou pursue, after a dead dog? 1. Sam. 24.15.
8. Quest. Of these words, v. 8. Which against Iudah doe shewe merciemercy, &c.
1. Some read, which was with Iudah? with an interrogation: as if he should hauehave said, hauehave I dealt vnfaithfully with thee, or fallen away from thee vntounto Iudah? Iun. so also readeth Montanus: quod fuerim Iuda, as though I had beene with Iudah. 2. The Chalde thus interpreteth, as though I had beene reiected, or an abiect to those which are left of Iudah: but here diuerse words are added. 3. I preferre the vsuall reading, am I a doggs head, which against Iudah doe shew merciemercy: not onelyonly because of the consent of interpreters, for so the most doe interpret laiehudah, not to Iudah, or from Iudah, but against Iudah. P.V.B.G.L. (the Septuag. doth omit it altogether:) but for that it best agreeth with the whole scope of Abners speach, that he had not deliuered Ishbosheth into the hands of Dauid, as followeth afterward.
9. Quest. v. 8. Of Abners excuse: Thou imputest to me a fault concerning this woman.
1. Some so take it, as though Abner should extenuate this fault, which hee had committed with a silly woman: that Ishbosheth had no reason in respect of his great deserts to charge him with so small an offence. Mart. But it is not like that Abner would hauehave so eleuated this offence, if he had beene guiltie of it, seeing she had been the Kings concubine: which thing was odious in Israel, to defile the kings concubine. 2. Pellican thus turneth the words, as though the emphasis were in thou; as if he should hauehave said, considering I am the onelyonly stay and vpholder of thy kingdome, how darest thou reprooue me? 3. But all the force of the words lyeth in the accusation it selfe: as if he should say, I am free from this woman, and hauehave committed no such thing: and therefore thou doest me wrong thus to charge me: Iun. Vat. for the words themselues seeme to containe a deniall of the fact.
10. Quest. v. 12. How Abner sent messengers for himselfe.
This word tactau hath diuerse expositions. 1. Some read, from his place, Chald. 2. Some, propter hoc, because of this. Iun. 3. Some, he sent secretly. B. 4. But the better reading is, he sent pro se, or loco sui, for himselfe, or in his stead: so V.L.A.G.M. Iosephus also so interpreteth, that he sent messengers in his stead: he sent not this message or embassage in the name of Ishbosheth, or of the state of Israel, but in his own name: Mart. and on his owne behalfe: the word tachath signifieth pro, for.
11. Quest. v. 13. Whether Dauid did well in vsing the helpe of Abner, and making a couenant with him.
1. The thing which Abner now went about was not vnlawfull, to bring the kingdom vntounto Dauid, to whom the Lord had giuen it, though Abner did it of an euill minde: as Rahab did not euill in not discouering the spies, and so betraying the citie, Ios. 2. nor the men of Luz, in shewing the way into the citie, by which meanes it was surprised, Iudg. 1.23. This therefore not beeing an euill act of it selfe, Dauid might therein vse Abner. And so, that which is done by an other not without sinne, the seruants of God may make vse of without sinne: as Iacob vsed the benefit of Labans oath, that sware by his gods, Gen. 31. as the tenne men, whom Ismael would hauehave slaine with the rest, saued their liues, in feeding their enemies couetous desire, alleadging, that they had treasures in the field of wheat, and barley, oyle, and honie, which they would discouer vntounto them, if they would not slay them.Ierem. 41.8. So a poore man is excused in taking vp money vponupon interest for his necessitie, though the vsurer be not therin blamelesse. 2. But this libertie holdeth onelyonly in things, which are not in their nature euill: for in such, we can no way consent, or giuegive liking, but we must sinne. 3. Hitherto then Dauid offended not, in beeing contented to take aduantage of this message of Abner: but herein Dauid was ouerseene: first, that in so waightie matter as this, he did not first aske counsell of God: secondly, because he maketh a couenant with a wicked ambitious man, and of a suspected life. Pet. Mar.
