Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Samuel · Chapter 20
CHAP. XX.
VPonUpon the contention before spoken of, the men of Israel being discontented V. 1, 2.separated and withdrew themselves from the King, leaving him to the men of Judah onelyonly to bee conducted home. This one Shebah of the Tribe of Benjamin seeing and thinking it a sit opportunitie to bring back the Kingdome to that Tribe againe, blew a Trumpet, and as Ierom hath it, when all were silent at the hearing of it, he spake unto them, saying, What part have wee in David, Hierorym.&c. to your tents (O Israel:) upon which they all followed him. Hee is said to bee a man of Belial, that is, wicked, and one that shak't off the yoake, and most probably was a Prince of the Tribe of Benjamin, and so a man of great authoritie, otherwise the people would not so readily have followed him. By his speech which hee used to them hee meant, that they should provide themselves of another King, seeing they were so sleighted by David. Martyr and others thinke this Sheba to have beene of the kindred of Saul, and that hee was never Peter Martyr.well affected to David, wherefore now having an opportunitie hee declareth himselfe, happily thinking, that hee might bee made King over Israel, as Ishbosheth had been. But the hand of God was also herein to punish David yet somewhat more with the troubles of sedition, as hee had conspired against Ʋriah, and it may be, that this came upon him for his unjust dealing with Mephibosheth. But God who turneth evill into good to his faithfull servants permitted this also for Davids good. 1. That the seditious and falsehearted might bee rooted out of the Land. 2. That seeing the instabilitie of men hee might not trust unto them, but to God onelyonly. 3. That hee might ascribe the reestablishing of him in his kingdome not to men but to God and give him all the praise.
Then David comming to his house put those ten Concubines, which hee left to keepe the house inward and fed them, but went not in unto them, and they V. 3.continued in Widowhood to the day of their death; which is spoken, not because their husband was dead, but as it were dead unto them, because hee never went in to any of them after this. The reason why hee did thus unto them was because Absalom had defiled them by incest, neither is it said, that they did strive against that unlawfull attempt, but rather, as may bee conjectured, they consented being drawne by his great beauty and present kingly dignitie. And if they committed this foule sinne willingly, they were worthy to be put to death, but for so much as this was uncertaine, David would not use so great rigour, but onelyonly punisht them by imprisonment, and restraining them from the libertie of marriage, which other women divorced have. Theodoret saith, that David would not suffer them to marry to any other man, lest it should Theodoret.turne to an occasion or pretext of aspiring to the Kingdome, as was judged of Admijah afterwards, when hee asked Abishag to wife, 1 King. 3. And as Martyr Peter Martyr.saith, hee suffered them not to goe abroad, lest by being seene the memory of Absaloms foule act should bee renewed to his disgrace. If it be demanded, what if they could not live single, might they justly be debarred from marrying again? Martyr answereth, happily it was done by their consent, because they had once been unlawfully known by a man, they were willing henceforth to persist in holy chastitie to the end of their lives, & being separated from the company of men to serve God continually. Lyra saith, that they were separated à thoro, that is, from Lyra.the bed, but not à vinculo, that is, the matrimoniall band, and this was done, as necessitie required, because Davids son had lien with them, whereby they became, as it were, one flesh with him, and consequently his daughters-in-law, and by the Law of God a man may not go in to his daughter-in-law. And forasmuch as they were a Kings wives, (as appeareth by this, that they are said to live in widowhood) they were of two great dignitie for any subjects to marry them, although by a Bill of divorce the matrimoniall bands had been dissolved. Pellican saith, that hee shut them up that they might bewaile their foule sinne past all Pellican.the residue of their lives, for they should rather have died, then yeelded to Absalom in so great wickednesse, which was aggravated by the impudency in committing it so publikely.
