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. XIV.

Vers. 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was to∣wards Absalom, &c.] In seeking to fetch home Absalom, Joab knew well, that he should gratifie him that was now in the eye of all men the heir appa∣rent to the crown and kingdome of Israel: but the main thing that moved him was, as here is said, that he saw David enclined to it, though he were restrained by the conviction of his own conscience: for had he not found David desirous of his re∣turn, he would hardly have ventured to displease David, that he might curry favour with Absalom; and therefore we see, vers. 28.29. when David would not see the face of Absalom, Joab would not come at him neither.

Vers 2. And Joab sent to Tekoah, and fetcht thence a wise woman, and said unto her, I pray thee feigne thy self to be a mourner, &c.] This Tekoah was a citie of Judah, 2. Chron. 11, 5, 6. the very same where the prophet Amos lived, Amos 1.1. The words of Amos, who was amongst the herdmen of Tekoah, &c. Now Joab re∣solved to employ a woman in this plot that he had in hand: first, because men are most ready to pitie them in their misery: and secondly, because he thought a wo∣man fittest to counterfeit and dissemble; a man he thought, would hardly have told a forged tale with such lively expressions of bitter sorrow, nor would have been so nimble and ready to make fit replies to any thing that David should say, and there∣fore he determined to have a woman to be his instrument, because none can better feigne themselves to be mourners then women can; why he pitched particularly up∣on this woman of Tekoah it is not expressed, onely we may guesse, that she was a woman singularly famous for her wisdome, or happely, one of those who were usu∣ally hired to mourn at funerals, and so being grown famous for her notable artifi∣ciall performance of that service, was therefore chosen to be the agent in this plot.

Vers. 5. And she answered, I am indeed a widow-woman, and my husband is dead.] This she premiseth, that thereby she might winne the king the more to com∣miserate her condition: for first, being a widdow, she was the lesse able to defend her

self against those that were risen up against her: secondly, being under such a hea∣vy weight of sorrow for the losse of her husband, any addition of further grief must needs presse her the more sorely: and thirdly, having lost already the stay and su∣pport of a husband, she was farre the more unable to bear the losse of her onely sonne too.

Vers. 6. And thy handmaid had two sonnes, and they strove together in the field, &c.] In these words, she seeks to extenuate the pretended offence of her sonne in killing his brother, to wit, that he did it in heat of bloud, without any premedi∣tated malice; being together in the field, where there was no body by to part them, they fell out and quarrelled, and so at last fighting together the one (happely being sorely first wronged and provoked) killed the other.

Vers. 7. And behold the whole family is risen against thine handmaid, &c.] To wit, as knowing that my sonnes inheritance should come to them, if he were put to death; and indeed to this, those following words seem to have relation, which she pretends her kindred had spoken, and we will destroy the heir also, namely that by that means the land may come to us; but yet some Expositours do otherwise under∣stand those words, to wit, that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death: which was that he by kil∣ling his brother might not come to inherite his estate.

And so they shall quench my coal which is left, &c.] As if she should have said, this sonne is the onely comfort that is left me in the world, like one poor coal in a heap of ashes, so is he left alive in the sad ruines of our family, so that by seek∣ing to take away his life, they go about wholly to extinguish my husbands name, and to leave me destitute of all comfort.

Vers. 9. My lord, O king, the iniquity be on me and on my fathers house: and the king and his throne be guiltlesse.] Because David might happely scruple, whether he should do well to shelter one that had killed his brother upon any pretence what∣soever, therefore to remove this scruple, she offereth to take the sinne upon herself. My lord, O king, the iniquity be upon me, &c. there is indeed no weight at all in this kind of pleading: for when men are perswaded to do evil, if they that perswade them do engage themselves to bear the punishment that they are liable to, set con∣senting to do it, they engage themselves for that they cannot make good; for God will punish both the one and the other: but yet because, first, there is in this a kind of slattering insinuation which may ingratiate men to those they perswade, name∣ly, that they had rather the evil, if there were any to be feared, should fall upon themselves then them: and secondly, it implies so great a confidence in those that engage themselves, that there is indeed no evil like to follow upon it, therefore it hath been alwayes a plea usuall with men; so Rebecca pleaded with her sonne Jacob, when he scrupled the course prescribed him for deceiving his father. Gen. 2••.••2. Up∣on me be thy curse my sonne, onely obey my voice; and so the Jews sought to winne Pilate to yeild to the crucifying of Christ, Matth. 27.25. His bloud be on us, say they, and on our children.

