Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. XXV.

Vers. 1. ANd Samuel died, and all the Israelites were gathered together and lamented him, &c.] Under Sauls government they had found what cause they had to respect Samuel, and how much better it had been for them, to have li∣ved under a judge of Gods appointing, then a king of their own choosing; and therefore now they lamented Samuels death, and buried him in his house in Ra∣mah: In Ramah Samuels father dwelt before him, 1. Sam. 1.1. and there, in the ancient buriall place of his family was Samuel buried.

And David arose, and went down to the wildernesse of Paran.] Which bor∣dered upon the south of the land of Judah▪ not farre from the desert of Maon: It seems Samuels death added to Davids fears; he had lost him to whom he was wont to go for counsel and comfort, and was like enough now to have more enemies and fewer friends; and therefore now he was glad to flee to a wildernesse, without the borders of Israels land.

Vers. 2. And there was a man in Maon whose possessions were in Carmel and that man was very great, &c.] Because Carmel was nearer to the wildernesse of

Paran▪ whither David was removed, then Maon was, therefore this is expressed con∣cerning Nabal▪ that though he dwelt in Maon, yet his possessions were in Carmel, and so there he sheared his sheep, which was the occasion of Davids sending to him; and indeed, Maon, Ziph, and Carmel, were all in the tribe of Judah, not farre it seems asunder, and therefore joyned together, Josh. 15.55. his great riches are here mentioned, as an aggravation of his inhumanity towards Davids followers; had he been a man of a mean estate, he might have pleaded that he was not able to send re∣lief to Davids six hundred men, but being a man of so vast an estate, he might have sent somewhat to David and his men, and have been never the worse for it, and therefore there could be nothing said by way of excusing him.

Vers. 6. Peace be both to thee, and peace be to thine house, &c.] This modest manner of their seeking some relief from Nabal is therefore expressed, to let us see, that they spake nothing that could provoke him to answer them so bitterly, and so churlishly as he did.

Vers. 7. For we come in a good day, give I pray thee, whatsoever cometh to thine hand, &c.] In these words, For we are come in a good day. Two reasons are imployed to move Nabal to satisfie their desire. First, because he had now provided a liberall feast, out of which he might well spare them somewhat. Secondly, be∣cause it was a day of rejoycing, at which times mens hearts are freer to give, and so thence he concludes, Give I pray thee whatsoever cometh to thine hand, that is, whatsoever thou thinkest good to bestow upon us.

Vers. 9. They spake to Nabal according to all those words in the name of Da∣vid, and ceased.] These last words, and ceased, are added to imply, that this before mentioned was all they said; they were neither importunate, nor insolent in their speeches; but in a fair manner spake what David had given them in charge, and then they had done.

Vers. 10. There be many servants now adayes that break away, every man from his master.] Herein covertly he upbraids David. First, for flying from the king his master, and standing out in rebellion against him. And secondly, for giving en∣tertainment to fugitive servants, that were run away from their Lords and ma∣sters.

Vers. 13. And David said unto his men, Gird you on every man his sword.] As having vowed to go immediately to Nabals house, and there utterly to destroy both Nabal and his family, for so much is afterwards expressed, ver. 21, 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed, for it belong∣ed not to him to revenge himself upon those that had wronged him; and besides, Nabals churlishnes and base covetousnesse were not sins to be punished with death, much lesse were his innocent family to be slain for his offence: But David was now in a fury and rage, even he that could with such wonderfull patience endure all the wrongs that Saul had done him, could not now over-master his passions, but being exceedingly enflamed with wrath, nothing would satisfie him but the death of Na∣bal, and all his family.

Vers. 20. She came down by the covert of the hill, and behold, David and his men came down against her, &c.] That is, she came down in a hollow way, where∣in by reason of the covert of the hills, she could neither see David and his men co∣ming

down on the hill right against her, nor could they see her: and so they disco∣vered not one another till they met together.

Vers. 22. So & more also do God unto the enemies of David, if I leave of all that pertain to him, &c.] That is, let the Lord deal with mine enemies, as I shall be con∣stant in performing what I have resolved on, not to leave any alive that belong to Nabal, by the morning light, to wit, either by prospering them if I do it not, or by destroying them together with Nabal if I do it. According to the ordinary manner of using this form of imprecation, the curse should have been wished upon himself, So and more also do God unto me, if I leave, &c. as we see Ruth 1.17. concerning which see the note there: But naturally men are loth to pronounce a curse upon themselves, which happely caused David rather in the imprecation to mention his enemies (as we see in these times what strange expressions in their execrations some men will use, even out of a naturall lothnesse to curse themselves, Would I might never swear, As I hope to be saved, &c.) but by this means Davids speech is some∣what confusedly intricate, and his meaning not so clearly expressed: as for that ex∣pression, any that p••sseth against the wall, thereby he meant that he would not leave so much as a dog of all that he had, or else it is meant of all the males in his fami∣ly both men and children: but most Expositours understand it according to the first exposition, because Davids saying that the Lord had kept him back from hurting Abigail, vers. 34. doth plainly imply, that he resolved to kill both males and females.

