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.

ANNOTATIONS Upon the second book of SAMUEL, Otherwise called, The second book of KINGS.

CHAP. I.

NOw it came to passe after the death of Saul, when David was returned from the slaughter of the Amalekites, &c.] This book containeth the history of Davids reigne, who was cho∣sen of God to succeed Saul in the kingdome; yet because here∣by is shown the accomplishment of Samuels prophecy con∣cerning the kingdom of David, therefore it is called The second book of Samuel. And the first thing here related is, how the tidings of the death of Saul and his sonnes were first brought unto David, whilest he was yet in Ziklag. David was lately returned thither from the slaughter of the Amalekites, and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them; when behold on a sud∣den their great joy was damped with the sad tidings of the overthrow of Gods peo∣ple, the death of Saul and his sonnes, even Jonathan amongst the rest, the dearly be∣loved friend of David. And thus though a way was opened for David to come to the crown, yet it was by a sad calamitie, that must needs allay his comfort therein with a great deal of sorrow.

Vers. 2. A man came out of the camp with his clothes rent, and earth upon his head.] See the notes, Gen. 37.29. and Josh. 7.6.

Vers. 4. And David said unto him, How went the matter? I pray thee tell me.] This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land, discovered plainly how solicitous he was for his brethren, though he sojourned at that time in the land of the Philistines.

Vers. 6. As I happened by chance upon mount Gilboa, behold Saul leaned upon his spear, &c.] By the relation we have of Sauls death in the last chapter of the for∣mer book, it is evident that Saul killed himself, and that many severall passages in the relation which this Amalekite here makes of his death, were merely feigned by him, that he might the more ingratiate himself to David; For first, it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead, vers. 5. When his armour-bearer saw that Saul his master was dead, he fell likewise upon his sword, and died with him. Secondly▪ It is no way probable, that after Saul had been first so sorely wounded by the Philistine archers, that he could not get away from those that pursued him, and then thrust through by himself with his own sword, he should still be able to talk with the Amalekite. Thirdly, If he were so loth to be killed by the uncircumcised Philistines, why should he desire an uncircumcised Amalekite to kill him? And fourthly, whereas this Amalekite pretends here, that he was fallen upon his spear, which he had thrust into his body (for so those Expositours understand these words, Saul leaned upon his spear, that

hold that this Amalekite killed him) and that therefore he desired him to stand upon him, vers. 9. to wit, to force the spear through his body, that so he might die: this could not be, for it is expressely said, 1. Sam. 31.4. That Saul thrust himself through with his sword, and not with a spear, Saul took a sword and fell upon it; it seems therefore, that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David, (who was by ge∣nerall fame known to be the man whom Samuel had anointed to succeed Saul in the throne) and together with those tidings Sauls crown and bracelets, he should not misse of some fair reward for the present, and some great preferment afterward; and so thereupon, away he went presently to find out David; onely withall, as sup∣posing that this would endear him the more to David, and make his reward the greater, he resolved to adde this lie besides, to wit, that he found him leaning upon his spear, as not being able to stand, because of the deadly wounds the archers had given him, and being intreated by him to kill him, and so to put an end to his mise∣ry, he did what he desired of him, vers. 10. I stood upon him, saith he, and slew him.

Vers. 9. Stand I pray thee upon me, and slay me, (for anguish is come upon me, &c.] Some translate this last branch, as it is in the margine of our bibles, my coat of male (or my embroidered coat) hindereth me that my life is yet whole in me; and accordingly they conceive, that the reason that Saul alledges why he lay in such extremitie and yet could not die, but continued heart whole, as we use to say, was because his coat of male, or his embroidred coat hindred the spear from passing through his body, and that thereupon, he desired this Amalekite to stand upon him, to wit, to force the spear through him and so to slay him; but because there is no likelihood that Saul would attempt to kill himself in that manner, when he had a coat of male or any other garment on that should hinder the spear from piercing through him. I rather approve of that translation in our bibles, Stand I pray thee upon me and slay me, for anguish is come upon me, &c. and then by standing upon him, he meant onely, that he should stand over him, and slay him, the very same that is else where expressed by a like phrase of falling upon men to slay them, as verse 15. of this chapter, where David enjoyned one of his young men to slay the Amale∣kite, David called one of the young men, and said, Go near and fall upon him, and he smote him that he dyed.

Vers. 11. Then David took hold of his clothes, and rent them, &c.] See the note, Gen. 37.29.

Vers. 12. And they mourned and wept, and fasted untill even for Saul and for Jonathan, &c.] Though Saul was Davids enemie, and with an implacable hatred did continually persecute him, yet he was the Lords anointed, and had been a vali∣ant defender of Israel; and besides the uncircumcised enemies of Gods people, were like to insult over them because of this victorie, and to blaspheme the name of God; and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people; and therefore no marvell though David mourned bitterly, not onely for Jonathan, but also for Saul and for the people of God.

Vers. 13, And David said unto the young man that told him, Whence art thou? &c.] He had before told David how he had answered Saul when he asked him

this very question, to wit, that he was an Amalekite; but it seems David disturbed with the tidings he had brought him, minded it not, and so asked him again whence he was, and accordingly, he answered again, I am the sonne of a stranger an A∣malekite, and lived amongst the Israelites though he were not of that nation.

Vers. 16. And David said unto him, Thy bloud be upon thy head, &c.] See the note, Lev. 20.9.

Vers. 18. Also he bad them teach the children of Judah the use of the bow.] Besides, upon occasion of this heavy overthrow (which made David compose this mournfull ditty) wherein Saul and Jonathan were overcome and slain by the arch∣ers amongst the Philistines, David took order that his people should be taught the use of the bow: and perhaps indeed (as some think) this might be one end why Da∣vid composed this dittie, that being used frequently in the tribe of Judah, it might stirre them up to labour to be expert in the skill of shooting.

Behold, it is written in the book of Jasher.] This seems to have been a generall Chronicle of the memorable acts of this nation, which was continued from time to time by the prophets. See Josh. 10.13.

Vers. 19. How are the mighty fallen!] This clause is three severall times repeat∣ed, to wit, here, and vers. 25. and 27. as is usuall in songs.

Vers. 20. Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoyce, &c.] This is onely a poeticall expression of Dauids desire that it might not be; or a bemoaning of that which he knew would be; for he knew that the Philistines would rejoyce, and make great triumph for this, and at such times the women used to go forth with musick and songs. See the note 1. Sam. 18.6.

Vers. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, &c.] This is also a poeticall expression of the great and grievous losse of the Israelites, in the death of Saul and Jonathan, and of their just sorrow for it; that they had cause enough to wish, if so it might be, that the place where they were slain, might for ever be a sad and dolefull monument of this lamentable accident: it is much like that of Job, chap. 3.3. Let the day perish wherein I was born, and the night in which it was said, there is a man-child conceived.

There the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oyl.] To wit, because he fell and died as any other of the common souldiers.

Vers. 22. From the bloud of the slain, from the fat of the mighty the bow of Jonathan turned not back, and the sword of Saul turned not empty.] The sword in warre is said to devoure in the Scripture phrase, Shall the sword devoure for ever? sath Abner to Joab, chap. 2.29. And thence that which is translated the edge of the sword, is in the Hebrew, the mouth of the sword, and in reference to this it is said here, that Jonathans bow, and Sauls sword returned not empty from the bloud of the slain, and from the fat of the mighty, meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies; for fat is mentioned to imply men lusty, healthfull, and strong.

Vers. 23, Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided.] By this that they were lovely and pleasant in their

lives, is meant that they were dearly beloved of one another, and indeed, though Saul was sometimes enraged against Jonathan, yet it proceeded from his fatherly af∣fection to him, because he was ••ealous of David for Jonathans sake, and how pi∣ously affected Jonathan was towards his father, he now manifested, by dying with him in this battell against the Philistines; and indeed it is likely that this clause of Jonathans living and dying with his father, is the rather inserted, to clear him from that suspicion of having conspired with David against him.

They were swifter then eagles.] This may be meant, first, of their nimblenesse and agilitie of body, which is in souldiers very commendable▪ because it is a great ad∣vantage for the evading of the stroke of an enemy, and for striking home upon them, and especially for the pursuit of them when they are put to flight, though men be never so strong, yet if they be lumpish and heavie, an active nimble man of lesse strength may do better service then they: and secondly, of their speedy prose∣cuting any noble service they had undertaken or resolved upon, they were not sloth∣full, but active and quick; and were often upon their enemies before they could well hear any tidings of them.

Vers. 24. Ye daughters of Israel weep over Saul who clothed you in scarlet, &c.] To wit, partly by the spoils taken from the enemy in his warre, wherein he was al∣wayes victorious, according to that expression, Psalme 68.12. Kings of armies did flee apace, and she that tarried at home divided the spoil: and partly by the bene∣fit of his government, under which they grew rich and wealthy; and observable it is, that speaking of the rich and costly attire wherewith they were enabled to adorn themselves, through the flourishing prosperity they enjoyed under Sauls govern∣ment; he addressed his speech in this to the women of Israel. Ye daughters of Israel weep over Saul who clothed you in scarlet, &c. because women are most delighted in glorious attire.

Vers. 25. How are the mighty fallen in the midst of the battell!] These words in the midst of the battell, may be addde to imply, how valiantly they died, not as cowards flying and pursued by the enemy; but as gallant men standing it out stout∣ly against the violent assaults of the Philistines, till they fell down dead in the place.

Vers 27. How are the mighty fallen, and the weapons of warre perished!] This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines, or else, to set forth the worth of those gallant men that fell in that fight, and then it is all one as if it had been said, that all the glory of warre was perished with them.

CHAP. II.

Vers. 1. DAvid enquired of the Lord, saying, Shall I go up to any of the cities of Judah?] Though David knew that he should be king, and that Saul being now dead, the Diadem, which by Gods speciall providence was put into his hand, belonged unto him; yet where or by what means the Lord would open a way to him, that he might possesse and enjoy it, he knew not, and therefore for this he enquired of the Lord, to wit, by the Ephod, as formerly, the rather doubtlesse, because he knew that Gods answer herein, would be a great encouragement, both to him and to his followers.

And David said, whither shall I go up? And he said unto Hebron.] This was at present the chief citie of the tribe of Judah, and withall it was the place where A∣braham; Isaac, and Jacob were buried: and thus the kingdome of David was first erected where they lay enterred, to whom long since the land of Canaan was pro∣mised, the Sceptre of Christ and the kingdome to be established in the tribe of Judah, which was to be a type of the kingdome of Christ.

Vers. 2. So David went up thither, and his two wives also, &c.] That as they had been sharers with him in his sufferings, so they might have their share in his prosperity too; and thus they that are married to Christ, and partake with him in his sufferings, shall be sure also to partake with him in his glory, Luke 22.28, 29. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdome, as my Father hath appointed unto me: 2. Tim. 2.12. If we suffer, we shall also reigne with him, if we deny him, he also will deny us.

Vers. 3. And they dwelt in the cities of Hebron.] That is, in Hebron and the towns and cities adjoyning, in that mountainous tract of land that belonged to He∣bron. See Josh. 21.11, 12.

Vers. 4. And the men of Judah came, and there they anointed David king over the house of Judah.] Though many of the other tribes came into David, whilest he was yet at Ziklag, even some that were Sauls brethren, of the tribe of Ben∣jamin, 1. Chron. 12.1, 2. & therefore it is likely, that even now too, when he was come to Hebron, some of every tribe came in to him, to wit, so many as were convinced that David had been anointed by Samuel at Gods appointment, and therefore judg∣ed they should rebell against God, if they should not submit to his government; yet because the generallity of the other tribes, stood for the setling of the kingdome upon Sauls posterity (though indeed they did it at least many of them, because they durst do no other, for fear of Abner: Ye sought for David in times past to be king over you, saith Abner to the Israelites, chap. 3.17.) And onely the tribe of Judah did generally at this time come into David, therefore it is said, that for the present he was onely anointed king over the house of Judah. Hitherto David had been ex∣tremely persecuted by Saul, and had endured a great deal of trouble and sorrow; but now at last God made good his word: and settled him in the throne which he had promised him; and herein was David a notable type of Christ, who through many sufferings entred into glory, he endured the crosse, despising the shame, saith the Apostle, Heb. 12.2. and is set down at the right hand of the throne of God. Yea and the voluntary submission of these men to the government of David, was a type of the voluntary submission of Christs subjects to his Sceptre, according to that pro∣pheticall expression, Psal. 110.3. Thy people shall be willing in the day of thy pow∣er. Indeed this was the very reason why they anointed David now again at He∣bron, whereas he had been before anointed by Samuel; namely, that they might there∣by testifie their approbation of that which God had appointed, and how freely and cheerfully they did all consent, to accept of him as their king and sovereigne.

And they told David, saying, That the men of Jabesh-Gilead were they that buried Saul.] It may well be that David made enquiry after the bodies of Saul and his sonne, as intending to have them honourably buried, and that hereupon he was told what had been herein done, by the men of Jabesh-Gilead.

Vers. 6. And now the Lord shew kindnesse and truth unto you.] That is, may the Lord recompence the kindnesse which you have shewed to Saul, by be∣ing constantly kind and gracious to you; these two words kindnesse, and truth, are often joyned together in the Scripture, to signifie a constant sure hearty kindnesse.

Vers. 7. Your master Saul is dead, and also the house of Judah have anointed me king over them.] This clause is added to shew the reason why he sent this message to the men of Jabesh-gilead, to wit, because he was now anointed king in Sauls room▪ and he would not have them entertain any thoughts of jealousie, that he would bear them any spleen for their kindnesse to Saul, but would rather study to requite them for it; thus by kindnesse he sought to winne the other tribes to sub∣mit to his government.

Vers. 8 But Abner the sonne of Ner, Captain of Sauls host, took Ishbosheth the sonne of Saul, and brought him over to Mahanaim, &c.] To wit, that he might there anoint him king, in the room of his father Saul, as it follows in the next verse. And he made him king over Gilead, and over the Ashurites, and over Jez∣reel, (not that of Judah, Josh. 15.26. but that of Issachar, Josh. 19.18.) and over Ephraim, and over Benjamin, and over all Israel, that is, over all the other tribes of Israel, except the tribe of Judah, that had anointed David; Abner was Sauls cousin german (for Ner the father of Abner, and Kish the father of Saul, were bro∣thers) and in Sauls time he was the Lord Generall of all his forces, fearing therefore that he should be displaced and disregarded, if David were king, at least that he could not hope for the preferment, and favour under David, that he might expect under a king of his own kindred and family, especially if he were the chief means to make him king, he resolved to continue the kingdome, if he could in Sauls family; and be∣cause Mephibosheth Jonathans sonne, the heir apparant to Saul, was but five years old, and now lately lamed in his feet, chap. 4.4. therefore he rather thought fit to proclaim Ishbosheth king, who was the onely sonne of Saul that was now left, ex∣cept those that he had by his concubines: and to that end he took him, and carried to Mahanaim, which was a citie in Gilead, beyond Jordan in the tribe of Gad, choo∣sing there at first to settle his new made king; either because he had heard of the message which David had sent to the men of Jabesh-gilead, and so desired to strengthen himself in those parts, lest they should be wonne to fall off to David, or else onely because this being one of the remotest parts of the kingdome, Ishbosheth might be here safest from Davids party. It is indeed evident, that Abner knew well enough that David was anointed by Samuel at Gods appointment, to succeed Saul in the throne; for we see that afterwards in his anger, he could tell Ishbosheth, that he would translate the kingdome to David, even as the Lord had sworn to him, chap. 3.9. But what do ambitious Athesticall men care for Gods command? He considered at this time that Ishbosheth was his near kinsman, and that be∣ing but a weak feeble-spirited man, he might use him as a scale, and in the mean time rule all himself, and therefore he made no bones in the pursuit of these his ambitious designes, to set up a king contrary to what he knew God had appointed.

Vers. 10. Ishbosheth Sauls sonne, was fourty years old when he began to reigne

over Israel, and reigned two years.] Some therefore conceive, that Ishbosheth took not the kingdome upon him, till five years after his fathers decease; but I should rather think the meaning of this clause is, not that Ishbosheth reigned but two years in all, but that he had reigned but two years, when Abner led forth an army against David, and was overcome by Joab, as is related in the sequel of the chapter, for had not Ishbosheth reigned longer then two years, why is it said, chap. 3. vers. 1. that there was long warre between the house of Saul, and the house of David; and why was it seven years and odde moneths, ere the rest of the tribes accepted of David for their king. Yet some Expositours hold, that it was above five years after the death of Saul, ere Abner rose up against David, and made Ishbo∣sheth king.

But the house of Judah followed David.] To wit, even after the other tribes had made Ishbosheth king: which is doubtlesse noted to the praise of the men of Judah. They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdome, and that would prove the occasion of a civil warre, wherein much bloud was like to be shed, and yet because it was of Gods appointment that David should be king, they are commended for this, that they did still hold fast with David, leaving the event for other things to God.

Vers. 12. And Abner the sonne of Ner, and the servants of Ishbosheth the sonne of Saul, went out from Mahanaim to Gibeon.] To wit, to make warre against David, as is evident in the sequel of the story.

Vers. 14. And Abner said to Joab, Let the young men now arise, and play be∣fore us, &c.] The meaning of this is, that when both armies were met toge∣ther, as is before said, Abner sent a challenge to Joab, to wit, that a certain number of their young gallants on each side might come forth, and show both armies some pastime in a fight together; and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men, to daunt those that were with Joab; but Joab soon accepted the challenge, and sent forth twelve of his men to enter the lists with twelve of Abners; and we may well think that the sad event of this combate was of God, to shew how he abhorres such vain-glorious challenges.

Vers. 17. And there was a very sore battel that day.] Each part happely being enraged by the death of their fellows slain in the combate, both armies did presently with great fury fall upon each other, and so there was a sore battel, though at last Joab and his men wonne the field, who fought for David the Lords anointed; as it follows in the next words, Abner was beaten, &c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah, it is very probable that his army was farre greater then Joabs.

Vers. 21. Lay thee hold on one of the young men, and take thee his armour.] As if he should have said, Set upon one that is thy match, and content thy self with ta∣king the spoil of his armour from him; or else I shall soon make thee know that thou art not able to deal with me.

Vers. 22. How then shall I hold up my face before thy brother.] Hereby it ap∣pears that Abner began now to think of obtaining a peace from David, and was

troubled to think that he should have Joab his continuall adversary, if he should now slay his brother Asahel.

Vers. 23. Abner with the hinder end of his spear smote him under the fifth rib, &c.] About the place where the short ribs are; which is added, because in that place the blow must needs be mortall: and it was done with the hinder end of the spear, that is, with the pike in the lower end of the spear, for their spears had pikes at both ends.

Vers. 25. And the children of Benjamin gathered themselves together after Abner, &c.] That is, some of his broken troops gathering together about Abner on the top of an hill, encouraged with the advantage of the place, and night approch∣ing, began to make head against Joab again.

Vers. 26. Knowest thou not that it will be bitternesse in the latter end? &c.] That is, though in your heat of prosecuting the victory you have gotten, the bloud of our brethren is not minded, yet afterward it will cause bitter sorrow, even these few of our army which are left, when they see their condition is desperate, may happely sell their lives amongst thy followers at a deare rate; but however, the shedding of so much bloud of Israel, your brethren, will end at last in bitternesse, and therefore desist: How long shall it be ere thou bid the people return from following their brethren?

Vers. 27. Unlesse thou hadst spoken, surely then in the morning the people had gone up every one from following his brother.] That is, unlesse thou hadst by chal∣lenging the young men on our side, provoked the people, (and he means that chal∣lenge mentioned vers. 14.) so farre we were from desiring to shed the bloud of our brethren, that purposely to prevent it, we were minded to have retired in the morn∣ing before the battel was fought.

Vers. 28. So Joab blew a trumpet, and all the people, &c.] Though Joab doubt∣lesse was greatly incensed for the death of his brother Asahel, yet hoping that Abner began to bethink himself of the losse they had sustained, and especially to prevent the further shedding of the bloud of their brethren, he sounded a retreat, neither fought they any more, to wit, at this time: for afterwards the warre was renewed again, as is evident in the next chapter, vers. 1.

CHAP. III.

Vers. 1. BUt David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.] Herein was Davids kingdome (as in many other things) a type of Christs, and that both generally in the whole Church, and parti∣cularly in the heart of every true Christian: for thus shall it alwayes be betwix: the kingdome of Christ, and the kingdome of Antichrist, between the flesh and the spi∣rit in the regenerate. The Church of Christ shall grow stronger and stronger, and Antichrist shall consume away, and grow weaker and weaker; though he may seem to gather strength for a time, yet by degrees he shall loose again more then for that time he had gotten; and so he shall waste and consume away, till at last his kingdome shall be utterly ruined; and so it is likewise with the kingdome of Christ erected in the hearts of all true believers, though the spirituall part be never so weak at the first, yet it shall by little and little grow in strength; and the flesh on the other side

shall grow weaker and weaker. There is a crown and kingdome promised them, and though there be never so much opposition, Christs promise shall at length be made good unto them, as here Samuels was unto David, they shall subdue all their enemies, and shall be crowned at last triumphantly in heaven.

Vers. 2. And unto David were sonnes born in Hebron, &c.] And herein Gods providence notably appeared, to wit, that David all the while he was in exile had no children, whilest they were like to be an occasion of much care and incumbrance to him. But being now settled in his kingdome, he had many sonnes; for that all these were born to him in Hebron, is yet more clearly expressed, 1. Chron. 3.1, &c.

Vers. 3. And his second Chileab, &c.] Called also Daniel in that 1. Chro. 3.1.

And the third Absalom, the sonne of Maacah the daughter of Talmai king of Geshur.] There was an inrode made by David into this land of Geshur, whilest he lived with Achish, 1. Sam. 27.8. and therefore some think that David then took this Maacah captive, and so took her to wife, as is permitted by the Law, Deut. 21.13. And she shall put the rayment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full moneth▪ and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. But Absaloms flying to this Talmai his grandfather by the mothers side, chap. 13.37. may rather im∣ply, that he had her by way of peaceable treaty, and that was doubtlesse unlawfull unlesse she yielded to become a proselyte.

Vers. 5. And the sixth Ithram, by Eglah Davids wife.] This clause, Davids wife, is here added, either because her parentage was not known, which is expressed in the rest of his wives, and therefore this title is added in stead of that, or to distin∣guish this Eglah from some other woman of the same name; or else to imply the same concerning the rest before named, and that he had these children in Hebron by his wives, besides those which he had by his concubines, 1. Chron. 3.9.

Vers. 7. And Ishbosheth said to Abner, Wherefore hast thou gone in unto my fathers concubine?] It is not expressed that Abner had lien with Rispah his fathers concubine, but onely that Ishbosheth charged him with it; and therefore we cannot say whether it were so indeed, or whether Ishbosheth out of some groundlesse jealou∣sie or false report did onely suspect it was so. But however, most probable it is that Ishbosheths discontent was not onely because he took it to be a dishonour to his fa∣ther, that his servant should lie with his concubine; but also especially because he ap∣prehended it was out of some close and secret affectation of the kingdome. It seems that the taking of the deceased kings wives or concubines, was in these times esteem∣ed dangerous for the raising of the spirits of those that did it to seek the crown, and that therefore it was judged fit, that the succeeding king should take all the wives and concubines of his predecessour the deceased king, into his power; whence was that which the Lord by the Prophet Nathan said to David, chap. 12.8. I gave thee thy masters house, and thy masters wives into thy bosome, &c. and therefore as So∣lomon conceived of Adonijahs desiring Abishag for his wife, who was Davids con∣cubine, to wit, that he did it out of an ambitious affectation of the kingdome, 1. Kings 2.22. So did Ishbosheth conceive of Abners going in to Rispah, Sauls con∣cubine; namely, that he had therein some plot by degrees to thrust him out, and to wind in himself to be king in his room, and therefore charged him so sharply with it.

Vers. 8. Am I a dogs head, which against Judah do shew kindnesse this day un∣to the house of Saul, &c.] By this answer of Abners to Ishbosheth, we cannot conclude neither whether he were guilty or no, of that which Ishbosheth had char∣ged him with; for the meaning of these words may be either that he thought himself greatly wronged, that Ishbosheth should suspect him for, or accuse him of, such a foul fact as this, of committing whoredome with his fathers concubine, or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him, as to make such a matter of it, and to take it to be so great a disparagement and dis∣honour both to him and to his father, that he should go in to one of his fathers concubines: But yet I conceive it more probable, that the last of these was Abners meaning; First, because that phrase, Am I a dogs head? doth rather import the worthlesnesse of his person, then his lustfulnesse in that fact he was charged with, as some would have it; for so we see the like phrase is used elsewhere, as 1. Sam. 24.14. After whom dost thou pursue? saith David to Saul, after a dead dog, after a flea? &c. 2. Sam. 9.8. What is thy servant that thou shouldest look upon such a dead dog, as I am, saith Mephibosheth to David: and secondly, because that which Abner here alledgeth concerning his siding with him against the house of Judah, must needs be alledged, to shew how little cause he had so to vilifie him, by whose means he was made king, and had been hitherto supported in his kingdome, and in whose power it was if he pleased, to deliver him up into the hands of David. So that it seems by this answer of Abners, that he did purposely wave the making any reply to the fact he was charged with, either by denying or justifying of it, and onely quar∣relled that Ishbosheth should think so meanly of him, as to take it for such a disgrace to his family (whether it were true or false) that he should lie with one of his fathers concubines. Am I (saith he) a dogs head, that thou chargest me to day with a fault concerning this woman?

Vers. 11. And he could not answer Abner a word again, because he feared him.] From this which is here said of Ishbosheth, some Expositours conclude, that he was a poore and low-spirited man, and the rather, because they observe too, that he alone of all the sonnes of Saul went not forth to warre against the Philistines, when Saul and his sonnes were slain. But indeed, considering what exceeding power these men had amongst the people, that commanded in chief over the Militia, it is no wonder that he should be so daunted, when Abner in a rage answered him so insolently, and threatned him openly with revolting to David. Nor could it be concluded from hence alone, that he was a man of no great metall and courage: for even David himself upon the same ground, was overmuch awed with Joabs power, and durst not do to him what otherwise he would have done, vers. 39. I am this day weak though anointed king, and these men the sonnes of Zeruiah be too hard for me.

Vers. 12. And Abner sent messengers to David on his behalf? saying, Whose is the land, &c.] This clause in Abners message to David, Whose is the land? might be meant two severall wayes, to wit, either to intimate, that he had the land of Is∣rael in his power, and could as he pleased either settle it upon the house of Saul or remove it to David; or else to imply that he did now acknowledge that the land did indeed belong to David, whom God by Samuel had anointed to be king over Is∣rael, and that therefore he was now willing to transferre the kingdome to him; one∣ly

he desired that he would first assure him, that he would pardon all that was past, and upon good conditions make a league with him. And thus he pretended to come in to David, merely because the land was his, and the kingdome his by Gods appointment, when indeed he did it merely to be revenged on Ishbosheth, and to procure peace, and perhaps advancement too for himself: even as many men in these dayes of the Gospel, come unto Christ, pretending they do it for the truths sake, when indeed they seek themselves onely in some carnall respects, as Abner did.

Vers. 13. Thou shalt not see my face, except thou bring Michal Sauls daughter when thou comest to see my face.] Though she had lived many years with another husband, yet Davids earnestnesse to have her restored to him, and that with a purpose to have her live with him again as his wife, as she did, needs not seem strange to us, if we consider, first, that she was his first wife, and had been faithfull to him in preserving his life, 1. Sam. 19.11, 12. and had been for∣ced by her father to marry this man when David was fled, 1. Sam. 25.44. se∣condly, that David could no way better shew his love to her, then by rescuing her from the sinne and infamy of living in adultery with another man: thirdly, that it might be in policy a matter of great importance to settle peace in the king∣dome, and to establish the kingdome to David, that this his wife should be re∣stored to him again, because she was Sauls daughter: and fourthly, that by this means he should make triall of the fidelity of Abner.

Vers. 14. And David sent messengers to Ishbosheth Sauls sonne, saying, deliver me my wife Michal, &c.] Thus it seems David and Abner had contrived the bu∣sinesse, that David should send to Ishbosheth for his wife, and that then Abner should second the motion and procure it to be done: for that Abner had a hand in causing Ishbosheth to restore David his wife, is evident, vers. 16. because Abner went along with her to Bahurim. Now in the challenge that he makes of his wife, Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines, he mentions onely a hundred foreskins; because so many onely Da∣vid was by covenant bound to bring, though he brought two hundred, 1. Sam. 18.25, 27.

Vers. 16. And her husband went with her along weeping behind her to Bahu∣rim.] A town in the tribe of Benjamin, chap. 19.16.

Vers. 17. And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you.] Hereby it appears, that ma∣ny of the Israelites would have followed David before this, but that they durst not for fear of Abner: For the least we can conclude from hence is, that before Ishbo∣sheth was made king by Abner, the Israelites were divided, some standing for Da∣vid, others for Ishbosheth Sauls sonne.

Vers. 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin.] That is, to the greatest part of them, 1. Chron. 12.29. Abner having treated with the elders of Israel about their accepting of David to be their king, and more particu∣larly with those of Benjamin, because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe; he went to

David (perhaps under pretence of carrying his wife Michal to him, to which Ish∣bosheth had consented) and so then acquainted him how tractable he had found the Israelites, and how willing to submit to his government: yea even the men of Benjamin amongst the rest, of whom David had most cause to fear that he should have found them refractory.

Vers. 25. Thou knowest Abner the sonne of Ner, that he came to deceive thee, &c.] And thus though Joab doubtlesse was chiefly enraged, because he feared Ab∣ner would insinuate himself into David, and prove a corrivall to him in his honours and preferments; and withall, because his heart was full of revengefull thoughts against him for the death of his brother Asahel, yet he alledged none of this to Da∣vid, but onely that he was solicitous for him, as being confident that Abner came onely as a spie, and sought to get some advantage against David.

Vers. 26. And when Joab was come out from David, he sent messengers after Abner, &c.] Having spoken his mind to David, it may seem that he flung away in an anger, not vouchsafing to hear what David would answer, and so being come out, he sent messengers after Abner to bring him back, and happely he sent in the name of the king (which might be one cause why David was so carefull afterward to clear himself of it,) but doubtlesse he pretended that he had some businesse of importance to impart to him: or else, it is not like that Abner would have come back again.

Vers. 27. Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, &c.] Thus Joab and Abishai had plotted the busi∣nesse before hand, whence is that vers. 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell, &c. by this means (though the fact in Joab was foul and wicked) God punished Abner for his rising up against David, and making so light account of shedding so much bloud, chap. 2.14. And Abner said to Joab let the young men now arise and play before us: and withall, God removed him out of the way, that David might come to have all Isra∣el submit themselves to him without the help of Abners treachery; for that phrase of smiting under the fifth rib, see the note, chap. 2.23.

Vers. 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner, &c.] Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud, therefore David in this protestation that he makes of his innocencie, mentions the kingdome together with himself, I and my kingdome are guiltlesse. &c.

Vers. 29. Let there not fail from the house of Joab one that hath an issue, &c.] David knew well that it was much to be suspected, that the people would think that Abner was slain by his command, or at least not without his consent, and how like∣ly this was to alienate the hearts of the people from him; In a businesse therefore that so nearly concerned him, no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity, Let there not fail from the house of Joab one that hath an issue, that is, the running of the reins, (see the note, Lev. 15.21.) or that is a leper, or that leaneth on a staff through lamenesse or weaknesse; and why he did not proceed further to do justice upon Joab, which would have been of all, the best way to clear his own innocencie him∣self

sheweth, vers. 39. I am this day weak though anointed king, and these men the sonnes of Zeruiah be too hard for me: the Lord shall reward the doer of evil according to his wickednesse.

Vers. 30. So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battell.] These words, in the battell, are added as an aggravatian of Joabs sinne: For Abner slew Asahel in open battell, and was forced thereto by Asahels pursuite of him; but Joab slew Abner treacherously, when he pretended to speak peaceably with him; why Abishai is here joyned with Joab, see the note above, verse 27.

Vers. 31. And David said to Joab, and to all the people that were with him, Rent your clothes, &c.] That is, he enjoyned them to bury Abner with a solemn funerall, thereby testifying his sorrow for his death, and clearing himself before all the people from having any hand in it. Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies: for first he had more cause to mourn then any man, because of his sinne: David therefore requi∣ring him thereunto did that which was fit; if Joab therein dissembled, it was his own fault. Secondly, it might be imposed as a kind of punishment that he should publickly by being one of the mourners bear witnesse of Abners worth, whom in his rage he had slain. Concerning the custome of renting their clothes, see the note, Gen. 37.29.

Vers. 33. And the king lamented over Abner, and said, died Abner as a fool di∣eth?] That is, he died not as a fool dieth; his hands were not bound, &c. the mean∣ing is, that he died not as a weak and cowardly man, that is, taken in warre and led captive, his hands being bound, or as a malefactor that is cast into prison and bound in fetters, (no saith he, he that slew him, had he done it in open fight, he should have found that his hands were not bound, &c.) but he was slain, as the vali∣antest man in the world might have been slain, to wit, treacherously; by one that pretended peace and smote him unawares. Perhaps this was the elegie which David composed to be sung at Abners funerall.

Vers. 35. And when all the people came to cause David to eat meat, &c.] By these words is intimated, that there was a solemn feast at the funerall of Abner, where all the people, that is, the guests invited, or some in the name of all, seeing or hear∣ing that the king refused to eat, laboured to perswade him to eat, till with such ear∣nestnesse he protested to the contrary: and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls, either thereby to allay their grief, or to testifie their hope concerning the good estate of their deceased friends, may be gathered from other places. For thence are those expressions, Jer. 16.7, 8. Neither shall men tear themselves for them in mourning to comfort them for the dead: neither shall men give them the cup of consolation to drink for their father, or for their mother. Thou shalt not also go into the house of feasting: to sit with them to eat and to drink. and Ezek. 24.17. Forbear to cry, and make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. As for Davids oath when he replyed that he would not eat, So do God to me and more also, see the note, Ruth 1.17.