12. Quest. v. 14. Why Dauid sendeth to hauehave his wife Michol restored vntounto him.
The reasons, which mooued Dauid were these. 1. In respect of himselfe, because she was his first wife, and he had obtained her, with his great danger; for an hundred foreskinnes of the Philistims: he gaue 200. not 600. as Iosephus, 1. Sam. 18.27. though Sauls demaund were onelyonly for an hundred. 2. In respect of Michol, to deliuer her from that reproach and infamie, liuing now in adulterie: for Dauid had not dismissed her. The Rabbines thinke, that Phaltiel did not companie at all with her: but that is not like, seeing he was so vnwilling to part with her, v. 16. But Dauid knew that Michol was forced by her father to marrie to Phaltiel, not of her own mind; and therein therfore hath her excused. 3. By this meanes Dauid maketh triall of the fidelitie of Abner. 4. It was a meanes to make a way to the kingdome, his wife beeing now returned, that was Sauls daughter. Mar.
13. Quest. v. 17. Of Abners perswasion vntounto the Elders of Israel and Beniamin.
1. First, he presseth them, that it was their owne desire to hauehave Dauid to be their King: hee was a King of their owne choosing, and one in whom they all delighted. 2. He reasoneth à facili, it was an easie matter for them, and now in their owne power to doe. 3. He vrgeth the authoritie of God, that had appointed Dauid; the Lord hath spoken of Dauid: who here like an hypocrite, maketh the word of God to serue his owne turne: for it was not the word of God, which mooued him, but his owne malitious heart. 4. He perswadeth them, ab vtili, from the commoditie, which should grow thereby to all Israel, that by the hand of Dauid the Lord would deliuer them from their enemies. Mar.
14. Quest. v. 20. Whether Dauid did well in making Abner a feast.
1. Abner did not content himselfe with that message, which he had sent before, because things are better dispatched by personall presence, then by the ministerie and mediation of others: and because he would certifie Dauid, how he had dealt in his behalfe with all the Elders of Israel, and how he had preuailed with them: for these reasons he commeth himselfe in person to Dauid: Iosep. 2. But Dauid did not well in making him a feast: both because he had not first consulted with God, but followed onelyonly humane counsell, and therefore it tooke no place: Pellic. as also Abner beeing an euill disposed man it was not meete, that Dauid should hauehave eaten with him: Mar. This feast therefore ended afterward with mourning: teaching vsus what vncertaintie there is in these earthly ioyes, that we may learne to vse them soberly, and with moderation. Borr.
15. Quest. v. 28. Of Ioabs treacherous killing of Abner.
1. When Ioab had accused Abner to the King, that he went but about to vndermine him, and seeing that the King could not be induced to deale against Abner: then he bethinketh himselfe to take a course to be reuenged, and sendeth for him backe as it seemeth in the Kings name, and so thinketh Iosephus. 2. The causes which mooued Ioab to kill Abner, was two: his hatred for the murder of his brother Asahel; and his enuie, least Abner might hauehave growne too great in the Kings fauour, and so obscured him. Borr. But this latter was the greatest motiue, as afterward vponupon the like cause he killed Amasa; yet he pretendeth the other, the death of his brother, as the end of the verse sheweth. 3. Ioab smiteth Abner in the same place, where he had smitten Asahel before: and though Ioab herein committed that which was both vnworthy himselfe, and his master the King, and for the which he worthely suffered afterward vnderunder Salomon: yet the iudgement of God was iust vponupon Abner, a wicked and bloodie man: and the Lord turneth it to the great good of Dauid, in taking out of the way a new reconciled enemie, who would hardly hauehave prooued faithfull. Mar.
16. Quest. Of the place where Ioab killed Abner.
1. The most read, that he tooke him into the middes of the gate: L.V.P.M. rather within the gate: C.I. or aside in the gate: B.G.S. not to talke with him in an open and publike place (to be without suspition) for the gate was the place of iudgement. Mar. But he rather tooke him aside, and apart from the rest, to talke with him more secretly: Ioseph. who thinketh also, that his brother Abishai was by: which is not vnlike; for he also consented, v. 30. 2. The word besheli, some read peaceablie: B.G.C. some craftely: L.P.S.V. but it rather signifieth, in errour, or vnawares: as c. 6.7. it is said that God smote Vzzah for his errour. Iun. ghal hashall.