Vers. 24. Ʋpon me my Lord, upon me, let this iniquity be.] Thus by desiring that his displeasure might fall upon none but her, whose innocencie and solicitous care to satisfie his desires he might clearly see, she doth in a sweet and elegant man∣ner seek to save her whole family from the revenge he had resolved upon; for her innocencie and simplicity she knew would secure her, that he would not punish her that had not deserved it.

Vers. 25. For as his name is, so is he: Nabal is his name, and folly is with him.] Herein she would imply, that he was not worthy of Davids anger, and therefore not to be regarded; for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding.

Vers. 26. Seeing the Lord hath withholden thee from coming to shed bloud, and from avenging thy self.] That is, seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge, (which she puts him in mind of, as a strong inducement to appease his wrath.) Now let thy enemies and they that seek evil to my Lord, be as Nabal: that is, thou giving over thine own quarrell, may all thine enemies be as vild and hatefull to God and man, as weak and unable to hurt thee, and as sure to be punished by the hand of God, as Nabal is, or as thou didst intend Nabal should have been. So that one principall thing implyed in these words, I conceive is this, that if David would commit his cause to God, and not take revenge on Nabal himself, then God would certainly do it for him: as we see indeed it fell out vers. 38. when God struck him with sudden death.

Vers. 27. This blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men,] Herein she modestly extenuates the worth of her gift as no•• being a present good enough for David, onely she desires he would accept them, and bestow them amongst his followers.

Vers. 28. For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battels of the Lord, &c.] That is, the battels undertaken by warrant from the Lord, and in the just defence of the Lords own cause and people; but why is this added concerning the prosperous estate, to which the Lord would raise David? Surely that having laid this ground, she might thence inferre what she addes afterwards, vers. 30.31. to wit, what an advantage it would then be to him, not to have his conscience rising upon him for shedding innocent bloud, as it would doubtlesse, if he should seek to revenge himself as he had determined.

Vers. 29. Yet a man is risen to pursue thee, and seek thy soul; but the soul of my Lord shall be bound in the bundle of life with the Lord thy God.] That is, the Lord shall make precious account of thy life, and shall carefully preserve it: be∣cause men are wont to bind up those things in bundles which they are carefull to keep, and so lay them up charily, where no body may meddle with them, hence is this expression concerning the provident care of God over David for the preserva∣tion of his life, The soul of my Lord, shall be bound in the bundle of life with the Lord thy God; he was but a man as great as he was, that sought to cut him off, and that mans rage must needs be vain, that seeks to destroy him, whom the Lord God hath undertaken to preserve.

Vers. 31. This shall be no grief unto thee, nor offence of heart unto my Lord, &c.] That is, thou shalt not have this to trouble thee, That thou hast shed bloud causelesse, &c. and so withall, she implies, that if he did go on in his vow, this would be hereafter a continuall vexation to him, and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him.

Then remember thine handmaid.] That is, remember that which I have said, and think of me accordingly.

Vers. 37. His heart died within him, and he became as a stone.] That is, he fell as it were into a swoun, and so there he lay like a stock or stone for ten dayes to∣gether, the very thinking how near he was to death (upon his wives relation) made his heart to die within him.

Vers. 39. And wen David heard that Nabal was dead, he said, Blessed be the Lord, &c.] Though he rejoyced not in the evil that was fallen upon Nabal, yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf, and in seeing that the Lord had pleaded his cause against him.

And David sent and communed with Abigail, to take her to him to wife.] Da∣vid would rather send then go himself, that she might the more freely either grant or denie his suit, and that it might be the more evident that he took her not by force and violence.

Vers. 41. Behold, let thine handmaid be a servant to wash the feet of the ser∣vants of my Lord.] Herein was the faith of Abigail discovered, who could think so honourably of David, when he lived in such a persecuted estate, and despised con∣dition.

Vers. 43. David also took Ahinoam of Jezreel.] A town in Judah, Josh. 15.56.

Vers. 44. But Saul had given Michal his daughter Davids wife, to Phalti, &c.] This Phalti of Gallim (a place in the tribe of Benjamin, ••a••. 10.30.) is also called Phaltiel, 2, Sam. 3.15. to whom Saul gave Michal Davids wife, not one∣ly

out of hatred and malice against David; but also out of policy as he thought, that the title of having his daughter to wife, might not be any furtherance to him in climbing to the kingdome.