Vers. 36. As whatsoever the king did, pleased all the people.] This is referred by some Expositours to this particular of Davids ordering the funerall of Abner, that whatsoever the king did herein, pleased the people; but yet it may also be un∣derstood more generally, to wit, that the king was so highly esteemed and beloved of the people, that they were still inclinable to approve of any thing that he did.

Vers. 39. And I am this day weak, though anointed king, and these men the sonnes of Zeruiah be too hard for me, &c.] By alledging the power of Joab and Abishai, and the unsettlednesse of his estate in the kingdome for the present, he la∣boureth to excuse himself for not punishing Joab for this fact of his according to the law. Indeed by many things related both of Joab and Abner it appears, that these that were generals over the men of warre were very potent. But why then did not David execute justice upon Joab afterward, when he was established in his throne? Doubtlesse it was an infirmitie in David, and before his death it seems he repented of his errour, which that charge of his to Solomon may probably imply, 1. Kings 2.5, 6. Moreover thou knowest also, what Joab the sonne of Zeruiah did to me, and what he did to the two captains of the host of Israel, unto Abner the sonne of Ner, and unto Amasa the sonne of Jether, whom he slew and shed the bloud of warre in peace, and put the bloud of warre upon his girdle that was about his loins, and in his shoes that were on his feet. Do therefore according to thy wis∣dome, and let not his hoar head go down to the grave in peace.

CHAP. IIII.

Vers. 1. ANd when Sauls sonne heard that Abner was dead in Hebron, his hands were feeble, &c.] That is, he was so dismayed and discouraged, Abner being slain on whom he wholly relyed, that there was no power in him to do any thing for himself: the like phrase we have, Ezra 4.4. And the people of the land weakened the hands of the people of Judah, and troubled them in building; and Neh. 6.9. They all made us afraid, saying, Their hands shall be weakened from the work that it be not done. Now therefore O God, strengthen my hands. Yea, and thus it was too with all the tribes of Israel, as it follows in the next words, and all Israel were troubled, to wit, because they had opposed David, and now their gene∣rall on whose counsell and power they had hitherto stayed themselves, was taken away; yea, and that when he went about to yield himself to David, and further his title to the crown. So that should they go forward in that resolution of revolting from Ishbosheth to David, they suspected they should find no more favour then Ab∣ner had found.

Vers. 2. For Beeroth also was reckoned to Benjamin, &c.] This is added, to shew why Rimmon the father of the two forenamed captains, is called a Beerothite, to wit, because he belonged to Beeroth a city in Benjamin, Josh. 18.25. For though they dwelt not indeed at present in Beeroth, but sojourned in Gittam another town in Benjamin, Neh. 11.33. yet that was because the Beerothites fled to Gittam, and were sojourners there, (to wit, when Saul and his sonnes were slain) leaving Bee∣roth to the Philistines, who came and dwelt in it, 1. Sam. 31.7. and so still they were called Beerothites after the place of their former habitation, and lived but as sojourners in Gittam amongst their brethren the children of Benjamin.

Vers. 4. And Jonathan Sauls sonne, had a sonne that was lame on his feet, &c.] This is here inserted, to imply, what it was that did chiefly encourage these men to murder Ishbosheth, to wit, because he being taken away, there would be no legiti∣mate issue of the royall stock of Saul left, but onely Mephibosheth, who being but a child of twelve years of age, and withall lame in his feet, was altogether unfit to succeed in the kingdome; whence they inferre, first, how advantagious this their in∣tended fact would be unto David: secondly, how likely they were to be highly re∣warded by him: and thirdly, how safely they might do it, because there would be none left of Sauls house to revenge the death of Ishbosheth.

And his name was Mephibosheth.] He is also called Meribbaal, 1. Chron. 8.34. So Jerubbaal, Judges 6.22. is called Jerubesheth, 2. Sam. 11.21. and Ishbaal, 1. Chron. 8.33. is the same Ishbosheth, whom Abner now made king over Israel. Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal, and to put in the room of it this word bosheth, or besheth which signifieth a shamefull or infamous thing, Hos. 9.10. They went to Baal-peor and separated themselves unto that shame.

Vers. 5. Who lay on his bed at noon.] Though it be not simply evil to lie on a bed at noon, yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit, not active in any thing, but leaving all to Abners disposing, we may justly think that it is purposely noted here, as the just reward of his idlenesse and sloth, that as he slept away his time, so he dyed at last sleeping.

Vers. 6. And they came thither into the midst of the house, as though they would have fetched wheat, &c.] The meaning of this is, either that they came in the disguise and habite of countreymen or merchants that came to buy wheat, or of porters that came to fetch away wheat that was bought, or else rather, that being known Captains of Ishbosheths bands, under a colour that they came to fetch corn for the souldiers or for themselves, (for the souldiers in those times had usually their pay in corn) they had free accesse into the house, and so went in where he lay, and slew him, and that by smiting him under the fifth rib; of which, see the note, chap. 2.23. and this doubtlesse they did, hoping that David would reward them for it: for though David seemed greatly to take to heart the death of Abner, and to be high∣ly displeased with Joab for it, yet because he did not punish him, these captains per∣haps concluded, that David was well enough pleased with it, though he would not be known of it, and so he would be with them too, if they should kill Ishbosheth; and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master.

Vers. 11. How much more when wicked men have slain a righteous person.] That is, in respect of them which conspired against him; he had deserved well of them, and for them therefore thus treacherously to slay him, in his own house upon his bed, when he thought of no danger, was a villany that did farre more justly deserve death: and the rather too, because they durst do this, notwithstanding David had so severely punished him that pretended he had slain Saul.

Vers. 12. And they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron.] To wit, that all men might see how much David

abhorred this fact of theirs, and how farre he was from knowing any thing of it, or giving the least encouragement to them that did it.

CHAP. V.

Vers. 1. THen came all the tribes of Israel to David unto Hebron, &c.] That is, many of all the tribes of Israel in the name of the rest; not onely the elders and heads of each tribe as is expressed, vers. 3. So all the elders of Israel came to the king to Hebron, but multitudes also of the people that bare arms, as is more largely expressed, 1. Chron. 12.23. where it is particularly expressed, how many thousands of each tribe there came, as likewise how they were there with Da∣vid three dayes eating and drinking and making merry together, vers. 39.40. For saith the text, their brethren had prepared for them, and there was joy in Israel; And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul; yet because now at last they were not subdued by the sword and forced to submit, but came in freely of their own accord, God enclining their hearts thereto, even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government: as is noted before concerning the men of Judahs taking David to be their king, chap. 2.4. as likewise Davids free accepting of these, did shadow forth Christs gra∣tious acceptance of those that do at length come in, and submit to him, and that he never will cast off any for their former obstinacy and rejecting of grace.

Behold, we are thy bone and thy flesh.] That is, Israelites as thou art; Herein they might imply their hope, that in this regard he would receive them into his favour, though they had hitherto sided with the house of Saul against him: but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king, to wit, because though he were not of any of their tribes, yet he was an Israelite, and the law enjoyned them onely to this that their king should be one from amongst their brethren, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set king over thee: thou mayest not set a king over thee which is not thy brother: and seeing the hand of God was so evidently with him, why therefore should they oppose him? and indeed this also brings in all believers to stoop willingly (as was prophesied, Psalme 110.3.) to the sceptre of Christ, Ephes. 5.29, 30. For no man ever yet hated his own flesh, but nourisheth it and che∣risheth it, even as the Lord the Church. For we are members of his body, of his flesh and his bones: and Heb. 2.14, 16, 17. Forasmuch therefore, as the children are partakers of flesh and bloud, he also himself likewise took part of the same▪ that through death he might destroy him that had the power of death, that is, the devil. For verily he took not on him the nature of angels, but took on him the seed of Abra∣ham; Wherefore in all things it behoveth him to be made like unto his brethren, that he might be made a mercifull and faithfull high priest, in things pertaining to God, to make reconciliation for the sinnes of the people.

Vers. 2. Also in times past when Saul was king over us, thou wast he that lea∣dest out, and broughtest in, Israel, &c.] That is, thou wert our captain that 〈◊〉〈◊〉 lead forth our armies, and bring them back again. Two other reasons are here al∣ledged

by the Israelites, whereby they were now moved to come in and submit them∣selves to Davids government: The first is, that they considered how well David had deserved at their hands, and that indeed during Sauls reigne, he had been their chiefest support and defence under God, against their enemies: and the other is, that God had by Samuel appointed him to rule over them, and they were bound by the law of God to take a king of his choosing, Deut. 17.15, Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose, &••. and this they alledge as the chief motive in the following words, And the Lord said to thee, Thou shalt feed my people Israel, that is, as a shepherd provides for his flock, so must thou pro∣vide for my people, and thou shalt be a captain over Israel, and indeed this is the chief reason too, that brings men to submit to Christs government: to wit, because God the father appointed him to be our king, according to that, Psal. 2.6. I have set my king upon my holy hill of Sion: and in that David rejected not these Israelites, that so long opposed the government which they knew God had appointed, there is an intimation of comfort for those, that being convinced of the truth of the Gospel, do yet stand out a long time against knowledge, to wit, that if at last yet they repent and come in, Christ will not reject them.

Vers. 3. And king David made a league with them in Hebron before the Lord.] To wit, concerning the government, they binding themselves to obey him as their king, and he binding himself to forget all that was past, and to govern them like a good king according to the Law; and because this was done with invocation of God as a witnesse of their league, therefore it is said that this league was made before the Lord.

And they anointed David king over Israel.] This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven, declared to be the Sonne of God, and the promised Messiah: First, at his baptisme, Matth. 3.16▪ 17. And Jesus when he was baptized, went straightway out of the wa∣ters; And lo, the heavens were opened unto him, and he saw the Spirit of God de∣scending like a dove, and lighting upon him: And lo, a voice from heaven, saying, This is my beloved Sonne▪ in whom I am well pleased. Secondly, at his transfigu∣ration▪ Matth 17.5. While he yet spake, behold a bright cloud overshadowed them: and behold, a voice out of the cloud which said, This is my beloved Sonne in whom I am well pleased: Heare ye him. And thirdly, a little before his death, whilest he was teaching the people; John 12.28. when Christ had said, Father, glorifie thy name, then came there a voice from heaven, saying, I have glorified it, and will glo∣rifie it again.

Vers. 4. David was thirty years old when he began to reigne.] At the same age was Christ also inaugurated as it were into the office of the Mediatour, Luke 3.22, 23.

Vers. 6. And the king and his men went to Jerusalem unto the Jebusites the in∣habitants of the land, &c.] Jerusalem stood in the very confines of Judah and Ben∣jamin, so that part of it which stood on the hill Salem, was in Judahs lot; and part of it, yea the greatest part of it, which stood in mount Sion, was in Benjamins; the men of Judah took that part of it which belonged to them, and smote it with the edge of the sword, Judg. 1.8. But the children of Benjamin could not drive out the Jebusites out of their portion, Judg. 1.21. no not when they had the help of their

brethren, the men of Judah, as may be gathered by that whith is written, Josh. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day: And therefore we reade, that afterward it was a city of strangers, when the Levite and his concubine went that way, Judg. 19.10, 11, 12. yea, so it continued till this time, when David intending (not without the instinct of the spirit of God) to make Jerusalem the chief seat of his kingdome, and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king, took this opportunity, and led them forth against Jerusalem, resolving that the wresting this out of the Jebusites hands, should be his first enterprise.

Except thou take away the blind and the lame, thou shalt not come in hither, &c.] There are many severall expositions of this passage, concerning the Jebusites scof∣fing at David when he came to besiege them. But two expositions there are which are both very probable: The first, which indeed most Expositours follow, is this, That being over-confident in the strength of the place, they in a flouting manner answered David, when he required them to yield up the fort, that except he could take from them the blind and the lame amongst the inhabitants, he should not come in thither; implying, that though they should man their walls onely with the blind and the lame of the people, even they should be able to defend that place against him and all the forces he could make. And indeed, it seems to have been a place of exceed∣ing great strength, because they had held it ever since Joshua entred the land; that is, almost foure hundred years, and yet it was even in the heart of their countrey. The second Exposition is, That they spake this of their gods, in whom they were ne∣ver a whit the lesse confident, because the Israelites despised them; except thou take away the blind and the lame, thou shalt not come in hither, that is, even those gods of ours, which you in contempt call blind and lame gods, shall easily defend us a∣gainst all thy forces, and will in that be found to be neither lame nor blind. And in∣deed this exposition seems best to agree with the following passages in the 8. verse: And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind that are hated of Davids soul, he shall be chief captain, Wherefore they say, The lame and the blind shall not enter into the house. Nor need it seem strange, that they call their own gods blind and lame: for this they might do purposely, to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods, from putting their trust in them, as being most confident of their aid and assistance.

Vers. 7. Neverthelesse, David took the strong hold of Sion, the same is the city of David.] For David having proclaimed, that whosoever should first scale the walls, and so get up to the gutter, as it is expressed in the next verse, and enter the fort, he should be chief captain, that is, the Generall of his forces, Joab the ra∣ther happely that he might recover Davids favour, whom he had highly offended by killing Abner▪ did hereupon first scale the walls, and so was made the Lord General of the kings forces, as it is more fully expressed, 1. Chron. 11.6. and this was that strong hold of Sion, which because it was taken by him, was afterward called the city of David.

Vers. 8. Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of Davids soul, &c.] That is, the blind and the lame Jebusites, wherewith they had, or pretended they could manne their walls, and that it should be sufficient for the defence of the place, which are here said to be ha∣ted of Davids soul, because of that bitter taunt wherewith he had been flouted con∣cerning them; and herein David gives his souldiers to understand, that if they took the fort, his mind was all should be put to the sword, not so much as the blind and the lame should be spared, and that because he had been upbraided with them; but according to the second Exposition of that speech of the Jebusites, that it is meant of their blind and lame gods (which may seem the more probable, because here the Jebusites, and the blind and lame, are distinguished from each other, who so smiteth the Jebusites, and the blind and the lame; the meaning of this clause is more evi∣dent, to wit, that these their idol-gods were abhorred of David, and that he would utterly destroy them.

Wherefore they said, the blind and the lame shall not come into the house.] That is, it grew to be a Proverb, to wit, the blind and the lame shall not come into the house. They that understand that speech of the Jebusites, vers. 6 Except thou take away the blind and the lame, thou shalt not come in hither, of the blind and lame amongst the people, find it somewhat difficult to give the sence of this Proverb. Some con∣ceive that against those that were confident of keeping any fort, which they could not keep, or (generally) that bragged of any thing which they could not effect, this used to be objected as a Proverb, the blind and the lame shall not come into the house, that is, take heed your confidence prove not like that of the Jebusites, or if you do it, it must not be by the blind and the lame, as the Jebusites thought to de∣fend their walls; or take heed that be not done to you, which you threaten against others, as David cast out the blind and lame, which should have kept out him: o∣thers think that the people did thus insult over the Jebusites, your blind and lame, that should have kept out us, are never likely to enter again into this fort; or that David did indeed make this order, as a perpetuall monument of this victory, that neither blind nor lame should enter his pallace, called the citie of David (but did Mephibosheth think we, never enter it?) But now if we understand that speech of the Jebusites, vers. 6. of their idol-gods, then the meaning of this Proverb is plain, to wit, that no blind nor lame gods should be tolerated in the Temple or in the ci∣tie, or any where amongst them that were the people of the everliving God.

Vers. 9. And David built round about, from Millo and inward.] This Millo was the town-house in the citie of David, where the people had their solemn assem∣blies, or rather some tower or fortresse and place of munition belonging to the citie; for 2. Chron. 3.5. it is said of Hezekiah, that he repaired Millo in the city of David, and made darts, and shields in abundance, and we see there was the like place in She∣chem or near unto it, Judg. 9.6. And all the men of Shechem gathered together and all the house of Millo, and went and made Abimelech king. Now from thence inward onely David is said to have built, because the rest of the citie without, Joab repaired, 1. Chron. 11.8. And he built the citie round about, even from Millo round about: and Joab repaired the rest of the citie.

Vers. 11. And Hiram king of Tyre sent messengers to David, and cedar trees,

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and carpenters, &c.] This may be inserted here, either with reference to that which is related in the foregoing verse, concerning the continuall increase of Davids glory and greatnesse, David went on and grew great; and so though hitherto we reade of no Embassie, that any of the neighbouring kings sent unto him, yet now Hiram king of Tyre sent messengers unto him, to wit, to congratulate his settling in the king∣dome; or else, to the last words of the former verse, and the Lord God of hosts was with him, to wit, as an effect of Gods favour, the Lord being with him, even Hiram though a stranger shewed him great respect, and kindnesse; howsoever, we may surely conclude, that it was upon Davids request, that he sent in these Cedar trees, and Carpenters, and Masons; it seems that when Hiram sent his Embassadours to David, David took this occasion to desire of Hiram both Cedar trees, and workmen to build him an house, because there was plenty of Cedar trees in Lebanon, which was, the greatest part at least, in his dominion, and the Tyrians were esteemed the most excellent workmen that were, both in wood and stone, and so the king of Tyre fulfilled his desire; and indeed the like is clearly expressed concerning Solomon, 1. Kings 5.1, 2, 3.

Vers. 12. And David perceived that the Lord had established him, &c.] That is, he saw it by daily experience, the spirit of the Lord withall inwardly perswading his heart, that it was so.

Vers. 13. And David took him mo•• concubines, and wives, &c.] Which was expressely against the Law of God, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself, that his heart turn not away.

Vers. 14. Shammua, and Shobab, &c.] This Shammua is called Shimea, 1. Chron. 3.5. and so also Elishua vers. 15. Elishamah, 1. Chron. 3.6. and Eliada vers. 16. Beeliada, 1. Chron. 14.7.

Vers. 17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David.] Whilest there were civil warres betwixt David and Ishbosheth, they were content to stand by and look on, but when they saw the people generally to submit to the government of so puissant a Prince, and that he had driven out the Jebusites from Jerusalem, and that the king of Tyre had made a league with him, they thought it was time then for them to op∣pose him, and what they could to hinder the growth of his Royall power.

And David heard of it, and went down to the hold.] To wit, there to muster and arm his souldiers, that then he might go out against the Philistines, 1. Chron. 14.8. And when the Philistines heard that David was anointed king over all Is∣rael, all the Philistines went up to seek David: and David heard of it, and went out against them. It may be meant of any strong fort, but most probably we may think, that it was some fort nigh the Philistines, convenient for the keeping of them in, that they might not invade the land of Israel.

Vers. 18. The Philistines also came, and spread themselves in the valley of Re∣phaim.] Or, the valley of the giants, which was in the border of Judah, Josh. 15.8.

Vers. 20. And David came to Baal-perazim, &c.] A place so called, because of the victory here obtained, whither the Philistines were now come up from the valley of Rephaim, 1. Chron. 14.11. So they came to Baal-perazim, and David smote them there: then David said, God hath broken in upon mine enemies by mine

hand, like the breaking forth of waters: therefore they called the name of that place Baal-perazim, and so much is expressed in the following words of David, the Lord hath broken forth upon mine enemies before me, as the breach of waters, which hath reference either to the dispersion of the enemie, who were scattered; as water in an earthen vessell, will runne about when the vessell is broken: or to Gods power in driving away the enemie, as when waters break through the banks, and sweep away all before them, and thence this place was called Baal-perazim, or the plain of breaches: and to this the Prophet doth allude, Isa. 28.21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to passe his act, his strange act.

Vers. 21. And there they left their images, and David and his men burnt them.] That is, the souldiers burnt them at Davids command▪ for so it is expressed, 1. Chron. 14.12. And when they had left their gods there, David gave a commandment, and they were burnt with fire; and this was according to the Law, Deut. 7.5. Thus shall you deal with them, Ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Now the leaving of their gods there, is a signe of the terrour wherewith they were stricken.

Vers. 23. Thou shalt not go up; but fetch a compasse behind them, and come upon them over against the mulberry trees.] That is, thou shalt not go up directly against them, but fetching a compasse about, shalt set upon them over against the mulberry trees, to wit, that setting suddenly upon them, where they looked not for him, the assault might strike them with the greater terrour.

Vers. 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestirre thy self, &c.] When David heard the sound of a going in the tops of the mulberry trees, not a noise of the shaking of the tops of the trees, with a wind, but a sound, as if some body were going upon the tops of the trees; then he was to break forth suddenly upon the Philistines, whether this sound of going were as if an army of men, horsemen and chariots had been marching over the tops of the trees, as some conceive, we cannot say; but doubtlesse it was appointed as a signe of Gods going forth with his holy angels, to destroy the Philistines before them, wherewith David being encouraged, was presently to break forth and set upon them; and therefore it was upon the tops of the trees, not on the ground, to signifie forces that were sent from on high from heaven, and such as need∣ed not the ground to support them, but could march through the aire, to come in, to the help of his people.

CHAP. VI.

Vers. 1. AGain David gathered together all the chosen men of Israel, thirty thousand.] The ark, the especiall signe of Gods presence amongst his people, and from whence he had promised to answer them concerning all things, he would give them in charge, had been in the private house of Abinadab in Kirjath∣jearim about seven and fourtie years, ever since the Philistines sent it back to the land of Judah, 1. Sam. 7.1. now because being there in a private house the people began by degrees to neglect it, as if they had forgot what a treasure it was, so soon as David was established in the kingdome and had driven the Jebusites out of Jeru∣salem,

he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem; first, as judging it most for the honour of God and of his ark, that it should not lie hid in a private family, but be settled in the chief citie of the kingdome in a place purposely appointed for it: and secondly, that being in the heart of the kingdome, and in Jerusalem the royall citie, the people might the more conveniently resort unto it, to consult with God and to perform the duties of his worship and ser∣vice. In the 1. Chron. 13.1, 2, &c. it is said, that first David called together all the captains, and elders, and heads of the people, and imparted to them what he thought, and then consulted with them, whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem; and that when they had approved of this his purpose, then he gathered together this great assembly of the people, even thirty thousand as is here related; and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he ob∣tained over the Philistines, whereas here the story of those two victories is set down first in the latter end of the former chapter, may well be this, because that con∣sultation with the captains and elders, was before the invasion of the Philistines, but the assembling of the people to fetch up the ark was after it, as here it is set down.

Vers. 2. And David arose, and went with all the people that were with him from Baale of Judah, &c.] That is, being come with all those chosen men of Israel, whom he had gathered together to Baale of Judah, (that is, to Kirjath-jearim, 1. Chron. 13.6. which was also called Kirjath-baal, Josh. 15.9. and Baalah or Baaleh of Judah, where the ark had been so long a time saving onely when it was upon extraordina∣ry occasions brought into the camp, as there, 1. Sam. 14.18.) David arose and went thence to carry the ark unto Jerusalem.

Vers. 3. And they set the Ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah.] That is, a hill or high place so cal∣led in Kirjath-jearim, of which see the note, 1. Sam. 7.1. doubtlesse because it was a long way to carry the ark from Kirjath-jearim to Jerusalem, therefore they put it in a cart, encouraged thereto by the example of the Philistines, and thence it was that they put it into a new cart as they also did, 1. Sam. 6.7, 8. Now therefore make a new cart, and take two milch kine, and take the ark of the Lord, and lay it upon the cart, &c. But herein they manifestly transgressed the law of God, which expressely appointed that the Levites should carry it upon their shoulders, Num. 4.15. and 7.9. and so this was the first occasion of Gods displeasure, and of that dis∣mall accident that followed in the death of Uzzah, vers. 6. for so much David him∣self acknowledged, when he came up the second time with the Israelites to fetch away the ark, 1. Chron. 15.12, 13. Sanctifie your selves, saith he to the Levites▪ both ye and your brethren that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it; for because ye did it not at first▪ the Lord our God made a breach upon us, for that we sought him not after the due or∣der. It is indeed very strange that when David had called together thirty thousand men of the chief of Israel, both priests and others, there should not be one amongst them all that should stumble at this, but that they should all runne on so confident∣ly

in so grosse an errour. But we must consider that they had been long strangers to the ark, and never questioned but that they might safely do, what the Philistines had done before them without any danger; and then besides, God would let us see how easily multitudes of Gods people may erre, if they do not the more heedfully examine all by the rules of the word.

Vers. 4. And Ahio went before the Ark.] To wit, to look to the oxen, as Uz∣zah went behind to take care of the cart and the ark that was in it.

Vers. 6. And when they came to Nachons threshing floor, &c.] This Na∣chon is also called Chidon, 1. Chron. 13.9. and the last clause of this verse which is here translated, for the oxen shook it, is there translated for the oxen stumbled, and it may well be that the oxens stumbling shook the ark, and so thereupon Uz∣zah laid hold on the ark to stay it, for fear it should have fallen. Where this thresh∣ing floor of Nachon or Chidon was, it is not expressed, but most probable it is, that they had not gone farre from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart.

Vers. 7. And God smote him there for his errour, &c.] To wit, because ha∣ving put the ark into a cart which should have been carried on the Levites shoul∣ders, he now also laid hold on the ark, which no man might touch but the priests onely, Num. 4.15. The sonnes of Kohath shall come to bear it: but they shall not touch any holy thing lest they die. Indeed the ark was to be covered by the law, but perhaps in this as in other things, they had neglected the direction of the law; or else, being covered onely with a loose covering, that might flie up with the tottering of the cart, Uzzah might touch the bare ark with his hand; and for this God present∣ly struck him dead in the place. A most remarkable example of Gods severity against those that will not keep close to the direction of his word in all things that concern his worship, upon what pretence soever they do it. Though Abinadab the father of this Uzzah had entertained the ark in his house above fourty years together, and took it in at a time when others were afraid to receive it through the terrour of the judgement which fell upon the men of Bethshemesh, 1. Sam. 6.19, 20. Yet was his sonne now struck suddenly dead, because he reached forth his hand and touched the ark; and yet he did it too with a good intention to stay the ark from falling; and suddenly, not thinking of the unlawfulnesse of this act, as is intimated in these words, God smote him there for his errour, or rashnesse, as it is in the margin of our bibles.

Vers. 8. And David was displeased, because the Lord had made a breach upon Ʋzzah.] That is, he was grieved, troubled, and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah. Some will have this understood, that David was merely displeased with themselves for their heed∣lesnesse, as thinking it too harsh to say of David that he was displeased with God; but doubtlesse it was partly the very judgement it self that befell Uzzah that he was troubled at; he could not well keep his heart from murmuring and rising against this severitie of God, in striking Uzzah dead in the place for so small a matter, he was discontented, that when they had undertaken such a work of piety, on a sudden all the joy of the people should be dashed and damped with such a sad disaster; and

so, partly because he did not so quietly stoop at first under Gods hand as he ought to have done, therefore it is said, David was displeased.

Vers. 9. How shall the ark of the Lord come to me?] That is, I shall not do it without danger, yea it seems the Lord is not pleased that the ark should be carried to Jerusalem; and therefore it will be safer to desist from my purpose.

Vers. 10. But David carried it aside to the house of Obed-edom the Gittite.] Who it seems gladly entertained it. Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh, at the first coming of the ark thither; and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark, and that David himself trembled and was afraid to to carry home the ark to his house, yet considering that there was no dan∣ger in harbouring the ark if they carried themselves with that respect and reve∣rence therein that God required, he gladly received the ark into his house. That this Obed-edom was a Levite is evident, 1. Chron. 15.17, 18. and therefore it seems he is here called Obed-edom the Gittite, because he was of Gathrimmon a citie which was given in common by the tribes of Dan and Manasseh to the Le∣vites of the family of Kohath, as we may see, Josh. 21.24, 25.

Vers. 12. And it was told king David, saying The Lord hath blessed the house of Obed-edom, &c.] It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family; but doubtlesse it was some extra∣ordinary and wonderfull blessing that God poured forth upon him and his, in the encrease of his cattell and the successe of all his affairs, &c. because it was so pre∣sently discovered and notice taken of it by those that dwelt about him in so short a time; for the ark was in his house but three moneths in all, as is noted in the fore∣going verse. Indeed in the 1. Chron. 26.5. it is said that the numerousnesse of his children was, because the Lord blessed him; but this could not be the blessing here spoken of, that in the space of three moneths was so clearly discerned by those that lived about him.

So David went and brought up the Ark of God, &c.] That is, perceiving by Gods bounty to Obed-edom, that the ark might be entertained without danger, he at length found out where their former errour had been, and so resolving to amend that, he undertook again to fetch the ark to Jerusalem; and having again assembled the people, and given the Priests and Levites their charge, to wit, to carry the ark on their shoulders, he fetched it with great solemnity from the house of Obed-edom; as is largely related in the 15. and 16. chapters of the first book of Chronicles.

Vers. 13. When they that bare the ark of God had gone six paces, he sacrificed oxen and fatlings.] And this he did, First, by way of testifying their thankfulnesse to God, for their successefull entrance upon this great work; so soon as David percei∣ved that they had begun this work, and that as yet there was no signe of Gods dis∣pleasure against them, as there had been formerly in the smiting of Uzzah, it greatly cheared his heart, and thereupon he judged it fit to stay a while there, and offer God some sacrifices by way of thanksgiving, to wit, upon some altar for that purpose erected. He knew well that it was of Gods mercy that they had found out their for∣mer errour, in carrying the ark in a cart, and had now reformed it, by appointing the Levites to carry it on their shoulders according to the Law: and he considered

besides, that for many other things the Lord might have taken advantage against them▪ and punished them as formerly; and therefore presently by way of thankful∣nesse, he sacrificed oxen and fatlings; and indeed so much is plainly intimated, 1, Chron. 15.26. where also the number of the sacrifices offered is expressed; And it came to passe when God helped the Levites that bare the Ark of the covenant of the Lord, that they offered seven bullocks and seven rammes. And secondly, by way of imploring Gods mercy, that he would shew them favour in the rest of the way, as he had done hitherto. The remembrance of that dolefull disaster that befell Uzzah, made him the more fearfull, and so the more carefull to seek Gods favour.

Vers. 14. And David was girded with a linen ephod.] That is, a linen gar∣ment, like that of the Priests ephod; which doubtlesse he put on, not onely that he might be lighter to dance before the ark, but also to shew his devotion.

Vers. 17. And they brought in the ark of the Lord▪ and set it in his place in the midst of the tabernacle that David had pitched for it.] For the tabernacle and al∣tar of burnt-offerings which Moses had made, were both still at Gibeon: 2. Chron. 1.3, 4. So Solomon and all the congregation with him, went to the high place that was at Gibeon: for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wildernesse. But the ark of God had David brought up from Kiriath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem: and 1. Chron. 21.29. For the ta∣bernacle of the Lord which Moses made in the wildernesse▪ and the altar of the burnt-offerings, were at that season in the high place at Gibeon. At this time Da∣vid did also deliver to the Levites a Psalme to be sung before the ark, as we may see, 1. Chron. 16.7, &c.

Vers. 20. Then David returned to blesse his houshold.] That is, to rejoyce with them in private, and to worship God with them, and to crave a blessing from God on them, as he had done on the people.

How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, &c.] That is, who forgetting or casting off the respect of his regall dignity, both in apparell and behaviour, mixed himself with the base multitude, dancing and leaping in the open streets, as fools will do and vain men, when they are hired to make others sport, as one of the vain fellows shame∣lessely uncovereth himself. Some conceive, that whilest David danced, having onely a loose linen garment upon him, some part of his bare legs or thighs might be disco∣vered, which they judge the more probable, because his wife upbraids him that he had uncovered himself in the eyes of the handmaids. But I conceive there is no ne∣cessity, that the discovering his naked skin should be hereby meant, but onely that laying by his princely attire, he had used light behaviour, not beseeming the gravity of a king, and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removall of the ark.

Vers. 21. And David said unto Michal, It was before the Lord, which chose me before thy father, &c.] Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents, and how farre every hus∣band is bound to bear with the infirmities of his wife, as the weaker vessel, it may seem that David was somewhat too tart in this reply of his upon his wife; for it must

needs cut her to the heart to heare her self twitted with the Lords rejecting of her father and his family. But indeed David had just cause to be thus sharp, not onely because the flouts and insolencies of a wife are most insufferable; but also especially because it was his zeal and devotion in the service of God, which she derided; that it was, that chiefly moved his spirit, that it should be cast in his teeth as a matter of re∣proch and disparagement, that he had humbled himself so in a way of religion; which was indeed a reproching of God.

Vers. 23. Therefore Michal the daughter of Saul, had no child unto the day of her death.] And thus when David came to blesse his house▪ Michal by her sinne brought a curse upon it. If she were barren before (as indeed we read not of any children she had hitherto) yet Davids prayers might have prevailed for this blessing; but now because of this wickednesse, God adjudged her to perpetuall barrennesse, and so she died childlesse.

CHAP. VII.

Vers. 1. ANd it came to passe when the king sat in his house, &c.] This clause when the king sat in his house, is here inserted, First, to imply, though▪ more obscurely, what is afterwards more fully expressed, to wit, that David for the present had rest from warre, he sat quietly in his house, the Lord had given him rest round about from all his enemies, (as it follows in the next words) and so being freed from former troubles, he began to think of further promoting the cause of religion, and of building a temple for the ark, which he had lately brought to Jerusalem. And secondly, to intimate what it was that made him think of building a temple, to wit, that he was come to dwell in that stately house, which he had built for himself (for the building whereof Hiram had sent him, both cedar trees, and carpenters, and masons, chap. 5.11,) and so sitting in this his palace, he began to think with himself, how unreasonable it was, that he should dwell in such a state∣ly house, and the ark of God should be lodged the whilest in a poore tent or taber∣nacle: for though when the people of Israel removed from one place to another, the Lord chose to dwell in a tent which might be removed, yet now that Israel had been a long time settled in the land which God had given them, it was no longer necessary that Gods dwelling place should be a tent; and therefore David conceived, that his purpose of building a settled house for God, would not be a crossing of that which God himself had ordered▪ in choosing a tent to be his dwelling place.

Vers. 3. And Nathan said to the king, Go, do all that is in thine heart, &c.] Yet afterwards by expresse direction from God, he was appointed to crosse this which now he said; whereby is manifest, that the Prophets had not alwayes the spirit of prophecy upon them, but spake sometimes as private men, as Samuel did, 1. Sam. 16.6. And it came to passe when they were come, that he looked on Eliab, and said, Surely the Lords anointed is before him: and 2. Kings 4.27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone, for her soul is vexed within her; and the Lord hath hid it from me, and hath not told me. But before Nathan came to David with that message, this present approbation had encouraged him to bind his resolution with a solemne vow, to wit, that which we reade of, Psal.