17. Quest. v. 29. Of the fearefull curse, and execration, which Dauid layeth vponupon Ioab and his posteritie.
Whereas Dauid accurseth Ioab and his posteritie, and laieth vponupon them an heauie burthen of fiue calamities and miseries: the running issue, the leprosie, weaknes, and faintnesse to goe with a staffe, vntimely death by the sword, and penurie and want of bread: wherein Dauid sheweth himselfe more seuere against his owne seruant and kinsman, then he was either against Saul or any enemie he had.
1. Some therefore thinke that Dauid did curse Ioab of impotencie and weaknesse of affection, beeing in anger and greefe, and that therefore all these euills did fall vponupon his posteritie: for they say, that Rehoboam had a running issue, Vzziah was a leper, Asa had the goute, Iosias was slaine with the sword, and Iehoiakim wanted bread: so the Rabbines. But these Kings of Dauids line were thus punished for their own sins, not for Dauids. Mar.
2. Some thinke, that this was no imprecation, but a prediction by the spirit of God of such euills, as should befall Ioab, and his posteritie: but the forme of speach and the manner of phrase, let the blood fall, &c. sheweth it to be a verie imprecation, and malediction.
3. Some doe make question, whether this curse of Dauid beeing vttered in his heat and affection, did afterward take place, or no: Mar. But seeing Dauid was a Prophet, and here the reason is giuen of this iudgement, because both the brethren consented to kill Abner in time of peace, because he killed their brother in battell, v. 30. all which circumstances doe exaggerate the offence: it is not to be doubted, but that this curse tooke place vponupon Ioab and his familie, as that other of Dauid vponupon the mountaines of Gilboa, where Saul and Ionathan were slaine, tooke effect, 2. Sam. 1.21. and the leprosie of Naaman, by the Prophets sentence did cleaue vntounto Gehezi. And that this Propheticall curse was effectuall, it seemeth to be the opinion of Iun. and Bor.
4. It beeing then resolued vponupon, that Dauid both as a Prophet accursed Ioab his sinne of blood so deseruing, and as a wise man, that it might appeare to all Israel that Dauid was no way consenting to this fact: yet these doubts further will be made: First, why Dauid laieth this curse vponupon the whole familie, not excepting the innocent: whereas in the law, the Lord is said to visit the iniquitie of the fathers vponupon the children, to the third and fourth generation of those that hate him.
Ans. 1. This condition is alwaies included in such propheticall curses, though it be not expressed. 2. or Dauid might foresee, that there should be alwaies some in Ioabs familie, whose sinnes might be worthie of those plagues: 3. and yet in temporall chastisments the children may beare the iniquitie of the fathers, without any impeachment of Gods iustice.2. Kin. 5 2…. So the Prophet imposeth the plague of leprosie vponupon Gehezi and his seed for euer, without any exception.
Secondly, it will be obiected, why Dauid doth pronounce this execration rather against Ioab, then against Saul, which put the Lords Preists to the sword. Ans. Saul was the Lords anoynted, and therefore Dauid was no more to curse him, then to lay violent hands vponupon him: againe, he should hauehave seemed to doe it in his owne cause: but the case was diuerse here: for Ioab beeing herein but a priuate person killed Abner, contrarie to the Kings faith and safe conduct giuen him: and did by this meanes, as much as in him lay, if Dauid had not caried the matter wisely, hinder the establishment of Dauids kingdome.
Thirdly, but why did not Dauid then, hauing obtained the kingdome, himselfe take condigne punishment vponupon Ioab. Ans. 1. Both because it would hauehave weakned his gouernment, if he should at the verie first hauehave shewed seueritie toward a man of his owne kinred, and which had deserued so well of him: and Ioabs sinne was not yet come to the full: he afterward killed Amasa also in the like case: so that his punishment, though a while deferred, was the more heauie and greeuous when it came, Borrh.