Vers. 11. Then said she, I pray thee let the king remember the Lord thy God▪ &c.] That is, let the king be pleased to remember that this which thou hast said, hath been promised as in Gods presence, that thou wilt not suffer the avengers of blood to de∣stroy

my sonne: and thus she covertly also presseth David to confirm what he had said with an oath, as we see thereupon he did, And he said, As the Lord liveth there shall not one hair of thy sonne fall to the earth, indeed nothing the woman had said concerning her supposed sonne that had killed his brother, contained any just reason why he should not be put to death (for the law of God did expressely enjoyn that all manslayers should be put to death, excepting none but those that do it by chance, or in their own defence) and therefore it is strange, that David should undertake so solemnly to secure him from punishment. But it seems Davids heart did encline to the saving of his own sonne Absalom, who was guiltie of the like of∣fence, and by this byas was his heart drawn aside, to spare unjustly this widdows sonne too.

Vers. 13. Wherefore then hast thou thought such a thing against the people of God? &] As if she should have said, since thou dislikest the violence of the men of my family against me, in seeking to deprive me of my sonne, because he contending with his brother slew him, why then shouldest thou entertain the very like thoughts against the whole people of God, which they have entertained against me? They would deprive me of my onely comfort, and quench my coal that is left, even so hast thou sought to deprive Gods people of thy sonne Absalom, upon whom their eyes are set as the man that should succeed thee in the throne, in whom the light of Israel should be renued when thou art gone, and that because he hath slain his bro∣ther that had grievously provoked him, by ravishing his sister: thus Joab by his in∣strument the widdow of Tekoah, sought to perswade David that the people were much grieved, and were like indeed to suffer very much severall wayes, because Ab∣salom the kings heir (for it seems by this, that Chileab his second sonne, chap. 3.3. was dead also) should thus long live as an exile amongst an idolatrous people, and so endeavours to convince him, that he was blame worthy for this his severity against his sonne, by his own sentence in her cause, as is more fully exprest in the next words, For the king doth speak this thing, as one that is faulty, in that the king doth not fetch home again his banished, that is, in judging that it is fit my sonne should be spared, thou hast condemned thy self as faulty, in that thou hast not fetch∣ed home thy banished sonne.

Vers. 14. For we must needs die, and are as water spilt on the ground, which cannot be gathered up again.] Some Expositours understand this of the people of Israel, and the state of their kingdome and common-wealth, to wit, that their wel∣fare did so depend upon Absaloms, that if he were not fetched home again, they esteemed themselves but as dead men, and that the state of their kingdome must needs come to nothing, and be dissolved without hope of recovery, even as water spilt upon the ground, which cannot be gathered up again: and thus she proves that the king was in the same manner faulty against the people of God, in not fetching home his Absalom, as the revengers of bloud were against her, in seeking to bereave her of her onely sonne. But rather I conceive it is meant of the inevitable lot of all mor∣tall men, to wit, that they must need, die and that being dead they cannot be re∣called, no more then water can be gathered up that is spilt upon the earth; for this is the plain sense of the words, and is pertinent to make good that which she had said, that the continuing of Absaloms banishment would leave Gods people in as

desolate a condition as she should be, loosing her second, and now onely sonne: for though David were yet living; and Absalom (though in a strange countrey) yet against this she opposeth the uncertainty of their lives; who knows how soon Da∣vid might die? or Absalom living in such sorrow as a banished man? if either of these should happen, they should be forlorn, loosing him whom they esteemed the coal that should renew the light of their Israel, when it seemed to be extinguished by Davids death; or else it may be referred to Amnon; that he being dead could not be recalled, and why then should they for him, take away the life of Absa∣lom too?

Neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him.] In these words, she moveth David to shew mercy to Absalom, even from the example of the Lord himself: if David should say, that though he be his sonne, yet he must not be respected in point of Justice, she hath gi∣ven here an answer to this, that neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him, that is, though to shew his detestation of bloudshed, he hath imposed a kind of banishment upon those that kill a man unwillingly, yet he hath appointed cities of refuge for them, in the land of Israel, and hath not expelled them from him out of the land, to live where their souls should be endangered, amongst an idolatrous people; yea, he hath devised a means, that their banishment should not be hopelesse there, for he hath given way, that at the death of the high priest, they should be freed from that restraint, Numb. 35.25. Some Expositours do otherwise understand this which is said, that the Lord doth de∣vise means, that his banished be not expelled from him: for some conceive it is meant of his favour, in receiving repenting sinners, that though without respect of any mans person, he hath cast off all mankind for sinne, yet he hath devised a means, that such as will repent, submit, and believe in Christ, should be received into his favour a∣gain; and thus they conceive, that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba, and murder of Uriah, as a strong in∣ducement to move him to shew mercy unto Absalom. Others understand it of Gods providence in regard of Absalom, to wit, that though he had chastised him by this banishment he had suffered, yet he had hitherto kept him alive, and had now mo∣ved the people to set this woman a work to solicite David for him, and so had devised a means that his banished, that is, Absalom should not be for ever expelled from him; but the first exposition I conceive is most proper.

Vers. 15. Now therefore that I am come to speak of this thing unto my Lord the king, it is because the people have made me afraid.] That is, because their discon∣tent made me fear what the event of this would prove; or, because I was afraid for the peoples sake, to wit, first, lest he should make an invasion upon the land, being aided therein by his father-in-law, the king of Geshur, to whom he is fled: or se∣condly, lest the people should rise up in some uproar, because of him, and send for him home without thy consent, and perhaps proceed further to some more mutinous and mischeivous courses: or thirdly, lest the people should hereafter be corrupted in point of Religion, by means of him, who hath lived so long amongst idolatrous heathens.

Vers. 16. For the king will heare to deliver his handmaid, &c▪] As if she

should have said, I reasoned thus with my self, surely the king will heare me his poore handmaid in this case of my sonne; and if so, his answer will be comfortable also, when I come to propound the case of his own; now this confidence of hers, that the king would grant her request, she alledges here, not onely to shew what it was that did embolden her to come to the king with this request, but also as an ar∣gument whereby to move him to satisfie her desire; for all men are naturally loth to deny those that come to them with full assurance, that what they crave shall be done for them.

Vers. 17. For as an Angel of God, so is my Lord the king, to discern good and bad.] That is, thou art exceeding wise to discern between good and evil in any thing that is propounded to thee: some Expositours hold that she said, David was as an Angel of God to discern good and bad, because he was a Prophet, and inspired by God, to judge of any thing propounded to him. But I rather joyn with them that say it was proverbiall phrase used in those times, to expresse a mans excellency in any thing, by comparing him to an Angel of God: for thus Achish said to Da∣vid, 1. Sam 27.9. thou art good in my sight, as an Angel of God: and Mephibo∣sheth to David, chap. 19.27. My Lord the king is as an Angel of God: however, the aim of the woman of Tekoah in extolling David thus, was partly to give a rea∣son why she was so confident that he would rightly judge in this cause, and partly to curry favour with him, that hereby he might be the better wonne to grant her de∣sire, and therefore we see in what an excessive strain she extolls his wisdome (as flatterers are wont to do, when they extoll Princes) vers. 20. My Lord is wise, ac∣cording to the wisdome of an Angel of God, to know all things that are in the earth.

