Harmony Upon 2 Samuel, Book 2 · Chapter 6
CHAP. 6.
1. Quest. v. 1. Whether this historie of bringing the Arke from Abinadabs house be transposed.
WHereas the storie is rehearsed, 1. Chr. 13. before Dauid had the former battell with the Philistims: 1. P. Mart. onelyonly propoundeth this doubt, and saith, historia videri possit nonnihil perturbata: the historie seemes to be put somewhat out of order; but he giueth no solution of this question. 2. Certain it is, that Dauid parta pace, hauing obtained peace, Osiand. deuictis hostibus, and his enemies ouercome, Pellic. then did settle himselfe to reforme religion: and therefore the historie is here set downe in the right order of time, howsoeuer it is reported in the Chronicles. 3. Therefore the best answer is this, that Dauid had assembled together the cheife of Israel twice to this ende, and consulted with them to bring home the Arke: the first time was after he had surprised and taken the fort of the Iebusites in Ierusalem: which purpose and consultation of Dauid, was hindered and interrupted by the inuasion of the Philistims; then after Dauid had vanquished them, he called them againe, and therefore it is here said, Dauid gathered together againe the chosen men, &c. Pet. Martyr thinketh, they had beene assembled together before, to celebrate the inauguration of Dauids raigne, but rather he had called them together before to consult about the Arke: Iun. This calling together twice of the people, is mentioned 1. Chron. 13.1.5. 4. But yet this doubt remaineth, because in that place all this rehearsed to be done in this chapter, to v. 10. is set downe before Dauids battell with the Philistims: whereunto this answer may be giuen, that mention beeing made there of that consultation, which Dauid had before the Philistims battell, that narration is finished together, according to the vse of Scripture, which more respecteth the coherence of argument, then the order of time.
2. Quest. Of Dauids consulting and gathering together the cheife men to bring againe the Arke.
In the Chronicles the certaine number is not expressed, how many were gathered together, but here they are said to be 30. thousand: As here the bounds and limits of the land are not described, how farre and from whence they were called, as there it is said, that Dauid gathered them together, from Sichar of Egypt vntounto the entring in of Hamath, that is, from the South bounds of the land to the North: Borr. The causes of this great assemblie were these. 1. Vt solenni pompa, &c. that with solemne pompe, and due deuotion they might bring the Arke: Pellic. 2. Vt ad manum haberet paratos milites, that he might hauehave souldiers readie at hand, if the enemie should hauehave attempted to disturbe them: Osiand. 3. Vt pium & moderatum Principem decuit, &c. as it became a moderate and godly Prince, he would hauehave the consent of the states and the people: not like vntounto the Pope and his Cardinalls, and the Papall prelacie, who take vponupon them without the aduise of the ciuill state, to innovate and change matters of religion of their owne head: Mart. 4. Rupertus maketh this solemne reducing of the Arke, which was a type of Christ, a type and figure of the solemne preaching and publishing of the resurrection of Christ by the Apostles through the world. 5. So the first thoughts and counsell of Dauid, after he was established, and setled in his kingdome, was to seeke after God, and to reforme religion. But in Sauls time they sought not the to Arke of God, 1. Chr. 13.3. for Sauls head was troubled and busied about the succession of the kingdome, and the pursuing of Dauid: and in stead of consulting with God at the Arke, hee went vntounto Witches, which was his ruine. Martyr.
3. Quest. v. 2. Of the place from whence they brought the Arke.
1. The word is mibaghale, which some read, de viris, of the men or Lords of Iuda: Mont. Pagn. whom Osiander followeth. 2. But it is rather the name of the citie, which was called Kiriathiearim, or Kiriathbaal, Ios. 15.60. or Baalath, 1. Chron. 15.4. or in the plurall number, Baalim, as it is here translated by Iun. and Vatab. 3. There the ark rested in Kiriathiearim when it returned from the Philistims, 1. Sam. 7.1. which was at the least 40. yeares before: immediately after the death of Eli, after whome succeeded Samuel and Saul, who gouerned Israel 40. yeares, Act. 13.21.