18. Quest. v. 31. Why Dauid commanded Ioab to put on sackcloth and mourne for Abner.
1. Ioab might be thought to reioyce, and be glad, that Abner was ouerthrowen, and therefore he might seeme a very vnmeete man to celebrate Abners funerall: Dauid therefore, in forcing them thereunto, some may thinke, did make him play the hypocrite: But, it was fit and requisite, that Ioab beeing a principall man vnderunder Dauid, should not be wanting in this solemnitie: Dauid then requiring him thereunto, did that, which was fit: if Ioab therein dissembled, it was his owne fault. So Princes may enioyne their subiects to come to the exercises of religion:Princes may compell thei… subiects to the exercises of religion. if they present not themselues with true deuotion, the offence resteth in them that faile therein, not in him that commandeth: as the King of Niniveh commanded a generall fast to be kept thorough the Citie: it is like it was not religiously kept of all: So the Lord in the Law commandeth, that the three solemne feasts in the yeare should be kept of all: and yet all the Israelites had not a sound and vpright heart toward the Lo…d. 2. Dauid might enioyne this dutie vntounto Ioab, as a part of punishment: that he is constrained publikely to bewaile him, whom in his rage he had slaine. 3. And this might be a meanes also, to bring Ioab to acknowledge his sinne, seeing the great lamentation, which was made for Abner, whom he had slaine: Mar.
19. Quest. v. 33. Of these words: Dyed Abner as a foole dyeth?
1. Dauid bewayleth Abner, and commendeth him as a valiant man, but not for any vertue or goodnesse in him: for the wicked may hauehave some commendable parts, which are not to be depriued of their due praise. 2. The meaning then of Dauids words is this; that Abner died not as a coward, that is taken in warre, and lead captiue, his hands beeing bound: nor as a malefactor, whose feete are tied with fetters. Borr. But he would hauehave shewed his valour both by his hands, and feete, if they had tried with him with open fight: Iun. whereas now they killed him treacherously; as a man beeing neuer so valiant, may be circumvented by wicked conspiratours. Genevens.
20. Quest. v. 34. Of Dauid and the peoples weeping and lamenting for Abner.
Dauid lamenteth, and fasteth till euen, to shew and expresse his greefe for Abner, and that thereby he might content all Israel, and cleare himselfe as not beeing accessarie to his death: but no mention is here made of any prayers made for Abner: yet the Romanists dare auouch, that this fasting and mourning of Dauid was for the releefe of Abners soule: and that for this cause the Patriarks desired to be buried in the land of Canaan, that they might be releeued by the prayers of the Church: hereof also it is,Controv. Against Purgatorie. that Dauid would not pray for his child, after hee knew he was dead, because the infant needed not Dauids prayers: to this purpose Bellarm. lib. 1. de purgator. c. 3.
Contra. 1. It is euident by the text, that all this lamentation of Dauid, was to shew his griefe, that there was a great man fallen in Israel, v. 38. neither is there one syllable of any prayer made for Abner: it is then great boldnesse to ground that error vponupon Scripture, which is altogether silent in that behalfe: neither were there any sacrifices in the lawe (there beeing so many diuerse kinds prescribed) appointed for the dead. 2. Neither was that any cause of their desire to be buried in the land of Canaan: but onelyonly to shew their hope, in the certaine expectation of the promises of God: and to be a monument to their posteritie, that the Lord would bring them thither: for otherwise, seeing the Israelites continued in Egypt almost 200. yeares after Iacobs buriall in Canaan, if he had intended to be helped by the prayers of the Church, he should hauehave desired to hauehave his bones kept in Egypt, & then caried thence at their departure, as Ioseph did, that he might hauehave had the benefit of the Churches prayers, which yet was to soiourne there. 3. And the cause is euident why Dauid ceaseth to pray any longer for the infant being dead, because he knew, that then he should not be brought to life againe. The childs soule indeed had no need of Dauids prayers, no more had the soules of the faithfull departed: and for the rest, that died in their sinne, they receiued their iudgement, and by the prayers of the liuing could not be releeued.
21. Quest. v. 39. Of the meaning of Dauids words, I am weake, and the sonnes of Zerviah are too hard for mee.
1. Some thinke, that whereas the word here vsed, (rach) signifieth tender, that Dauid speaketh of his clemencie, and merciemercy, that he had spared Abner, and shewed him fauour, but the sonnes of Zerviah, (which was his sister, by whom they are called, because it seemeth their father was but obscure) were hard hearted, and cruell. 2. Some other doe make this the sense, that whereas Dauids kingdome was but yet weake, these two men shewed more inhumanitie and inclemencie, then was for the safetie of his kingdome. 3. But it is euident by Dauids words, that he hath relation to himselfe, that they were too hard for him: it was not in his power to punish them, as their fact deserued, and therefore he committeth the reuenge of this cause vntounto God.