Then David commanded Amasa to assemble all the men of Judah unto him within three dayes, and when hee stayed longer, David bade Abishai to goe V. 4, 5. 6, 7.with his Lords men after Sheba immediatly, saying, that otherwise the danger might bee greater, then that by Absalom. Wherefore hee went forth with Joabs men, &c. Lyra for the clearing of this place saith, that Davids whole Army consisted Lyra.of three parts. 1. Of the men of Judah, who alwayes cleaved unto him, and over them Amasa was Captaine, as there was a particular Captaine over the men of every other Tribe. 2. Of Davids servants, and such stipendiary souldiers, as alwayes were kept about him, as a guard, and over these was Abishai. 3. Of other valiant men of all the other Tribes of Israel, who cleaved constantly to David from the very dayes of Saul, as is shewed, 1 Chron. 12. and over these as the greatest Army was Joab. Amasa therefore was imployed to gather the men of Judah, and Abishai, when hee deferred his comming, was appointed without delay to goe forth with the Kings men, Joab being in the meane season busied in gathering together his Army out of all the other Tribes to joyne with Abishai, as appeareth, Vers. 8. where Amasa is said to have met with them, that is, Joab and Abishai, and Vers. 7. Joabs men went out with him. Martyr and Pellican contrariwise say, that the King having promised Amasa Peter Martyr. Pellicanthat he should be Captaine in the room of Joab now began to put him into this office, meaning that Joab should not bee any further imployed, and this Martyr conjectureth to bee the reason, why Amasa stayed longer in gathering the men of Judah together then the time set him, because they were affected to Ioab, and therefore would not willingly submit themselves to a new Captaine. And when Amasa stayed, the King being yet unwilling to imploy Ioab, sendeth out Abishai, but Ioab voluntarily with such men as hee had went with him, and having slaine Amasa resumeth his chiefe captainship againe, not expecting to bee called unto it by the King. And this seemeth to agree best, seeing no mention is made of Ioabs going out to gather up men, and therefore that of Lyra is rejected both by Dionysius and Tostatus, as founded upon a false ground, viz. that Amasa was made Captaine under Ioab. Iosephus erroneously saith, that it Josephus.was spoken to Joab, which is here said to bee spoken to Abishai, that he should goe out with the Kings men. But why the King feared more danger by Amasa his delay and Sheba his rebellion, then by Absalom, all agree, that it was because hee began now to suspect Amasa, as not being true hearted towards him, and when Absalom rebelled, they went with the sonne against the father, many of them doubtlesse unwillingly, but now being exasperated, if they should make his professed enemy King over them, they would fight more desperately and resolutely against him.
Abishai and his brother Ioab being gone as farre as the great stone in Gibeon V. 8, 9.to pursue Sheba, Amasa came unto them, this was saith Iosephus 60 furlongs from Ierusalem, and here Ioab pretending to salute Amasa in love slew him, with the right hand taking him by the beard, as if hee would kisse him, and in the meane season taking up his sword with his left hand, which when hee bowed himselfe fell to the ground, that Amasa perceived not, he smote him under the fifth rib, as hee before had done Abner, that hee presently fell downe dead. This murther was committed by Ioab, that hee might not lose his chiefe Captainship, to which David now began to advance Amasa, but his pretence might bee, that hee had not dealt well with the King, in staying longer, then he had appointed him, and because hee tooke part before with Absalom. For this indeed Amasa was worthy to be cut off, and although the King intended him honour, yet the vengeance of God would not suffer him to live to enjoy it, yet Joab was worthy also for this to die as a murtherer, as hee did under Salomon. But in the meane season hee went unpunished and returned to his former dignitie, taking upon him the leading of the Army, as in times past, whereby hee was so strengthned, as that David could not indeed doe execution upon him, as he deserved.
Amasa lying there dead, one of Joabs men was left to make Proclamation to V. 11.the Forces, which followed him, saying, he that favoureth Ioab, and he that is for David, let him go after Joab. The vul. Latin too obscurely, Ecce qui esse voluit pro Joab comes David. Josephus more fully; Joab leaving one by the dead carkass bade him Josephus.proclaim to the Army, that Amasa was worthily slain, but who so favoured Davids part should follow Joab & Abishai, as their Captains. This was done, lest the men brought by Amasa, when they saw him dead, should returne to the King to have further directions touching a new Captain. But they which follow the vul. Latin give another different sense, as if some of Ioabs followers had stayed by the dead man to mock at him, and to say, behold the man, that would bee in Joahs place, the chiefe Captaine and Davids companion, that would Lyra. Pellican. Hugo Card.have Joab to bee in no reckoning in comparison of himselfe, see how hee hath payd for his ambition. But the Hebrew agreeth better to the former sense, and therefore it is rather to bee followed. Vers. 12. Thus the men of the Army were excited to follow Joab, and so it is likely, that the man left by Joab to speake unto them went away with some of them, but when others, who were behind came at the dead corps, seeing it lie in the blood, they stood still, V. 12.till that another man perceiving it, who most probably was one of Joabs friends also, removed it out of the way into the field and there covered it with a garment, or cloth, and then all without staying went on after Joab. Of his buriall, or any lamentation made by David for him wee read nothing, as for Abner, although it is not to bee doubted, but that hee was affected with sorrow for him also being so neare of kinne unto him, but in that murther there might bee some suspition of Davids integritie, which troubled him, in this none, because no man could thinke that hee would give the least consent to one kinsman, and manifestly out of favour to slay another newly reconciled unto him, and preferred by him.