4. Quest. v. 2. Of the meaning of these words, Whereon is called vponupon the name of Iehouah.
1. Some doe referre these words vntounto God, reading thus, to fetch from thence the Arke of God, whose name is called by the name of Iehovah: B.G.V. but it seemeth rather to be a description of the Arke, shewing the excellencie and dignitie of it, that there the Lord was called vponupon, and from thence gaue answer, and shewed there euident signes of his presence. 2. Some doe vnderstand it of the Arke, that it was called by the name of Iehouah: so Pellic. Osiand. and Pet. Martyr further giueth this reason: that the Sacraments doe beare the name of the things, which they signifie: as the name of the altar which Moses made, Exod. 17. was called Iehouah: and so Gedeon called the altar which he made, Iehouah shalam, Iehouah peace, Iudg. 6.24. Borrh. And after the same manner must the words of our Bless…d Sauiour be vnderstood, this is my bodie: the Sacrament is called by the name of the thing. But neither of these two places are fitly alleadged: for the name Iehouah is not simply giuen vntounto these altars, but with some addition: the first is called by Moses, Iehouah missi, the Lord is my banner: the other by Gedeon is named Iehouah Shalam, Iehouah (is our) peace. Neither are the words so to be read here. 3. Therefore the better reading is, at, as Iun. or vponupon the which (as Sep. Lat.) namely the Arke of God, the name of Iehouah is called vponupon: there solemnly the name of Iehouah was invocated: so also read Mont. Pag. the word kara here vsed, signifieth not onelyonly to call, but also to inuocate, and call vponupon, as Gen. 4.26.
5. Quest. v. 2. How God is said to sit betweene the Cherubims.
1. Tostatus hath this conceit, that the Angel which spake from between the Cherubims did assume a certaine aerie bodie, which rested betweene the Cherubims:qu. …2. in c. 25. Exod. which beeing imagined, God might be said to sit there, because his Angel in that assumed bodie was there present: but here Iehouah is said to sit or dwell betweene the Cherubims, which name is neuer giuen vntounto any Angel: it was God therefore himselfe, and not an Angel which made his seate there. 2. Some imagined also, because the Lord is said to sit vponupon the merciemercy-seate betweene the Cherubims: that the MercieMercy-seat was not put close vponupon the Arke, but was held ouer it as the throne, and the seate, and the Arke was as the footestoole: this opinion is elsewhere shewed to bee without any ground: for the MercieMercy-seat serued as a couering to the Arke,Hexap. in Exod. c. …5. qu. 28. and was put aboue vponupon it, Exod. 40.20. 3. God therefore is said to sit betweene the Cherubims, because from thence he gaue answer, and deliuered his oracles: Vatab. Borrh. as he did to Moses, Numb. 7.89. 4. God was otherwise there present then he is in the whole world; here was the presence of his grace, sicut fidelibus sacramentaliter adest, as he is present to the faithfull in the Sacraments: Pellic. 5. As God is said to dwell betweene the Cherubims: so Christ is not elswhere to be sought then in his Church, with the which he hath promised to be present to the ende of the world. Borr.
6. Quest. v. 3. Why they put the Arke of God vponupon a newe cart.
1. Pellican thinketh that they did this by the appointment of the King himselfe, or of the high Priest. But it appeareth by the punishment inflicted afterward vponupon Vzzah, that it was his negligence cheifely and ouersight so to carrie the arke. 2. They did thus, as they thought for the more honour and reuerence to the Arke, but it prooued otherwise: Borr. whereby we see that many things may be done of a good intention, and yet not acceptable vntounto God. 3. It seemeth also, that herein they followed the example of the Philistims, who put the Arke into a newe cart: but they should rather hauehave looked vntounto the law, and commandement of God, who appointed the Leuites to carrie it vponupon their shoulders: Mart. 4. Like vntounto these are the Romanists, in these two respects. 1. Because as these imitated the Philistims, so they doe borrow many of their rites and vsages from the Iewes, or Gentiles. 2. And as these ease their owne shoulders, and cause the oxen to drawe the Arke, so the Popish prelacie doe wind their necke out of the coller, and lay the duties belonging vntounto them vponupon others: as preaching vponupon their chaplaines, their gouernment vponupon their chancelors and officials, giuing themselues in the meane time to their pleasure and idlenes: Mart. 5. Rupertus by the Arke carried in the cart or charet, vnderstandeth the preaching of the Gospel, borne as it were by the fowre Euangelists: but this application is not so fit, seeing this carting of the Arke was taken in euill part, and much displeased God.