132.1, 2, 3, 4, 5. Lord remember David, and all his afflictions. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Surely, I will not come into the tabernacle of my house: nor go up into my bed. I will not give sleep to mine eies, or slumber to mine eye-lids; Untill I find out a place for the Lord; an habitation for the mighty God of Jacob.

Vers. 5, Shalt thou build me an house for me to dwell in?] That is, thou shalt not. The Lord purposed to have a house built which should be the peculiar place of his worship and service, and had made known so much long since to his people, Deut. 12.11. Then there shall be a place which the Lord your God shall choose, to cause his Name to dwell there, thither shall ye bring all that I command you: your burnt-offerings and your sacrifices, &c. But David was not the man he had ap∣pointed for this work, and therefore though the Lord commended David for this holy intention, as is evident, 1. Kings 8.18. And the Lord said unto David my father, Whereas it was in thine heart to build an house unto my Name, thou diddest well that it was in thine heart, and made many gracious promises unto him at this time, ver. 10, 11, 12, &c. to testifie how well he took it that he had such a purpose in his mind: yet withall he made known to him, that he meant not that it should be done by him▪ but by his sonne, and shewed him also the reasons why he might not do it, (though they be not here expressed) to wit, First, because he should still be so en∣cumbred with warres, that he should not have leasure or opportunity to effect so qreat a work: 1. Kings 5.3. Thou knowest how that David my father, could not build an house unto the Name of the Lord his God, for the warres that were about him on every side, untill the Lord put them under the soles of his feet. Secondly, because he had been a man of warre, and had shed bloud; 1. Chron. 22, 7, 8. And Da∣vid said to Solomon, My sonne, as for me it was in my mind to build an house unto the Name of the Lord my God. But the word of the Lord came to me, saying, Thou hast shed bloud abundantly, and hast made great warres; thou shalt not build an house unto my Name, because thou hast shed much bloud upon the earth in my sight: and it must be a peaceable king that was to build the Temple, that he might be a type of Christ, the Prince of peace, Isa. 9.6.

Vers. 6. Whereas I have not dwelt in any house▪ since the time that I brought up the children of Israel out of Egypt, &c.] Though Davids intent was generally in it self good, insomuch that the Lord himself commended him for it, as is manifest in that place before cited, 1. Kings 8.18. yet it was not without some mixture of er∣rour: for herein he failed, because he undertook to do it without any particular dire∣ction or warrant from God, led hereto onely by the judgement of his own reason, that it was not fit God should dwell within curtains, when he dwelt in an house of cedar; and therefore though the Lord told him that his purpose was in the generall commendable, yet withall he rejected his purpose, and discovered thereby that he should have waited his leasure and direction, and disproved his reason, shewing that till he required a Temple to be built, the ark was altogether as well in a tabernacle, as in a Temple; which was evident, because he had never charged any of the Judges with this fault, Why build ye not me an house of cedar? See the note upon 1. Chron. 17.6.

Vers. 8. Thus saith the Lord of hosts, I took the from the sheep-cote from fol∣lowing

the sheep, &c.] That David might not be discouraged, and fear that this in∣hibition that he should not go forward in the work intended, did proceed from the Lords disregarding of him, or from any displeasure the Lord had conceived against him (as a loving wife will grieve if her husband refuse any service she proffers to do him) in these following words he shews how well he esteemed of him, both by re∣counting what he had done for him, & by promising what he would do more. But yet withall, in these words, I took thee from the sheep-cote, &c. to be ruler over my peo∣ple, the Lord implies, that in doing this, for which he had exalted him, in ruling his people, he might sufficiently approve his thankfulnesse to God, and leave the care of building a Temple, to whom God should choose.

Vers. 10. (Moreover I will appoint a place for my people Israel, and will plant them, &c.] This passage included in our Bibles in a Parenthesis, is very intricate and obscure. According to our translation, the meaning I conceive is this. Because the glory and happines of a king, depends much upon the pro••perous and flourishing estate of his people; therefore the Lord doth promise David, that the Israelites should be now settled peaceably and quietly in the land of Canaan, and should not be mo∣lested and oppressed, as they had formerly been in the dayes of the Judges; I will appoint a place, saith the Lord and will plant them, that they may dwell in a place of their own, and move no more, that is, I will now settle them so in the land of Ca∣naan, that they shall quietly enjoy it, as their own lawfull inheritance, and not be dispossessed and tossed up and down, as formerly they have been; neither shall the children of wickednesse afflict them any more, as before time; that is, neither shall they be molested and vexed continually by their oppressing neighbours, as in former times they have been (and observable it is, that speaking of those that had afflicted and distressed the poore people of God, he terms them in that respect, children of wickednesse) and as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies, that is, and as they have been oppressed, ever since that I appointed Judges to govern and defend them, even unto this time, that I have now given thee peace and rest, from thine enemies round about. This I conceive must needs be the meaning of this passage, according to our translation: for though it may be questioned, why the Lord should say, I will ap∣point a place for my people Israel—that they may dwell in a place of their own. Since God had done this long since (he had long since appointed the land of Canaan to be theirs, and had driven out the inhabitants that had dwelt in it before, & had put them into possession of it, and they had enjoyed it as their own for many years toge∣ther) yet for answer to this, we must know, that because hitherto the Philistines and other of the old inhabitants of Canaan, had still kept some good part of the land from them, and by them and other neighbouring nations, they had been hitherto ever and anon molested, they being still ready upon all advantages to challenge their land, and to seek to wrest it from them; therefore the Lord speaks of the peaceable posses∣sion of the land, as a thing that was not yet made good to them; but should be now in the dayes of David and Solomon. And whereas again it may be objected, that much seems here to be promised, which was never made good to the Israelites, as that the Lord would so plant them in a place of their own, that they should thence move no more, and that the children of wickednesse should not afflict them any more,

as before time. &c. whereas we see, that after Solomons dayes, both the kingdome of Israel and Judah, were often invaded and wasted by many of the neighbouring nati∣ons, and that the Israelites were at last carried captive to Assyria and Babylon, and other countries; to this the answer must be, that either this must be restrained to the time of David and Solomon his sonne, in whose time the Israelites did at last peaceably enjoy their land as their own, without any molestation from the neigh∣bouring nations; or else it must be understood as a conditionall promise, God reser∣ving liberty to himself, to deal otherwise with them, if they should rebell against him (and indeed accordingly we see how marvelously they flourished, till in the end of Solomons reigne they fell again to idolatry) or else we must expect the full accom∣plishment hereof, when this people shall come in to Christ, and so shall be planted again in their own land, never to be removed thence any more, nor ever more to be afflicted by the children of wickednesse.

Vers. 11. Also the Lord telletb thee, that he will make thee an house.] That is, that he will rear up of thy posterity, on whom the kingdome shall be established af∣ter thee, from one generation to another, till it comes at last to be established in Christ: see the note, Exod. 1.21.

Vers. 13. He shall build an house for my name.] That is, a house for my wor∣ship and service; of which see the note, Deut. 12.4. and it is meant of Solomons building the Temple; for though David in his life time prepared great store of ma∣terialls for this great work, 1. Chron. 22.14. and did also give unto Solomon the pattern of the house, and the services thereof, which he had received from the Lord, 1. Chron. 28.11. Then David gave to Solomon his sonne the pattern of the porch, &c. and again, vers. 19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern, yet David laid not so much as the foundation of the building, but Solomon began and finished the work, 1. Kings 5.1. &c. But withall it is meant likewise of Christ the sonne of Da∣vid, by whom onely the Church is built, that house of God of which the Temple was a type, 1. Pet. 3.5. Ye also as lively stones are built up a spirituall house, an holy priesthood, to offer up spirituall sacrifice acceptable to God by Jesus Christ.

Vers. 14. I will be his father, and he shall be my sonne, &c.] This clause is al∣so meant both of Solomon, and Christ. That it is meant of Solomon is clear, 1. Chron. 28.6. where this prophesie is repeated, Solomon thy sonne he shall build my house, and my courts; for I have chosen him to be my sonne, and I will be his father; and that it is also meant of Christ is as evident, Heb. 1.5. where the A∣postle proves by this place, that Christ was farre above the angels; For unto which of the Angels said he at any time, Thou art my sonne, this day have I begotten thee? and Again, I will be to him a father, and he shall be to me a sonne? Indeed the following clause cannot be meant of Christ, If he commit iniquity I will cha∣sten him, &c. for though sinne was imputed to Christ, Isaiah 53.6. The Lord hath laid on him the iniquity of us all: yet it cannot be therefore said of Christ, that he did commit iniquity. The rule therefore for understanding these propheticall pas∣sages, is this, That onely those passages are to be applyed to Christ wherein Solo∣mon was a type of Christ; the first therefore is meant both of Solomon and Christ, I will be his father, and he shall be my sonne, but in a different respect, God was

a father to Solomon by adoption and grace, to Christ, by naturall generation; but then the second, is meant onely of Solomon, If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, and thereby some understand that men should be the rods wherewith Solomon should be chasti∣sed; and so indeed it was with Solomon when he fell to idolatry in his latter dayes, God corrected him for this, by the rebellions of Hadad, and Rezon, and Jeroboam against him, 1, Kings 11.14, &c. but rather I conceive the meaning is, either gene∣rally, that as men use to correct their sonnes, whom they love most dearly, so God would correct Solomon, though he would not cast him off as he cast off Saul, yet he would make him smart for it, if he sinned against him; or else that God would cor∣rect him with moderation and gentlenesse: for indeed, gentle correction may well be termed the rod of men, and the stripes of the children of men, both because such correction is fitted to the weaknesse of men, and because men are wont so to correct their children with a light and gentle hand; or else in opposition to the strokes of Gods revenging justice: for as the heavinesse of Gods judgements upon Babylon is implyed in that expression, Isa. 47.3. I will take vengeance, and I will not meet thee as a man; so on the contrary, Gods gentlenesse may be well intended by this expres∣sion, I will chasten him with the rod of men, and with the stripes of the children of men. If God should plead against us with his great power, as Job speaks, chap. 23.6. it would soon grind us to powder; but his purpose in smiting his children is onely to amend and not to destroy, and therefore he doth it with great moderation and pitie.

Vers. 15. But my mercy shall not depart away from him, &c.] That is, I will not cast him off from being king, as I did Saul: It is not that mercy which is the portion of Gods redeemed ones, of which the Lord saith here, that it should not depart away from Solomon, as he took it from Saul; for Saul never had any share in this mercy, and where God affords this mercy, he never takes it away. But the mercy here spo∣ken of, is onely that of continuing the kingdome to him: this mercy the Lord saith should not depart from Solomon, he would not utterly cast him off from being king as David had seen Saul cast off, whence is that last clause, whom I put away be∣fore thee.

Vers. 16. And thine house and thy kingdome shall be established for ever before thee, &c.] These words before thee, are added, because his kingdome should be esta∣blished in him unto the day of his death, and should whilest he yet lived, be settled upon his sonne, and so should continue in his posterity, they seeing and enjoying it till the coming of Christ, in whom it should be established for ever.

Vers. 17. According to all these words, and according to all this vision, so did Nathan speak unto David.] And herein did Nathan approve his integrity and fi∣delity; he was not ashamed at Gods command to unsay and recant what he had for∣merly said, and to contradict the counsel which himself had given to David, ver. 3. And Nathan said to the king, Go, do all that is in thine heart, for the Lord is with thee.

Vers. 18. Then went king David in, and sat before the Lord, &c.] That is, he went into the tent where the ark was, and continued there before the Lord: for the Hebrew word here used, signifies as properly and usually to remain and abide in a

place, or at a thing, as to sit, as Gen. 27.44. Lev. 14.8. 1. Sam. 1.22. and 20.19. I deny not but that perhaps David might in these his private soliloquies, even sitting (as elsewhere walking, and lying in his bed) powre forth his soul unto the Lord in prayer, as Moses prayed sitting, Exod. 17.12. But Moses hands were heavy, and they took a stone and put under him, and he sat thereon: and Elijah, 1. Kings 19.4. But he himself went a dayes journey into the wildernesse, and came and sat down un∣der a juniper tree: and he requested for himself that he might die, and said, It is enough now, O Lord, take away my life. But the more probable opinion is, either that by this word (sat) is meant, tarried before the Lord, or else that he at first sat down in the tabernacle, and meditated of Gods goodnesse and mercy to him, and af∣terwards addressed himself to pray unto the Lord, & that kneeling, as the greatest of Gods servants were wont to do; Psal. 95.6. O come, let us worship and bow down; let us kneel before the Lord our maker: 1. Kings 8.54. It was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from the altar of the Lord▪ from kneeling on his knees, with his hands spread up to heaven.

Vers. 19. And is this the manner of man, O Lord God?] That is, this is not the manner of man. And some Expositours understand this thus, that the settling of such blessings, as God had promised, upon his posterity, was not according to the law of nature, that children should inherit the estates and honours of their parents, but of Gods mere grace and good will to them. But there is more I conceive then this intended in these words: David having acknowledged the great goodnesse of God, in promising the kingdome to his seed after him, and especially in assuring him that his seed should be the Sonne of God, and should rule over his people for ever, he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God, And is this the manner of man, O Lord God? thereby implying either that it was not the manner of man to afford such favour of mere grace, above all desert, or to deal so freely and familiarly with those that are beneath them, as God had dealt with him; or else that this goodnesse and mercy of God, especially in giving his own Sonne to be made man▪ that he might redeem them to himself, that were before the enemies of God▪ and the slaves of Sathan, and so rule over them as his own peculiar people, was far above the mercy that could be expected from the most gracious and mercifull man; or else▪ that poore base man could not be in any degree worthy of such mercies as those were, nor indeed capable of them, according to the ordinary condi∣tion of man; and so is this place parallel with that Psal. 8.4. What is man that thou art mindfull of him? or the son of man that thou visitest him? which the Apostle ap∣plies particularly to Gods mercy, in the incarnation of his onely begotten sonne; and the advantages and honour that redound to man by this, and by the work of our re∣demption performed by him▪ Heb. 2.6 &c.

Vers. 20. And what can David say more unto thee? for thou Lord God knowest thy servant.] The first clause here, And what can David say more unto thee? may be understood two severall wayes, either that David knew not how to ask more then God of his own free grace had promised him, and was ready to conferre upon him, and indeed as this passage of Davids prayer is expressed, 1. Chron▪ 17.18. it seems best to bear this sense, And what can David speak more to thee, for the honour of thy servant? But then the meaning of the next clause

is this, For thou knowest thy servant, that is, thou knowest what is good for me, thou knowest my wants and desires better then I can discover them to thee, accord∣ing to that of our Saviours, Matth. 6.8. Your father knoweth what things ye have need of before ye ask them: or else, that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him; and then the next words, for thou Lord knowest thy servant, are added to imply, that God knew well enough the motions and desires of his heart to praise his name, though with his tongue he was not able to expresse them.

Vers. 21. According to thine own heart, hast thou done all these great things to make thy servant know them.] That is, of thine own free grace hast thou made all these glorious promises to me and mine, that thy servant might know what thou meanest to do, for him and his, in time to come.

Vers. 23. And to do for you great things and terrible, &c.] By a certain figure called Apostrophe, David being now speaking to God, turneth his speech as it were abruptly, to the people of God, And to do for you (that is, for you O Israel) great things, and then in the next words directs his speech again to God, for thy land, be∣fore thy people which thou redeemedst to thee from Egypt, from the nations, and their gods, delivering them from all the nations that fought their ruine, and from the false gods on whom their enemies relyed for help: so that here David joyns to∣gether the deliverance of the Israelites both from the Egyptians, and from the Ca∣naanites, and other nations that sought to oppresse them; as it is also expressed, 1. Chron. 17.21. What one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatnesse and terrible∣nesse, by driving out the nations from before thy people whom thou hast redeemed out of Egypt? See the note upon, Exod. 12.12.

CHAP. VIII.

Vers. 1. ANd after this it came to passe, that David smote the Philistines, and subdued them.] In this chapter the warres and victories of David are recorded, both to discover one cause amongst others, why the Lord appointed him to give over his purpose of building the temple, to wit, because he should not have leasure to do it, by reason of his many warres; and also to shew how the Lord per∣formed his promises made to David in the former chapter, concerning the prosperi∣ty and flourishing estate of his kingdome and people.

And David took Metheg-ammah out of the hand of the Philistines.] That is, Gath and her towns, 1. Chron. 18.1. This Gath called afterwards Dio-caesaria, stood on the frontier of Palestina at the entrance into Judea and Ephraim, and the mountainous tract of ground whereon it stood, was it seems called Ammah, or Am∣gar, whereupon it was called, Metheg-ammah or the bridle of ammah, because being a town of great strength, it was as it were the bridle whereby the whole coun∣trey about was kept in aw.

Vers. 2. And he smote Moab, and measured them with a line, casting them down to the ground, &c.] The Moabites were alwayes deadly enemies to the Israe∣lites, as is evident, Num. 22.1, 2, &c. and therefore though the king of Moab gave entertainment to Davids father and mother, taking him then to be an enemy to Saul

and his people, 1. Sam. 22.3, 4. David went thence to Mizpeh of Moab, and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth and be with you, till I know what God will do for me. And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. Yet when David was once established king of Israel, it is likely the Moabites bare now the same hostile mind against David, which they had formerly against Saul, and might give just occasion to David to make warre against them: yea indeed the Lord had commanded the Israelites alwayes to account them enemies, Deut, 23.6. Thou shalt not seek their peace, nor their prosperity, all thy dayes for ever; and thereupon, he smote Moab and measured them with a line, that is, he did so absolutely vanquish them, that they were wholly at his mercy, he might dis∣pose of them as seemed good to himself, slaying and sparing whom he pleased, and had made such havock in the countrey, levelling their towns and cities with the ground, that it lay open before him to be measured with a line, to be divided and disposed of, as a place newly to be planted and inhabited; this phrase of measuring with a line, is grounded upon the custome of absolute conquerours, who having got∣ten a land into their power, do divide it amongst those that shall dwell in it, as the Israelites did the land of Canaan, or else, it is a similitude borrowed from husband∣men that measure out land, some for tillage, some for wood, some for pasture; or rather from carpenters, who with a line strike their timber to set out how much shall be hewed off, and how much reserved for the building; implying that even so Da∣vid slew and kept alive of the Moabites taken prisoners whom he pleased, even with two lines measured he to put to death, and with one full line to keep alive, that is, he slew two third parts of the people, and one third part he kept alive, that the land might not lie wholly desolate, and so now was that prophesie in part ful∣filled, Numb. 24.17. There shall come a starre out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the chil∣dren of Sheth; and Moab became Davids washpot, as David sung, Psal. 60.8. Moab is my washpot, over Edom will I cast my shoe, which was composed at this time.

And so the Moabites became Davids servants, and brought gifts.] To wit, by way of tribute.

Vers. 3. David smote also Hadadezer the sonne of Rehob king of Zo∣bah, as he went to recover his border at the river Euphrates.] With this Hada∣dezer (or Hadarezer, 1. Chron. 18.3.) king of Zobah, called Syria Zobah, and with his father Rehob Saul had warres, 1. Sam. 14.47. He grew now exceeding powerfull, and had it seems subjected Damascus or Aram (another part of Syria lying north east of the land of Canaan, as Syria Zobah also did; for the Syrians of Damascus were engaged in this warre no doubt by his command, vers. 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah, Da∣vid slew of the Syrians twenty thousand men; and 1. Kings 11.23. Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned, chap. 10.16, 17, 18. gathered together a band of souldiers, happely the remainder of Ha∣dadezers broken troups, and made himself king of Damascus, and as it seems of all that was his Lords. David therefore considering how mighty this neighbour king

began to be, who was alwayes an enemie to the Israelites, and knowing of this his expedition, for the recovering or establishing the border of his dominion at the river Euphrates, he raised an army under the command of Joab (as is evident in the title of the 60. Psalme, To the chief musician upon Shushan-Eduth, Michtam of David, to teach. When he strove with Aram Naharaim, and with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand) and A∣bishai, 1. Chron. 18.12. and so encountering with Hadadezer (who must need passe either through some part of Davids kingdome on the other side Jordan, or close by it) he utterly overthrew his armies. Others conceive indeed, that it is David of whom it is here said, that he went to recover his border, at the river Euphrates, & that upon that occasion he vanquished Hadadezer, that sought to oppose him; but however, thus that prophecy was in part fulfilled, Gen. 15.18. that the Lord would give unto Abrahams seed that land, even unto the great river Euphrates, that countrey becoming now tributary to David: and upon the occasion of this victory, David composed the 60 Psalme, as is evident in the title before expressed.

Vers. 4. And David took from him a thousand chariots, and seven hundred horsemen, &c.] That is, seven hundred decuries, seven hundred companies or ranks of horsemen, having tenne in each company, or in each rank: for so it must neces∣sarily be expounded, to reconcile this with, 1. Chron. 18.4. where it is said, that David took from them seven thousand horsemen, unlesse the chief be here onely ex∣pressed, and all there.

And David houghed all the chariot horses, &c.] He reserved onely for an hun∣dred chariots, as having respect to that which God had said of the kings of Israel, Deut. 17.16. But he shall not multiply horses to himself, nor cause the people to re∣turn to Egypt, to the end that he should multiply horses, the rest he houghed to make them unserviceable for the warres, though usefull otherwayes, as we see the like done by the Lords direction, Josh. 11.6. Thou shalt hough their horses, and burn their chariots with fire.

Vers. 7, And David took the shields of gold that were on the servants of Ha∣dadezer, and brought them to Jerusalem.] And so laid them by for the building of the Temple, vers. 11.

Vers. 8. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brasse.] These cities are called Tibhath, and Chun, 1. Chron. 18.8. Happely, because their names were afterwards changed, when that history was written.

Vers. 10. Then Toi sent Joram his sonne unto king David to salute him, and to blesse him, because he had fought against Hadadezer, &c.] That is, to congra∣tulate his victory, and withall no doubt, for fear of David; this Joram the sonne of Toi is also called Adoram, 1. Chron. 18.10.

Vers. 11. Which also king David did dedicate unto the Lord, with the silver and gold, &c.] Thus Christ vanquishing Sathan, converted the spoyles to the use of the Church, and the glory of God; those that had been in bondage to him, he made Apostles and teachers, and those precious arts which had formerly been used in the devils service, were afterward employed in the building of the Church.

Vers. 12. Of Syria and Moab, and of the children of Ammon, &c.] See chap. 10.22.

Vers. 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.] That is, David grew very famous by those victories, especially because returning with his armies, he ob∣tained another very glorious victory in the valley of salt, wherein he slew eighteen thousand of his enemies; this valley of salt was it seems, in the countrey of the Edo∣mites, 2. Kings 14.7. He slew of Edom in the valley of salt, ten thousand, and took Selah by warre; yet the enemies which there he slew, are here called Syrians, though they are said to be Edomites, both in the title of the 60. Psalme, To the chief musician upon Shushan eduth Michtam of David, to teach. When he strove with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thou∣sand, and in 1. Chron. 18.12. Moreover Abishai the sonne of Zeruiah, slew of the Edomites in the valley of salt, eighteen thousand. But the reason of this must needs be, because many of the Syrians were now joyned with the Edomites, in this battel which they fought with David. And as for the number of the enemies slain, which is diversely related here, and 1. Chron. 18.12. and in the title of the 60. Psalme, the most probable opinion is, that Abishai did at first set on them, and slew six thousand, that afterward Joab came upon them, and slew twelve thousand moe, as is expressed, Psal. 60. in the title, all which together, makes eighteen thousand as here; which whole summe of eighteen thousand is ascribed to Abishai, 1. Chron. 18.12. because he first beg••n the battel, and brake the troops of the enemie; and here to David, because both Joab and Abishai were his captains, and fought under his conduct and command.

Vers. 14. And he put garrisons in Edom, &c.] And thus they became tributa∣ries, and had hence forth, even unto the dayes of Jehosaphat, a vice-roy or deputy appointed over them, 1. Kings 22.47. There was no king in Edom, a Deputy was king. That prophecy therefore concerning Esau and Jacob, that the elder should serve the younger, Gen. 25.23. began now to be litterally accomplished: more of this story, and of the flight of Hadad into Egypt, see 1. Kings 11.14.

Vers. 16. And Joab the sonne of Zeruiah was over the host.] Joab was the sonne of Zeruiah Davids sister, but was made Generall of his forces, because of that exploit of his, in winning the castle of Sion from the Jebusites, 1. Chron. 11.6. And David said, Whosoever smiteth the Jebusites first shall be chief, and captain. So Joab the sonne of Zeruiah went first up, and was chief.

Vers. 17. And Zadok the sonne of Ahitub, and Ahimelech the sonne of Abi∣athar were the priests.] Zadok was of the stock of Eleazar, 1. Chron. 6.4.8. and was afterward by Solomon made high priest, in the room of Abiathar, 1. Kings 2.35. Ahimelech the other priest here named, was of the stock of Ithamar, and as it seems, the sonne of Abiathar, who fled to David from Saul, 1. Sam. 22.20. these were the priests in Davids time, that is, they were the two chief priests of these two severall stocks, and had the chief command (under the high priest Abiathar the fa∣ther of this Ahimelech) of the other priests, each over the priests of his own family: for David had divided the priests into two parts, according to the two families of Eleazar and Ithamar, 1. Chron. 24.3.4. And David distributed them, both Za∣dok of the sonnes of Eleazar, and Ahimelech of the sonnes of Ithamar, according to their offices in their service. And there were moe chief men found of the sonnes

of Eleazar, then of the sonnes of Ithamar, and thus they were divided; Among the house of Eleazar, there were sixteen chief men of the house of their fathers, and eight of the sonnes of Ithamar, according to the house of their fathers; and these two were appointed to be chief of each family, and to have the over-sight of the rest.

Vers. 18. And Benaiah the sonne of Jehoiada, was over both the Cherethites, and the Pelethites.] The opinion of Interpretours differeth much concerning these Cherethites, and Pelethites, so that it is hard to say what they were, or why they were so called. The most probable opinion is this, that they were two bands of se∣lect souldiers, chosen to attend upon the kings person, as his guard, at least in their courses, chap. 15.18. And all his servants passed on beside him; and all the Che∣rethites, and all the Pelethites, and all the Gittites six hundred men, which came after him from Gath, passed on before the king: and 20 7. And there went out af∣ter him Joabs men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the sonne of Bichri: and 1. Kings 1.38.44. So Zadok the Priest, and Nathan the Prophet, and Benaiah the sonne of Jehoiada, and the Cherethites, and the Pelethites, went down and caused king Solomon to ride upon King Davids mule; but why were they so called? Some derive their names from certain Hebrew words, which may imply, that the Chere∣thites were the kings executioners that did cut off malefactours, and the Pelethites were excellent men, and chosen to defend his person: but because we find, that the Philistines were called Cherethites, 1. Sam. 30.14. We made an invasion upon the South of the Cherethites, and upon the coasts which belongeth to Judah: and Che∣rethims, Ezek 25.16. Thus saith the Lord God, Behold, I will stretch out mire hand upon the Philistines, and I will cut off the Cherethims; and the nation of the Cherethites, Zeph. 2.4, 5. Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. Wo unto the inhabitants of the sea coast, the nation of the Cherethites: the word of the Lord is against you: I rather subscribe to those that hold, that the Cherethites were such garrison souldiers of the Israelites, as were seated in Chereth of the Philistines, from whom there was still a band chosen to attend the kings person, as the guard of his body, because they were the most expert and able souldiers; and so also the Pele∣thites might be garrison souldiers amongst the Japhlethites, Josh. 16.3. And goeth down westward to the coast of Japhleti.

And Davids sonnes were chief rulers.] In 1. Chron. 18.17. chief about the king.

CHAP. IX.

Vers. 1. ANd David said is there yet any left of the house of Saul? &c.] Thus David began now to call to mind the covenant he made with Jonathan, 1. Sam. 20.14, 15. And thou shalt not onely while yet I live shew me the kind∣nesse of the Lord that I die not. But also thou shalt not cut off thy kindnesse from my house for••ever, no not when the Lord hath cut off the enemies of David. It may seem strange indeed, that David did not long ago think of this, or that now thinking of it, he should know nothing of Mephibosheth Jonathans sonne; but for the first of these we may ascribe it to the continuall warres wherewith he had been

hitherto encumbred, and besides, we know that in the sacred History all things are not set down in the very same order wherein they were done: and for the second, we must consider, first, that David having lived as an exile both from the court and kingdome of Israel a long time, might happely know nothing of this child of Jona∣thans when he came to the crown: secondly, that the friends of Saul might pur∣posely conceal him for fear of David: thirdly, that David was not through jea∣lousie and fear inquisitive after Sauls posterity: and fourthly, that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan. However obser∣vable it is, that when he enquired whether there were any left of Sauls family he expressed the reason, That I may shew him kindnesse for Jonathans sake: for doubt∣lesse this was added purposely, that his courtiers might not forbear to deal plain∣ly with him, for fear he should enquire after them with an ill intent.

Vers. 3. Is there not yet any of the house of Saul, that I may shew the kindnesse of God unto him?] That is, that great kindnesse that in the presence of God I promised to Jonathan; or the kindnesse which God sheweth to the fatherlesse and afflicted, yea to his very enemies, and which he likewise requires, that we should shew to them that are in distresse and misery, that we may be like herein to God. All this may be comprehended in this expression; and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him, 1. Sam. 20.14, 15. And thou shalt not onely while yet I live▪ shew me the kindnesse of the Lord that I die not: But also thou shalt not cut off thy kindnesse from my house for ever▪ &c.

Vers. 4. Behold, he is in the house of Machir, the sonne of Ammiel in Lo∣debar.] A place beyond Jordan, see chap. 17.27. so farre from Jerusalem he was perhaps purposely removed, that he might be the better concealed from David.

Vers. 6. Now when Mephibosheth the sonne of Jonathan, &c.] Who is also called Merib-baal, 1. Chron. 8.34.

Vers. 7. I will surely shew thee kindnesse, for Jonathan thy fathers sake, and will restore thee all the land of Saul thy father, &c.] This land of Sauls had been hitherto it seems in Davids hands, either by way of confiscation, because of Ishbo∣sheths rebellion, or by title of succession, as crown lands belonging to the king of Israel, or by right of inheritance, because David had married Sauls daughter, ac∣cording to the law, Num. 27.8. If a man die and have no sonne, then ye shall cause his inheritance to passe to his daughter.

Vers. 10. And thou shalt bring in the fruits, that thy masters sonne may have food to eat, &c.] That is, that Mephibosheth thy master Sauls sonne may have where∣with to nourish and provide for his sonne, and the rest of his family. Many Expo∣sitours hold, that by his masters sonne in these words is meant Micha, mentioned vers. 12. the sonne of Mephibosheth, who was now Ziba's master; and so they take the drift of Davids words to be this; that with the fruits of the land he should nou∣rish Micha his master Mephibosheths sonne, and that Mephibosheth himself should live with him in his Court, and eat at his table; but because in the verse immedi∣ately before this by his masters sonne is meant Mephibosheth, I have given to thy masters sonne all that pertaineth to Saul, and to all his house: and so likewise in the

words immediately following, But Mephibosheth thy masters sonne shall eat bread alway at my table; I cannot think that in these words between, he should not mean the same by his masters sonne; onely indeed it is plain by these words▪ that thy masters sonne may have food to eat, is onely meant, that he might have food in his house for his family to eat; for the next words shew, that himself was to be continu∣ally at Davids table, But Mephibosheth thy masters sonne shall eat bread alway at my table.

Vers. 12. And Mephibosheth had a young sonne, whose name was Micha.] Mephi∣bosheth was but five years old, when Saul and Jonathan were slain, chap. 4.4. and now he had a young sonne: so long it was after Sauls death, ere David began to think of requiting the love which Jonathan had shewn to him.

CHAP. X.

Vers. 2. THen said David, I will shew kindnesse unto Hanun the sonne of Na∣hash, as his father shewed kindnesse unto me.] It is no where expressed what this kindnesse was which David here speaks of, most probable it is, that Na∣hash did some way succour David, or at least give friendly entertainment to him in the time of his troubles, and that because he was persecuted by Saul, whom he might the rather hate, because he had been discomfited by him before Jabesh-gilead, 1. Sam. 11.1, 11. and had continuall warre with him, 1. Sam. 14.47. Indeed we reade be∣fore, chap. 8.12. of spoyls taken by David from the children of Ammon; but that is meant of this warre which here the sacred History enters upon; for till this time David molested them not.

Vers. 4. Wherefore Hanun took Davids servants, and shaved off the one half of their beards, &c.] Doubtlesse because he desired to expose these embassadours of David, to the derision and scorn of every one that should see them; therefore he chose to shave off onely the one half of their beards; yet it may well be that he did the ra∣ther pitch upon this way of disgracing them, as it were in contempt of their religi∣on, because by the Law of God they were forbidden to cut or shave their beards at all, even in their greatest mourning: Lev. 19.27. Ye shall not round the corners of your heads, neither shalt thou marre the corners of thy beard. And indeed, why else did David when he heard of this, vers. 5. appoint them to tarry at Jericho till their beards were grown; when the Ammonites had shaven off one half of their beards, it had been an easie matter by shaving off the other half, to have taken away the deformity of half a beard; and at the worst, they had onely then looked as they did in their younger years: but it seems the shaving of their beards at all, was in it self a reproch to the Israelites, and therefore he would not suffer them to stirre abroad, till their beards were grown on the other side. As for that other disgrace he put upon them, to wit, that he cut off their garments to the middle, even to their buttocks, that was a greater reproch then the other, because the Israelites wore not breeches, as we do, but onely long loose garments, and the discovering of those parts, by the light of nature all men abhorre; whence is that of the Prophet, concerning the stripping of the Egyptians that should be carried away captives, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.

Vers. 5. When they told it unto David, he sent to meet them, &c.] To wit, to comfort them, to clothe them anew, and to appoint them to stay by the way at Jeri∣cho till their beards were grown, as it follows in the next words; concerning which see the foregoing note. Indeed it was long after this ere the citie Jericho was built up again, as we see 1. Kings 16.34. where it is noted of Ahabs reigne, In his dayes did Hiel the Bethelite build Jericho. But it seems there were some cottages already in this place, for the use of those that kept their cattell, and in these the embassadours might be appointed to stay; for the more desolate the place was, the fitter it was for them to stay in, till their beards were grown again.