And hee went through all the tribes of Israel unto Abel and Bethmaachah, and all the V. 14.Beerites, &c. That is, as is generally understood, Sheba went through all these parts to gather up men, and was now in Abel in the Tribe of Nephtali, which lay farthest of all the Tribes from Judah, but Josephus saith, that Joab pursued Iosephus.Sheba through all those parts, till hee came at Abel Machea, making that one Citie, which by the Hebrew Text seemeth to bee two. Jerom thinketh rather, Hieron: in locis Hebr.that they were two, in the one of which hee was, and part of his forces in the other. It is to bee thought, that Sheba going through all these parts Joab pursued after him by that way, which hee understood that hee had gone, till that being certified, that hee was in Abel, hee hastened thither. And thus, hee went, is to bee understood, Sheba went and Joab after him. Junius rendreth it Abel, Junius.viz. of Maachah spoken of, 1 Chron. 7. 16. holding with Josephus, that it was all one Citie, so called to distinguish it from other Abels, of which Jerom saith, there were three. And this seemeth to bee best, seeing no mention is made of any of his forces being in Bethmaachab, but in Abel onelyonly, where Joab besieged V. 15. Josh. 18. 25.him, yea Vers. 15. it is Abel of Bethmaachab. Beerith was a Citie belonging to Benjamin, Sheba his tribe amongst whom Sheba had therefore gone to bee strengthned by the inhabitants thereof called Beerites. Joab being come to Abel presently seeketh to throw downe the walls thereof, but a wise woman called unto him out of the Citie, and perswaded so with the Citizens, that Sheba his V. 16, 17.head was cut off and throwne over the wall to Joab, who hereupon departed immediatly and came to the King to Jerusalem. This wise woman, say the Hebrewes, was Sarah the daughter of Asher, who came downe with Jacob into Egypt, and had the spirit of prophesie, whereby shee foretold Jacob, when he mourned for Joseph, that hee was alive and he should see him againe. But this is confuted by Lyra, as a fiction, because from that time till this was about 700. Lyra.years, to which age none lived in those dayes. Wherefore hee saith, that shee is called a wise woman, not because she was a Prophetesse, but for her naturall wit, as the woman of Tekoah was called before. When this woman had obtained audience of Joab, shee said, it was a proverbe of old, They shall surely aske counsell V. 18.in Abel, and so they ended the matter, with this preface shee began, that shee might winne attention, but what the ground of this saying was is uncertaine. Martyr thinketh, that in saying thus shee had respect unto Deut. 20. where they Peter Martyr.are directed, when they made warre, first to offer conditions of peace, whereby is implyed, that Joab, before hee had attempted the overthrow of this Citie Abel, should have asked, whether the Citizens would take part with Sheba against the King; or unto Deut. 13. where before the destruction of any Citie for Idolatry, inquiry was commanded to be made, whether such a sinne had indeed been committed or no, which hee saith, this woman might apply to the present case. For that of Deut. 20. standeth Lyra, expounding the clause of this proeme, so Lyra.the Ordinance and Law of God was fulfilled. Thus also Pellican and Junius, and others: My Citizens expected in the beginning that thou shouldest according Pellican.to the Law have asked by Legats or Heralds sent unto them, whether they meant for Sheba his sake to maintaine any warre against David, this if thou hadst done, all might have been quietly ended. To this effect also Theodoret, Theodoret. Sallianus.but Sallianus because the word proverbe is used in Jeroms translation, will have it indeed a proverbe intimating the wisedome and counsell, that was noted of old to be in Abel, for which cause Joab might be willing to hearken to one appointed by the Citizens to speak unto him in the Cities behalf, although a woman. For so he thinketh, that the counsell of the City sent her up unto the wall to speake thus unto him, as being a thing which a woman might more safely doe then a man; and a businesse wherein shee might more easily prevaile being wise, and apter by reason of her sex to get attention, as to a thing unusuall. For if, of her own head shee should have made such an offer, as shee did, of the head of Sheba, shee might have been in danger of reaping nothing but shame and derision, if shee could not have effected it; thus hee. But it is more probable, according to Martyr, that out of her love to her Countrey of her owne minde shee thus adventured both her self and credit, because v. 22. it is said, she went to the Citizens in her wisdom, and by her wise perswasions they were moved to cut off Sheba his head. But for the saying touching counsell in Abel; I incline rather to think, that as the people of some place are notorious for folly, so they of some other place might be notable for wisdome, and this might have been the case of the people of Abel a long time, and if so, it was a good ground for this woman to goe upon to perswade Joab to hearken unto her, speaking to him in the name of them all, because they of this City were found by experience of old to be such as could give good and wholesome counsell.