7. Quest. v. 4. Whence the Arke was brought, and by whom.
1. It was brought from the house of Abinadab, where it was left, 1. Sam. 7.1. whose house was in the hill, Iun. Vatab. rather then in Gibeah: for that was in Beniamin. 2. These two sonnes of Abinadab, R. Gerson thinketh not to hauehave beene Levites: but Iosephus opinion is more probable, who thinketh that Abinadab was a Leuite, in whose house the Arke had staied a long time:lib. de antiq. c. 2 for it is not like, that otherwise his sonne Eliezer should hauehave beene sanctified before to keepe the Arke, 1. Sam. 7.1. and now his two other sonnes Ahio and Vzzah suffred to guide it: to whom, as Iosephus writeth, that care was committed by the Priests. 3. The Septuag. for Ahio, read his brother: whereas it is euident out of the text, that those two Vzzah and Ahio were Abinadabs sonnes. v. 3. 4. Ahio went before, and Vzzah went behind, though it be not expressed, as it appeareth afterward by Vzzahs staying of the Arke with his hand. Iun.
8. Quest. v. 4. Of the meaning of these words: And they brought it out of the house of Abinadab, which is in the hill, with the Arke.
1. Vatablus readeth, and they brought it, &c. with the Arke, that is the coffer, wherin the Philistims had put their presents and gifts, which they sent with the Arke, 1. Sam. 6.8. they brought it together with the Arke. 2. Some read thus: they brought the Arke out of the house of Abinadab: B.G. but here some thing is omitted, not translated; as it, and with. 3. Some referre it to Abinadab, who was in Gibeah keeping the Arke: so the Latine interpreter expoundeth, with the Arke, that is, keeping it. 4. Osiander thus interpreteth: they brought it, that is, the new cart, with the Arke. 5. The meaning is rather, that they were with the Ark, that is, did accompanie it, Iun. as the next words shew, Ahio went before the Arke.
9. Quest. v. 5. Of Dauids playing vponupon instruments of Musicke before the Lord.
1. The instruments of Musicke are described by their matter; they were made of firre tree, some take it for cedar, some for boxe: the word is berash, which vsually is taken for the firre: V.A.P.I. which is an fit wood to make instruments of, as is vsed to this day; the diuerse kinds also of these instruments made of firre are named, as Harpes, Psaltaries, Timbrels. 2. The people of the East countrie as they are more ardent in their affections, so they are more affected with musicke, then they which inhabit toward the Northerne parts of the world: and therefore to this day, the Christians in Syria and in other East countries, doe celebrate the festiuall of Christs resurrection with harpes and other instruments, with singing also and dauncing. And by the Epistle of Plinie to Traiane the Emperor, it seemeth that euen from the Apostles times, in sacro vsu habuisse Musicam, that they had a sacred vse of Musicke, euen from the Apostles time. Mar. 3. Beside the custome of the countrie, the pedagogie and condition of those times, which was full of types and shadowes, did commend this publike vse of Musicke in religion: whereby were represented, those cantiones spirituales, spirituall songs, and hymnes, which the Apostle speaketh of: singing and making melodie vntounto the Lord in your hearts, Ephes. 5.13. Borrh. 4. The vse of these instruments was, that thereby mentes arrigerentur, the mindes of the hearers might be stirred vp to the praise of God: for otherwise God is not delighted with sounds. Pellican. 5. And thus farre Musicke also hath now a commendable vse in the Church of God: si vtamur ad ipsius laudem, &c. if we vse it to Gods praise, and glorie, and the mind and heart sing together with the voice. Osiander.
10. Quest. v. …. Of the o…casion, which mooued Vzzah to stay the Ark… with his hand.
1. Because this was a memorable accident, that here fell out, the place is noted, which had a double name: it is here called the th…eshing floore of Nachon, which signifieth prepared, as Vatablus translateth, arcam paratam, a threshing floore prepared: because by this example and admonition the L…uites were as prepared: but 1. Chron. 13. it is named the threshing floore of Chidon: which some thinke was so called, because Ioshua there lift vp his sh…ild or speare, which is so called chudon, Iosh. 8.18. ex Martyr. But it seemeth that the owner of this threshing floore rather had these two names, Nachon, and Chidon, as Araunah whose threshing floore Dauid bought, 2. Sam. 24. was also called Ornan, 1. Chron. 21.20.
2. The oxen, which drew the …art, some read exorbitabant, went out of the way: Ioseph. Lat. Osiander. some read, that the oxen fainted as vnderunder the burthen of the Ark, because of the reuerence, and holinesse of it: Vatab: out of a certaine Hebrew writer: some that the o…en stumbled or kicked. P…lli…. But the word is better translated, they did shake it: B.G. Iun. like to cast and tumble it downe: so the word samat is vsed, 2. King. 9.33. where Iehu biddeth them tumble, or cast downe Iezabel.