Vers. 6. The children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, &c.] These Syrians he hired with a thousand talents of silver,, and with these here mentioned those also of Mesopotamia, and two and thirty thousand chariots, 1. Chron, 19.6, 7. When the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver, to hire them chariots and horsemen out of Meso∣potamia, and out of Syria Maachah, and out of Zobah. So they hired thirty and two thousand chariots: who were all ready enough to engage themselves in this warre, as hoping to free themselves from that yoke which David had laid upon them, and to revenge that losse they had formerly received; for he had lately vanquished them, and made them a tributary people, chap. 8.6. Then David put garrisons in Syria of Damascus, and the Syrians became servants to David, and brought gifts.

Vers. 7. And when David heard of it, he sent Joab, and all the host of the mighty men.] As thinking it best policie to be before-hand with them, and to fight with them in their own countrey.

Vers. 8. And the children of Ammon came out, and put the battell in aray at the entring of the gate.] To wit, of Medeba a citie in the borders of Ammon, Num. 21.30. where they assembled together, 1. Chron. 19.7. So they hired thirty and two thousand chariots, and the king of Maachah and his people, who came and pitched before Medeba.

And the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field. &c.] To the end that they might hemme in the Israelites, and set upon them both in the front and in the rear, the Syrians were appointed to pitch by themselves in a place of the field apart from the Ammonites, either openly or in secret, as lying in ambush (for they would not trust these their mercenary au∣xiliaries of the Syrians, with the guard of the city) and the Ammonites themselves pitched their souldiers before the citie.

Vers. 9. He chose of all the choice men of Israel, and put them in aray against the Syrians.] Being perswaded that these mercenary Syrians would soonest shrink, if they were couragiously assaulted, he chose out the slower of his army to set upon them, not doubting but if they were routed, the Ammonites would soon be discou∣raged, and slie too.

Vers. 12. Be of good courage, and let us play the men for our people, and for the cities of our God, &c.] Thus Joab did encourage his captains and souldiers to fight valiantly; first, by putting them in mind that they were to fight for their own coun∣trey and people, to defend them against cruell adversaries, who if they prevailed,

would certainly over-runne their land, lay waste their cities, and make havock a∣mongst their brethren: and secondly, by remembring them that it was for Gods cause and party, the people of God, and the land which he had chose for his inhe∣ritance.

Vers. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river, &c.] That is, beyond Euphrates: Hadarezer and his Syrians fearing that David would be revenged on them for aiding the Ammonites, resolved that there was no way but to stand it out; and therefore made themselves as strong as the could, that they might assay to cast off Davids yoke.

Vers. 18. And David slew the men of seven hundred chariots of the Syrians, and fourty thousand horsemen, &c.] To wit, seven thousand men which fought in chariots, besides fourty thousand footmen, which though not here expressed, are yet mentioned 1. Chron. 19.18. But the Syrians fled before Israel, and David slew of the Syrians seven thousand men▪ which fought in chariots, and fourty thousand foot∣men. The greatnesse of this overthrow makes it probable, that at this time it was that Rezon a servant to this Hadarezer, revolted from him, and made himself king of Damascus, 1. Kings 11.23, 24. And God stirred him up another adversary, Re∣zon the sonne of Eliadah, which fled from his Lord Hadadezer of Zobah: And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Da∣mascus.

CHAP. XI.

Vers. 1. ANd it came to passe, that after the yeare was expired, at the time when kings go forth to battell, that David sent Joab, &c.] That is, in the spring of the year following, after the overthrow of the Syrians mentioned in the former chapter (for then the yeare was accounted to begin, because then the sunne re∣turnes to the place whence it went forth in the former yeare.) After those victories obtained, whereof mention is before made, the winter approching, David and his captains gave over the prosecuting of their new conquest in the land of the Ammo∣nites: but in the Spring of the next yeare (which was the usuall time when in those countreys they went out to warre, because then they had the Summer before them, for the perfecting of any hard siege they should undertake, and then in those regions both grasse and corn began to ripen and so they might have food and relief both for themselves and their horses) David sent out Joab with a great army to perfect the conquest of the Ammonites, which the yeare before they had begun, and so besieged Rabbah, the chief city of the Ammonites, afterwards called Philadelphia.

Vers. 2. And it came to passe in an evening tide that David arose from off his bed, and walked▪ &c.] The occasions of Davids fall into that grievous sinne of a∣dultery with the wife of Uriah, are here set down. First, he went not out himself to war against the Ammonites as formerly he had wont to do, but sent out Joab, as is expressed in the former verse: and secondly, being at home, he gave himself to his ease; having spent some good part of the day in stretching himself upon his bed, in the evening he arose and walked upon the roof of his house, (which were amongst the Jews built flat upon the top) and so was there entangled with the sight of Bath∣sheba.

As long as David was persecuted by Saul he kept close to God, nor do we read of any scandalous sinnes he fell into, but when he was settled in the kingdome, and so lived in the plentie, pomp, and state that became so great a king, but especi∣ally, when he came to take such liberty for his ease, as to lie upon his bed at noon and to spend his time in walking upon his house top, then we see into what a grie∣vous sinne he fell with this wife of Uriah. Running streams are clear and whole∣some, but standing waters are usually muddy and unsavoury, and apt to gather all kind of filth and corruption.

And from the roof he saw a woman washing her self.] To wit, to purifie her self from her menstruall uncleannesse according to the law, Levit. 15.27, 28. for so it is expressed. vers. 4. For she was purified from her uncleannesse. It is not proba∣ble indeed, that Bathsheba would wash her self, especially in this kind, where she thought any body might see her, but onely her servants that were with her; but lust is quick sighted, and some want of warinesse and care it seems there was in her, and so David espied her from the top of his house, and so by that means his eye proved an inlet of lust into his soul.

Vers. 3. And David sent and enquired after the woman.] When the sight of naked Bathsheba had kindled lustfull thoughts and desires in Davids heart, had he presently cast out those unclean motions, and set his mind upon better things, per∣haps he had never gone further; but we see he went on thinking of the sight he had seen and sent to enquire what woman it was, and so suffering the poysoned ar∣row to lie rankling in his heart, at length the wound grew incurable, and he could not be satisfied till he had enjoyed her.

And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Ʋriah the Hittite?] Bathsheba is called Bathshuah, 1. Chron. 3.5. as also Eliam her fa∣ther is there called Ammiel. Why Uriah is called the Hittite, we may see by that which is noted, 1. Sam. 26.6.

Vers. 4. For she was purified from her uncleannesse.] That is, from her menstru∣all uncleannesse, Lev. 18.19. and hereby she was the more apt to conceive.

Vers. 5. And the woman conceived, and sent and told David, and said, I am with child.] To wit, as bewailing her condition, and to see if he could or would do any thing, to prevent those miseries that were like to come upon her, and wherein he also was sure to have a great share: now she began when it was too late, to be∣think her self how her husband would be enraged against her, and what in his rage he might do to her; day and night it ranne in her mind, what shame and reproch her great belly when it came to be known, would bring upon her; how every one would look upon her and despise her as an harlot; loathing her the more, because she was unfaithfull to so brave a man, as her husband Uriah was; and that too, when he was abroad fighting for his countrey; and how at length she must be brought forth, and put to death as the law had appointed; and thus being overwhelmed with sorrow and fear, she sent to impart it to David, as having this onely hope, that he might happely find out some way to prevent these miseries.

Vers. 7. David demanded of him how Joab did, and how the people did, and how the warre prospered.] Thus we see how David faultered in seeking some pre∣te••e for sending for Uriah to come home to him; for were not these very weak

pretences for fetching home such a worthy as Uriah was, from a service of such con∣cernment, as was the siege of Rabbah? Alas, these things he might have known, and did dayly hear by every messenger that came from the camp; and enough it was to make Uriah suspect some underhand plot, to see that he should be sent for upon so sleight an occasion, as to satisfie such triviall queries as these were. But David was forced to dissemble and pretend somewhat, and could not act this part arti∣ficially.

Vers. 8. And Uriah departed out of the kings house, and there followed him a mess of meat from the king.] To wit, that this might be an occasion of inviting him to make merry with his wife, and so to lie with her.

Vers. 9. But Ʋriah slept at the door of the kings house with all the servants of his Lord.] That is with the kings guard, whose custome it was, to watch at the doore of his house all night.

Vers. 11. And Ʋriah said unto David; The ark, and Israel, and Judah abide in tents, &c] They used in perillous warres to carry the ark with them into the camp, both as a testimony of Gods presence, and that they might ask counsel of God as occasion served; as is evident, 1. Sam. 4.4. and 14.18. and therefore the most of Expositours conceive, that accordingly at this time, the ark was with Joab in the camp at the siege of Rabbah; and that this was the reason why Uriah spake of the arks abiding in tents, together with Israel and Judah: but yet because it seems not probable, that they would carry the ark, the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites; I should rather think, that being to speak of the abiding of Israel and Judah in tents, in re∣gard that the ark was also in the tent which David had set up for it, chap. 6.17. Therefore onely it is, that he joyns the ark with Israel and Judah; The ark, saith he, and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open fields; shall I then go into mine house to eat and to drink, and to lie with my wife? &c. But however, the drift of these words is evident, to wit, that Uriah herein rendred a reason why he would not go home to his house, namely, because he judged it unfit and unreasonable, that he should take his ease and pleasure, whilest his Generall and his brethren lay abroad in continuall danger in the open fields: and then besides, there was withall in these words, by the providence of God, a secret check given to David, that Uriah should make consci∣ence of taking pleasure with his own wife, at a time when the people of God were in continuall danger, and yet David had not scrupled at that very time, to satisfie his lust with the wife of Uriah.

Vers. 13. And when David had called him, he did eat and drink before him, and made him drunk.] It is not probable, that Uriah that had so resolutely refused to feast and frolick with his wife; would yeild to do that with the king, which he had refused to do with his wife; onely when David had invited him to his table, he thought it too much to reject the kings favour, and therefore resolved to yeild here∣in to the kings commandment no further then might stand with his resolved course of austerity; fully purposing not to let loose himself to any delight or freedome in eating or drinking: but we see the event; by degrees he was overtaken and e••∣snared, contrary to what he had purposed with himself, and so was made drink

which was that David aimed at, hoping that when he was heated with wine, he would then go home to his wife, which hitherto he had refused to do.

And at even he went out to lie on his bed with the servants of his lord, but went not down to his house.] He went not to sleep as the night before, at the doore of the kings house, vers. 9. (to wit, because he had drunk too freely) but yet he went not home to his wife, but lay in the court amongst the kings houshold ser∣vants: so that though he were a little overgone with excesse, yet he still remembred and stuck to his former resolution of not going home to his wife: A passage very observable, whilest David used all his skill to get him home, doubtlesse his wife was not wanting to act her part too: it cannot be thought, but that she sent and came to him again and again, and solicited him earnestly to come home to her, (for it much concerned her) and yet all this could not move him; even when he was drunk he would not home to his house: for whence was this? doubtlesse there was a secret hand of Providence in it; it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah, and deemed it unfitting, as he had said before, to take his pleasure, whilest his brethren and fellow souldiers were in such hard service: but yet considering how many means were used to overcome him; we may well conclude, that there was a speciall hand of Providence, in the firmnesse of his resolution; the Lord intending hereby to coun∣terplot David, and not to suffer him to smother his sinne, as he desired to have done.

Vers. 16. He assigned Uriah unto a place where he knew that valiant men were.] To wit, that he might be slain by them, as David had in his letter commanded▪ There was no reason given in the letter, why this plot must be laid for his life; it was sufficient to Joab that the king commanded it; he knew how much advantage it might be to him, to have the favour of his prince, and what danger there might be in opposing his commands; and therefore he stuck not at doing what he had enjoyned: yea and perhaps too, remembring what himself had done in the murder of Abner, he was the more willing that David should be involved in the same sinne, as thinking that he would be the readier to pardon him, when himself was become guilty in the s••e kind.

Vers. 21. Wh•• smote Abimelech the sonne of Jerubesheth.] That is, Gideon who was called Jerubbaal, Judges 6.32.

Vers. 25. Let not this thing displease thee: for the sword devoureth one as well as another, &c.] The time was, when Davids conscience smote him for cutting off tho lap of Sauls garment, though he was his deadly enemy; and yet now his heart be∣ing hardened upon his adultery with Bathsheba, he could sleight the murder of Uri∣ah, and many other of Gods people slain by his means, as if it had been a matter of nothing.

Vers. 26. And when the wife of Ʋriah heard that Uriah her husband was dead, she mourned for her husband.] Considering what shame would have fallen upon her, if her husband had lived, and the hope she might well conceive of becoming now the wife of so great a Prince as David was, we may well think that she was inwardly glad of these tidings; but yet the better to conceal her sinne, she would not omit the customary wayes that were used in those times, of mourning for her de∣ceased husband.

Vers. 27. But the thing that David had done, displeased the Lord.] This is added, to shew the vanity of Davids comforting himself in what was done; he chuckered himself now, as concluding that now the shame he feared would be pre∣vented, and so all would be well: But saith the text, the thing that David had done, displeased the Lord, and this he found to be bitternesse in the end; little cause had he therefore to be so well satisfied with the secresie of his sinne, the Lord being so highly offended with him.

CHAP. XII.

Vers. 1. ANd the Lord sent Nathan unto David, &c.] It was now about three quarters of a yeare, since David committed that foul sinne with the wife of Uriah (for the child she then conceived, was now born, vers. 14.) in all which time, though doubtlesse his conscience did often gall him, yet he strived to harden himself against such fears, and onely took care to conceal his sinne that it might not be known (which yet he could not do; for however, he did it secretly, and had done what he could to keep it close; yet by reason of his marriage with the wife of Uriah, &c. it began now to be by some suspected, and blazoned abroad; and therefore Nathan tells him, vers. 14. that by this deed he had given great occa∣sion to the enemies of God to blaspheme:) now therefore the Lord in mercy sent Nathan to him, that he might be brought to confesse his sinne, and unfainedly to rise out of this sad condition.

There were two men in one citie, the one rich, and the other poore, &c.] As a Chirurgeon will hide his instrument, wherewith he intends to lanch a sore, under an handkercheif, or some such thing, so doth Nathan at first hide his reproof under the vail of a Parable, that David might the better be brought to passe sentence against himself, in a third person. For the intention and application of the Parable, it is this: by the rich man, that had exceeding many flocks and herds, he meant David, who had very many wives and concubines: by the poore man that had nothing, save one little ewe-lambe, is meant Uriah, who had it seems but one wife▪ to wit, Bathsheba; and she is not onely compared to an ewe-lambe, but also to such a lambe, as we use to call cade-lambes, or cosset-lambes, which without a damme, are brought up by hand; and therefore it is said, it was a lambe which he had bought (for husbands in those times, used to give dowries for their wives) and nourished up, and it grew up together with him, and with his children; it did eat of his own meat, (or as it is in the original, of his own morsell; implying, that though the poore man had but a little, yet he gave his darling lambe part of it) and drank of his own cup, and lay in his bosome: which doth sweetly expresse the condition of a wife, whom the husband ought to esteem his onely darling and delight, and make her a sharer of all that he hath; as indeed men are the liker to do when they have but one wife. Again, where∣as it is said, vers. 4. that There came a travailer into the rich man, and he spared to take of his own flock, and of his own herd, for the wayfaring man that was come un∣to him; but took the poore mans lambe, and dressed it for the man that was come to him. By this traveller, or wayfaring man, for whose entertainment the rich man took away the poore mans ewe-lambe, is meant the devil, by means of whom in∣deed it was, that David incroached upon the bed of Uriah, and lay with his wife,

though he had so many wives and concubines of his own, and the allusion is very fit: first, because the devil may well be compared to a traveller, in regard of his con∣tinuall traversing the earth, from one place to another, that he may tempt, and seduce men to sinne; when the Lord asked Sathan whence he came, Job. 1.7. he answer∣ed, from going to and fro in the earth, and from walking up and down in it; and S. Peter saith, 1. Pet. 5.8. that As a roaring lion, he walketh about seeking whom he may devoure: secondly▪ because hereby is sweetly implyed, a notable difference be∣twixt the temptations of the regenerate, (such as David was) and the sinnes of wicked men; to the one the devil comes now and then, as a traveller, and wayfaring man, and finds for the time too good entertainment; but in the other, he dwels as a Lord and master, ruling and reigning in them at all times: and thirdly, because when men especially such good men as David was, do give any entertainment to the de∣vils temptations, for the committing of any sinne, they feast the devil herewith; it is meat and drink to him, to winne such men to sinne against God.

Vers. 5. And he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die.] That is, he shall not onely restore the lambe fourefold according to the Law, Exod. 22.1. If a man shall steal an ox, or a sheep, and kill it, or sell it, he shall restore five oxen for an ox, and foure sheep for a sheep; but besides, he shall be put to death: Thus David in his wrath threatens a heavier punishment then God in his Law had appointed; as accounting it such a mercilesse act, and so, such a singular wickednesse, that fourefold restitution was not punishment enough; for so much he expresseth in the following words, vers. 6. And he shall restore the lambe fourefold, because he did this thing, and because he had no pity: and so un∣wittingly passeth a most heavy sentence against himself.

Vers. 8. And I gave thee thy masters house, and thy masters wives into thy bo∣some, &c.] That is, I advanced thee to such an estate, that all that was thy masters was in thy power, even his wives and concubines were at thy disposing; and indeed it seems kings had in those times many which they took for wives and concubines, whom they never carnally knew, and of such this might be meant. Doubtlesse it was unlawfull for David, to marry any of Sauls his father-in-laws wives, to wit, such as he had carnally known; for she that was Sauls wife, was Davids mother-in-law, and such he might not marry, Levit. 18.8. The nakednesse of thy fathers wife thou shalt not uncover; it is thy fathers nakednesse: either therefore the meaning of these words, if meant of such, must be onely this, that Sauls wives and concubines were in Davids power, that he might have taken them, though he did it not; or if it be conceived that David did indeed take to him any of Sauls wives or concubines, we must understand these words [I gave] onely of Gods bringing them into his power (though he made use of his power unlawfully) not of Gods approving of this fact of his against the Law, as in the like sense this word is used again, vers. 11. I will take thy wives before thine eyes, and give them unto thy neighbour▪ &c.

Vers. 9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?] Because when men embolden themselves to do that which they know is contrary to Gods commandment, onely because they can do it secretly, and no body shall come to know of it (and yet they cannot be ignorant that God is priuie to all they do) this is an evident argument, that in effect they make light of trans∣gressing

Gods Law, and care not much for displeasing God, so no other inconveni∣ence be like to come upon them; hence it is that the Prophet Nathan chargeth Da∣vid with despising the commandment of the Lord, in doing that which was evil in his sight.

Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, &c.] First, the person whom David had caused to be slain, is so expressely named, the rather because Uriah was a man of such eminency, one of Davids worthies, chap. 23.39. and one it seems that feared God, and was zealous for God and his peo∣ple, as appears by that he said to David, chap. 11.11. The Ark, and Israel, and Ju∣dah abide in tents, and shall I then go home into mine house, to eat and to drink, and to lie with my wife? and so the worth of the party murthered did much aggravate his sinne. Secondly, even his marrying with Bathsheba is mentioned here as a branch of his sinne; for because he had accomplished this marriage by such wicked means, to wit, by causing her husband to be killed, that he might marry her, and had done it purposely to conceal his adultery, and having brought this to passe, did now chucker himself, as if all had been well, even by this marriage he had highly provoked God to displeasure against him. And thirdly, this is mentioned as a great aggravation of his sinne, that he had slain Uriah with the sword of the children of Ammon: and indeed there was much evil wrapped up in this: For first, there was a treachery in this; a sinne which God greatly abhorres; they set him upon a desperate service, and then according to the plot they had laid, when he was engaged, they retired from him, and so basely betrayed him to the sword of the enemie: secondly, by this means many of Gods people were slain together with him: thirdly, the Ammonites were encouraged hereby, and took occasion to insult over Gods people, and over the truth and religion they professed; yea, perhaps over the God of the Israelites, as regardlesse of those that served him, or not able to protect those that fought in his cause: and fourthly, the hearts of Gods people were exceedingly sadded and discouraged thereby.

Vers. 10. Now therefore the sword shall never depart from thine house.] This may be referred not onely to the violent death of his three sonnes Amnon, Absalom, and Adonijah, who were all slain with the sword; but also to the bloudy wars where∣with the posterity of David were continually molested, especially betwixt them and the kings of Israel, the successours of Jeroboam.

Vers. 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, &c.] This is meant of Amnons incest, and Absaloms rebellion, and other abominable wickednesse: for though God be not the authour of sinne, yet his providence concurres in the worst evils that men do: and so it did both in the rebellion and in the incest of Absalom; concerning which, that is meant which fol∣loweth in the next words, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sunne: where by his neighbour is meant one that was nigh to him; and who was nigher to him then his own sonne; and it is said that this should be done before Davids eyes; because it was done whilest he lived, and he came to know of it; and in the sight of the sunne, because Absalom did it openly, in the sight of all Israel, chap. 16.22. and in a tent which they spread for him in Jerusalem, upon the top of the house; perhaps the

same house, from the roof whereof David did first cast a lustfull eye upon the wife of Uriah, chap. 11.2.

Vers. 12. For thou didst it secretly; but I will do this thing before all Israel, and before the sunne.] And thus God threatned to punish him with that, which should be a shame and reproch to him amongst all the people, because he had been more afraid of shame amongst men, then of his displeasure.

Vers. 13. And David said unto Nathan, I have sinned against the Lord.] If we compare together Sauls confession of his sinne to Samuel, 1. Sam. 15.24.25. with this of Davids to Nathan, there seems better expressions of a true penitent in that of Sauls, then in this of Davids: for Saul confessed his sinne in appearance more fully, I have sinned, saith he, for I have transgressed the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice: besides, he entreated for pardon, vers. 25. and desired Samuel that they might go and worship the Lord to∣gether, as it were to seek atonement with him. But now David onely said, I have sinned against the Lord; which is the ordinary confession of those that most sleight their sinnes; and yet Saul was rejected, and David had an answer of pardon pre∣sently returned to him. But for this we must know, that Davids heart was truly humbled, which Sauls was not, and thence was the difference: doubtlesse David was so overwhelmed with shame and godly sorrow, that he could not speak, he could say no more, but I have sinned against the Lord, and much ado perhaps he had to say that; but afterwards we see he confessed his sinne more fully to the whole Church of God: for having penned the 51. Psalme, (which contains his acknowledgement of this sinne, and the profession of his repentance) he committed it to the chief mu∣sician to be published in the sanctuary, as by the title of the Psalme we may see, To the chief musician a Psalme of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.

And Nathan said unto David, The Lord also hath put away thy sinne, thou shalt not die.] That is, neither eternally, nor by any sudden stroke or judgement of God, both which his sinne had deserved: even himself had so judged against him∣self, vers. 5. and he might the rather fear it, because of those words, vers. 10. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

Vers. 14. Howbeit, because by this deed, thou hast given great occasion to the ene∣mies of God to blaspheme, &c.] Two severall wayes had David given occasion to the enemies of God to blaspheme: to wit, first, because by causing Uriah and others of the people of God to be slain by the Ammonites, he gave occasion to them (who were the enemies of God in regard they were the enemies of Gods people) to insult and tri∣umph over them; and so at least in effect to blaspheme the Lord God of Israel, as not able to defend his people against them; as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives, Isaiah 52.5. They that rule over them make them to houl, saith the Lord, and my name continually every day is blasphemed: and secondly, because by his grosse sinnes he had given occasion to wicked prophane men (whom God esteems his enemies) to speak evil of that which God had done for David; yea and of all the godly that walked strictly with God as David had done, and of all such wayes of piety and

zeal as David had hitherto walked in. What? might they say, is this the man after Gods own heart, of whom Samuel promised such great matters? Did Saul ever commit adultery with another mans wife as he hath done? and why then was Saul cast off, and he anointed in his room? but thus indeed it is with all those that make such a shew of religion, and seem so zealous of religion, there are none so bad as they: this is the fruit of their hearing and praying so much, &c. Thus wicked and prophane wretches were like to descant upon these sinnes of David, and so to blas∣pheme according to that of the Apostle, Rom. 2.24. where having spoke much of the great wickednesse of the Jews, he addes, For the name of God is blasphemed amongst the Gentiles through you; and for this cause the prophet tells David here, that the child he had begotten of the wife of Uriah should die; Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme: the child also that is born unto thee, shall surely die. For though it were in some regard a be∣nefit both to David and Bathsheba that this child died, (so did God temper his dis∣pleasure with goodnesse, for as long as this child had lived it would have been a me∣moriall of their sinne and shame both to themselves and others) yet considering the affection they bare to their child, and the manifestation of Gods displeasure therein; it was indeed a sharp affliction, and caused David a great deal of sorrow.

Vers. 16. David therefore besought God for the child, &c.] For though Nathan had told him that the child should surely die, yet he might hope that this was threatned conditionally, and that upon his tears and repentance this sentence might be reversed; as was afterward that of Hezekiah his death, and the destruction of the Ninivites.

Vers. 18. And it came to passe on the seventh day, that the child died.] That is, the seventh day after he fell sick, or (as many take it) the seventh day after he was born; and if we thus understand the words, then the child died, before he was circumcised, and yet after he was dead, David cheared up himself we see, not doubt∣ing of the childs salvation, yea though he was begot••en in adultery, vers. 23. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.

Vers. 20. Then David arose from the earth, and washed and anointed himself, and changed his apparell, and came into the house of the Lord and worshipped, &c.] There is a law, Num. 10.14. That when one died in a tent, all that came into the tent and all that was in the tent, should be unclean seven dayes, yet David presently after the death of this infant, washed himself, and went up into the house of God: either therefore this law when they came to dwell in houses, was understood to ex∣tend no further then to the room where the party died, not to the whole house; or else, the child died not in the same house wherein David was, but in some other house not farre from Davids pallace. Many reasons may be conceived, why David, his conscience being now awakened, was so eager to worship God in his house; to wit, partly that he might blesse God for calling him to repentance, when he lay in such a dangerous condition, for giving him assurance by the prophet that his sinne was pardoned, and for enabling him to bear with patience the losse of his child; and partly that he might further acknowledge and bewail his sinnes before God, and pray for mercy in regard of those remaining corrections which God had threatned

him with, at least that God would strengthen him to bear them, and sanctifie them to his good. However observable it is, that so eager he was upon these duties of Gods worship, that though he had fasted all the time the child lay sick, yet he would not eat any thing till he had first been in the house of God, that is, the taber∣nacle which he had set up for the ark; but when once he had been there and had there worshipped the Lord, Then, as it follows in the next words, he came to his own house, and when he required they set bread before him, and he did eat.

Vers. 24. And David comforted Bathsheba his wife.] Both concerning the losse of her child, and concerning her adultery with David, for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them; and indeed some Expositours conceive, that Bathsheba was so farre troubled about it, that she questioned whether she might as yet safely live as a wife with Da∣vid, till he comforted her and satisfied her herein; which they gather from the order of the words in this place, And David comforted Bathsheba his wife and went in unto her and lay with her.

And she bare a sonne and called his name Solomon.] Which signifieth peaceable, and it was by expresse direction from God, that David gave his new-born sonne this name as is evident, 1. Chron. 2••.9. where David tells Solomon how he had herein re∣ceived a charge from God. Behold a sonne shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon; and I will give peace and quietnesse unto Israel: where we see the reason of his name is also expressed: because of the great peace the Israelites should enjoy under his reigne, therefore was his name called Solomon, that is peace∣able: and herein was Solomon a type of Christ, who is styled, Isaiah 9.6. The Prince of peace, and partly because his subjects do even here in this world enjoy peace with God, to whom he hath reconciled them by the bloud of his crosse; and peace with their own consciences, yea and with all the creatures; but especially be∣cause in heaven they shall enjoy a perfect and solid peace unto all eternity.

Vers. 25. And he sent by the hand of Nathan the prophet, and he called his name Jedidiah.] That is, the Lord sent Nathan to David to tell him, that his child should be called not Solomon onely, but also Jedidiah; that is, Beloved of the Lord, to wit, because of Gods singular love to him; and thus did the Lord chear David by the same prophet; by whom he had humbled him. Nathan it was that told him that his former child born of Bathsheba should surely die; and by Nathan now the Lord assured him concerning this child that he should be Jedidiah, that is, The beloved of the Lord, and herein also was Solomon a type of Christ, Matth. 3.17. And so a voice from heaven, saying, This is my beloved sonne▪ in whom I am well pleased.

Vers. 26. And Joab fought against R••bbah of the children of Ammon and took the royall citie.] Rabbah (it seems) consisted of two parts, which were as it were two cities joyned together, and one of them was called, both the royall city, because there the king had his palace; and the city of waters, because it was invi∣roned with waters; or at least lay upon the side of some river, as it is expressed, vers. 27. I have fought against Rabbah, and have taken the city of waters. Now Joab having continued almost a yeare in b••s••••ging this city (as indeed it was no wonder that God gave him no better successe abroad, David having so displeased

him by his sinne at home) at length he took this royall citie, or citie of waters; and knowing that the other could not now long hold out; because this was farre the strongest piece, and the other depended upon this; and had happely their water from this which was now cut off; he therefore sent to David to come thither, that he might have the glory of taking the citie.

Vers. 29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.] It may justly seem strange, that David should go with a numerous army, out of the land of Israel, into the land of the Ammonites, onely to take a citie that was in a manner taken already; and which they were a∣fraid would be wonne before he came; and that for no other end, but that David might have the name of taking the citie. But for this we must consider: first, that even the best of Gods servants are naturally vain-glorious, and too much trans∣ported with a desire of having their name famous and renowned; and secondly, there might be other occasions of Davids going thither, as for the prosecuting of their conquests in the land of the Ammonites, and for giving directions for the punish∣ment of those, that had with such scorn abused his embassadours; and that Joab knowing this, did advise him onely, the rather to hasten his coming thither, that the citie might be taken by him; and so he might have the glory of this great piece of service.

Vers 30. And he took the kings crown from off his head; the weight whereof was a talent of gold, with the pretious stones, &c.] There was but a talent of gold in the golden candlestick of the Sanctuary, Exod, 25.39. which is thought to have been at least an hundred and twenty pound weight; but the common talent, some say, was but half so much as the talent of the Sanctuary, to wit, sixty pound weight; and so much it may be therefore this crown weighed: and if so, doubtlesse it was too massie to be usually worn. Rather it was a crown of state, which was onely set upon the heads of their kings, at their coronation; or hung over their heads in some chair of state, and so happely at this time it was set upon their kings head, and then taken off, and set upon Davids; to shew, that now the royall dignity was trans∣ferred from him to David: and indeed, because the brother of this king, the sonne of Nahush, succoured David when he fled from Absalom, chap. 17.27.28. it is most probable, that Hanun was now either deposed, or put to death by David, and his brother made governour of Rabbah, whence it was that he shewed such respect to David in that time of his troubles.

Vers. 31. And he brought forth the people that were therein, and put them un∣der saws, and under harrows of iron, and under axes of iron; and made them passe through the brick-kiln.] Thus severely David punished them (whether by expresse direction from God; or otherwise we cannot say) because they had against the law of nations, so shamefully abused Davids messengers; withall having perhaps respect to their inhumane idolatry, in causing their children to passe through the fire to Molech; which was their idol, 1. Kings 11.7. Yet it is like that onely, the princi∣pall ringleaders in that barbarous usage of Davids messengers, and the stirring up of the neighbouring nations against him, were thus punished.

CHAP. XIII.

Vers. 1. ABsalom the sonne of David had a fair sister, whose name was Tamar; and Amnon the sonne of David loved her.] Tamar was Amnons si∣ster as well as Absaloms (for they were all Davids children) but she is called pecu∣liarly Absaloms sister, because she was his sister both by father and mother; for both Absalom and Tamar, were born to David of his wife Maacha the daughter of Tal∣mai king of Geshur; and observable it is, how much sorrow David had in both these his children, which he had by the daughter of an heathenish idolatrous king, the ince∣stuous rape of the one, and the unnaturall rebellion of the other, were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God.

Vers. 2. For she was a virgin; and Amnon thought it hard for him to do any thing to her.] That is, being a virgin, and so strictly kept, and looked to, he thought it would be an impossible thing for him, ever to get an opportunity of satis∣fying his lust with her.

Vers. 4. Why art thou, being the kings sonne, lean from day to day?] Two rea∣sons may be given why Jonadab, wondring that Amnon should so droop and pine away as he did, amplified his wonder from this, that he was the kings sonne: to wit, first, because he thought the happinesse of being the kings sonne, might easily over∣weigh any cause of sorrow he could possibly pretend: and secondly, because there was nothing almost which he could desire, which he might not have; Why art thou, being the kings sonne, lean from day to day? as if he should have said, Being the kings sonne, thou mayest command what thou wilt; and wherefore then dost thou vex and afflict thy self?

And Amnon said, I love Tamar, my brother Absaloms sister.] He calls her here, not his sister, but Absaloms, thereby seeking to palliate, or extenuate his sinne in lusting after her; by intimating that she was his sister onely by the half-bloud, and not his sister by father and mother, as she was Absaloms, and yet afterward he calls her his sister, the better to hide his purpose from his father, vers. 6. Amnon said unto the king, I pray thee, let Tamar my sister come, &c.

Vers. 6. The king was come to see him.] No sooner did Amnon pretend him∣self sick; but presen••ly his father came to see him. No doubt his late loosing of his child, that he had by Bathsheba made him the more fearfull of his loosing this sonne too; and being also his eldest sonne, he could not but lay it the more to heart; and yet how well had it been for David, if he had been sick indeed, yea sick unto death; considering how much b••tter sorrow, he immediately brought upon him, by that unnaturall villany of his in ravishing his own sister.

Vers. 7. Then David sent home to Tamar, saying Go now to thy brother Am∣nons house. &c.] This doubtlesse did afterwards much adde to Davids sorrow, that himself was made an instrument to further such an execrable fact and that by his command, he had cost his poore child into the snare of so greivous a mischief.