I am one of them that are peaceable and faithfull in Israel, thou seekest to destroy a City, and a mother in Israel, &c. This shee spake in the name of the City, according V. 19.to Lyra and others, for that City had alwayes hitherto been faithfull, Lyra.and never rebellious against the King, wherefore shee chargeth Joab with injustice in going about to destroy it, which shee calleth a mother in Israel, because an ancient and metropoliticall City, to which many more belonged. And in going about to destroy it, shee saith, hee went about to devour the Lords inheritance, because it was a part of the land of Canaan, of which the Lord had taken possession by his people, as of his owne peculiar inheritance. Joab having heard the woman answereth, that it was farre from him to destroy, onelyonly a V. 20. 21. 22.man of mount Ephraim was risen up against the King, if hee were delivered, the Citie should presently bee left in peace; then shee promised that his head should be throwne over the wall unto him, and this being by her perswasion done, Joab departed and came to David to Ierusalem. Sheba is said before to have been a Benjamite, how then is hee said here to bee of Mount Ephraim? Mount Ephraim was neare to Benjamin, as the boundary thereof, and so hee dwelling upon the foot of that hill might happily bee said to bee of Mount Ephraim; or although hee were of one Tribe, hee might upon some occasion dwell in another, and be called therefrom, as Elkanah was called an Ephratite, Obed-Edom a Gittite, and Ʋriah an Hittite: so Martyr. What words the wise woman used Peter Martyr.to perswade to the cutting off of his head, is not said, but Iosephus saith, that she Josephus.put them in mind of the great benefits, which they had received by David, by whose army their whole Citie was now indangered, wherefore shee perswaded them not to hazzard themselves any further, and all that they had for one man, a stranger. His head then was cut off and throwne over the wall, for they thought this the safest way, and not to open their gates for feare of the Souldiers violence, that might thus thrust in upon them, and make a prey of their goods. So the traytour had his deserved punishment to the terrour of all rebells, Note. that should hereafter attempt the like. As for Joab, hee having obtained this victory thus without bloodshed returned joyfully to Jerusalem, neither did the King once say any thing unto him for murthering Amasa, or after this put him from his Captaineship, because hee feared certainly so to do, lest new troubles hereupon should arise by Joabs meanes, hee bearing so great a sway in that Commonwealth, as hee did. For to shew, that Joab was not put from his place it is added, Vers. 23. And Joab was over all the hoast of Israel, Benajah over the Cherethites and Pelethites, &c. as Chap. 8. 16, 17. but onelyonly for Seraiah the V. 23. Peter Martyr.Scribe there, here is, Seva was Scribe, as Martyr thinketh, the same man by another name, but hee might bee dead or removed by this time, as others conjecture and another in his place. Adorum was over the tribute, there was no such office then, but now many nations being subdued by David and made tributaries, it was necessary. Lastly for Davids sonnes, Princes there, it is here said, Ira the Iairite was a chiefe ruler about David, Hebr. foreign Priest to David, and so the vulg. Latine rendreth it, but Chap. 8. Davids sonnes are also called foreign, which words, as I have there shewed, signifyeth not onelyonly Priests, but Princes. Martyr conjectureth, that hee was his counsellour taken Peter Martyr.into the roome of Acbitophel, but I see no reason for that; rather, because Davids sonnes Amnon and Absalom, who ruled under him before, were now dead, and hee would not adventure to commit any rule to Adonijah for feare of the like ambition, that had beene in Absalom, he put this Ira into this Office. R. Solemon saith, that David made him a Prince and Judge in Israel. The Chal. Paraphrase calleth him a Prince, Kimhi, the Prince of Davids councell, Chap. 23. 26. he is called Iraa Thechoite, here a Jairite Kimhi saith, that the Citie Thechoa, of which hee was, abounded with oyle, which giveth a shining light, and from hence hee had the name of a Jairite, for Jair signifyeth to shine. Some think that hee was the Kings Chaplaine, and some his Almoner, but I passe these over as conjectures without ground.
By Sheba mystically understand the author of Heresie, which draweth The Mystery. Rabanus.many from Christ figured out by David; the wise woman, by whose meanes his head was cut off, sets forth true doctrine, whereby heresie being confuted, all returne to Christ againe.