3. Thus it pleased God by these …umbe beasts to admonish them of their error: as the Lord reprooued Balaam by opening the mouth of his asse. Mar.
11. Quest. v. 7. Why the Lord smote Vzzah, and how.
1. Some of the Rabbines thinke that Vzzah was smitten, because when he saw the Arke declining he had such an inward thought, as though God were not able to stay it: but no such thing is in the text: Petrus Camest…r gesseth it wa…, for that hee had companied with his wife the night before: which concei… riseth of their prophane and base opinion of marriage, which the Apostle calleth honourable: the cause is euident out of the text, because they had put the Arke into a ca…t, where…s it was to be caried vponupon the Leuites shoulders: Mar. and because beeing no Priest, he touched the Arke, which it was not lawfull for the Leuites to doe: Osiand. both these causes are rendered of this iudgement, the first 1. Chron. 15.3.14. the other 1. Chron. 13.10.
2. How Vzzah was smitten, it is not expressed: some thinke he was striken with a thunderbolt: Hierome is of opinion, that his shoulder and arme wa… suddenly withered and dried vp, because he should hauehave borne the Arke vponupon his shoulder:De mirabilib. Script. lib. 2. c. 12. Augustine thinketh he was presently suffocated, & so died, as they which are taken with an apoplexie: but it seemeth it was a violent death, and that by some rent, rupture, or diuision of his bodie: as the place was thereupon called Per…z V…zah, the rent, breach, or diuision of Vzzah.
3. Vzzah is smitten here, whereas the Philistims were not punished at all for carting the Arke: for they knew not the law of God, and therefore were excused by their ignorance: but the Israelites, if they transgressed the law, did it of carelesse negligence and forgetfulnesse, as Vzzah here, and therefore this punishment is laid vponupon him: Pellican.
4. And Vzzah is smitten rather then Ahio, not as Hierome thinketh, if hee be the author of the traditions vponupon the Chronicles: b…cause Abinadab had Vzzah carie the Arke vponupon his shoulders, and he refused: Mar. But though Ahio with the rest of the Priests and Leuites were all guiltie of the first fault in putting the Arke into a cart: yet this fault was peculiar to Vzzah, in that he presumed to touch the Arke, which it was not lawfull for the Leuites to doe, Num. 4.11. and therefore he was smitten▪ and not Ahio. Iun.
12. Quest. v. 7. Of th… right vse, which is to be made of this iudgement vponupon Vzzah.
1. The Pope grossely abused this place, against the Emperour, who hauing made some constitutions in Germanie concerning r…ligion, and namely that of the interim, was threatned by the Pope with the vengeance that did light vponupon Vzzah, for medling with things that appertained not vntounto him. But therein the Emperour did no more then other godly Kings before him, Salomon, Esechias, Iosias, and those Christian Emperours Constantine, Theodosius, Honorius, Arcadius. Mart.
2. But this example hath this application rather. 1. It condemneth all will-worship and humane deuises brought into the seruice and worship of God: as Nadab and Abihu were slaine for offering with strange fire. 2. It teacheth v…, ne in alienam functionèm nos ingreamus, that we intrude not our selues into an others function: as Vzzia the King was smitten with leprosie, because he tooke vponupon him to offer incense. Osiander. 3. The Arke also signifieth the Scripture, quae non est illotis manibus tractanda, which must not be handled with vncleane hands. Pellican. 4. It sheweth also that a good intention, declining from the prescript of Gods word, is not acceptable to the Lord: Osiander. For Vzzah here of a good meaning staied the Arke with his hand, but because it was against the Law, it displeased the Lord.
13. Quest. Why Dauid was displeased.
1. Whereas the words in the originall are, Dauid was angrie: or anger was to Dauid: some take it, that Dauid was angrie not with the Lord, for God could not be accused of iniustice here, and it was farre from Dauid to lay any such imputation vponupon God: but he was angrie with the negligence of the Preists, and his owne ouersight, in such an apparant transgression of the Law: Mart. 2. But the text giuing this reason, because the Lord hath smitten Vzzah; sheweth that this indeed was the cause of Dauids greife: therefore the meaning is, that displicuit Dauidi, it displeased Dauid: I.G.B. or Dauid was mooued and troubled, as Samuel was mooued, when the Lord had cast off Saul, and cried vntounto the Lord all night, 1. Sam. 15.11. where the same phrase is vsed. 3. As Dauid was mooued and troubled, so it is said, Dauid feared the Lord that day: which both sheweth, that Dauid setting before him the like punishment vponupon the Philistims first, then vponupon the Bethshemites for their irreuerent behauiour toward the Arke, feared the like punishment himselfe, and therefore durst goe no further with the Arke: Mart. And beside it made Dauid more carefull afterward, nihil tentare praeter doctrinam legis, to attempt nothing beside the doctrine of the Law. Pellican.