Vers 10. And Amnon said unto Tamar, Bring the meat into the chamber &c.] He calls her into a more inward room, that if she should cry out, yet she might not be heard.

Vers. 12. And she answered him, Nay my brother, do not force me, &c.] By

many severall arguments Tamar endeavours here to disswade Amnon, from seeking to satisfie his lust upon her, to wit, first, by putting him in mind that he was her bro∣ther▪ Nay my brother; for hereby she gives him a hint, what a high degree of wick∣ednesse this was which he went about, no lesse then incest in a high degree: being her brother he was bound by the law of nature, to be a refuge to her against any o∣ther that should seek to defile her, and for him therefore to defile her himself his own sister, was a most hainous wickednesse: secondly, by pressing that aggravating circumstance of humbling her by violence and force, Nay my brother do not force me, though it were bad enough to commit uncleannesse with one that consents to it, yet to force a poore woman, that had rather loose her life then her puritie, in this re∣gard if she knew how to avoid it, is farre worse: thirdly, by alledging what a di∣shonour such sinnes brought upon the whole people of God, and the Religion they professed, which is implyed in those words, for no such thing ought to be done in Israel, and fourthly by alledging the shame that this would bring upon them; And I, saith she, whether shall I cause my shame to go? that is, I never shall be able to free my self from shame and reproch, I shall be ashamed to shew my face any where, as long as I live▪ and thou shalt be as one of the fools in Israel: that is, every body will account thee a gracelesse wretch, and judge the unworthy to succeed thy Father in the throne.

Vers. 13. I pray thee, speak unto the king, for he will not with-hold me from thee.] When nothing else would prevail with him, being in a streight, she adviseth him to desire her of his father for his wife, not as thinking that this could be done; but onely as desiring by any means to put him off for the present, from the prosecuting of this his wicked purpose.

Vers. 15. Then Amnon hated her exceedingly, &c.] Those pangs of grief and re∣morse of conscience, which men usually feel after an act of uncleannesse committed, do naturally alienate the affections of men, from those that have been the occasions of their sinne, and make them oft-times to loath them more then before they loved them: and so it seems it was with Amnon, but then besides there was no doubt a spe∣ciall hand of God in this, whereby way was made to the publishing of this sinne for the punishment of David.

And Amnon said unto her, Arise, be gone.] It is a wonder that Amnon should thus put her forth, even because of the respect he might have had to his own credit and safety; had he kept her a while with him, by many entreaties, and tendring what satisfaction could be made her, he might have perswaded her to conceal what he had done, whereas her blubber'd eyes, and such other signes of the force done to her, be∣ing presently thrust out of doors, must needs make that wickednesse which had been secretly done, either vehemently suspected, or manifestly known, and so expose him to the wrath of his father, the punishment of the law, (which in case of a rape was death) and shame amongst all that should heare of it: but God infatuated him, and why? he meant by this incest of Amnon, and Absaloms murthering his brother in revenge of this rape, to punish David for his adultery with Bathsheba, and murther of Uriah, and therefore by occasion of this mad rage of Amnon, it must be pub∣lished and known.

Vers. 16. This evil in sending me away, is greater then the other that thou didst

unto me.] To wit, because this turning her our in such a condition, would expose her to so much shame and reproch, and not onely discover that she had been defiled, but perhaps also raise an opinion in some, that she had consented, and thereupon was ha∣ted and cast off by Amnon, as strumpets use to be by those whom they have invei∣gled to commit folly with them; and withall because hereby the name of God would be blasphemed amongst his enemies, when they should heare of such a fact commit∣ted amongst his people, the people of God would be scandalized, and the heart of their father deeply and sorely wounded. It is true indeed, that if by evil here, onely sinne be meant, she might well say in that sense in some regard, that the evil in send∣ing her away, was greater then that of defiling her: to wit, in regard this was an act so full of inhumanity and cruelty, and for which there could not be pleaded such an over-bearing temptation as there was in the other: but yet there is little question I think to be made, that by evil here is meant the evil of injury, or mischief done to her, and so it is no wonder that she should say, that the evil in sending her away, was greater then that of his defiling her: for however the ravishing her was an incompa∣rable wrong, yet considering how grievous the shame necessarily following the dis∣covery hereof, would be to her, she might well judge this, in her passion especially, farre worse then the former evil.

Vers. 18. And she had a garment of divers colours upon her, &c.] That is, a gar∣ment of wrought, or embroidered work; and that which is added, that with such robes were the kings daughters, that were virgins apparelled, is to shew, that the rending of her virgin attire, vers. 19. And Tamar put ashes on her head and rent her garment of divers coulours: did as it were secretly discover, that her virginity had been by force rent from her.

Vers. 19. And Tamar put ashes on her head.] See the note, Josh. 7.6.

And laid her hand on her head, and went on, crying.] Which was the usuall custome of women in extremitie of sorrow, seeking as it were to cover and hide themselves, Jer. 2.37. Thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.

Vers. 20. He is thy brother, regard not this thing.] It seems when Tamar was turned out of doors she went not to her father, as being happely most ashamed to see him, and sensible what an exceeding grief it would be to him, but to her brother Absalom, who was near and dearer to her then the rest of her brethren, because he was her brother both by father and mother, who thereupon did what he could to pa∣cifie her: Hold now thy peace, saith he, my sister; he is thy brother, regard not this thing, as if he should have said, his shame will be the shame of us all, and therefore be silent: and thus he endeavoured to say something to appease her sorrow for the present, though himself were even at the same time highly enraged at what his bro∣ther had done, and fully resolved to be revenged on him.

Vers. 21. But when king David heard of all these things, he was very wroth.] This is noted, as an inexcusable weaknesse in David: when he heard how Amnon had ravished his sister, and considered that he had made use of him to get his sister into his hands, that he might defile her, he was highly enraged at it, but for all this his anger, he let him passe unpunished; for what a poore punishment was the cheeks or frowns of a father, for such a foul abomination?

Vers. 22. And Absalom spake unto his brother Amnon neither good nor bad, &c.] To wit, concerning this abuse of his sister, as knowing this to be the best way to accomplish the revenge he intended. Had he quarrelled with Ammon, or shown himself discontented, this would have made Amnon the more jealous and wary of him; whereas now by carrying the matter so smoothly as he did, Amnon feared no∣thing, and so fell easily into the snare he had laid.

Vers. 23. And it came to passe after two full years, that Absalom had sheepshear∣ers, &c.] When Absalom, after two years waiting, saw well there would be no course taken against Amnon, by David their father (the Lord having in this given him up to the inordinate love of his children, that Absalom provoked hereby, Da∣vid might be now punished with the sword also) and hoped, that now they might think that Absalom had forgotten that which Amnon had done to his sister, he re∣solved to take this occasion of his sheep-shearing feast, to invite his brother home to his house, intending there to kill Amnon.

Vers. 24. Behold now thy servant hath sheep-shearers: Let the king I beseech thee, and his servants, go with thy servants.] Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast, yea and his father too, was, that Amnon might not suspect any thing; yet it may well be also (as some ex∣positours have noted) that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling, because he had all this while for∣born to punish him: and yet at this time was David so tender over this his ungra∣cious sonne, that he would not go with his servants to his feast, onely lest they should be too chargeable to him, as it is expressed in the following words, Nay my sonne, saith he, let us not all now go, lest we be chargeable unto thee.

Vers, 25. And he pressed him, howbeit he would not go, but blessed him.] That is, he desired the Lord to be with him, and so sought to dismisse him.

Vers. 27. But Absalom pressed him, that he let Amnon, and all the kings sonnes go with him.] It vvas strange, that neither Amnon nor David should suspect any thing▪ vvhen Absalom vvas so earnest to have Amnon come to his house, that he would not take a deniall of his father, but pressed him till at last he consented to it: but when the Lord means to correct his children, or to punish wicked men, he is wont thus to take away their wisdome and understanding from them, so that they shall not see the danger approching, though never so evident, but shall go on, as blind men into a trap; when any body that had their eyes in their heads, might easi∣ly discern it.

Vers. 28. Mark ye now, when Amnons heart is merry with wine, and when I say unto you, Smite Amnon, then kill him, &c.] David by making Uriah drunk, sought to hide his sinne, and now Absalom by causing Amnon to drink, sought to accom∣plish the murther of his brother, because he had formerly defiled his sister; for doubtlesse the revenging of his sister Tamars rape, was the chief thing that drew on Absalom to this bloudy fact, though withall, his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother.

Vers. 29. And every man gat him up upon his mule, and fled.] Hereby it ap∣pears, though the Israelites were forbidden to suffer the cattel of divers kinds to en∣gender together Lev, 19.19. yet they might use the cattel so engendred; for such mules were, of which see the note Gen. 36.24.

Vers. 32. And Jonadab the sonne of Shimeah, Davids brother, answered and said, Let not my Lord suppose, that they have slain all the young men the kings sonnes, &c.] This Jonadab was the main cause of Amnons ravishing his sister, and consequently also of Absaloms murdering Amnon, as is noted in the beginning of this chapter: yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar, which he had plotted and contrived, as if he had no way been concerned in the businesse.

Vers. 37. And went to Talmai, &c.] His mothers father, chap. 3.3.

Vers. 39. And the soul of king David longed to go forth unto Absalom, &c.] That is, he began to desire his return again, and had it not been for shame, he could have found in his heart to have gone himself, and fetched him home: because his conscience told him it was not fit he should shew such favour to his own child be∣ing guilty of so foul a murder, he was ashamed and afraid to do it; but in the mean season his heart yearned after him, his grief for his other sonne▪ time by degrees had worn away, and so now he began to wish, that he had his Absalom at home again with him; onely he knew not how he should with his credit bring it about.

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.

CHAP. XV.

Vers. 1. ABsalom prepared him chariots and horses, and fifty men to run before him.] This is doubtlesse noted as an unusuall state in the princes of

those times, and as the first course he took, both to make known to the people that he expected to succeed his father in the throne (for in the great state he took upon him, they might see what his hopes were) and also to gain upon the affection of the people; for outward pomp, and shews, and magnificence, are wont mightily to work upon the common people, who by the outward bravery of men are still rea∣dy to conclude, that they are men of brave and gallant spirits: David we must know began now to be aged; Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon, and fearing least for that fact of his, he should be judged unworthy to succeed him; yea, and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon, through he were Davids eldest sonne, yet he thought it not safe to abide his fathers death, but resolved to see if he could make himself king, his father being yet living; and to that end, first he sought secretly to winne unto himself a popular reputation, and so to steal away the hearts of the people from his father, and then brake forth into an open insurrection against him: and thus the Lord did not onely correct David for his sinnes in the matter of Uriah, according to that which the Lord had said to him by the prophet Nathan, Behold I will raise up evil against thee out of thine own house. chap. 12.11. but also, for his fond indulgence towards this his ungratious sonne: when he had killed his brother, he was pardoned and was not cut off ac∣cording to Gods law, and now did he lay a plot against his father, that had ••o spared him, and sought to take away both his crown and his life too.

Vers. 2. And Absalom rose up early, and stood beside the way of the gate, &c.] That is, the gate of the kings palace, or the gate of the citie, the place of judicature; and his rising early to come thither is noted, because even by this circumstance, he did insinuate himself into the hearts of the people, that he was so diligent and zea∣lous in enquiring into the causes of them that were oppressed, rising up early to look after the affairs of the people.

Vers. 3. See, thy matters are good and right: but there is no man deputed of the king to hear thee.] Or as it is in the margent of our bibles, none will hear you from the king downwards. And indeed however the words are read, the meaning of these words of Absalom was, not that the king had deputed no subordinate Judges or Magistrates, to hear the causes of those that resorted thither for justice, (for who can think that David had no judges under him to relieve those that came to complain) but that none that were deputed to that office, would hear them uprightly and do them justice.

Vers. 6. And on this manner did Absalom to all Israel, that came to the king for judgement, &c.] That is, thus he flattered them all as is before related, vers. 3. whether their cause were good or bad, it was all one to him, his answer was still the same, See, thy matters are good and right: but there is no man deputed of the king to hear thee: and thus he would embrace and kisse them all as is said in the foregoing verse, he made no difference between rich and poor, but would kisse and embrace the poorest man that came thither as soon as the greatest; and this is noted first, to shew his desperate wickednesse, in seeking so generally to spread the dispa∣ragement of his fathers government▪ by pretending that there were none deputed of the king that would hearken to the just complaints of his subjec••s; had he whispered

this in the eares of some few, the wrong had been great, but to spread it abroad so generally, made his villany the greater: secondly, to shew and set forth how basely this proud wretch could stoop, that he might accomplish his ambitious designes: and thirdly, to intimate by what means the people were so generally afterwards, in∣clinable to favour his conspiracie, to wit, by this his screwing himself generally in∣to the affections of the people, that came to the king for justice (for by this means, as it follows in the next words, Absalom stole the hearts of the men of Israel:) and it is said, that he stole away their hearts, first, because he wonne them to a desire that the crown might be transferred from David to him: their affections might have been to him as their Prince, without any wrong to David; but to draw off those af∣fections of the people from David, which they did owe him as their sovereigne the Lords anointed, and to winne them so to himself, that they should wish that he were their king, this was manifest theft; because thus their hearts should have been set one∣ly upon David: and secondly, because he did this so secretly, closely, and cunningly, that David discerned it not, nor did the people at first discover his aim; he did not openly perswade them to revolt from his father, but by courting the people, and seeming to bewail their condition, that they had not such a refuge in the seat of justice as they should have, he did covertly and slily draw off by degrees the hearts and af∣fections of the people, from the king to himself.

Vers. 7. And it came passe after fourty years, that Absalom said unto the king, I pray thee, let me go, and pay my vows, &c.] Had he gone away with such a num∣ber of the people after him, as he had drawn into his conspiracie, and not acquainted his father beforehand with it, this might have been suspected: under pretence there∣fore of a vow which he had made in Geshur, to wit, that he would offer to God certain peace-offerings, gratulatory sacrifices, if God should be pleased to open a way for his return from that idolatrous place, to live again amongst the people of God, and in his fathers favour, he begged leave of his father, that he might go and pay this his vow at Hebron, the place where he was born, and where his father was first crowned and anointed king, and where was one of the chief high places in the tribe of Judah, whether in those time they resorted to offer sacrifices; and this he did, first, because this shew of devotion he knew would please his father, and easily pro∣cure him liberty to go: and secondly, because when they offered these peace-offerings, they used to make great feasts therewith, and so under that colour he might invite thither his friends and followers, and many of the people, whom he might hope to winne to joyn with the rest, in his intended conspiracie: the greatest difficulty of this place is, whence we must count these fourty years, after which it is said here, that Absalom got leave to go to Hebron, intending there to make himself king: that which would most readily come into any mans mind at the reading of these word is, that these fourty years must be counted from the beginning of Davids reigne, and then because David reigned in all but fourty years, chap. 5.4. the meaning of the words must needs be this: And it came to passe after fourty years, that is, in the fourtieth yeare, to wit, the last year of Davids reigne, that Absalom said unto the king, I pray thee let me go, and pay my vow, &c. And indeed some of our best Expo∣sitours judge this account the most probable; partly, because there can, they say, no just reason be given, why we should count these fourty years from any other

time, but the beginning of Davids reigne; and partly, because in the last yeare of Davids reigne we may the better conceive why Absalom should break forth into these open and violent practises against his father, and should find so many so ready to assist him herein, namely, because his father began then to be very aged, and there could not but be some discovery by that time of Davids purpose to establish Solomon in the throne; but yet because it is very hard to conceive how all that which is af∣terwards related concerning Davids reigne, could possibly be done in one yeare, and particularly, how there could be within the compasse of one yeare, so great a change in David, that he should in the time of Absaloms rebellion, be able to fly on foot out of Jerusalem, as it is said he did, vers. 14. yea and that barefoot too, vers. 30. and yet afterwards before the yeare was ended, lie bedrid with age, so extremely cold, that though they covered him with clothes, yet he could get no heat, as it is said he was before he died, 1. Kings 1.1. therefore indeed the most of Expositours do o∣therwise compute these fourty years, as that it is meant of Absaloms age, or of the fourty years from the anointing of Saul, or of the fourty years of the current Jubilee, &c. of which all that I can say is this; namely, that there are onely two of these wayes of accounting these fourty years, that have any great shew of probability in them: first, that of those that account from Davids first anointing, 1. Sam. 16.13. and secondly, that of reckoning them from the first setting up a king amongst them, which was when Saul was anointed, and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was, it may well be that they used still to reckon the years from that observable change, as they have done in ma∣ny other kingdomes upon the like occasion.

Vers. 10. But Absalom sent spies throughout all the tribes of Israel, &c.] The meaning of this is, that at the same time when he had plotted his journey to He∣bron, when he intended amongst his conspiratours to be anointed king, he appoint∣ed also certain men as spies to go severally into all the tribes of Israel, who were to search and to sift the hearts of the people in all places, and to prepare and fit them for this change; and at the set time agreed upon between them, to wit, when he was to be anointed king at Hebron, upon the sound of trumpets they were to say, Ab∣salom reigneth in Hebron: As soon, saith he, as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron: whereby is meant, either that upon the sounding of the trumpets in every tribe, these spies should make known the reason of it to the people; namely, that it was because Absalom was made king in Hebron in stead of his father, that so then the people mighty cry out, as is usuall at such times, God save king Absalom; or rather, that when the people were summoned by the sound of the trumpet to come to Hebron, then these spies should make known the cause, why they were called together, to wit, because Absalom in Hebron was new∣ly crowned king.

Vers. 11. And with Absalom went two hundred men out of Jer;usalem, that were called and they went in their simplicitie, &c.] That is, being invited to the feast of Absaloms peace-offerings, they went in the simplicitie of their hearts, merely as invited guests not knowing any thing of the plotted conspiracy: but why would Absalom invite such of whom he could have no assurance whether they would fur∣ther his designes or no? I answer, that severall reasons might induce him hereto, to

wit, first, because he knew that the people generally favoured him, and therefore hoped that when they came thither and saw what was done, they would soon ap∣prove of it, and joyn in the conspiracy: secondly, because however, if they proved firm to his father, then his fathers party would be weakned by drawing so many out of the citie, that would there have taken his part against Absalom: and thirdly, because by inviting such known faithfull men, that meant no ill, his plot intended would be the better concealed.

Vers 14. Arise, and let us flee; for we shall not else escape from Absalom, &c.] David was a man of great courage, the fort of Zion where he now was, was a place of great strength, bands of garrison souldiers he had, that attended him, as his guard the Cherethites, Pelethites, and Gittites, that were experienced souldiers, and men of tried valour, and many of the people there were too that were very faithfull to him: and yet when he heard that the hearts of the Israelites were generally for Absalom, he would not stay in Jerusalem, but fled presently away, and he gives two reasons for it, one lest Absalom should surprize him, and the other lest the citie Jerusalem should be smitten, whilest some stood for him, and some for his sonne Absalom; which rather then he would hazard, he resolved to flee abroad, and cast himself there upon the providence of God make speed, saith he, to depart, lest he overtake us suddenly, and bring evil upon us, and s••te this citie with the edge of the sword: by the third Psalme which David penned at this time (the title of it is, A Psalme of David when he fled from Absalom his sonne) it is clear that he was greatly cheared with the hope of Gods help; I will not, ••aith he, be afraid of ten thousands of people, that have set themselves against me round about: though remembring that the Lord had threatned to raise up evil against him out of his own house, this might make him the more subject to be frighted and terrified: yet it seems at other times he encoura∣ged himself in the Lord his God; so that his fleeing was onely because he saw that to be the safest and surest way, both for his own preservation, and the good of the citie: he saw the people were divided in every place, some holding with him, and some with the traitour his sonne; what party his sonne had in the citie, as yet he knew not, and should the adverse party prevail, he might by them he delivered up to his sonne Absalom, and the citie in that dissention might be utterly ruined, and therefore that he might have time to discover how the people stood affected, and to use some means to defeat his sonnes attempts, he judged it best for the present, not to trust himself in Jerusalem, but to encamp abroad in the fields and desarts.

Vers. 16. And the king left ten women, which were concubines, to keep the house.] It is hard to say what Davids intention was, in leaving these his concubines to keep his house: and indeed the lesse cause there was for it, the more evident it was that there was an over-ruling providence of God in it, for the effecting of that which he had threatned against David, chap. 12.11. I will take thy wives before thine eyes, and give them to thy neighbour, and he shall lie with thy wives, &c. but yet the most probable conjecture is, that he left them there to secure his palace: not that he thought they were able to guard his house against Absalom and his crew, but that he conceived that Absalom would not for shame cast them out, because they were women and because they were his fathers wives, so that if he had any regard to his father, he would not use them despitefully for his fathers sake.

Vers. 17. And the king went forth, and all the people after him, and tarried in a place that was farre off.] That is, being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him, and that he might observe the wayes and courses, which the rebels would take.

Vers 18. And all his servants passed on besides him, and all the Cherethites, and all the Pelethites, and all the Gittites.] Concerning these Cherethites and Pelethites, see the note. chap. 8.18. the Gittites doubtlesse were the garrison souldiers that kept Gath, which David had taken not long before from the Philistines, chap. 8.1.

Vers. 19. Then said the king unto Ittai the Gittite, wherefore goest thou also with us? &c.] This Ittai was one of Davids principall Captains, to whom he com∣mitted the third part of his army when they went out against Absalom, chap. 18.2. and had fled (as it seems) from the Philistines or some other of the neighbouring nations (for why else is he called a stranger and an exile,) and so living with Da∣vid was become a Proselite, and was at present the Captain of the Gittites. Now first, because he was a stranger and an exile, and therefore too, not like to be sus∣pected or hurt by the new king or his followers, he thought it unequall to engage him in their dissentions; to make him that had lost all in his own land by siding in their combustions, to be as unsafe in Israel whither he had fled for sanctuary, as he had been before in his own countrey, he judged a very unreasonable thing: and se∣condly, because he was upon some occasion very lately come from Gath with his souldiers, he judged it too much to make them presently march up and down with him, before they had well rested themselves, and therefore he disswades them from going with him, though he had all the reason in the world to strengthen his party as much as he possibly could; yet thinking it not fitting to take them along with him for the reasons here alledged, and being confident in Gods assistance, as is evi∣dent, Psal. 3.6. he was not so eager upon any outward helps for the strengthening of himself, as to do any thing that had but a show of unwarrantablenesse in it, and therefore he earnestly perswadeth him to return with his men and to abide with the new proclaimed king, that is Absalom, Return, saith he, to thy place, and abide with the king, &c. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai. vers. 34. If thou return to the city, and say unto Absalom, I will be thy servant, O king: as I have been thy fathers servant hither∣to, so will I now also be thy servant; then mayest thou for me defeat the counsel of Ahithophel.

Vers. 20. Mercy and truth be with thee.] As if he had said, as thou hast been mercifull, true and faithfull to me, so I desire that thou mayest find God and man mercifull true and faithfull to thee.

Vers. 23. The king also himself passed over the brook Kidron.] Which was between Jerusalem and that mount Olivet, over which our Saviour passed, John 18.1. when he was in danger of the Jews, as David did now when he fled from his re∣bellious sonne Absalom.

Vers. 24. And lo Zadok also, and all the Levites were with him bearing the ark of the covenant of God.] Whose course it seems it was at this time to attend upon the service of the ark: for it is evident, that by Samuel first, and David after∣ward, there were certain courses appointed for the priests attendance on the sacred

ministery as we may see, 1. Chron. 9.22. All these which were chosen to be por∣ters in the gates were two hundred and twelve. These were reckoned by their genea∣logie in their villages, whom David and Samuel the Seer did ordain in their set office.

And they set down the ark of God, &c.) That is, when they came to the place where David and his company resolved to stay a while, waiting and observing how things would passe, there they set down the ark; but as for Abiathar who was now the high priest, and went also out of Jerusalem together with David, it is here said that he went up untill all the people had done passing out of the city: either because he went in the forefront of the people that came along with David, and so stayed not, but led them up mount Olivet untill all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down: or else, because he went up to that part of mount Olivet where the ark was set down, and there stayed till all the people were come thither that followed David out of the citie; and being happely in a high place, he might thence see the people coming, and when they left coming out of the citie.

Vers. 25. And the king said unto Zadok, Carry back the ark of God into the citie, &c.] Though David knew that the ark was a visible testimonie of Gods presence, and could have been glad to enjoy it; yet partly, because he desired to make use of the priests who attended the ark, and without whom he might not keep the ark, to give him intelligence out of the city of all the counsels and practises of Absalom against him, vers. 35.36. And hast thou not there with thee Zadok and Abiathar the priests, therefore it shall be that what thing soever thou shalt hear out of the kings house, thou shalt tell it to Zadok and Abiathar the priests. Behold they have there with them their two sonnes, and by them ye shall send unto me every thing that ye can hear: and partly perhaps, because he was loth to bring them in danger, remembring what the priests had formerly suffered at Nob for his sake, he was contented for the present to want the presence of the ark, as having his confi∣dence in God, and not relying altogether upon the externall sacrament, and so ad∣vised them to carry it back again into Jerusalem.

Vers. 27. The king said also unto Zadok the priest, Art not thou a seer? &c.] Some conceive that Zadok is here called a seer, onely because he was now in the course of his attendance upon the ark▪ as is noted above, vers. 24. and was to enquire of the Lord for the people upon all occasions, and to return them Gods answer; which cannot be, because he was not the high priest, who onely might wear the Ephod; but others conceive that he was also a prophet, and had that extraordinary gift of foretelling things to come, for such were called Seers, 1. Sam. 9.9. or that he was a man expert in the oracles of God, and consequently, that the drift of Davids men∣tioning this, may be either to imply that in this regard, he was the better able to judge whether the advice he gave were not right and fit to be followed; or else, to shew the cause why it was fit he should return (to wit, because he was in this his course the publick minister appointed to attend the ark for the service of the whole Church, and withall, might there consult with God in his behalf, and give him no∣tice of any thing that concerned him, as occasion served: Return saith he, into the city in peace, and your two sonnes with you; but yet that their two sonnes Ahimaaz

and Jonathan went not with their fathers into Jerusalem, is evident, chap. 17.17. Now Jonathan and Ahimaaz stayed by En-rogel, for they might not be seen to come into the citie: and therefore it seems their fathers appointed them to stay at En-rogel.

Vers. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, &c.] His weeping was no doubt especially because he was afflicted with the remembrance of his sinne, that had brought these troubles up∣on him, and his covering his head was suitable hereto; for so was the custome of mourners, to wit, partly that their tears might not be seen, and partly that the see∣ing of other objects, might not divert their minds from intending their sorrows, as being desirous to give up themselves wholly to bewail their mi••eries, of which cu∣stome, see Jer. 14.3. And their nobles have sent their little ones to the waters, they came to the pits, and found no water, they returned with the vessels emptie: they were ashamed, and confounded, and covered their heads: chap. 19.4. The king covered his face, and cried with a loud voice, &c. and Esther 6.12. Haman hasted to his house mourning and having his head covered.

Vers 32. When David was come to the top of the mount, where he worshipped God, behold Hushai the Archite came to meet him, &c.] He worshipped the Lord on the top of the mount, because thence he might best behold the ark the testimony of Gods presente, as the priests were carrying it back to Jerusalem, and be thereby stirred up the more affectionately, and effectually to call upon the Lord, and because being gone over that mount, he was like for a time to see it no more; but that which is most observable is, that no sooner had David prayed against the counsels of Ahi∣thophel, O Lord, I pray thee, turn the counsel of Ahithophel into foolishnesse but pre∣sently there came to him Hushai (who is called the Archite, from the place of his birth or habitation, to wit, Archi, a place mentioned Josh. 16.2. which was in the borders of the children of Joseph) by whom God had determined to defeat his counsels.

Vers. 33. Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me.] Whereas by going back to Jerusalem, he might there do him better service, and withall be no way burdensome to him, and indeed though Da∣vid had cause enough to be glad to see his party encrease, yet no wonder it is, that he should tell Hushai, that staying with him he would be a burden to him: first, because he and his attendants that came with him, would help to expend their pro∣vision, which was yet but small: and secondly, because his care for those that went with him, and his grief for the misery they were like to sustain was ••ch, that the more his company encreased, the more his burden encreased too.

Vers. 34. Say unto Absalom, I will be thy servant, O king, &c.] Herein David teacheth Hushai to dissemble with Absalom, and an easie thing it is for the best men in their extremities, to pitch upon such counsels as are not exactly such as they ought to be.

CHAP. XVI.

Vers. 1. ZIba the servant of Mephibosheth met him with a couple of asses sad∣led, &c.] Though David was under a cloud for the time, yet Ziba con∣cluded that ere long this rebellion against him would be suppressed, and then they

that shewed him favour in this time of his affliction, would be well rewarded for it, and this made him come now with these presents to David. And thus many side with Christ, and that too in the time of persecution and trouble, that yet have false hearts, and aim merely at their own advantage; though his Church be for the pre∣sent the weakest, yet they hope it will prove the strongest, and upon that ground they side with them; they follow Christ for his loaves, and fishes, Joh. 6.26.

Vers. 2. And the king said unto Ziba, What meanest thou by these?] The king might easily guesse that the provision which Ziba brought, was brought for his sup∣ply, yet to invite him to declare why he had brought them, the rather happely, be∣cause he questioned whether it was done by his masters command, or of his own mind, he asketh him concerning those things, What meanest thou by these?

And Ziba said, The asses be for the kings houshold to ride on, and the bread and summer-fruit•• for the young men to eat, &c.] As if he should have said, the things which I have brought, though too mean for thy self, yet might, I thought, be usefull for thy servants, and such as belong to thee.

Vers. 4. Then said the king to Ziba, Behold, thine are all that pertained to Me∣phibosheth.] It is very strange that David, so just and good a king, should now when the hand of God was upon him, pronounce such an unjust sentence as this was, against a poore cripple, that was not very likely to affect the crown, as Ziba had slandered him, nor very well able to come and plead for himself; yea against the sonne of his dear friend Jonathan, who had alwayes been so loving to him, and with whom he had made a solemn covenant, that he would shew kindnesse both to him, and to his seed after him, 1. Sam. 20.14.17. but for this we must consider: first, that there were many probabilities to induce David to believe that false tale that Ziba had told him; as because Mephibosheth came not out to David, as other his friends did, and because for all his lamenesse, Mephibosheth the true heir of Saul, might in these troublous times, hope that Sauls family might be remembred, and so might prove treacherous, as many others did: and secondly, that David did this in a pas∣son, being mightily enraged to heare, that Mephibosheth should so requite all the kindnesse he had shewn him: and thirdly, doubtlesse God was pleased herein to leave David to himself, that so he might see by this grosse failing, that it was not for any merits in him, but of Gods own free grace, that his enemies were afterwards sup∣pressed, and he again settled in the throne.

And Ziba said, I humbly beseech thee that I may find grace in thy sight, my Lord, O king.] That is, I acknowledge thankfully the bounty of my Lord, yet I esteem thy favour more then the gift which thou hast given me; I came not to ac∣cuse Mephibosheth, that so I might wrest his estate from him, but I came to procure thy favour, O king, and that it is which I chiefly desire may be continued to me.

Vers. 5. And when king David came to Bahurim.] See the note, chap. 3.16.

Vers. 8. The Lord hath returned upon thee all the bloud of the house of Saul, &c.] Shimei might in these words have respect to the death of Ishbosheth and Abner, as pretending that David had secretly a hand therein: yea, and perhaps too it was before this, that those seven sonnes of Saul were delivered up to the Gibeonites to be hanged by them, though the story of that be related after this, chap. 21. but besides all this, it is very probable, which some say, that the enemies of David did

charge him, that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sonnes were slain, and therefore Shimei here chargeth all the bloud of the house of Saul upon David.

And the Lord hath delivered the kingdome into the hand of Absalom thy son.] As thou hast done to others, so now through Gods just judgement, others do to thee; thou didst rise up against thy father-in-law to take the kingdome from him, and now thine own sonne is risen up to take the kingdome from thee: thus David lying under the crosse, is reviled, as our Saviour was by the Jews when he was crucified for our sinnes.

Vers. 10. And the king said, What have I to do with you, ye sonnes of Zeruiah?] As if he had said, trouble me not, I will in this take none of your counsell, nor will I have a hand in your wayes of revenge.

Vers. 12. It may be, that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day.] This hope of Davids was grounded doubtlesse upon the Lords usuall dealing with his children; for as Physicians are wont to give cordialls after purges, to support and cherish the spirits of their pati∣ents; so when the Lord suffers wicked men to abuse his servants, he is wont usually as pitying them for their sorrows, to recompence the evil they have done them, even here in this world, with some speciall mercy.

Vers 13. And as David and his men went by the way, Shimei went along on the hills side over against him, and cursed as he went, &c.] This is added; first, to shew the violence of Shimie's malice: secondly, the constancy of Davids patience; and thirdly, the obedience of Davids captains, who now were quiet, though Shimei still ceased not to revile their Lord, and would not give over.

Vers. 14. And the king, and all the people that were with him, came weary, and refreshed themselves there.] That is, at Bahurim, vers. 5.

Vers. 16. Hushai said unto Absalom, God save the king, &c.] This Hushai might mean of David; and so also that he addes afterward, vers. 18. And thus he deluded Absalom with ambiguous speeches.

Vers. 17. And Absalom said to Hushai, Is this thy kindnesse to thy friend? &c.] This he saith to sift and try Hushai, as wondring at, and suspecting his revolt from David, not as disliking any such ingratitude; for why then should he not as well condemn himself for rising up against his father that begat him, and that had al∣wayes been so loving, yea indulgent towards him; and indeed in his speaking of this to Hushai, one may see that his conscience did inwardly accuse him for doing as bad himself, as that he seemed to charge Hushai with, and therefore he said not, is this thy kindnesse to my father thy friend? and why wentest thou not with my father? but is this thy kindnesse to thy friend? and Why wentest thou not with thy friend? as being ashamed to mention the name of father, or to utter a word that would con∣demn him of so foul a sinne.

Vers. 21. All Israel shall heare that thou art abhorred of thy father, then shall the hands of all that are with thee be strong.] That is, then shall all thy followers be bold, and resolutely firm for thee, when they shall see by this fact of thine that there will be no possibilitie of reconciliation. Ahithophel know well how easily pa∣rents and children are reconciled,; if it should to prove betwixt David and Absalom,

what would become of him and the rest of Absaloms abettours: yea, if the people did but fear this, it might keep them from siding with Absalom; to prevent these mischiefs, therefore he seeks to engage Absalom in this (as he judged) unpardonable villany.