Therefore the Lord thy God will be with thee.] Because thou judgest rightly (and no doubt wilt so do in this which I have adventured to commend to thee) the Lord will be with thee to blesse thee in all thy enterprizes, prospering thy government, and making thy kingdome to flourish.

Vers. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king, &c.] Though Joab knew well that David desired Absaloms return more then he (for this it was which put him at first upon this plot, as is expressed before vers. 1.) yet because David would seem to do it merely upon his request, and he knew it would endear him to David, that he should desire and rejoyce at the wel∣fare of his children, therefore he also carried himself, as if he thought that David had done it for his sake, professing that he accepted it with much thankfulnesse, and as a clear argument of the kings favour to him.

Vers. 24. And the king said, Let him turn to his own house, and let him not see my face.] This David enjoyned: first, to humble Absalom the more for his sinne, and that too that the recovery of his fathers favour, might not embolden him to do evil again: and secondly, out of a respect to his own credit amongst the people, that he might not seem too facil, to one that was guilty of so foul a fact, but that rather it might be thought he was in a manner constrained to fetch him home: and thirdly, to deterre others from doing the like.

Vers. 25. But in all Israel there was none to be so much praised as Absalom, for his beauty &c.] This mention of Absaloms rare beauty, is here inserted to inti∣mate one reason of Davids strong affection to him, and to shew how hard it was to

hide himself from him, or it is prefixed before the story of his rebellion: first, be∣cause this was one main thing that made him so proud and high minded: and se∣condly, because this was one thing that did much winne the hearts of the people to∣wards him.

Vers. 26. He weighed the hair of his head at two hundred shekels, after the kings weight.] Which was about foure pound weight.

Vers. 27. And unto Absalom there were born three sonnes, &c.] Chap. 18, 18. It is said he had no sonne, of which see the note there.

Vers. 29. Therefore Absalom sent for Joab, to have sent him to the king, &c.] This being thus prefixed before the story of Absaloms rebellion, it makes it pro∣bable, that the discontent he took at this, did first stirre in him that purpose of rising against his father, and knowing not well how to accomplish this as long as he con∣tinued banished from the court, this might make him so violently earnest to be brought again into the kings favour.

Vers. 32. Wherefore am I come from Geshur? it had been good for me to have been there still.] First, because his fathers displeasure was farre the more grievous the nearer he was to him: secondly, because the infamy of not being suffered to see his father, would not have been so notorious and remarkable had he continued in Geshur, as it was now that he was come home to Jerusalem: and thirdly, because in Geshur he injoyed his libertie, whereas now he was cooped up in his house, and might not come to the court, therefore he professeth that he had rather have stayed in Geshur still, then live in that manner as he did. It seems he minded not much the libertie of Gods ordinances, which he was wholly deprived of in Geshur, and now might enjoy again being returned to Jerusalem. No, what cared he for Gods ordi∣nances? because he might not come to the court, Jerusalem was to him no better then Geshur.

Now therefore let me see the kings face, and if there be any iniquity in me, let him kill me.] That is, if he will not suffer me to see his face, as being one that have deserved to die, let him put me to death: for I had rather die then live thus: but whence was this confidence of Absalom? perhaps out of an opinion that he did well in revenging the rape of his sister, but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him, by reason whereof he knew he would not put him to death.

Vers. 33. So Joab came to the king and told him, and when he had called for Absalom, he came to the king, &c.] As soon as David heard that Absalom took it so heavily, that he was debarred from his fathers presence, and that he chose rather to die then not to see his face, he concluded, that now he was throughly humbled, and that this proceeded from tender affection to his father (when indeed there was no such matter, but he desired onely to be at the court, that he might ingratiate him∣self amongst the people, and advance himself to his fathers throne) and so thereupon he sent for him, kissed him, and was fully reconciled to him.