14. Quest. Whether Dauid did well in going no further with the Arke.
1. Some think that Dauid was herein ouerseene; and though he were an holy man, yet he was not without his faults; for if he were assured that it was the Lords will to bring the Arke to Ierusalem, he should not hauehave giuen ouer notwithstanding this crosse successe: and if he were not, he should neuer hauehave begunne, and taken it in hand: Mart. 2. To the same purpose Osiander, that Dauid exceeded a due measure in this his feare, in that he sendeth away the Arke from him: as many now a dayes, because they thinke themselues vnworthie to receiue the Sacrament, do along time forbeare, and will not receiue it at all. 3. But Dauid herein rather obeyed, as it seemed to him the Lords will, which hee might thinke, was not at this time that the Arke should be brought to his house, as was declared by this fact: Iun. so aguoscit se indignum, &c. he acknowledgeth himselfe vnworthy, with whome the Arke, which was the seat of God, should remaine and dwell. Pellic.
15. Quest. v. 10. Of the leauing of the Arke in the house of Obed Edom the Gittite.
1. The most doe thinke, that this Obed Edom is called a Gethite or Gittite, because he had sometime soiourned with Dauid, or vponupon some other occasion in Gath a citie of the Philistims: Pellic. Vatab. and it might be he fled thither, when Saul put the Priests to death: Mart. But he was so called of Gath Rimman, one of the cities giuen in common by the tribe of Manasses, and of Dan to the Kohathites the Leuits, Iosh. 21.24. Iun. 2. And with him the Arke is left, not that Dauid forced him to take the Arke, and so would turne the daunger vponupon an other, which he feared. But it seemeth rather, that Obededom dwelling in the way, and beeing a good man, and also a Leuite, that he was willing to giuegive entertainement vntounto the Arke: Osiand. Martyr. Rupertus thinketh that Dauid as yet knew not the cause, why the Lord smote Vzzah; but that is not like, for it appeareth by Dauids feare, saying, how shall the Arke of the Lord come vntounto me, that he knew well, that Vzzah was smitten for some fault committed about the Arke.
16. Quest. v. 12. What mooued Dauid to bring the Arke from the house of Obededom.
1. God had blessed the house of Obededom and all that he had, because of the presence of the Arke, which he vsed with great reuerence: no such thing is expressed of Abinadab, in whose house the Arke was many yeares, either because it is omitted in Scripture, as many things of fact are: or it may be the Arke was not with like reuerence there entertained. Mart.
2. This was a great alteration and change, that whereas the Lord punished before, he now blesseth: but this change was not in God, who is immutable and alwaie the same, but in them that carried themselues diuersely towards the Lords arke: Vzzah was punished for his want of reuerence, Obededom is rewarded for his obedience.
3. Thus the Lord honoureth those that honour him, and his seruants for his sake: Laban was blessed after Iaacobs comming vntounto him; and Potiphar because of Ioseph.
4. Dauid therefore hearing the report of Obededoms prosperitie, now seeing all feare of danger past, taketh vntounto him a good heart, & resolueth to remooue the arke: Osiand. Likewise though God be not to be serued, or his presence to be desired for any earthly blessings; yet the Lord propoundeth such temporall rewards to stirre vp our dulnes: and Dauid is the rather mooued in this behalfe to bring the Arke home vntounto him, that these outward things might bee testimonia quaedam voluntatis Dei, &c. certain testimonies of the will of God toward him: Mar. But the cheife reason which mooued Dauid to remooue the Arke, was because nowe hearing of Obededom his welfare and prosperitie by entertaining the Arke, nihil mali veritus, he feared no further euill or danger: Ioseph. l. 7. c. 4.