Vers. 22. So they spread Absalom a tent upon the top of the house, and Absa∣lom went in unto his fathers concubines, &c.] And thus was that accomplished which God had threatned, chap. 12.11. of which see the note there: he that slew Amnon because he had committed incest with his sister Tamar, did now himself commit the same sinne with his fathers concubines; and this he did too, not drawn thereto with the strength of his lusts, but advisedly upon politick respects, led there∣to by the counsel of Ahithophel, which doubtlesse was a great aggravation of his sin.

Vers. 23. And the counsell of Ahithophel, which he counselled in those dayes, was as if a man had enquired at the Oracle of God.] That is, it was highly prized, and for the successe counted most sure and certain.

CHAP. XVII.

Vers. 2. ANd I will come upon him while he is weary and weak-handed, &c.] That is, whilest he is weary with the great march he hath taken, that he might suddenly get out of thy reach; and weak-handed, as being daunted with the suddennesse of this rising of the people against him.

Vers. 4. And the saying pleased Absalom well, and all the Elders of Israel.] This is noted to shew the villany of Absalom, who could applaud him, that had counselled to have his father slain by a sudden surprize, but especially as a circum∣stance that did wonderfully illustrate the mighty power of God, in defeating the counsel of Ahithophel, that however at the first propounding of his advice at the coun∣sel board, it seemed incomparably good, not to Absalom onely, but to all the rest of his counsel, yet God so brought it about, that afterward the same Absalom misliked this counsel, which he had at first so much applauded, and preferred the counsel of Hushai before it.

Vers. 8. They be mighty men, and they be chafed in their minds, as a beare rob∣bed of her whelps in the field.] That is, running up and down in the fields when she hath lost her whelps: both their known valour and their anger, being now dri∣ven from their wives, children, and estates, might assure Absalom that it would not be so easie a matter to terrifie them, and make them flee with a sudden assault, as Ahithophel had suggested.

And thy father is a man of warre, and will not lodge with the people.] That is, he is a man skilfull in martiall affairs, and knows well how to order his affairs for the prevention of all the dangers of warre, and therefore knowing that your aim will be presently to surprize him, if it be possible he will not at this time lodge in the ••amp amongst the souldiers, for fear there should be any traitours amongst them that should seek to betray him, but in some other place, so that it will not be so easie a matter to smite the king, and seize upon the king, and so put an end to the warre as Ahithophel hath apprehended it will be: thus these words of Hushai must be understood; for he doth not speak this, as if Generalls expert in warre, used never in those times to lodge with the people; but as with reference to Davids present

condition, to wit, that as things now stood with him, he was too cunning to be where he should be in danger of being surprized by his enemies; he would hide himself a while till he had gotten a stronger party about him.

Vers. 9. Behold, he is hid now in some pit, or in some other place, &c.] These words may be understood either with relation to that which went before shewing more fully how unlikely it was, that they should cease upon David, though they should presently pursue him, to wit, because he would not at that time lodge in the camp with his souldiers, but in some pit or cave, well known to him since in those places he used to hide himself from Saul & so would escape, though any distaster should happen to his followers; or else with relation to that which followeth, knowing that David, as an experienced souldier, was like enough to lie in ambush with his fol∣lowers in some cave, or such secret place, whence, saith he, suddenly rushing out up∣on thy men that pursue them, it is like they will put them to the worst, at least at first, and then, saith he, it wil come to passe, when some of them be overthrown, that is, some of those twelve thousand which Ahithophel intends to lead forth against thy father, the report will be, that thy souldiers are slaughtered, whosoever heareth will say, There is a slaughter among the people that follow Absalom, and so the stoutest of thy followers will be quelled, he whose heart is as the heart of a lion, shall ut∣terly melt: all will be appalled, and the businesse we have in hand, utterly and irre∣coverably ruined.

Vers. 10. For all Israel knoweth, that thy father is a mighty man, and they which be with him are valiant men.] This is added to prove what Hushai had said to Absalom, to wit, that upon the killing of some of his men at the first assault, there would be a report raised of a great slaughter amongst his men, and so all would be quelled and put to flight; how likely this was to be, he shews by this reason, taken from the great opinion which all the people had, of the exceeding valour of David and his men; namely, because this would make men the more inclinable, both to believe and to spread abroad such a report, and it would make the report also the more terrible to all that heard it.

Vers. 11. Therefore I counsel, that all Israel be generally gathered unto thee, from Dan even to Beersheba, &c.] Hushai aimed at Davids good in this counsel, that he might have the more respite to strengthen himself, and might not be suddenly surprized; yet it was so ordered too, that it was very like to take with Absalom: for first, it was cunningly fitted to this young gallants ambitious and insolent humour, who was like to desire to have the leading forth of his army himself (whereas Ahi∣thophel advised that he might go out with a party) and to be enflamed with the thoughts of having all Israel gathered, to follow him, from Dan, even to Beersheba, as the sand that is by the sea for multitude: and secondly, it carried a fair shew of wisdome, to make as sure work as could be, in a businesse of such consequence, name∣ly▪ by raising all the strength that possibly they could, ere they set upon David.

Vers. 12. We will light upon him, as the dew falleth on the ground.] That is, as the dew when it falls, overspreads the whole face of the earth, so shall we over∣spread the whole countrey where we come, by reason of the multitude of our army, so that whereever he is, we shall light upon him.

Vers. 13. If he be gotten into a citie, then shall all Israel bring ropes to that citie,

and we will draw it into the river, &c.] Bigge and brave words to enflame the spi∣rit of this proud prince. Now in speaking of pulling down this citie, he mentions the pulling of it into the river, because great and strong cities stand usually upon some river, waters being alwayes of great use and of great defence to any citie; or else by the river must be meant the trenches about the citie, which in the best forti∣fied cities are usually great, and full of water.

Vers. 16. Now therefore send quickly, and tell David saying, Lodge not this night in the plain, &c.] Though Absalom and the rest had preferred Hushai's coun∣sel before Ahithophels, yet Hushai like a prudent man, not knowing how suddenly their minds might alter again and embrace Ahithophels counsel, which now they had rejected, takes order to give David notice of that which had passed, and to advise him to hast away with all the speed he could, least they should suddenly go forth, as A∣hithophel had advised, and surprise him ere he was aware of them.

Vers. 17. Now Jonathan and Ahimaaz stayed by Enrogel, &c.] Which was in the borders of Judah and Benjamin not farre from Jerusalem: See Josh. 15.7. and 18.16. there they stayed because they might not be seen to come into the citie, to wit, because then they could not safely go forth thence to carry David tidings of that which passed in the citie, or because they were suspected; and a wench was sent to tell them this counsel of Hushai who might go to Enrogel (which signifies, the fullers fountain,) under a pretence of going to fetch water, or to wash there: and so the intelligence was carried to David.

Vers. 18. Neverthelesse a lad saw them, and told Absalom.] These sonnes of the priests Jonathan and Ahimaaz, being missing at Jerusalem, were it seems gene∣rally known to be of Davids party; and therefore a lad spying them, soon carried word of it to Absalom, who as speedily sent out his servants to surprize them.

But they went both of them away quickly, and came to a mans house in Bahu∣rim, which had a well &c.] Hearing or perceiving by some thing or other, that this lad had taken notice of them, and meant to discover them, they got them pre∣sently away, and in a well did hide themselves.

Vers. 19. And the woman took and spread a covering over the wels mouth, and spread ground corn thereon.] That is meal corn ground in a mill.

Vers. 21. Passe quickly over the water.] That is, over Jordan.

Vers. 22. By the morning light there lacked not one of them, &c.] Having tra∣velled all night, by the morning the whole army were got over Jordan.

Vers. 23. And when Ahithophel saw that his counsel was not followed, he sadled his asse, &c.] And so went home and hanged himself: to wit, first, because his proud heart was not able to brook the undervaluing of his counsel, which had been alwayes hitherto so highly esteemed; it went against his ambitious humour to think, that if Absalom should prevail, Hushai should have the glory of it and not he: and secondly and especially, because he was confidently perswaded, and did indeed right∣ly foresee, that this counsel of Hushai would be the cause of their ruine; that Da∣vid by this advantage of time, gained through Absaloms delay, would so strengthen himself, that he would put his sonne to the worse, when they came to fight it out in the field; and then he knew that David would be revenged on him for his treache∣ry; and even so Judas having betraid Christ, despairing of mercy, hanged himself.

Vers. 24. Then David came to Mahanaim.] A place of strength beyond Jor∣dan in the tribe of Gad, where Ishbosheth sought to strengthen himself, when he stood for the kingdome, chap. 2.8. Abner the sonne of Ner, captain of Sauls host, took Ishbosheth Sauls sonne, and brought him to Mahanaim.

And Absalom passed over Jordan he and all the men of Israel with him.] Not immediately after David was passed over, for Absalom stayed till he had gathered a mighty army of the people to him, as Hushai had counselled, vers 11. (and to inti∣mate this, it is here said, that he went over, he and all the men of Israel with him,) and so by this means David had time too, to gather a great army together of those that were faithfull to him, and to his crown.

Vers. 25. Which Amasa was a mans sonne whose name was Ithra, an Israelite, that went in to Abigail, &c.] Here we are told who were the parents of Amasa, that was now the Generall of Absaloms army: to wit, that Ithra was his father, and Abigail the sister of Zeruiah his mother. In the ••. Chron. 2.17. this Ithra is called Jether the Ishmaelite, And Abigail bare Amasa, and the father of Amasa was Jether the Ishmaelite: it seems therefore, that he was either an Ishmaelite by birth, but an Israelite by profession and habitation, and that because he became a proselite, and so joyned himself to the people of God; or else rather, he was an Israelite by descent, and was onely called Ithra, or Jether the Ishmaelite, because he had lived among the Ishmaelites, as severall others upon the same ground were called Hittites and Gittites, &c. nor can there indeed be any probable reason conceived, why this should be so particularly expressed here, that he was an Israelite, but onely this that it was to intimate, that however he was indeed generally called Ithra, or Jether the Ishmaelite, yet he was indeed of the stock of Israel as others were; as for his mo∣ther Abigail (of whom Ithra begat this Amasa, but not in lawfull marriage, for so much the words seem to import, that he went in to Abigail,) it is said here, that she was the daughter of Nahash sister to Zeruiah Joabs mother: now because it is evident, 1. Chron, 2.16 17. that both this Abigail the mother of Amasa, and Zeruiah the mother of Joab, were the daughters of Jesse, and sisters of David: (so that Joab and Amasa were cousin-germans, and David was uncle to them both.) either Jesse the father of David, Zeruiah, and Abigail, was also called Nahash; or rather, this Nahash was the wife of Jesse, the mother of Abigail.

Vers. 27. And it came to passe when David was come to Mahanaim, that Shobi the sonne of Nahash of Rabbah, &c.] Three chief men are here recorded that brought in store of provision to David, when he was in the wildernesse: the first is Shobi the sonne of Nahash of Rabbah: the most generall and probable opi∣nion is that this Shobi was a second brother to Hanun the sonne of Nahash. chap. 10.2. whom David for his fathers sake established in the kingdome after Hanuns overthrow; in thankfull remembrance whereof, he relieved David now in this his extremitie: the second is, Machir the sonne of Ammiel of Lo-debar: now consi∣dering that he was guardian to Mephibosheth, and had secretly kept him in his house when David came to the crown, chap. 9.4. not knowing then how David might deal with him, because he was of the house of Saul, it may well be, that when he came to see afterwards, that contrary to what he had feared, David did so much good to Mephibosheth the grandchild of his deadly enemy, this made Machir high∣ly

to esteem of David for ever after, and so consequently, the readier to commiserate him now in this time of his troubles, and to bring him relief: the third was, Bar∣zillai the Gileadite, of whom much more is spoken afterwards, in the nineteenth chapter.

CHAP. XVIII.

Vers. 2. ANd the king said unto the people, I will surely go forth with you my self also.] Thus David would intimate to the people, that he was wil∣ling to hazard himself in the battel together with them: but yet we may well think, that one main thing that made him so earnestly to resolve that he would go in per∣son amongst them to the battel was, that he hoped by his presence to help forward the saving of Absaloms life.

Vers. 3. But now thou art worth ten thousand of us, &c.] Their meaning is, that the common-wealth would receive more dammage, and the enemy more ad∣vantage in their designes by his death, then if ten thousand of them were slain, and therefore they adde, Therefore now it is better that thou succour us out of the citie, that is, Mahanaim, to wit, first, by praying for them: secondly, by sending forth to them provision and new supplies, as occasion served: and thirdly, by receiving them into the citie, if they should be put to flight.

Vers. 5. Deal gently for my sake with the young man, even with Absalom.] That is, though he hath deserved to have no favour shewed him, yet deal favoura∣bly with him for my sake: Davids forces were fewer then Absaloms, and yet trust∣ing in the justnesse of his cause, but especially, in the mercy and faithfulnesse of God, we see with what confidence David speaks of the successe of the battel, as not doubt∣ing of victory, he onely gives order to his souldiers to deal gently with Absalom: nor is it any wonder that David should be thus tender over him, that sought to de∣prive him of his kingdome and life; for first, he was a loving, yea and over indul∣gent father: secondly, it could not but be grievous to him, to think that he should die in his sinne: thirdly, his own conscience gave him, that he was raised up as an instrument to punish his sinne in the matter of Uriah, and so his severity against himself might render him the more gentle towards him: and fourthly, he considered the folly and rashnesse of youth, and that when he came to more years, he might see his folly; and this therefore he intimates to his captains, that he might move them to pitie, for he saith not, deal gently with my sonne Absalom, but deal gently with the young man, even with Absalom.

Vers. 6. And the battel was in the wood of Ephraim.] That is, it was near un∣to the wood; the battel was certainly fought in the tribe of Manasseh without Jordan; whereas Ephraims portion was within Jordan: but the place was called the wood of Ephraim, either because it was close by Jordan, right against the portion of E∣phraim, on the other side of the river; or else because this was the place where Jeph∣thah slew the Ephraimites, Judg. 12.5, 6. And the Gileadites took the passages of Jordan before the Ephraimites, and it was so, that when those Ephraimites which were escaped, said, Let me go over; that the men of Gilead said unto him. Art thou an Ephraimite? if he said, Nay: then said they unto him, Say now Shibboleth and he said, Sibboleth: for he could not frame to pronounce it right, then they to••k her

and slew him at the passages of Jordan: whence it seems it was afterwards called the wood of Ephraim.

Vers. 8. And the wood devoured more people that day, then the sword devour∣ed.] That is, when they fled into the wood, there perished more there by the sword of those that pursued them, and by the countrey people that sound them there strag∣gling, and fell upon them, then did in the battel by the valour of the servants of David, that fought there against them; for as I conceive, even those that were slain in the wood by the souldiers of David pursuing them, are here included in the num∣ber of those whom the wood devoured, and are opposed to those onely that were slain by the sword in the battel: others understand it of such as perished there by wild beasts, by being hanged in the trees, by tumbling into ditches, and pits, and caves unknown. But the first Exposition I think most probable; for it can hardly be conceived how more should perish by such casualties, then by the sword in generall.

Vers. 9. And his head caught hold of the oak, and he was taken up between the heaven and the earth, &c.] The words seem to imply, that his head was catched in a crotch, or forked branch of the oak, and so his mule running away from under him, there he hung by the neck: but the most common opinion of Expositours is, that it was his long and thick hair that was entangled, and wound about the thick boughs of the oak, by which he hung when his mule was gone from him; and thus, say they, God testified against his pride in his hair, making those goodly curled locks of his as a halter to hang him, whereof he had alwayes been so proud, that he would onely cut them but once a yeare, and that too because they grew too heavy for him.

Vers. 11. And why didst thou not smite him there to the ground, and I would have given thee ten shekels of silver, and a girdle?] As great a friend as Joab had formerly been to Absalom, yet now that he had rebelled against his father, and en∣dangered the ruine of the land by a civill warre, he resolved to take away his life; onely still he had rather it should have been by another, then by him or his com∣mand, and therefore he tells the souldier what a reward he would have given him, if he had slain him; thereby also intimating, that he would give him the reward if he would go and do it, I would have given thee, saith he, ten shekels of silver and a girdle, that is, a souldiers girdle, which was a signe of strength and valour, and an ornament and ensigne of honour.

Vers. 13. Otherwise I should have wrought falshood against mine own life.] This phrase is somewhat difficult; that he means he should wittingly have exposed himself to the danger of loosing his life, by disobeying the kings command in killing Absalom, is very evident; but why doth he call this working falshood against his own life? I answer, either first in relation to the secresie of the fact, as if he had said, That though no body had seen him do it, and he had endeavoured to have concealed it with lies and falshood, yet it would at last have brought a shamefull death upon him; or else with reference to the vanity of his hopes, if he had done it in hope that it would not prove any way perillous to him, but rather would be rewarded, as if he had said, whatever vain encouragements had emboldened me to do it, they would have proved false and deceitfull, I should have wrought fal••hood against mine own life; for as when men fail of effecting what they hoped and desired, they are said in the Scripture phrase, to bring forth falshood: Psal. 7.14. He hath conceived mischief,

and brought forth falshood: so when men effect any thing, but fail of their hopes therein, they may be said to work falshood: and thirdly, because of the care which every man is naturally bound to have of his own life; in regard whereof, he that wittingly do••h any thing to the prejudice of his life, may be truly said to work fals∣hood against his own life.

Vers. 14. And he took three darts in his hand, and thrust them through the heart of Absalom.] Joab knew well enough that as long as Absalom lived, there would be great danger least his party should again make head and maintain their former act in making him king; and knowing withall Davids indulgence towards him, and what strict charge he had given for the sparing of him at this very time, he had just cause to fear that David would not do justice to him, if they should carry him away alive; and therefore preferring the peace and welfare of the king and common∣wealth, before the kings command, he thrust these darts into him, and so slew him; yet withall perhaps he was also a little moved with a particular spleen against Ab∣salom, to wit, because he had lately disposed of his place of Captain of the host, to Amasa his cosin german, chap. 17.25.

Vers. 17. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him.] See the note Josh. 7.26.

Vers. 18. Now Absalom in his life time had taken and reared up for himself a pillar, which is in the kings dale.] The same which is called the valley of Saveh, where the king of Sodom met Abraham, when he returned with victory having discomfited those foure kings that had pillaged Sodom, and had carried Lot away captive; Gen. 14.17, And the king of Sodom went out to meet him (after his re∣turn from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Saueh, which is the kings dale. Where this vale was, or why it was so called, we find no where expressed, onely many conjectures we find in expositours; as that it was the same which was called the valley of Jehoshaphat, Joel 3.2. and con∣sequently the kings dale: or that it was so called from the exceeding pleasantnesse and fruitfulnesse of it, as a place fit for the delight of kings; or because the king of So∣dom and Melchizedek king of Salem, did there meet Abraham; and indeed if it were called the kings dale, because of any king of Judah or Israel, then that clause, Gen. 14.17. was not written by Moses but inserted afterwards by some other. As for the pillar which Absalom here reared up, that the memory of his name might thereby be preserved unto posterity, it is very probably conceived by some Exposi∣tours, that it was some monument, such as were the Egyptian pyramids, which he intended to be the place of his buriall, and that upon the relation of his ignoble bu∣riall in the foregoing verse, to wit, that he was cast into a pit, and had a heap of stones thrown upon him, this is presently inserted concerning the goodly sepulchral monument which he had provided for himself, (to shew how he was crossed in his expectation.)

For he said, I have no sonne to keep my name in remembrance.) Hereby it ap∣pears, that God had before this time deprived him of his three sonnes, mentioned chap. 14.27. not judging him worthy of sonnes, that would not stoop to honour his own father, and that had murthered his own brother: and withall, hereby God provided for the more peaceable advancing of Solomon to the throne, after Davids decease.

Vers. 22. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoe∣ver, let me, I pray thee, also run after Cushi.] He pressed again for libertie to go after Cushi, as hoping to out-run him, and having be-thought himself that he might ac∣quaint David with the good tidings of the victory, though he suppressed that parti∣cular concerning the death of Absalom.

Vers. 23. Then Ahimaaz ran by the way of the plain, and over-ran Cushi.] Whereas Cushi ran the nearest way which was hilly and mountainous, Ahimaaz chose to go a further way, by the way of the plain, and so by the advantage of the way, he out-ran Cushi, and came first to David.

Vers. 24. And David sate between the two gates, &c.] That is, at the entring in of the citie Mahanaim, waiting to heare tidings from the army that was gone forth against Absalom. It seems that the gates of cities were in those times built (as they are now) with high towers, and so stronger and thicker then other parts of the wall, and therefore had two gates, one inward toward the citie, and another outward toward the suburbs, and between these two gates it was that David now sate.

Vers. 25. And the king said, If he be alone there is tidings in his mouth.] That is, if there were many coming together, we might well fear they fled from the face of the enemy; but if there be but one alone, doubtlesse it is a messenger that is sent with some tidings.

Vers. 27. And the king said He is a good man, and cometh with good tidings.] David inferres, that if it were Ahimaaz that was coming he doubtlesse brought good tidings, because he was a good man; whereof there may be two reasons concei∣ved: First, that being a good man, he was not likely to be the first in flying away; and therefore it was not likely he fled from the enemy, but rather he came with ti∣d••ngs: and secondly, that being a good man, he was the more likely to be desirous to bring good tidings to the king, or had used to bring him good tidings.

Vers. 33. And the king was much moved, and went up to the chamber over the gate.] See the note above, vers. 5. partly as apprehending the misery of Absaloms dying in his sinne, and partly as remembring that his sinne in the matter of Uriah, was now punished in the death of this his ungracious sonne, he felt his passions breaking out so violently, that not being able to go home to his own house, and being withall doubtles ashamed that his passion should be seen, he was glad to run up to the chamber over the gate, where he was sitting when he heard the tidings, there in se∣cret to poure out his sorrow; nor was he able to suppresse his passions ••o long▪ but as he went up, as it follows in the next words, he brake out into a bitter lamentation, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, &c. Because he feared his everlasting perdition, he wished that he had died rather then Absalom.

CHAP. XIX.

Vers. 3. ANd the people gat them by stealth that day into the citie, as people be∣ing ashamed steal away when they flee in battel.] That is, in stead of entring the citie in a triumphant manner, as souldiers are wont to do, that return with victory from the battel, they scattered themselves asunder, and stole secretly in∣to

the citie, as if they had fled in the battel, and as ashamed of their cowardise, were now loth that any body should see them.

Vers. 4. But the king covered his face, &c.] See the note, chap. 15.30.

Vers. 5, And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, &c.] Joab saw that there was some danger, lest the hearts of Davids friends and servants, should be alienated from him, by his car∣rying of himself so disrespectfully to those that had hazarded their lives for him; and he perceived too that his passions were so violent, that there was no way to winne him to withstand them, unlesse he spake that which might startle him and scare him, and hence it was that he spake so roughly and sharply to David, more roughly in∣deed then otherwise it had been fit for a subject to speak to his sovereigne.

Vers. 7. Now therefore arise, go forth, and speak comfortably unto thy servants, &c.] This Joab advised David to do, that he might prevent the alienating of his servants affections from him, and perhaps too because the addressing of himself to the affairs of his kingdome, would be the best means to allay his passions, and indeed after that he came forth and sat in the gate, we heare no more of his violent weep∣ing and wailing.

Vers. 9. And all the people were at strife throughout all the tribes of Israel &c.] That is, throughout all the ten tribes of the Israelites, the people began to blame one another, for siding with Absalom in his insurrrection against his father, and to call upon their Elders and Officers to go and submit themselves to him, and to fetch him back again into the land of Israel, to the citie of Jerusalem, that he might be reesta∣blished in the throne, to reigne over them again, as he had done.

Vers. 10. And Absalom whom we anointed over us, is dead in battel, &c.] This is another argument wherewith the Israelites perswaded one another to submit themselves again to David, and it is as if they had said, we see that God was against us in that attempt of ours to make Absalom king, and why do we then still stand it out, and not go in and seek reconciliation with our king whom we have wronged?

Vers. 11. And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the Elders of Judah, &c.] The men of Judah had been the first, and chief in siding with Absalom, and had delivered up to him the citie of Jerusalem, and the strong fort of Sion, and being therefore conscious to themselves of much in∣gratitude against their sovereigne, and fearing withall his just displeasure against them, they durst not think of going forth to meet him; David therefore by the priests who had stayed all this while in Jerusalem, sends them word how ready he was to pardon and forget all that was past, Why are you the last to bring the king back to his house? and assures them that his affection to them was singular, as being his brethren of the same tribe with himself, Ye are my brethren, ye are my bones, and my flesh, and acquainting them what he had heard concerning the resolution of the other tribes, warns them to take heed that they were not the last in fetching home their king that had cause to be the first: and thus was David a notable type of Christ, who doth also fetch in rebels to God, by proclaiming the tidings of mercy to them, the terrours of the Law may scare sinners, and make them desire if it were possible, to runne away from God, but it is the tender of grace in the Gospel, that makes them come in and submit themselues.

Vers. 13. And say ye to Amasa, Art thou not of my bone, and of my flesh, &c.] David doubting that Amasa, despairing of the pardon of his offence, might draw from him a great part of the strength of Israel, now under his command, he sent particularly to him, both to assure him that he was ready to receive him into his favour again, and to give him the respect of a near kinsman (for he was indeed his sisters sonne, 1. Chron. 2.16, 17.) and also to proffer him the place of captain of the host, (the place which Absalom had given him, and which Joab now enjoyed, and had long since purchased by his valour, 1. Chron. 11.6.) God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab: and thus did David seek both to satisfie Amasa, and winne him to come in, and withall to weaken the excessive power of Joab, who had alwayes carried him∣self too too insolently towards him, and had now lately much provoked him, both by slaying Absalom, against his expresse command, and speaking so roughly and rudely to him, when he was in heavinesse lamenting his death.

Vers. 14. And he bowed the heart of all the men of Judah, even as the heart of one man, &c.] Some understand this of Amasa, that upon this promise made to him, by David, he presently inclined the hearts of all the men of Judah to David, so that unanimously they sent to the king, their desire, that he should return to Jerusalem again, and the tender of their fealtie and alleageance to him, as in former times; but I rather think with others, that this is spoken of David, and that it is mentioned as the happy effect of this his wise, and gentle carriage of himself, both towards the men of Judah in generall, and Amasa in particular; namely, that herewith he bowed the heart of all the men of Judah, to desire unanimously to settle him again in the throne; it might have cost a great deal of bloud to have subdued them by force; but by these tenders of grace, he bowed their hearts to him, even according to his own desire.

Vers. 17. And they went over Jordan before the king.] That is, before the king came over, to wit, to meet him there on the other side, and to fetch him over.

Vers. 20. I am come the first this day of all the house of Joseph, to go down to meet my Lord the king.] It may be justly questioned why Shimei, who was of the tribe of Benjamin, chap. 16.5. should here say, I am come the first this day of all the house of Joseph; but to this two answers may be given, which have good evidence of reason in them (to omit others that are not so satisfactory as these are) to wit, first, that hereby is meant, that he was the first of all the tribes of Israel that came to the king, as considered apart from the tribe of Judah: the Scripture is wont ordinarily to divide the tribes into Judah and Israel, and the tribes of Israel so re∣ckoned a part from Judah, are usually called Ephraim (because that was the chief of those tribes) as Esa. 7.2. Syria is confederate with Ephraim; and the house of Jo∣seph, Psal. 80.1. Give eare O shepherd of Israel, thou that leadest Joseph like a flock: and Zach. 10.6. I will strengthen the house of Judah, and I will save the house of Joseph: and so here in the same regard all the tribes of Israel, as distin∣guished from Judah, are comprehended under these words, the house of Joseph: or secondly, that hereby is meant that he was come before any of the house of Joseph, I am come the first this day of all the house of Joseph: that is, I am come before any of the tribes of Israel, and because indeed where Judah and Israel, or the house of Judah, are distinguished in the Scriptures, Benjamin is usually reckoned with Ju∣dah,

therefore many Expositours do rather approve of this last resolution of this doubt.

Vers. 22. And David said, What have I to do with you ye sonnes of Zeruiah, that ye should this day be adversaries unto me?] That is, that you should advise me to that which may prove so exceeding prejudiciall to me; my adversaries could not wish me more hurt, then this which you advise may bring upon me.

For do not I know, that I am this day king over Israel?] That is, am I not this day reestablished again in my kingdome, which I had in a manner lost? and would it be convenient to damp the joy of this day with shedding bloud? or would it be safe to beat off them that begin now to submit themselves, and to endanger my yet unsettled estate, by shewing such severitie to him that first stooped, and acknowledg∣ed his fault? and should not Gods mercy in restoring me to my kingdome, induce me to shew mercy to others?

Vers. 23. Therefore the king said unto Shimei, Thou shalt not die, and the king sware unto him.] Yet at his death, he gave Solomon charge to put him to death, 1. kings 2.9. his hoar head bring thou down to the grave with bloud, as perswading himself happely, that therein he should not break his oath: first, because he sware onely for himself, that he would not put him to death, I sware to him by the Lord, saying, I will not put thee to death: secondly, because he did not (as it may seem) absolutely enjoyn his sonne to put him to death for this fact, but to take some other occasion to do it, for so much those words seem to imply, which there he useth: thou art a wise man, and knowest what thou oughtest to do unto him, namely, that if he watched and observed him well, his malice and wickednesse would break forth, and give occasion enough, in somewhat or other, to proceed against him in a way of justice, and so then he might punish him for all together.

Vers. 26. And he answered, My Lord O king, my servant deceived me, for thy servant said, I will sadle me an asse, &c.] To wit, in that when Mephibosheth had told him that he would have an asse sadled, that he might ride to the king, he took away the asses, and went secretly to David, leaving him behind, a poore lame man, no way able to help himself.

Vers. 28. For all of my fathers house were but dead men before my Lord the king, &c.] That is, we were in thy power, thou mightest have put us all to death, and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made, and therefore, saith he, what right have I yet to cry any more unto the king? that is, what cause have I therefore to complain, though that which was given me, when there was so little cause for it, be now taken away.

Vers. 29. And the king said unto him Why speakest thou any more of thy mat∣ters? I have said, Thou and Z••ba divide the land.] Some understand this thus, as if he had said, thou needest say no more, I believe and approve thy excuse, the latter sentence given upon Ziba's slander to wit, that he should have thy land. I recall, and do reestablish my former, which was, that thou and Ziba divide the land that is, that Ziba shall occupy the land to halves for thy use, for this they conceive was the order which David appointed at first chap. 9.10. to wit that Ziba should till the land, &c. and then he should have ••alf the encrease for his cost and labour and the other half Mephibosheth should have, and that this David did now again esta∣blish,

and that therefore David useth these words, I have said, as having respect to his first order. But most Expositours do farre otherwise understand this sentence, and I think rightly, to wit, that David as still scarce fully satisfied concerning Mephi∣bosheth, and not willing to give any discontent to Ziba, especially at this time, pre∣tended haste, that he had not leisure to examine the businesse any further, and there∣fore at all adventures resolved to go a middle way, and so to determine it thus, that they should divide the land betwixt them; I have said, that is, this I decree, and it shall not be altered, thou and Ziba divide the land: and indeed, if this were not the meaning of his words, why should Mephibosheth have answered David to shew himself contented, vers. 30. Yea, let him take all, forasmuch as my lord the king is come again in peace, &c. It is indeed very strange, that David so good and just a king, should passe such an unjust sentence, especially against Mephibosheth, the sonne of his beloved Jonathan, with whom he had made a solemn covenant, that he would shew kindnesse to him, and to his seed after him: for first, the tale that Me∣phibosheth told was in it self very fair and probable: secondly, even the poor plight wherein he was (for he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, since the king went from Jerusalem) made his report of the bu∣sinesse the more credible, there being no appearance in this of one that affected to be king of Israel, as Ziba had slandered him: and thirdly, Ziba's being present and not answering a word to what Mephibosheth said, made the truth of this charge unquestionable: but it seems David was loth to displease Ziba by taking back from him all that he had given him, especially at this time, when he was so desirous to endear himself to every body as much as he might, and therefore he hoped to salve all by appointing them to divide the land between them.

Vers. 33. And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.] Thus David was carefull to requite those that had shewed him kindnesse in his affliction; and so will Christ remember their love, and requite their kindnesse abundantly that afford any help or relief, to him or to his poor members, Matt. 25.34, 35. Come ye blessed of my father, inherit the king∣dome: For I was an hungry, and ye gave me meat, I was thirsty and ye gave me drink, &c.

Vers. 40. And all the people of Judah conducted the king, and also half the people of Israel.] That is, those of Israel that had stuck to the king in the warre, and fell not from him, and such as were since come and were reconciled to him, as that thousand of Benjamin, vers. 17. yet the precise half is not to be understood, but onely a part, to wit, that they were not so wholly there, as the men of Judah were.

Vers. 43. And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king, &c.] To wit, as being ten of the twelve tribes, for the men of Benjamin were with Judah.

And the words of the men of Judah, were fiercer then the words of the men of Israel &c.] To wit, when they answered this objection of the men of Israel, they did not seek to appease the Israelites of the ten tribes, but when they came to reply upon them, their language was fiercer and rougher then the others had been.

CHAP. XX.

Vers. 1. ANd there happened to be there a man of Belial, whose name was Sheba, &c.] As bones new set are easily put out again, so a people that have broken out into sedition and newly quieted, if they be not very charily handled, are apt upon every light occasion to make a new insurrection, and so it was now with the Israelites; for by occasion of the quarrell between them and the men of Judah, mentioned in the latter end of the foregoing chapter, Sheba the sonne of Bichria man of Belial, as he is here termed (concerning which see the note▪ Deut. 13.13.) perswaded the Israelites presently to cast of Davids government; and the motion he made, they as readily embraced, We have (saith he) no part in David, neither have we inheritance in the sonne of Jesse: in which words, though it may seem he al∣luded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing, and therefore we see the ten tribes used the same form of speech, when they revolted from Rehoboam, 1. Kings 12.16. The people answered the king, saying, What portion have we in David? neither have we inheritance in the sonne of Jesse, &c. Yet withall, he intimates the reason, why they should no longer be Davids subjects: namely, because they were sleighted, as if they had no part in the king, and therefore saith he, what is the sonne of Jesse to us, let the men of Judah enjoy him wholly to themselves, and let us choose a king of our own; his scornfull speaking of David shews, that as a Benjamite he still grudged at the re∣moving of the kingdome from their tribe in the house of Saul.