22. Quest. v. 39. Whether Dauid offended in deferring and forbearing the punishment of Ioab.
1. Some are of opinion, that Dauid offended herein, and of a partiall affection spared Ioab, whereas he ought to hauehave beene put to death: and thus they doe reason. 1. By the law, he that slaieth a man presumptuously, is to be taken from the Altar, and to be put to death, Exod. 21.14. his punishment is not to be deferred or suspended. 2. It was the ruine of Eli his house, because he was too remisse toward his children. 3. And the King of Israel is reprooued, because he let Benhadad goe, when the Lord had giuen him into his hands. Mart.
Contra. 1. Neither did Dauid pardon Ioab, but he gaue charge vntounto Salomon concerning him, who caused him to be slaine at the Altar: and that law commandeth not that which is not possible, or not in the Magistrates power to performe: as if a murderer flie the countrie, and so be out of the Magistrates power, he doth not break the Law, in not putting him to death: so neither doth he, that can not reach the malefactor, without great tumult, and danger to the common wealth, but watcheth his conuenient time to doe it; which was Dauids case here. 2. Eli might hauehave corrected his sonnes without any danger, so could not Dauid. 3. And so was Benhadad deliuered into the Kings hand, who beeing a forren enemie might with lesse trouble hauehave beene put to death, then Ioab a domesticall freind, and much fauoured among the people.
2. The better opinion then is, that Dauid did prudently forbeare to punish Ioab: not so much because he was his kinsman, and had beene faithfull vntounto him in the time of his affliction, Pellic. or that he had many wayes well deserued of him, and could not well spare his seruice: Borrh. but for that they were too hard, and strong for him. And it seemeth in the historie of Absalom, c. 18.19. that Ioab did beare greater sway among the souldiers and militarie men, then Dauid himselfe: therefore it is a wise mans part, as well to consider, what may be done, as ought to be done: Iun. This then was in Dauid no conniuence or winking at Ioabs sinne, which he bare in mind, and charged his sonne to see iustice executed. But Dauid prudently deferred the punishment onelyonly, which could not presently without great daunger be inflicted. At other times, when it was in his power, he delaied not to doe iustice; as vponupon the Amalekite, that said he had killed Saul, and vponupon those two, that killed Ishbosheth. The like example we read of Iacob, who when his two sonnes Simeon and Levi had committed that shamefull murder vponupon the Sichemites, did not proceed against them, being then a Magistrate in his owne familie: but deferred the censure till his death, Gen. 49.5. for both his children being stubburne and vnruly were too strong for him, and beside there was then no time, to make a stirre in his owne familie, they beeing round about beset, and enuironed of their enemies.
23. Quest. v. 39. Of these words of Dauid, The Lord reward the doer of euill according to his wickednesse.
1. Some thinke, that this is rather a prediction of Dauid, what should befall the wicked, then an imprecation. But it may verie well be a prayer also, which Dauid maketh against those, which continue in their sinne without repentance. Mar. 2. Yet it may seeme strange, that Dauid prayeth for reuenge vponupon Ioab for this murder, seeing he himselfe calleth for merciemercy at Gods hand, for the like sinne committed against Vrias: wherefore here he must be vnderstood to speake of those, which were impenitent, not of those which were touched with a feeling of their sinnes, as Dauid was, when as a testimonie of his vnfained repentance he endited the 51. Psalme. Borrh. 3. But concerning the meaning of these words, these three things are to be considered. 1. That God neither rendreth to good workes nor euill workes in this world, according to the rule and measure of equalitie, but in some proportion and similitude: for he rewardeth good workes more liberally, then they are worthie of; and euill workes he recompenseth with lesse punishment then they deserue. 2. Good workes are no cause of their reward, but they are crowned in merciemercy: but euill workes are meritorious causes of their punishment. 3. Neither doth God recompence all euill doers according to their workes, but such onelyonly as are obstinate and impenitent. Mar.