17. Quest. v. 16. Why they sacrificed, when they had gone sixe paces.
1. The Rabbines thinke, that they sacrifice now at six paces, because Vzzah was smitten, when they had gone six paces: but whether that were so or not, as soone as they set forward and perceiued, that God was present with them, and none of them were smitten, they offered sacrifice in signe of thanksgiuing. Pellican. 2. Some of the Hebrewes thinke, that the Leuites felt not the Arke heauie as they did beare it, and therefore beeing mooued with this miracle they sacrificed: but it is dangerous deuising miracles without Scripture. 3. It is most like that he which was set ouer the Levites, who caried the Arke by turnes, appointed them their stations, how farre the parties or bearers should goe before they rested, which was six paces: therefore it is said, 1. Chron. 15.26. when the Lord eased and helped the Leuites, that is, when they rested them, at the appointment of Chenamah, who was set ouer them, 1. Chron. 15.22. then they offered sacrifice. 4. And, they offered these sacrifices vponupon some Altar made vponupon the suddaine, either of earth, or of rough stone according to the law, Exod. 20.24. Iun. 5. The cause why none of them were now smitten was, for that the former fault and ouersight was redressed, the Leuites now did beare the Arke vponupon their shoulders according to the Law, 1. Cor. 15.14.
18. Quest. v. 13. How many bullockes and fat beasts they offered.
Here the text saith they offered a bullocke and a fat beast, that is, but one: but 1. Chron. 15.26. it is said they offered seauen bullockes, and seauen rammes. 1. Some to reconcile these places thinke,Reconcil. that the Preists offered these seauen bullockes and seauen rammes, beside the bullocke and fat beast, which Dauid offered: Genevens. annot. 1. Chron. 15.26. but the same offering is spoken of in both places, because the same occasion is touched, when the Leuites rested, and had gone six paces. 2. Iunius readeth here in the plurall, they offered bullockes and fat beasts: and so it may agree with the other number of seauen bullocks, and seauen rammes: but seeing the words are here put in the singular number, they are not fitly translated in the plurall, there beeing no such necessitie. 3. I approoue rather Osianders solution: who thinketh that there were certaine stations, which are called paces, at the end of six of them the Leuites set downe the Arke, and others carried in their place: and at the end of eueryevery six of these stations, they offered a bullocke, and a ramme: and this they did seauen times till they came to the Citie of Dauid: So in all at these seauen seuerall times they offered seauen bullockes, and seauen other fat beasts, that is rammes; for at eueryevery six spaces or stations ende, they offered a bullocke, and an other beast.
19. Quest. v. 14. Of Dauids daunsing.
1. It was the custome and vse of the seruants of God, when they would shew their exceeding ioy, to expresse the same with their outward gesture, and that with daunsing: as Elias, when the raine came, that had beene restrained three yeare and six monthes,1. King. 18 46. did gird vp his loines, the Spirit of God beeing vponupon him, and ranne before Ahabs chariot. 2. But whereas there are diuerse kinds of daunsing; as there is a graue motion of the bodie, which sometime is vsed by the Auncient: and there is a wanton and light kind of daunsing: this gesture, which Dauid vsed in leaping and stirring his bodie, was of the first sort. 3. Beside, his example was extraordinarie: for otherwise it might hauehave seemed not befitting the person of a King to daunce in publike view, and sight: as Nero and Caligula among the Romans, were blamed of all for dauncing publikely in the theater, beeing Emperours: when Kings and publike persons are mooued by the like spirit, they may doe as Dauid did: otherwise they must vsitata ratione Deum colere: worship God after the vsuall, and ordinarie manner. Mar.