Vers. 3. And the king took the ten women his concubines, whom he had left to keep his house, and put them in ward, &c.] This David did, first, because they had yeilded to the incestuous lust of Absalom; (for they should rather have dyed then condescended to him) and secondly, because he judged it not fit to go in unto them, that had been defiled by his own sonne, or to leave them to be defiled by others.

Vers. 4. Then said the king to Amasa, Assemble me the men of Judah, &c.] And thus as he had promised, chap. 19.13. David imployed Amasa as the generall of his forces in Joabs room.

Vers. 5. But he tarried longer then the set time which he had appointed him.] To wit, either because the people that had been formerly commanded by Joab, were not willing to change their Generall and to submit to Amasa, or because Amasa did not cordially follow the businesse for David, or because indeed, the time pre∣scribed by David for raising the trained bands of Judah was too little to do it in, for out of a desire that David had presently to crush this insurrection of the ten tribes, he had allowed Amasa but three dayes for that service, as is expressed in the former verse.

Vers. 6. And David said to Abishai, Now shall Sheba the sonne of Bichri do us more harm, &c.] David was much troubled at Amasa's delay, but yet Joab he would not imploy, both because he was still discontented against him for his killing Absalom, and because he knew well that Joab was also discontented for the losse of his place, and should he be now imployed again, would be ready enough to presse into that place again, from which he had deposed him; and therefore he called Abi∣shai

and sent out him, and enjoyned him to take his Lords servants, that is, Da∣vids the kings guard, and with them to pursue Sheba.

Vers. 7. And there went out after him Joabs men, and the Cherethites and the Pelethites, &c.] Those are called Joabs men, that had been under his command, as for the Cherechites and Pelethites, see the note, chap. 8.18.

Vers. 8. And Joabs garment that he had put on, was g••rded unto him, and upon it, a girdle with a sword, &c.] Hereby it is manifest that Joab did of his own ac∣cord go along with his brother Abishai, as intending to murther Amasa; to which end also it was, that he had girt his garment close about him, that by hanging loose it might not encumber him: and secondly, he had girt his sword on the outside of his garment (which perhaps was not his usuall custome) and had it withall so loose in the scabbard, that as he stepped forth to Amasa to bow down, and salute him, it fell out of it self, which was no doubt purposely done, that under a pretence of taking up the sword, he might without any suspicion in Amasa do what he intended (having formerly imbrued his hands in the bloud of Abner, and not punished for it) though his cousin german, as is noted before, chap. 17.25. because David had conferred his office upon him.

Vers. 10. But Amasa took no heed to the sword that was in Joabs hand &c.] That is, he never thought of any danger that was in that, he took that to be occa∣sioned, by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him, and therefore hearing him speak so smoothly, and seeing him embrace him so lovingly, he never suspected any danger in his sword; and thus was Amasa punished by the just hand of Gods providence for his unnaturall re∣bellion against his uncle David his Lord and Sovereign; though David had par∣doned him, God would not suffer him to go unpunished.

Vers. 11. And one of Joabs men stood by him, and said, He that favoureth Jo∣ab, and he that is for David, let him go after Joab, &c.] Least the sight of their slain Generall should beat off the souldiers from going any further, one of Joabs men stood by him, no doubt by Joabs appointment, as it were to justifie the fact, and to advise them if they were friends to Joab, and the king, to go on after him, who would now be their leader in this enterprize, which David had neither justly nor safely committed to Amasa's trust.

Vers. 12. And Amasa wallowed in bloud.] To wit, by reason of the pangs of death that were upon him.

And when the man saw that all the people stood still, &c.] That is, when the man mentioned in the foregoing verse, that had encouraged the souldiers to march on after Joab, saw that for all this, they stood still as astonished at that which was done, he removed Amasa's dead body out of the high way.

Vers. 14. And he went through all the tribes of Israel unto Abel, and to Beth∣maachah, &c.] That is, Sheba having gone through all the tribes to stirre them up against David, came at length to Abel, and to the places adjoyning, where Joab found him.

Vers. 18. They were wont to speak in old time, saying, They shall surely ask coun∣sel at Abel, and so they ended the matter.] According to the translation that is set in the margin, the meaning of the place must needs be this, that in the beginning

the citizens of Abel perswaded themselves, that surely Joab would before he pro∣ceeded to force them, propound his demands to them, and so they should make an end of the difference: but as the words are rendred in the text, they may have a double sense: for first, some expound it much after the same manner, to wit, that in old time they were wont to say according to the expresse law of God, Deut. 20.10. that when they came against a citie, they were first to make their demands and to propound conditions of peace, and so they ended the matter, as if she had said, sure∣ly had this enterprise been undertaken in former times, they would not have done as thou hast, they would have said, Surely we will first ask at Abel, and see whe∣ther they will consent to do what we shall require of them: secondly, some con∣ceive it to be an allegation of an old proverb, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: to wit, because it seems there were in times past in this citie, men eminent: for wisdome and abilitie to give counsel, espe∣cially concerning the laws, insomuch that they used to come up from all parts of the kingdome to take advice there, and so they ended the matter; that is, many a con∣troversie was thus peaceably dec••ded, and that this she putteth Joab in mind, either as an inducement to winne him to mercy, not to go about to destroy so famous a citie, or else, as by way of giving him a hint not to despise her counsel, yea, though she were a woman, since counsel given out of Abel, had wont to be held in high esteem, but the first exposition is best, and most generally received.

Vers. 19. I am one of them that are peaceable and faithfull in Israel.] Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments; first, by pleading their innocency, I am one of them that are peaceable and faithfull in Israel: for this she speaks not of her self in particular, there being no reason that the whole citie should be spared, because she was peaceable, but she speaks in the name and person of the whole citie; to wit, that their citie Abel was peaceable and faithfull; and indeed it may well be, that either the citie knew nothing of Sheba's guilt, and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them: or at least that though there might be a faction in the citie, that were abet∣tors of Sheba, yet for the generality of the people they were otherwise minded; and this she alledgeth to justifie the citie, and to stay the rage of Joab: secondly, by pleading the dammage that would redound to the Israel of God by the ruine of this citie, Thou seekest to destroy a citie, and a mother in Israel, that is, the chief citie of a Province, a mother citie. The chief cities of a Countrey are called in the Scrip∣ture, mothers, partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother, and are by her defended and sheltred from the violence of those that would hurt them, and liberal∣ly provided for, and sent forth perhaps into other parts of the land with a large por∣tion of outward things, but principally in regard of the towns and villages about them, either because the cities had the command over them, or at least because the towns and villages had much dependance upon them, as children upon their mo∣ther, for counsell and direction in their weightiest affairs, for defence against invading enemy, and for a supply of thing, convenient for them; and so this wo∣man tearms her citie a mother in Israel, to shew what a mischief he should do to

the land of Israel, in ruinating such a citie; and thirdly by pleading the wrong that therein would be done unto the Lord, in that the people were the people of God that were like to be destroyed in it, and the citie a part of the inheritance wherein God had placed his people, Why wilt thou saith she, swallow up the inheritance of the Lord? where also the expression she useth of swallowing up the inheritance of the Lord, is very observable, for thereby she covertly blames him for his violent and furious proceedings against them, and intimateth that if he would not do all in a passion, but would a little deliberate of these his proceedings, he would be soon of another mind.

Vers. 21. But a man of mount Ephraim (Sheba the sonne of Bichri by name) hath lift up his hand against the King.] He was of the Tribe of Benjamin, but dwelt it seemeth in mount Ephraim, and therefore Joab calls him a man of mount Ephraim.

And the woman said unto Joab, behold his head shall be thrown to thee over the wall.] This she promiseth with such confidence, either because she knew already the minds of those that were able to do it, or because she was assured they would be wonne to it, and not hazard the citie to shelter a Traitour; and indeed that the inhabitants were by her perswaded to yield to this, the words in the following verse seem clearly to imply, Then the woman went unto all the people in her wis∣dome, &c. that is, by her wisdome in pleading with them, and the strong reasons she alledged, she perswaded the Citizens to cut off his head, &c.

Vers. 23. Now Joab was over all the host of Israel.] As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16. So here again, first to let us see that Joab recovered his place, David perhaps not knowing how to oppose it; and secondly to she how fully David was re∣etablished in the kingdome, all things being setled again in the former order.

Vers. 24. And Adoram was over the tribute.] This office was not mentioned before, chap. 8. for since that, David had enlarged his Dominions, and made many nations tributary to him, and thereupon this office was committed to Adoram.

Vers. 25. And Sheva was scribe.] Or Seraiah, chap. 8, 17.

CHAP. XXI.

Vers. 1. THen there was a famine in the dayes of David, three years, yeare af∣ter yeare, and David enquired of the Lord.] Though this story of the three years famine, be here related after that of Absaloms rebellion, and Sheba's insurrection against David, yet it is generally held that both this and the following story, chap. 24. happened long before, and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne, who reigned in all but fourty years, chap. 5.4. as many gather from chap. 15.7. And it came to passe that after fourtie years, Absalom said unto the King, &c. this consequently must needs be before that, one∣ly because all these fore-mentioned troubles that befell David, befell him for his sinne with Bathsheba, therefore are they there inserted immediately after that, and these that concerned other matters are afterward related by themselves; the Scripture ra∣ther respecting the coherence of the matter and argument, then the consequence of the time, and so much methinks the very Text doth imply, giving no other note of

the time, but that it was in the dayes of David; though the sinne was long since committed, yet at length God began to punish the whole land for it by sending a fa∣mine amongst them, caused as it seems, vers. 10. by want of rain; and how ever at first David took it as a punishment laid upon them for the common sinnes of the land, yet when he saw that it continued three years together, he concluded there was some speciall thing wherewith God was offended, and for which he would be satis∣fied, and therefore then he enquired of the Lord.

And the Lord answered, It is for Saul, and for his bloudy house, because he slew the Gibeonites.] That is, many of the Gibeonites: in the following verse it is in∣deed expressed, that he endeavoured to root them all out of the land; Saul sought to stay them in his zeal to the children of Israel and Judah, to wit, as pretending that it was neither profitable, nor honourable, nor safe for Gods people to suffer any of those cursed nations to live amongst them, whom God hath commanded them utterly to destroy. Exod. 23.33. Deut. 7.2. but it seems he did not openly professe this which he had purposed with himself: (for this would have been too manifest an act of tryranny and injustice, and too palpable a violation of the oath which Joshua and the Elders of Israel had taken, that they should live peaceably amongst them, Josh. 9.15. and besides had he gone this way to work, the poore Gibeonites could never have escaped his fury) no, though his intentions were utterly to root them all out of the land, yet the way he took to effect it was by picking quarrells severally against them, some at one time, and some at another, that so he might cut them off by degrees, and that under a pretence of Justice, either by charging them with forged accusations, or by aggravating any smaller offence, and making it to them capitall, or some such other wayes of heavie oppression; and thus intending to proceed in this close politick way though he slew many of them as is here expressed, yet it seems he was some way taken off before he could accomplish what he had determined: however for this cruelty of Sauls against the Gibeonites, it was as the Lord here tells David that the famine had been so long upon the land. It is for Saul, and for his bloudy house, because he slew the Gibeonites: Indeed considering what an exe∣crable act of cruelty that of Sauls was, when he slew fourescore and five of the Priests, and utterly destroyed their citie with all that were therein, both men and women, children and sucklings, &c. It is strange that Sauls posterity were not cal∣led to an account for that cruelty of Sauls against the Priests of the Lord, as well as for this against the Gibeonites: but for this two reasons may be probably given; first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest, such as the Gibeonites were, who were as bondmen and slaves to the Israelites, as well as for shedding the bloud of the greatest: secondly, that it was to let the Jewes see that those of other Nations, if they were of the faith of Is∣rael, and were once received to be his people, were as acceptable to God, and as pre∣cious in his sight as the Jewes were; and thirdly, that it was to discover how the Lord abhorres all falsifying of oaths and covenants, in that he proceeded with such severity against Sauls posterity, because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago; so hatefull to God all persidiousnesse is, whatsoever pretences are put upon it.

Vers. 2. The Gibeonites were not of the children of Israel, but of the remnant of the Amorites,

&c.] The Gibeonites were Hivites, Josh. 9.7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us, &c. But both Hivites, and general∣ly all the inhabitants of Canaan, are usually in the Scripture called Amorites, Gen. 15.16. For the iniquitie of the Amorites is not yet full. Ezek. 16.3. Thy Father was an Amorite, and thy mother an Hittite.

Vers. 3. Wherefore David said unto the Gibeonites, What shall I do for you?] &c. It seems by this, that when David enquired of the Lord, he did not onely tell him wherefore this famine was sent, but also enjoined him to satisfie the Gibeonites for the wrong which had been done them: for why else should he allow them to pre∣scribe what should be done?

And wherewith shall I make the atonement, that ye may blesse the inheritance of the Lord?] That is, that ye may pray for the people of God, and the land which God hath given them for their inheritance: because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel, David looked upon them as men highly favoured of God, and therefore was the more desirous that they should pray for them.

Vers. 4. We will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel.] That is, save onely of his family that did op∣presse us.

Vers. 6. Let seaven men of his sonnes be delivered unto us, and we will hang them up unto the Lord, &c.] That is, to satisfie his justice, and appease his wrath, and that others by this example may learn to keep covenant, and not to oppresse the stranger that is taken under Gods protection: See the note Numb. 25.4.

Vers. 8. But the King tooke the two sonnes of Rizpah, &c. and the five sonnes of Michal the daughter of Saul, whom she brought up for Adriel, &c.] It is cer∣tain that not Michal but Merab her elder sister, was married to this Adriel the son of Barzillai, called the Meholathite, because he was of Abel-meholah in the Tribe of Benjamin, Judg. 7.22. and to distinguish him from Barzillai the Gileadite, chap. 19.31. 1. Sam. 18.19. When Merab Sauls daughter should have been given to David, she was given to Adriel the Meholathite to wife; and that Michal had no children to her dying day, 2. Sam. 6.22. Therefore Michal the daughter of Saul had no child unto the day of her death; and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister, and were onely brought up by Michal as her own (she having no children) and therefore called her sonnes, but are said to be brought up for Adriel her sisters husband.

Vers. 9. And they hanged them in the hil before the Lord.] That is, in a hill in Gi∣beah of Saul, vers. 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites, and thus did the Lord, punish that cruelty of Saul toward the Gibeonites, and withall did provide for the setling of the Kingdome upon David and his seed, by cutting off the posterity of Saul, lest they should be still plotting and practising against them.

Vers. 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock, &c.] Rizpah Sauls concubine the mother of two of those that were hanged, knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again (wherein doubtlesse

David had speciall direction from the Lord, for otherwise it had been against the expresse letter of the Law, Deut. 21.23. His body shall not all night remain upon the tree, but thou shalt bury him that day.) That she might defend their bodies both from birds and beasts, she resolved to watch them, and to that end she took sackcloth and spread it for her upon the rock; that is, she spread therewith a Tent in the rock next adjoyning, the better to defend her from the heat, and withall perhaps to testifie her sad and mournfull condition, in regard of this shamefull death of her children, and so continued watching them, untill water dropped upon them out of Heaven; till God sent rain upon the land as was desired; she that had been Sauls concubine it is likely had servants to have done this; but such was the strength of her affection, that she could not be satisfied, unlesse she did it, or saw it done her self.

Vers. 12. And David went, and took the bones of Saul, &c] Hearing as it is said in the foregoing verse, what affection Rizaph had shown to her sonnes that were hanged, and how carefull she had been to keep their dead bodies from being torn and mangled, that they might be decently interred, partly as being stirred up by the example of Rizpah, to shew the like respect to the dead bodies of Saul and his fami∣ly, and partly that this honourable buriall of her sonnes, might be some comfort to that poore sad woman, he went himself and fetched the bones of Saul and Jonathan, and buried them together with the bones of those, that were lately hanged in the Se∣pulchre of Kish the father of Saul.

Vers. 13. And they gathered the bones of them that were hanged.] That is, after their bodies had been buried for some time; or else we must say, that the bodies hanged so long ere rain came, that the greatest part, at least of the flesh, was con∣sumed.

Vers. 15. And David waxed faint.] To wit, as being then grown old, and therefore not so well able to hold out in the fight, as formerly he had been.

Vers. 17. Thou shalt go no more out with us to battel, that thou quench not the light of Israel.] That is, for fear thou shouldest be slain, in whom consists the conduct, joy, and life of thy people: kings are called in the Scripture the light of their peo∣ple, 1. Kings 15.4. The Lord his God gave him a lamp in Jerusalem, to set up his sonne after him: Psal. 132.17. I have ordained a lamp for mine anointed: partly, because by their wisdome the people are governed, partly because they are to shine as lights by good example; but principally, because they are the means of so much joy and comfort to a people, and thence it is that the people here tell David, that by his death the light of Israel would be quenched.

Vers. 18. And it came to passe after this, that there was again a battel with the Philistines at Gob.] This Gob it seems was near unto Gezer, and therefore, 1. Chron. 20 4. it is said that the battel was in Gezer.

Then Sibbechai the Hushathite slew Saph.] Or Sippai, 1. Chron. 20.4. This Sibbechai was one of Davids worthies, as was also Elhanan, mentioned in the fol∣lowing verse see 1. Chron. 11.26.••9.

Vers. 22. These foure were born to the giant in Gath, and fell by the hand of David, And by the hand of his servants.] Though David did not kill them himself, yet their death is ascr••bed to David as well as to his captains, and that be•••• 〈◊〉〈◊〉 they fought in his quarrel; and under his command.

CHAP. XXII.

Vers. 1. ANd David spake unto the Lord the words of this song, in the day that the Lord had delivered him, &c.] In expressing the time, and the occasion of Davids composing this following Psalme, to wit, that it was when the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul; his deliverance from Saul is particularly mentioned, not because that was the last of his deliverances, but because that was the greatest; the fury and rage of Saul against him, was greatest and of longest continuance, and brought him often into the greatest dangers, and therefore he mentions this particularly: when David had gotten some breathing-time from his troubles, he gave not himself to idlenesse and worldly pleasures, but calling to mind his many former deliverances, he compo∣sed Psalmes of thanksgiving, that God might have the glory of all that he had done for him.

Vers. 2. And he said, The Lord is my rock, and my fortresse, and my deliverer, &c.] This very song we have again in the book of the Psalmes, and it is there the 18. Psalme, onely there are some clauses here, that are expressed there in other words, and in some places a clause is now and then added also in one of them, which is not in the other, as here in the very beginning of the Psalme we have not those words, I will love thee, O Lord, my strength, which are there prefixed, the reason whereof may be, as some Expositours conceive, because here we have it, as it was at first com∣posed by David; but there as it was afterwards revised, and upon second thoughts, in some expressions, altered and changed, when he delivered it to the Levites to be sung in the Temple: the reason why he useth here in the entrance of the Psalme, such variety of expressions to set forth the praise of God, calling him his rock, his fortresse, his deliverer, his shield, the horn of his salvation, his high tower, his refuge, his sa∣viour, is partly, because his heart was so full of thankfulnesse upon the considerati∣on of his many deliverances, that this made him so abundantly to powre out his soul in the high praises of God, he thought he could never sufficiently expresse them; and partly, because he desired hereby to set forth, what an alsufficient defence the Lord was unto him, that God was all in all for his preservation, and that there was no securitie to be thought on, but he had found it in God.

Vers. 3. The God of my rock, in him will I trust, &c.] Psal. 18. vers. 2. this is expressed thus, my God, my strength, in whom I will trust; and the last clause of this verse. my refuge, my Saviour, thou savest me from violence, is not in the 18. Psalme: as for the next words here, he is my sheild, and the horn of my salvation: a horn signifieth in the Scripture, power, and glory, Psal. 92.10. My horn shalt thou exalt, like the horn of an unicorn, Amos 6.13. Have we not taken to us horns, by our own strength: Hab. 3.4. He had horns coming out of his hand, and there was the hiding of his power: horns therefore are used to signifie kings, Dan. 8.21. The great horn that is between his eyes, is the first king: Rev. 17.12. And the ten horns which thou sawest, are ten kings, &c. in which regard Christ is called an horn of salvation, Luke 1.69. God therefore is here called by David the horn of his salvation, to imply, that by him he had been advanced and enabled, both to defend himself, and to push down his enemies before him.

Vers 5 When the waves of death compassed me: the floods of ungodly men made me afraid.] To expresse the condition he was in, by reason of his enemies, David compares them here to waves, and floods of waters: first, to set forth the multitude of his enemies, they came in amain to Saul from all parts of the kingdome, to take part against David, as in a flood the waves come tumbling, and rowling one in the neck of another: secondly, to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills, and mountains, and carry all before them: and thirdly, to intimate that yet like land floods, that continued not long, their roaring rage made him afraid, but that fear did drive him to God (as it follows in the next verse,) and then their rage was soon stilled, and so his former fears made him now the more thankfull.

Vers. 6. The sorrows of hell compassed me about, the snares of death prevented me.] That is, deadly sorrows and dangers had so hemmed me in, that there seemed to be no possibilitie of escaping them, no more then there is of a sick mans escape, that hath pangs of death already upon him, I was brought to the very brink of hell, or of the grave, there was but a step betwixt me and death, 1. Sam. 20.3. and to the same purpose tends the next clause, the snares of death prevented me, that is, my enemies had so cunningly contrived their plots for my death, that like hidden snares they were ready to take hold on me suddenly, ere I was aware of them, in so much, that all hope of help seemed to be prevented; if help should come, it would come too late.

Vers. 7. I called upon the Lord, and cried to my God, and he did then heare my voice out of his Temple.] That is, he heard me out of heaven, which is here called the Temple of God, because the Temple was a type of heaven: first, as being the place of Gods speciall presence (fot though God be every where present, yet in hea∣ven he manifests his presence in a more eminent manner then elsewhere:) secondly, in regard of the exceeding glory of heaven, which to shadow forth, the Temple was built so exceeding glorious: and thirdly, in regard of the transcendent holinesse of heaven, whither no unclean thing shall ever enter, where God is continually served by his Angels, and glorified Saints, and there is not the least mixture of pollution in their service.

Vers. 8. Then the earth shook and trembled; the foundation of heaven moved, &c.] In these and the following words David sheweth how the Lord in his hot dis∣pleasure, fought from heaven against his enemies, and poured forth his vengeance upon them, and that under the similitude of a sore tempestuous storm, when the earth quakes, the air is covered with thick, black, and dark mists, and sends forth winds, rain, thunder, and lightning, &c. first, to imply that the Lords power and terrible wrath, was as evidently to be seen, and as much to be admired in the de∣struction of his enemies, as in a horrid and terrible storm, wherein every one is forced to acknowledge his hand: and secondly, to imply how suddenly God rescued him and destroyed them; things were changed on a sudden, as when a storm unex∣pectly ariseth in the air: and thirdly, to allude to the punishment of Pharaoh and the Egyptians, when God rescued his people thence, for the Scriptures do usually al∣lude to that redemption of Israel out of Egypt, that being as it were the archtype, or chief pattern, wherein God meant to let his people see, how in all succeeding ages, be would deliver them, and destroy their enemies; in Psal. 18.7. this first clause is

expressed thus, the foundations of the hills moved, and the meaning is, that the hills were shaken even from their very foundations, or bottomes; but here these hills are called the foundations of heaven, as elsewhere also, to wit, Job. 26.11. the pillars of heaven, because the tops of high mountains seems to touch the clouds, and the heavens seem to lean upon them; and because the earth is in the centre of the world, about the which, the heavens do continually turn.

Vers. 10. He bowed the heavens also, and came down, &c.] For in rainy and tempestuous weather, not onely the tops of hills seem covered with clouds, but every where the lower region of the air is filled with mists, and cloudy darknesse; but withall some conceive, that this following expression, and darknesse was under his feet, is used to imply Gods coming invisibly to the help of David.

Vers. 11. And he rode upon a Cherub, and did flie: and he was seen upon the wings of the wind.] In Psalme 18.10. it is, And he did flie upon the wings of the wind: David here speaketh of strong and violent winds, which the Lord also useth as his instruments in the execution of his judgements; he saith, that he rode upon a Cherub: to wit, because the Lord governs the winds at his command, by the mini∣stery of the Angels, they raise them, and they still them: and they order them as God hath appointed, and he useth the word Cherub, rather then that of Angel, be∣cause the Angels were represented in the mercy seat and tabernacle, under the figure of golden-winged Cherubims, and he desired so to expresse the power of God here, as withall, he might put them in mind, that it was that God who did all these things, that had entred into a speciall covenant with Israel that he would be their God, and they should be his people, and so dwelt among them in his tabernacle.

Vers. 12. And he made darknesse pavilions round about him.] To wit as a king that being angry, should withdraw himself from his subjects, and not suffer them to see him.

Vers. 13. Through the brightnesse before him were coals of fire kindled, &c.] This is somewhat varied, Psal. 18.12, 13. At the brightnesse that was before him his thick clouds passed, hail-stones and coals of fire. The Lord also thundred in the hea∣vens, and the highest gave his voice, hail-stones and coals of fire.

Vers. 15. And he sent out arrows, and scattered them; lightning and discom∣fited them.] By Gods arrows here, are meant thunderbolts or hail-stones, &c. as the hail-stones that fell upon the Canaanites, are called arrows, Hab. 3.11. and therefore also, Psalme 18.14. the last clause is expressed thus, He shot out lightning, and discomfited them.

Vers. 16. And the chanels of the sea appeared, the foundations of the world were discovered, &c.] This is meant of the raging of the seas in tempestuous wea∣ther, when the waves will rise in such an admirable manner, as if in the gulfs and breaches of the waves made thereby, the very channel and bottome of those seas would be discovered and laid bare; yet withall, there may be in these words, an al∣lusion to the drying up of the red sea and Jordan before Israel.

Vers. 17. He sent from above, he took me, he drew me out of many waters.] This expression David useth, to imply how strange and miraculous his deliverance was, as if a hand from heaven had been reached forth to snatch him up when he was ready to sink.

Vers. 18. He delivered me from my strong enemy, &c.] This seems to be meant of Saul in particular, but may be also understood indefinitely of all his strong ene∣mies: the like may be said of that clause, vers. 49. Thou hast delivered me from the violent man.

Vers. 20, He brought me forth also into a large place, &c.] That is, he freed me out of all the straits I was in, and this he did, not for any merit in me, but of his own free grace and favour, He delivered me because he delighted in me.

Vers. 21. The Lord rewarded me according to my righteousnesse, &c.] That is, according to mine innocencie, in regard of mine enemies. Davids enemies charged him with ambition, rebellion against Saul, and many other grievous crimes; but they charged him unjustly, and therefore God that knew his integrity, took his part against his enemies: nor need we startle at it, that David calls the good which God had done for him, a reward and a recompence; for though the obedience of Gods servants is a due debt which they owe to God, and it is God that enables them to do what they do; yet God of his own free grace may reward them that serve him, though their works be farre short of that which they should be.

Vers. 22. For I have kept the wayes of the Lord, and have not wickedly depart∣ed from my God.] That is, I have not cast off that care and endeavour to walk in Gods wayes, which God requires in all his servants; because every man by the law of nature is bound to obey the law of his Creatour, therefore when men do not herein keep close to God, they do in a manner forsake him, there sinne is in a degree a de∣fection from God: but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws, even then when they break them; therefore indeed their slips are not an absolute defection from God, and to distinguish Davids failings from such a desperate apostasie, speaking here of his integrity, he expresseth it thus, that he not had wickedly departed from his God.

Vers. 25. Therefore the Lord hath recompensed me according to my righteous∣nesse, according to my cleannesse in his eye sight.] Or, The cleannesse of my hands, as it is expressed, Psalme 18.24.

Vers. 27. And with the froward thou wilt shew thy self unsavourie.] That is, as they walk crosse and contrary to thee, so thou wilt walk contrary to them, oppo∣sing and crossing them in all they do; according to that, Levit. 26.27 28. And if ye will not for all this hearken unto me, but walk contrary unto me, then I will walk con∣trary unto you also, in fury. &c.

Vers. 28. And the afflicted people thou wilt save, but thine eyes are upon the haughty, that thou maist bring them down.] This is added, to clear that which went before, though God seem not alwayes to deal with men as they deserve, yet the issue shews he doth: for though the righteous be afflicted for a time, yet they at length shall be saved, and though the wicked prosper a while, yet at length in their pride they shall be be brought down, Thine eyes are upon the haughtie, or, Thou wilt bring down high looks, Psalme 18.27. when he spares such for a time, he doth but watch for an opportunitie to poure out his wrath among them: his eyes are upon them all the time to watch for a fit season to ruine them.

Vers. 29. For thou art my lamp, O Lord: and the Lord will lighten my dark∣nesse.] Or as it is expressed, Psalme 18.28. For thou wilt light my candle, the Lord

my God will enlighten my darknesse: the meaning is, either that God would turn his affliction and grief into prosperity and comfort, according to that, Esther 8.19. The Jews had light and gladnesse, and joy and honour: or else, that God would direct him and comfort him in his afflictions, as God makes the wicked grope even at noon, so he causeth a light to shine upon his righteous servants, even in their greatest dark∣nesse, by directing them what to do, when of themselves, they know not which way to turn themselves, and as a candle is a great comfort in the dark, though it doth not make day where it comes, as the sunne doth, so it is a great mercy, when God doth chear up, and enlighten the spirits of his people in affliction, though he doth not take the affliction away.

Vers. 30. By my God have I leaped over a wall.] That is, I have not onely scaled their walls, and so have taken their cities, forts, and castles, but I have done it spee∣dily; but it may also be meant of his overcoming all difficulties that were in his way.

Vers. 31. The word of the Lord is tried.] That is, it hath been proved to be true, by unquestionable proof and experience.

Vers. 33. God is my strength and power.] Or it is God that girdeth me with strength, Psalme 18.22.

And he maketh my way perfect.] That is, by him I fully accomplish all my at∣tempts, by his providence all impediments being removed, I fail not to perfect what I go about.

Vers. 34. He maketh my feet like hinds feet, &c.] This may be meant of agility, and nimblenesse, a great help in martiall affairs, 1. Chron. 12.8. and were as swift: as Roes upon the mountains: but I conceive, it is rather meant of his sudden and speedy successe, in taking the strong forts of his enemies, that as hinds do suddenly runne up to the top of inaccessible rocks, so he did suddenly take into his power the strong towers and forts of his enemies.

Vers. 35. A bow of steel is broken by mine arms.] It seems they had in those times some bows made of steel, because that is more flexible, and stronger then iron; whence is that, Job. 20.24, He shall flee from the iron weapon, and the bow of steel shall strike him through.

Vers. 36. And thy gentlenesse hath made me great.] In Psal. 18.35. it is, And thy right hand hath holden me up, and thy gentlenesse hath made me great.

Vers. 37. Thou hast enlarged my steps under me, &c.] Thou hast removed all impediments out of my way, that might hinder me in the enterprizes which I under∣took; and by that means I went on freely without any rub: the contrary we see is affirmed of the wicked, Job 18.7. The steps of his strength shall be straitned, and his own counsel shall cast him down: when a man goeth in a deep troublesome way, he can hardly stirre his feet, but passeth on slowly; but in a plain way, he may take large steps, and make what speed he will, hence is this expression.

Vers. 39. And I have consumed them, &c.] Psal. 18.38. I have wounded them that they were not able to rise, they are fallen under my feet.

Vers. 42. They looked but there was none to save them: even unto the Lord, but he answered them not.] Or, they cried, and there was none to save them, as is expressed. Psal. 18.41. for even wicked men, and idolatours, may in their extremi∣tie call upon the Lord; though doing it without faith and repentance their prayers

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are not accepted of the Lord, and the very light of nature teacheth men when they pray to look up unto God.

Vers. 43. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad.] In Psal. 18.42. it is, Then did I beat them as small as the dust before the wind, I did cast them out as the dirt in the streets: having said before, that they looked to God, and he regard∣ed them not, then he addes, then did I beat them, &c. when God once withdraws his protection and help from a people, it is an easie matter to tread them down, and beat them in pieces.

Vers. 44. Thou also hast delivered me from the strivings of my people, thou hast kept me to be the head of the heathen, &c.] That is, thou hast not onely delivered me from mine own people, over whom thou wert pleased to anoint me king, when they rose up against me (as we know they did in the warres that Saul made against him, in the rebellion of Absalom, the insurrection of Sheba, &) but hast also brought many nations of the heathens to be in subjection under me, and to acknowledge me, to be their Lord and head: now herein was David also a type of Christ; for first, the Jews that were Gods own peculiar people, and that pretended to trust in the promised Messiah, were the cruellest enemies to Christ that ever he had, and so it hath been since too, amongst those that have professed themselves Christians; never did Turks and infidels more for the ruin of Christs kingdome, then they have done; onely still the strivings of his people against his Scepter and government, have been in vain: and secondly, when the Gentiles were converted to the faith of Christ, he became then more truely then ever David was, the head of the heathen.

Vers. 45. Strangers shall submit themselves unto me, &c.] This is still intended both of David and of Christ, of whom David was a type; of David, in regard of the many neighbouring nations, that should become tributaries to him; of Christ, in re∣gard of the conversion of the Gentiles, who were aliens and strangers from the com∣monwealth of Israel, and did yet come in and submit themselves to Christ the sonne of David. In the margin these words are rendred thus, Strangers shall yield fained obedience unto me: and indeed, as it was no doubt true of many of the heathens that were subdued by David, that they submitted themselves to him, because they durst do no other: either for fear of being destroyed, or because the greatest number yield∣ed, and then it was in vain for them to stand out (for this is the lot of conquerours, their yoke is received, but they have not the hearts of them that stoop to it) so is it usually with those that become Christians, they yield Christ onely fained obedience, they call him Lord, but his yoke is burthensome to them, and they are farre from be∣ing such indeed, as they professe themselves to be.

As soon as they heare, they shall be obedient unto me.] That is, speedily, as soon as they heare of any coming against them, without any more ado; so terrible the very name of David should be unto them: but especially is this verified in Christ, of whom David in this was a type; for the hearing of the word of Christ preached, is that whereby they are brought to stoop to his Sceptre, Rom. 10.17. So then faith cometh by hearing, and hearing by the word of God: Ephes. 1.13. In whom ye al∣so trusted after you heared the word of truth.

Vers. 46. Strangers shall fade away, &c.] The meaning of this is, either that the

glory and strength of the heathens should by little and little decay and waste away, untill they came to submit themselves unto him; or else rather, that their hearts should die, and fade; and faint away within them for fear; and therefore it follows, and they shall be afraid out of their close places, though they be in places of never such im∣pregnable strength; even from these close places, these fortified cities, towers and castles, they shall be no lesse afraid, then if they were in some poor unwalled villa∣ges: and this also may be not unfitly applyed to Christ, for it must be the fear of Gods wrath, the spirit of bondage, that must bring men in to submit to Christs sceptre: as long as a man doth hope that his own righteousnesse will shelter him, and can trust in his prayers, his alms, &c. in these close places he will abide, and despise Christ: but if once he is afraid in his close places, he seeth the weaknesse and vanitie of these things, then he will come out of them, and disclaim all hope in them, and submit himself to Christ.

Vers. 52. Therefore I will give thanks unto thee, O Lord, among the heathen, &c.] The meaning is, that he would labour to spread the knowledge of God, and so to praise his name among the heathen nations that God had brought in subjecti∣on under him: but especially by a propheticall spirit, the prophet speaks this, with reference to Christs calling in of the Gentiles to be with the Jews one people, and therefore the Apostle, to prove that God intended to call in the Gentiles, cites this very place, Rom. 15.8, 9. Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gen∣tiles might qlorifie God for his mercy, as it is written, For this cause I will confesse to thee among the Gentiles.

Vers. 51. He is the towre of salvation for his king: and sheweth mercy unto his anointed, unto David and to his seed for evermore.] That is Christ, Who was made of the seed of David according to the flesh, Rom. 1.3. Acts 13.23. Of this mans seed, hath God according to his promise, raised unto Israel a Saviour, Jesus: and so consequently, to the faithfull members of Christ, who are by faith the seed of Christ, Isaiah 53.10. He shall see his seed, &c. and therefore it is, Isai. 8.18. applyed to Christ, Heb. 2.13. Behold, I and the children which God hath given me.

CHAP. XXIII.

Vers. 1. NOw these be the last words of David.] That is, the last that he wrote by the inspiration of the holy Ghost, for the use of the Church.

David the sonne of Jesse said, and the man who was raised up on high, &c.] He mentions here of what house he came, and how God exalted him, that hereby the grace and mercy of God to him, might be the more magnified, in raising him from so mean an estate, to that height of honour wherein he lived.

Vers. 4. And he shall be as the light of the morning, when the sunne riseth, even a morning without clouds, &c.] That is, who so ruleth as is before said, he shall reign prosperously, and still encrease in glory; his glory shall be like the morning light, that shines more and more unto the perfect day, as the tender grasse springing out of the earth, by clear shining after rain, that is, the glory of his kingdome shall be great, and shall dayly encrease like the grasse, that hath seasonably the moistening rain, and warming sunne to make it sprout up and grow.

Vers. 5. Although my house be not so with God: yet he hath made with me an everlasting covenant.] This clause hath reference both to that which is said con∣cerning Gods command, vers. 3. He that ruleth over men, must he just, ruling in the fear of God: and also to that, vers. 4. concerning the prosperity and glory of his kingdome, who so ruleth his people, as is said, justly, and in the fear of God; and the meaning is this, though I have not been so exactly just, as God requireth in the ruling of his people, and though my posterity fail exceedingly of what God requires of them, and so be guilty as it were, of breaking covenant with God, and though therefore my house or kingdome hath not yet attained that height of glory, though that promise concerning the prosperitie of my house be not yet accomplished; ne∣verthelesse, seeing he hath made with me an everlasting covenant, to wit, that my house, kingdome, and throne shall be established for ever, chap. 7.16. namely in the Messiah that shall come out of my loins, and this covenant is ordered in all things, and sure, that is, ordered, and established in every thing, by him who is faithfull and sure to perform what he covenants with his children, though they come farre short of that which they should do, I know that this which he hath promised he will per∣form.

For this is all my salvation, and all my desire, although he make it not to grow.] That is, this which God hath promised concerning the everlasting kingdome of the Messiah springing out of my house, this is that whereon my salvation depends, this is that which I onely desire, although he make it not to grow, that is though the glory of my temporall kingdome do not grow and encrease, as was before promised, vers. 4. so this be performed, I shall have my desire.

Vers. 6. But the sonnes of Belial, shall be all of them as thorns thrust away, &c.] That is, all prophane, gracelesse, and stubborn wretches, that will not stoop to Gods government, (and why these are called sonnes of Belial, we may see in the note, Deut. 13.13.) because they cannot be taken with hands, that is, they are intractable and incorrigible, there's no dealing with them in a gentle way, they will scratch and tear those that offer to touch them, God will cut them up, and cast them out, deli∣vering them up to the instruments of his wrath, and so as thorns, they shall be ut∣terly burnt with fire, in the same place, that is, in the very place where they grew, or the place whither they are thrust away: and so the meaning may be, either that they shall be utterly destroyed and consumed here in this world, or that they shall be made the fewell of hell fire hereafter.

Vers. 8. These be the names of the mighty men whom David had.] His chief Colonels and Captains under Joab the Generall of all his forces, men renowned for their valour and admirable exploits, and such as were great supporters to David in all his troubles, as it is expressed, 1. Chron. 11.10. These also are the chief of the mighty men whom David had, who strengthened themselves with him in his king∣dome, and with all Israel to make him king: It seems that thirty of them, were Captains of thousands, over whom there were six Colonels, though the first three had some preheminence of place and honour above the second three: happely three of them were Colonels, and the other three were Lievetenant Colonels.

The Tachmonite that sate in the seat chief among the captains, (the same was Adino the Eznite) he lift up his spear against eight hundred, whom he slew at one

time.] In the 1. Chron. 11.11. this is expressed thus, Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, slain by him at one time: so that by comparing these two places together we may probably at least conclude concerning this man, who was the first of Davids worthies: first, that his proper name was Adino, as is here expressed: secondly, that he was called the Ez∣nite from the countrey where he was born, or bred; the Tachmonite, or Hach∣monite, from his parentage, being the sonne of one Tachmoni, or Hachmoni; and Jahobeam from his place of honour, because he sat in the seat, as is here said, to wit, as president of the counsel of warre among the captains, for Jashobeam or as it is in the margent of our bibles, Josheb-bassebet, doth indeed signifie, he that sits in the chair: and seems therefore to be a name given in allusion to his place of dignitie, as being the first of the first three colonels, the chief under Joab amongst the captains: and thirdly, whereas it is said here, that there were eight hundred whom he slew at one time; but in 1. Chron. 11.11. there is mention but of three hundred slain by him at one time: for the reconciling of this seeming difference, it must be held, ei∣ther that there were eight hundred slain by him at one time, & three hundred at ano∣ther; or else rather, (if both places relate one and the same fight) that he discomfited and put to flight eight hundred, whereof onely three hundred were slain outright by him, the rest by others, which yet are here said to be slain by him, because it was by means of his routing them, and beating them down before them, that they were slain.

Vers. 9. And after him was Eleazer the sonne of Dodo the Ahohite, &c.] That is, one of the posterity of Ahoah a Benjamite, 1. Chron. 8.4. this was also one of the three mighty men with David, that is, one of Davids three mighty men, to wit, the second of the first three, one of them that defied the Philistines, vanquished and smote them when the men of Israel were gone away; that is, when they fled from before the Philistines; for so it is expressed, 1. Chron. 11.13, 14. where also some circumstances of this exploit, are more particularly related, to wit, that it was at Pasdammim, and in a parcel of ground, full of barley, which he de∣fended against the Philistines, the rest of the people being sled away, and slow them there, so that at last the people returned to the spoil of the enemy, as it follows here in the next verse.

Vers. 10. And his hand clave unto the sword.] That is, when he had done slay∣ing the Philistines he was not able to let go his sword, or take his hand away from it; whether because his hand was as it were glued with bloud to the hilt of his sword, or because the nerves and sinews of his hand were so benummed with grasping it so hard, and holding it so long, that he could not take it off.

Vers. 11. And after him was Shammah.] This was the third worthy of the first three: in the 1. Chron. 11. this Shammah is not mentioned, but as is above noted, the very same exploit is there ascribed to Eleazar, which is here ascribed to Shammah, to wit, that he alone defended a field of corn against a troop of Phili∣stines, and rooted, and slew them, when his men runne away from him, onely this is said to have been done in a piece of ground full of lentiles; that by Eleazar in a parcel of ground full of barley: it is therefore probably conceived by Interpretours, that this exploit against the Philistines, was joyntly performed by both these cap∣tains at one and the same time, and therefore it is said, 1. Chron. 11.14. that they

set themselves in the midst of that parcel of ground, and delivered it, and slew the Philistines, and that there being both barley and lentiles in the same field, Eleazar kept the Philistines from the barley field, and Shammah from that part that had the lentiles.

Vers. 13. And three of the thirty chief went down, and came to David in the har∣vest time, &c.] There is nothing in the text whereby we can certainly conclude, who these three worthies were that fetched water from the well of Bethlehem for David: some think that they were three of those thirty named in the latter part of this chap∣ter; others, that they were the three colonells in the second rank, or Lieuetenant colonells: but the most generall opinion of Expositours is, that they were the first three immediately before mentioned, to wit, Adino the Tachmonite, Eleazer, and Shammah, which seems the more probable, because the 1. Chron. 11, 19. this passage is shut up with this clause: these things did these three mightiest. Before we are told what they did severally, here an exploit is added which they did all joyntly to∣gether, and if it be so, then these first words, and the three of the thirty chief went down, &c. must be thus understood, that the three chief of the thirty, or colonells and commanders of the thirty, that is over the thirty, went down and came to Da∣vid, &c.

Vers 15. Oh that one would give me drink of the water of the well of Bethlehem, &c.] Though David were happely at present distressed for want of water, yet he spake not these words, as desiring to stirre up any of his souldiers to fetch it for him, but occasionally to shew how precious a draught of that water would be in that his distresse, as if he should have said, what would one give now for a draught of the water of the well of Bethlehem.

Vers. 16. And the three mightie men brake through the host of the Philistines, &c.] Though they knew there was at that time a garison of the Philistines in Beth∣lehem, as is before noted, vers. 14. and that there was a band of the Philistines that lay in the valley of Rephaim, vers. 13. in the way as they were to go to Bethlehem: yet no sooner did David seem to wish for a draught of the water of the well of Bethle∣hem, but those three resolved to satisfie his desire, and so breaking through the host of the Philistines, to wit, which lay in the valley of Rephaim, they came to Bethle∣hem, and in despite of the garison there, drew of that water, and brought it unto David.

Neverthelesse he would not drink thereof, but poured it out unto the Lord.] That is, as out of respect to God, and to testifie how farre he was from desiring to to expose so rashly the lives of his Captains, for satisfying of his desire to drink of this water, he poured it out upon the ground, though it seems at that time they wanted water, and therefore that might be thought an act of folly, to cast away wa∣ter procured with so much danger; it is said, he did it unto the Lord, that is, out of a religious respect, to make known how farre he was from desiring to hazard their lives to please his appetite.

Vers. 18. And Abishai the brother of Joab, the sonne of Zeruiah, was chief a∣mong three.] That is, among the second three.

And he lift up his spear against three hundred, and slew them, &c.] Other va∣liant acts he did besides, as that when he went with David into the midst of Sauls

camp, 1. Sam. 26.6. Who will go down with me to Saul, to the camp, and Abishai said, I will go down with thee: 2. Sam. 21.16, 17. And Ishbi-benob, which was of the sonnes of the giant, (the weight of whose spear weighed three hundred shekels of brasse in weight, he being girded with a new sword, thought to have slain Da∣vid. But Abishai the sonne of Zeruiah succoured him, and smote the Philistine, and killed him: but here that onely is recorded, which was not mentioned before.

Vers. 20. And Benaiah the sonne of Jehoiada, the sonne of a valiant man, of Kabzeel, &c.] A citie in Judahs tribe, Josh. 15.21. this was the second of the se∣cond three.

He went down also, and slew a lion in the midst of a pit in time of snow.] His valour in slaying the lion, is here amplified by two circumstances: first, that it was in the midst of a pit, where the room was strait, and where he knew beforehand he must either kill or be killed: and secondly, that it was in the snow-time, when lions are most fierce by reason, then they want there prey, the sheep and cattel being usu∣ally shut up in such hard weather.

Vers. 21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand, &c.] 1. Chron. 11.23. it is expressed that he was a man of great sta∣ture, five cubits high, and that his spear was like a weavers beam.

Vers. 22. These things did Benaiah the sonne of Jehoiada, and had the name among the three mighty men.] That is, among the second three; who was the third of the second three, is not here expressed, some reckon one of those worthies menti∣oned, chap, 21.18. &c. Sibbechai, Elhanan, and Jonathan: others Asahel the bro∣ther of Joab, vers. 24. and that especially, because there are thirty mentioned besides him, in the following verses, which seems to me most probable, yet nothing can be certainly concluded upon such uncertain grounds.

Thirty and seven in all.] There are here in this catalogue, onely thirty one na∣med, to which if we joyn the five worthies, or colonells mentioned in the former part of the chapter, that makes but thirty six; and therefore to make up this number of thirty seven; either Joab must be comprehended, as being generall of all the kings forces; or else the third of the second three worthies, not being here expressed by name.

CHAP. XXIV.

Vers. 1. ANd again the anger of the Lord was kindled against Israel, &c.] These words (and again) have reference to that which was before re∣lated, chap. 21. concerning the famine which the Lord in his displeasure sent a∣mongst the Israelites, immediately after that it seems the Lord was again angry with the Israelites for their wickednesse, and so he moved David against them, that is, for their hurt, to say, Go number the people of Israel and Judah, and the meaning of this, that the Lord did this by letting Sathan loose upon him, and leaving David to himself that he might be foyled by Sathan, and therefore it is said, 1. Chron. 21.1. And Sathan stood up against Israel, and provoked David to number Israel: and the like we have, 1. Sam. 26.19. If the Lord have stirred thee up against me, let him accept an offering: 1. Kings 22.22. I will go forth, and be a lying spirit in the mouth of all his Prophets.

Vers. 2. For the king said to Joab the captain of the host, which was with him, &c.] That is, he spake to Joab, who had the command in chief over the host, which were at that time in their course attending upon David. In 1. Chron. 27.1. &c. it is expressely said, that for every severall moneth there were severall bands, of four and twenty thousand, that did in their courses attend upon the king, and hence is this expression, captain of the host which was with him: and the rather happely is this clause added, because the host which now attended in Jerusalem upon the king, was to go out with Joab to attend him in this service of numbring the people.

Go now through all the tribes of Israel, from Dan even to Beer-sheba, and num∣ber ye the people, &c.] He enjoynes them to number the people, that is, all that were fit for warre, vers. 9. and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men: and gives no other reason but this, that I may know the number of the people: and herein the sin of David is intimated, to wit, that he did it causelessely, merely out of cu∣riositie and pride, and carnall confidence in the multitude and strength of his people.

Vers. 3. But why doth my Lord the king delight in this thing?] That is, why should this be done, there being no other cause for it, onely to satisfie thy curiositie, and to delight thy self therein? In 1. Chron. 21.3. there are other reasons added, which Joab used also to disswade the king from this his purpose, of numbring the peo∣ple, as, are they not all my lords servants? why then doth my lord require this thing? why will he be a cause of trespasse to Israel? concerning which, see the note there.

Vers. 4. Notwithstanding, the kings word prevailed against Joab, and against the captains of the host, &c.] Though not Joab onely, but the captains also with him, did what they could to disswade David; yet David resolved it should be so, and so it was done, though he could not over-ballance them with reasons, yet his word prevailed, he had said it should be so, and therefore it must be: it is indeed a very disputeable question, whether Joab and the other captains did well in yielding to David for the numbring of the people. Some hold that they did well therein, and that because when Princes enjoyn that which is not in it self sinfull (as doubtlesse it was not evil in it self to number the people) the subject then is bound to obey: o∣thers hold that Joab did sinne in obeying the kings command herein: first, because Joab perceived plainly, that David commanded this causelessely, and onely to sa∣tisfie his vain glorious humour; and so as the commanding of this with such an in∣tention made it sinfull in David, so the obeying of this command in Joab, when he knew the kings intention was evil, could not be warrantable: and secondly, because it appears that Joab did it against conscience (for so it is said, 1. Chron. 21.6. the kings word was abominable to Joab) yea, and when he did it, his mind gave him it seems, that there would come some judgement upon the kingdome for it: why doth my lord, saith he, require this thing: and indeed in these regards, this last opinion seems to be the most probable. Joabs conscience was against this unnecessary num∣bring of the people, the rather happely, because it was like to be some way charge∣able, and burdensome to the people: but he had once angered David before, by go∣ing against his command in the death of Absalom, and he was loth to hazard his displeasure again.

Vers. 5. And they passed over Jordan, and pitched in Aroer, &c.] A citie of

the Gadites, Numb. 32.34. which lay in the midst of the river Arnon, Deut. 2.36. called here the river of Gad; but that which is most observable, is the phrase here used, that they pitched in Aroer, which is a military word, with bands and troops of souldiers; for of this I know no reason that can be given, but that it was to over aw the people, lest they disliking what was done, should refuse to submit to the kings com∣mand, and that it may be because there was alwayes some tribute, or pollmoney paid at the numbring of the people; at least some Officers had their sees, which was a great burthen to the subject, being done, especially with out any just cause & this might well be one chief reason, why the businesse was, as is noted before so abominable to Joab.

Vers. 6. And they came to Dan-jaan.] Which is usually called Dan without any other addition, as we may see, Josh. 19.47.

Vers. 7. And came to the strong hold of Tyre, and to all the cities of the Hi∣vites, and of the Canaanites.] That is, all the cities formerly possessed by those nations, or where some remainders of those nations, did still live mixed among the Israelites.

Vers. 9. And there were in Israel eight hundred thousand valiant men that drew the sword.] Hereby it is evident, that onely those men were numbred, that were of years and of abilitie of body to bear arms, the reason whereof is given, 1. Chron. 27.23. But David took not the number from twenty years old and under, because the Lord had said, he would encrease Israel like the starres in the heavens; and be∣sides, the intention of David, was chiefly, to know the strength of his kingdome; for that was it wherein his heart was exalted; he desired to know how many armed men fit for warre, he was able, if need required, to bring into the field; besides, though it be said in generall, that in Israel, that is, in the tribes of Israel considered apart from Judah, there were eight hundred thousand valiant men; yet we must know that the tribes of Levi and Benjamin were not included in this number; for so it is expressed, 1. Chron. 21.6. But Levi and Benjamin counted he not amongst them: for the kings word was abominable to Joab, concerning which, see the note in that place; but why is it said, 1. Chron. 21.5. that there were found in Israel, eleven hundred thousand, and here it is said that there were found of them, but eight hundred thousand? I answer, that in the Chronicles it is likely that the ordinary companies of the trained bands are included, which in their turns did every moneth attend in Jerusalem: which are here omitted, because their names were alwayes kept enrolled, and therefore there was no need now to take the account of them: but was there then three hundred thousand of them? I answer, there were two hund∣red eighty and eight thousand of them, (for there were four and twenty thousand which served every moneth; and twelve times four and twenty thousand, make two hundred eighty and eight thousand) to which if you adde their captains over thou∣sands and hundreds, and other officers of the bands, they might well make up three hundred thousand; I know that many Expositours do in another manner reconcile these two places, and that not improbably, to wit, that in the Chronicles we have the number of all that were numbred by Joab and the captains, which were eleven hundred thousand, but that here we have the number that Joab gave up to David, which was but eight hundred thousand, and that because whilest he was making up the account out of there severall papers, which he was to give in to the king, the plague was begun in Jerusalem, and that hereupon he brake off in discontent, and so three hundred thousand were left out in the account which was by Joab carried in

to David, and hence they say is that, 1. Chron. 27.24. Joab the sonne of Zeruiah began to number, but he finished it not, because there fell wrath against Israel for it, neither was the number put in the account of the Chronicles of king David; but be∣cause it is expressely said, 1. Chr. 21.5. that Joab gave up to David the summe of eleven hundred thousand of Israel; and the series of the history seems plainly to imply, that Joab gave up the sum of the people before the plague begun, therefore I conceive the first answer is far the most probable. As for that place, 1. Chr. 27.24. see the note there

And the men of Judah were five hundred thousand men.] Both in regard of the dignity of this tribe, and the multitudes of their people; the number of this tribe was given in apart by it self. In 1. Chron. 25.5. it is said there were of Judah four hun∣dred and seventy thousand, here it is said there were of Judah five hundred thou∣sand; so that here are reckoned of Judah thirty thousand more then are reckoned there, to which there are two solutions given by Expositours; the first is, that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter (which might be all of Judah) are reckoned here, but left out in the Chronicles: the other is, that here is set down the totall number of the men of Judah which was taken before the plague, but in the Chronicles thirty thou∣sand of these are left out, because so many of them were dead of the plague, but for the reason mentioned in the former note, I rather approve of the first of these.

Vers. 10. And Davids heart smote him after he had numbered the people.] Expositours do generally hold, that this was done the very night before the Prophet Gad was sent unto him, vers. 11. God wakening his conscience by the immediate motion of his spirit; for though in the Chronicles Gods punishing the people is mentioned before Davids repentance, yet it is evident, that first Davids heart smote him, and then afterwards when he had chosen three dayes pestilence, the pestilence was sent amongst them: and this was the plague wherewith God smote Israel, be∣cause of Davids sinne, but yet according to our translation, wherein the following verse is rendred, not as it is ordinarily in other translations: And when David was up in the morning, &c. but, for when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. methinks it cannot be otherwise taken, but that when David was up the next morning after the number of the people was given unto him by Joab; the Prophet Gad was sent unto him by the Lord to make known his sinne, and how he intended to punish him for it, and that hereupon Davids heart smote him, and he confessed his sinne to the Lord, and begged pardon of him: as is here said, for to what else can that particle (for) have reference, but to make known how Davids heart came to be touched with remorse for his numbring of the people, to wit, that the Prophet Gad was sent unto him with the following message, and that thereupon his heart smote him, and he humbled himself before God, as is here expressed; but however, evident it is, that all the while that Joab and the captains were numbring the people, which was vers. 8. Nine moneths, and twenty dayes, Da∣vid continued in his sinne without any effectuall check of conscience for it; which is indeed very observable.

Vers. 12. Thus saith the Lord, I offer thee three things, choose thee one of them, &c.] Though the Lord knew better then David, which was the least grievous of the three punishments, he meant to propound to him, and accordingly had deter∣mined to send the pestilence amongst them; yet did he think fit to tender him warre,

and famine, and pestilence, willing him to choose with which of them he would be scourged; first, because when the pestilence was sent amongst them the very scourge which he had chosen, hereby David might plainly see, that it was sent of God, and that for the punishment of his sinne: secondly, because this was usefull to humble David the more by letting him see the hainousnesse of his sinne, in the sharp punish∣ments which God might justly have laid upon him, as a father that brings forth three or four rods, some greater then other, though he means to use but one of them, and happely the least, doth thereby the more scare his child, and humble him with the fear of his anger, so did the Lord deal herein with David: thirdly, because here∣by he meant to discover his kindnesse, and mercy to David, who though he might have inflicted what punishment he pleased himself, not onely of these three, but of a thousand more, yet such was his gentlenesse and goodnesse to David, that of these three he would let him choose which he had rather suffer: and fourthly, because he would hereby make it more manifest, that the determination of our wills by Gods decree, doth no way deprive us of the freedome of our wills, as we see in David, who was left freely to choose either of these punishments propounded, and yet chose (and indeed could not but choose) that which God had decreed on.

Vers. 13. Shall seven years of famine come unto thee in thy land?] Three years of famine are onely spoken of, in 1. Chron. 21.11, 12. Thus saith the Lord, Choose thee, Either three years famine, or, &c. therefore we must understand, that here those years of famine mentioned, chap. 21. are also included, because of this plague, would have been much aggravated by this, that having had lately three years of famine, they should now in the fourth yeare be doomed to three years famine more: as if the Prophet had said, three years of famine the land hath already endured, because of Sauls sinne against the Gibeonites, and this is now the fourth yeare wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain, but being now again offended by this thy sinne he propounds unto thee three years famine more, shall the famine you are scarce yet rid of begin a new, and con∣tinue to the end of seven years; and these are those three years of famine mentioned, 1. Chron, 21.12.

Or that there be three dayes pestilence in thy land?] In 1. Chron. 21.12. or three dayes the sword of the Lord, even the pestilence in the land, and the Angel of the Lord destroying throughout all the coasts of Israel. It was not therefore an ordina∣ry pestilence caused by the distemper of the air, and other naturall causes which was now propounded to David, but a pestilence by the immediate stroke of an Angel which is also evident indeed by this, that in three dayes space it went throughout all the coasts of Israel, and having continued three dayes did then presently cease.

Vers. 14. I am in a great strait: let us fall now into the hand of the Lord, &c.] The famine was to continue severall years, the sword to destroy severall moneths, and the pestilence to last onely three dayes, yet David was in a strait which he should choose, and that because they were all sore judgements, and David knew well that the pestilence might destroy as many in three dayes, as the sword in three moneths, or the famine in three years: but at last he chose the pestilence, and that be∣cause he would rather fall into the hands of God then men, Let us fall, saith he, now into the hand of the Lord; for though the sword and famine are sent by God, yet in them he useth other instruments besides, as men in warre, and other devour∣ing

creatures in famine, and besides, in the pestilence we depend more immediately upon the Lord for help, whereas in warre and famine our help depends very much upon the mercies of men; and again, usually when the Lord punisheth by men, he suffers them to deal more severely and cruelly, then himself is wont to deal with them when he takes them into his own hand, and this was the main cause why David chose the pestilence; yet withall his charitie also was herein remarkable, that he chose such a calamitie as would spare the Prince no more then the people; whereas in warre he might have got into some strong fort, and in famine might have stored up provision for himself, and so have hoped to be free.

Vers. 15. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed,] That is, from the morning when Gad came to David, unto the third day, vers. 11. For when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. and Gad came and told it David, &c. all which day the plague should have continued, even the full term of three dayes, but then the Lord repented, and stayed the hand of the destroying Angel.

And there died of the people from Dan to Beersheba, seventy thousand men.] To wit, besides women and children; or else, under this word men, women are al∣so included, as in other places, however, thus was David punished in that wherein he had sinned, his mind was lifted up because of the number of his people, and now their numbers are diminished and empaired.

Vers. 16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him &c.] That is, on the third day, when after the slaughter of many thousands in the other parts of the kingdome, the plague was begun in Jeru∣salem too; the Lord repented him of the evil which he had threatned, and so before the plague had continued full three dayes, the Lord commanded the Angel to stay his hand: evident indeed it is, that the charge given to the Angel to stay his hand, was not till David and the Elders had humbled themselves, upon their seeing the An∣gel with a drawn sword, and had offered up a sacrifice, as God had enjoyned, for so it is said, vers. 17. that when David prayed, he saw the Angel that smote the peo∣ple, and vers. 25. David built there an altar unto the Lord. &c. So the Lord was entreated for the land, and the plague was stayed; onely first herein generall this is prefixed, that the Lord repented him, and commanded the Angel to stay his hand, and then afterwards it is expressed how the Lord was wonne to do this, to wit, by the prayers and sacrifices which David offered unto him.

Vers. 17. And David spake unto the Lord, when he saw the Angel that smote the people. &c.] To wit, with a drawn sword in his hand and that not in a vision, but in a visible shape; for not onely David, but the Elders also that were with him, and Ornan, and his sonnes are said to have seen him, (for Araunah here, is there called Ornan) 1. Chron. 21.16. David saw the Angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand: vers. 20. And Ornan turned back and saw the Angel, and his four sonnes with him, and they went and hid themselves.

Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? &c.] To wit, in that act of numbring the people, for which David had been told, that the pestilence was sent amongst them, for so it is expressed in 1. Chron. 11.17. David knew well enough that there was too much sinne amongst the people,

to provoke God to destroy them, but he knew withall, that the present plague was sent amongst them for his sinne in numbring the people, and that it was that did chiefly rend the bowels of David, that by his sinne he had caused such a slaughter to be made amongst the people, which made him plead so earnestly their innocence, in regard of this sinne, and to step in as it were betwixt the sword of the Angel, and the poor people, Let thine hand I pray thee be against me, and against my fathers house; which may be meant either of his tendring himself alone, to be slain in stead of the people (for the whole house of his father would have suffered greatly in his death) or else as an expression of his reall desire, that he and his whole family should be cut off, rather then that the people should suffer as they did.

Vers. 18. And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord, in the threshing-floore of Araunah the Jebusite.] That God by his Angel did send the Prophet Gad with this message to David, is evident, vers. 19. And David, according to the saying of Gad, went up as the Lord commanded, and 1. Chron. 21.18, Then the Angel of the Lord commanded Gad to say to Da∣vid, that David should go up and set up an altar, &c. though David and the Elders of Israel had humbled themselves in sackcloth, and prayed unto the Lord, 1. Chron. 21.16, 17, 18. Yet for the staying of the plague, the Lord would have besides an altar reared, and sacrifices offered thereon, which was doubtlesse, to teach them that there was no way to obtain the pardon of their sinne, and the removall of their pre∣sent judgement, but by faith in that propitiatory sacrifice which their promised Mes∣siah was to offer up for them: but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite? I answer, first, to intimate the end of this sacrifice, to wit, that it was to stay the plague, that it might go no further, there it was that the Angel appeared in a visible shape, with a drawn sword, 1. Chron. 21.15. The Angel of the Lord stood by the threshing floore of Ornan the Jebu∣site, thither therefore David was sent to rear up an altar, and to offer sacrifices: secondly▪ because of Davids fear, the Lord having a gracious respect herein to the sad condition of his poor servant, which we find expressed. 1. Chron. 21.29.30. The tabernacle of the Lord which Moses made in the wildernesse, and the altar of tht burnt offerings, were at that season in the high places at Gibeon. But David could not go before it to enquire of God; for he was afraid, because of the sword of the Angel of the Lord, that is, he durst not give over interceding there, to go unto Gibeon, for fear of the slaughter that might be made in the interim, by the sword of the Angel amongst the inhabitants of Jerusalem; or else he was so weakened with the terrour of seeing the Angel with a drawn sword, that he was not able to go thi∣ther; and when he could not go to Gibeon, what place was then sitter to reare an al∣tar in, then that where the Angel appeared with a drawn sword? thirdly, to signifie the calling of the Gentiles; for Araunah being of the stock of the Jebusites, though doubtlesse at present a proselite, that is, one that was converted to the faith of Israel, the Lords appointing David to rear an altar in his threshing••floore, did notably shadow forth, that the day should come when God would dwell amongst the Gen∣tiles, and be worshipped by them: and fourthly, because God had determined in this very place to have the Temple built, as is evident, 2. Chron. 3.1. Then Solomon be∣gan to build the house of the Lord in Jerusalem, in mount Moriah, where the

Lord appeared unto David his father, in the place that David had prepared, in the threshing floore of Ornan the Jebusite: and so the Lord would have this place con∣secrated as it were, and endeared to the people, by the sacrifice that procured so great a blessing for them, as was the staying of this raging pestilence.

Vers. 22. Behold, here be oxen for burnt sacrifices, and threshing instruments, and other instruments of the oxen for wood.] In 1. Chron. 21.23. there is added, that he offered him also his wheat for a meat-offering: Lo, I will give thee the oxen al∣so for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering, I give it all; partly because of the terrour he was stricken into, by see∣ing the Angel with the drawn sword (for as it is noted before, from 1. Chron. 21.20, both he and his sonnes had seen the Angel, and hid themselves) and partly, because he was told that the altar and sacrifices intended, were for the removing of that hea∣vy judgement that lay now upon the people; in stead of selling, he proffered to give unto David, not the threshing floore onely, but the oxen also, the threshing instru∣ments, wheat and all, not caring how much he gave for so good a use.

Vers. 23. All these things did Araunah, as a king, give unto the king.] The most Expositours do hereupon inferre, that this Araunah had been king of the Jebusites, and embracing the faith of Israel, was content to live as a private man, and to let David reigne as king in Jerusalem, and indeed in the Hebrew it is, All these things did Araunah a king, give unto the king; but this ground methinks is not sufficient to warrant this conceit, rather I conceive this expression is used by way of extolling the bounty of Araunah, that he did herein as it were, match David the king in bounty, & carried himself more like a king then a private subject, in this his princely bounty.

Vers. 24. And the king said unto Araunah, Nay, but I will surely buy it of thee at a price, &c.] Some conceive that David would needs give the full price for these things, because he would not take away that which was anothers, to give unto God; as knowing well that sometimes a kings request, is in effect a command, & that sub∣jects do often give what they would not part with, but that they dare not but give it: but because David might well see that Araunah offered these thing freely, it is better said by others, that this was from the ingenuity of David, because he was not willing to serve God cost-free.

So David bought the threshing-floore, and the oxen, for fifty shekels of silver.] 1. Chron. 11.25. It is said, that David gave to Ornan for the place, six hundred shekels of gold by weight, which seeming difference is thus reconciled, to wit, that he bought the thresning-floore, and the oxen, as here, for fifty shekels of silver, but for the whole place, and the ground, with the houses, where afterward the Temple was built, he gave six hundred shekels of gold.

Vers. 25. So the Lord was intreated for the land, and the plague was stayed from Israel.] And this the Lord testified by sending fire from heaven to consume the sacri∣fices, as is expressed, 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings; for the sacrifices of peace offerings were not burnt upon the altar, but were to be eaten as a holy feast, so that it seems the burnt-offerings were first offered on the altar, which were miraculously consumed by fire from heaven, and then afterwards the peace-of∣ferings were offered upon the same altar.