20. Quest. v. 14. Of the linen Ephod, that Dauid was girded with.
1. Osiander thinketh, that Dauid was so addicted to the seruice of God, that hee put on a preistly garment: he taketh it to be such a linen Ephod, as the inferior preists vsed to weare: as 1. Sam. 21.18. But Dauid hauing beene so lately taught by Vzzahs presumption, who beeing but a Leuite medled with the preists office, in touching the Arke, would not aduenture to were those garments which were peculiar vntounto preists. 2. Neither yet was it a meere ciuill garment, such as they which are preists or Leuites did sometime weare, honoris causa, for honour sake: Borrh. for Dauid as it were abasing and humbling himselfe in the sight of God, as he saith, v. 22. I will yet be more vile then thus, did lay aside in all likelihood his garments of honour and state. 3. I thinke it therefore more probable, that it was neither a preistly garment, nor yet altogether ciuill or prophane: but such as vulgus Deo deuoturum, they which were deuoted vntounto God, though they were neither Leuites, nor preists, did vse in the seruice of God, & religious actions: See more of the Ephod, 1. Sam. c. 2. qu. 5. and c. 22. qu. 13. So Dauid here did not shew himselfe as a Preist, as they say Charles the 5. in his solemne inauguratiō at Bononia did put on a linen vesture to please the Papal societie, as though he were consecrated one of their preists: but he put it on not onelyonly to be the lighter, and to daunce the more nimbly, Mart. but to shew his deuotion. 4. Yet did he not strippe himselfe of his princely robes, as thinketh Mart. as Saul was naked before the Prophets, that is, hauing laid aside his princely robes: for vnderunder the linen Ephod, he had a silke cloake or robe; for so it is said, that he had a silke robe, and then vponupon that a linen Ephod, 1. Chron. 15.17. Some doe there read in the first place a linen garment, as Vatab. Genevens. but the word is butz, which signifieth silke, and the other bar, linen: he had therefore a long silke robe, and vponupon that a linen Ephod, which was girt vntounto him, and kept the other garment cloase from flying abroad. Osiand. annot. 1. Chron. 15.
21. Quest. v. 17. Of the Tabernacle where Dauid placed the Arke.
1. This was not the Tabernacle, which Moses had made, where the Altar of burnt-offering was; for that was now at Gibeon, 1. Chron. 22.29. but it was a Tabernacle, which Dauid had prepared of purpose for the Arke, before he brought it thither, 1. Chron. 15.1. Mar. Borrh. 2. Peter Martyr doubteth whether the great Tabernacle at this time in Gibeon, were the same which Moses had set vp 200. yeare before (yea 400. yeare) in the desert: but it is euident 1. Chron. 21.29. that it was the same Tabernacle, which Moses had made in the wildernesse: which might notwithstanding be repaired, and renewed, as there was need. 3. Dauid maketh a Tabernacle for the Arke, rather then any permanent building, because he had now set it downe in his mind to build the Lord an house, which was afterward performed by Salomon. Mar.
22. Quest. v. 18. Of Dauids blessing the people.
1. Though it be not like, that Dauid here, and Salomon who blessed the people also at the consecration of the Temple, vsed that forme of blessing, which is prescribed, Numb. 6.24. The Lord blesse thee, and keepe thee, which onelyonly was appointed for the Preists to vse: yet Dauid after some other holy manner blessed the people, and wished well vntounto them. 2. And he doth not onelyonly wish well vntounto them in words, but performeth the same also vntounto them in deeds; making a feast vntounto all the people, he gaue vntounto eueryevery one, a cake of bread, and a peece of flesh, and a bottle of wine: Iosephus omitteth the wine, and speaketh of a wafer cake, beside the bread, that should be giuen vntounto eueryevery one: but the text is of more credit with vsus. 3. Dauid did not shew such bountie when he was confirmed in the kingdome by the people, c. 5. to shew that he more reioyced in the true worship of God, then in the honour of his kingdome: Mart. 4. Dauid here executeth part of the preistly, part of the princely office: hee blesseth as a Preist, and giueth bountifully to the people as a King. So Melchisedech both blessed Abraham, and brought forth bread and wine vntounto him: herein then Dauid was a type and figure of the Messiah, both king and preist, after the order of Melchisedech. Borrh.
23. Quest. v. 20. Of Michols deriding of Dauid.
1. Michol who should hauehave met the King her husband, as the part of kind and dutifull wiues is, with amiable salutations, doth at the very first shew her scornefull heart toward him. Osiand. Iosephus thinketh that she commended all other things, but onelyonly findeth fault with him for his dauncing: but the text maketh mention onelyonly of her words of reproach, not of any commendation at all: It seemeth rather, that she which scorned him before in her heart looking out at a window, v. 16. could not containe her selfe, but must needs goe forth to meete him to tell him her mind. Mart. And whereas Dauid came to blesse his house, she through her foolishnes turneth his blessing into a curse. Borrh.
2. She is called the daughter of Saul, because indeed herein, refert ingenium patris, she did shew the qualitie of her father. Iun. he was an hypocrite, and vaine glorious, and sought onelyonly the praise of men: whereas Dauid referreth all vntounto Gods glorie: Pellican. yet in the meane time shee forgetteth, how her father Saul had in like sort behaued himselfe among the prophets, prophecying naked, that is, without his princely robes before them, 1. Sam. 19.24. Mar.
3. There are three parts of Michols scornefull reprehension, 1. because he had forgotten himselfe that day, not retaining his princely dignitie: and therefore she taunteth him with an ironicall speach: how glorious was the King of Israel this day? 2. Because he had vncouered himselfe in the eyes of the handmaides: not that either of purpose Dauid shewed his bare and naked bodie in dauncing, beeing verie bewtifull, as some thinke: or that his bare flesh was seene, vestibus ex tripudio diffluentibus, his garments in dauncing flying abroad, Osiander, so also Iosephus: but for that he had shewed light behauiour, not beseeming the grauitie of a King, in so much, that the very maides scorned him, and made iests of him. 3. Because he had so carried himselfe, that there was small difference betweene him, and a foole, that leapeth and daunceth vp and downe, or like vntounto some vile person, that will be hired for a little to leape and skippe to mooue sport. Mar.
4. After this manner deale the carnall men of this world, which hold the zeale of Gods seruants to be but foolishnesse: Borrh. and the pompous prelates and Abbots of the Romanists, which ride vponupon their mules, beeing accompanied and attended vponupon as Princes, doe vponupon the like ground, despise the pouertie and simplicitie of the ministers of the Gospel: Mart.
24. Q…est. v. 23. Of Dauids defence and answer vntounto Michol.
1. Michol at once committed a treble fault, she derided Dauid, beeing both king, and a Prophet, and her husband: and her reproachfull speech redounded to the dishonour of God, and therefore Dauid iustified that which he had done: Mar. 2. Dauids defence consisteth of these three parts: for as Michol had obiected three things, vncomelines in not behauing himselfe as a King, that he had exposed himselfe to the scorne of the maids, and made himselfe equall vntounto vile and base fellowes: Dauid answereth vntounto eueryevery part, 1. He did this before the Lord, before whom Kings are as other men: and therefore it was no dishonour vntounto him, so to abase himselfe in the presence of the King of kings. 2. Remembring the merciemercy which he had receiued of the Lord, in preferring him before Saul and his house, hee could not shew himselfe too vile and low in his owne eyes, to testifie his thankfulnesse vntounto God. Osiander. 3. And he would still more humble himselfe, and by this meanes he should be honoured not onelyonly of the maides, from among whom he afterward tooke wiues and concubines: Osiand. but of all the Israelites, whom she called his seruants, euen with them, ghimmam, which beeing in the masculine, must be referred to the men, not to the women: Iun. yea not onelyonly of Israel, but of all other nations shall I be had in honour: Pellican. according to that saying, 1. Sam. 2.30. them that honour mee, will I honour. Iun. 3. Thus our Blessed Sauiour beeing derided and scorned vponupon the crosse, was more exalted in his glorious resurrection. And when Theodosius the Emperour laying aside his Imperiall maiestie, submitted himselfe to publike penance, though hee might for the present be derided, yet to this day is more honoured. In like manner the seruants of God, that are despised in this world, shall receiue honour and praise of God, in that day, in despight of all those, which before scorned, and derided them.
25. Quest. v. 23. Of Michols punishment for deriding Dauid, she had no child vntounto the day of her death.
1. Some Hebrewes thinke, that she had a child at the time of her death, and died thereof, as Rachel did, and as the wife of Phinehes the sonne of Heli: But this phrase vntill the day of her death, is as much in effect as neuer, and it putteth in a perpetuall barre: as 1. Sam. 15.35. it is said, Samuel came no more to see Saul, till the day of his death, that is, neuer.
2. Some thus vnderstand this place, that from this time, wherein she shewed such contempt, she had neuer after any children; but before she might hauehave: for they suppose that this Michol is the same, which is called Eglah, c. 3.5. whose sonne by Dauid was Ithream: Borrh. but that Eglah and Michol were not the same, as is shewed before, cap. 3. qu. 4.
3. Iosephus saith, that Michol had fiue sonnes before by an other man, but none by Dauid: but those fiue sonnes said to be Michols, were not hers but her sister Merabs: who, and not Michol, was married to Adriel; for Michol was giuen vntounto Phaltiel: therefore where it is said, the fiue sonnes of Michol, &c. which she bare to Adriel: there must be supplied, the Sister of Michol, as shall be shewed in that place.
4. Therefore it is better vnderstood according to the vse of the phrase, that perpetuae sterilitatis opprobrio affecta est, shee was opprobrious for her perpetuall barrennes: Iun. so they which deride the Church of God, shall be for euer barren and fruitlesse of any good worke.