2 Sam. CHAP. XXI.

THIS Chapter is a double Narrative, First of Famine, and Secondly, of Wars, in the latter end of David's days, saith Dr. Lightfoot.

Remarks upon the first part, namely, the Famine; are

(1.) The Time when those three Years of Famine were, this is uncertain saith Peter Martyr: Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars, which (they say) fell out before the Rebellions both of Absalom's, and of Sheba's, rendring probable Reasons for their Opinion; seeing 'tis said here in the General only [that this Famine fell out in the Days of David] v. 1. but other Authors of profound Judgment (in Concurrence with Dr. Lightfoot) do see no Rea∣son for admitting any such Transposition in the Scriptures, seeing it is never safe to al∣low it, but when it is necessary, and cannot be avoided: And therefore 'tis best to take them in that Order, wherein the Holy Spirit hath placed them; yet sometimes Scripture-story puts those Passages, that belong to one matter, all together, though they happened at several times: Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition (upon which occasion David penn'd his Fourth Psalm, as he did his Third Psalm at Absolom's Rebellion) grounding his Opinion (1.) Upon that Expressi∣on [Sheneh Achari Sheneh, Hebr. Year after Year] v. 1. Which Phrase is not found in the Description of any other Famines, therefore it imports that the three Years Fa∣mine must be joined to the Story that went before, concerning Sheba: His (2.) Ground is, that offer which the Prophet Gad from God delivered to David, [Shall seven Years Famine come upon thee]? Chap. 24.13. That is, (as He interpreteth it) there have been three Years Famine already for the Gibeonites, and the numbring of the People took up almost another whole Year: Now saith Gad [shall three Years Famine more come to make them up seven; this seems to direct us to the time: And Sanctius saith here [Mallem hìc res ordine narrari, quo gestae sunt] this matter of the Famine is re∣lated in its place and Order.

The Second Remark is, the Cause of this Famine made known by God's Oracle: The natural Cause was the Drought, v. 10. David, though a Prophet, knew not the Super∣natural Cause, until he consulted with the Ʋrim, and God told him, it was to punish Saul's false Zeal, who had so perfidiously and perjuriously brought the Gibeonites unto Perdition, v. 1, 2.

N. B. Learn we from David here to say with Job [Lord shew me wherefore thou contendest with me] Job 10.2. and [Surely it is meet to be said to God I have born Chastisement, I will not offend any more, that which I see not, teach thou me, If I have done Iniquity, I will do so no more] Job 34.31, 32. We ought not to do, as the Dog doth, who runs snarling at the Stone thrown at him, but minds not the hand that threw it: Fools look only at the lower Causes, &c. Man's sinning assuredly goes before Man's suffering, as the Needle doth the Thread that follows it, therefore should we find out our Sin, and be sorry for it before the Lord, or our Sin will find us out surely, Numb. 32.23. And whatever is the Instrument of our Suffering, let God be looked on as the chief Cause and Agent, whose favour we must labour to reobtain.

N. B. This Sin of Saul's slaying the Gibeonites, contrary to a solemn Oath, and though they were Proselytes (out of a Zeal not to God but to himself and to Israel, that he and his People might possess their Estates) lay long fast asleep, like a Page  414Dormant Debt, not called for, nor awakened, for forty Years after the Fact. Thus Joab's killing Abner did sleep all David's days: Now Saul's Sin is reckoned for in this Famine, whereby the present Prince and People are now punished: Peter Martyr renders this Reason, why David is now punish'd for Saul's Sin, because he had now reigned many Years, yet had not still righted these oppressed Proselytes: And the Peo∣ple mostly were punished and pinched with this Famine, because they had been Ac∣cessaries to Saul's Sin, either by exciting him to it, or by assisting him in it, or by rejoicing at it, and not endeavouring to prevent it, nor labouring to get them restored to their Rights after the Fact was done.

The Third Remark is, the means made use of for removing this Judgment of Famine, Namely, the getting both God and the Gibeonites reconciled to Israel, v. 3, 4, 5, 6. Wherein Mark.

(1.) Those Gibeonites had complained of their Grievances to God, and he had heard them, for he is gracious, Exod. 23.27.

N. B. The Reason, why they had not all this long time complained to King David: Peter Martyr imagineth, That hapned to them, which befals all that are deeply oppres∣sed, they are so dispirited that they dare do nothing for their own Relief, and possi∣bly they suspected, that David (Saul's Son in Law) would be unwilling to Rescind the Acts of Saul his Father in Law. Now therefore was God's time.

Mark (2.) God now rouzes David, He asks them, what would satisfie them, see∣ing Saul had so wrong'd them from a Zeal without Knowledge, Rom. 10.2. Against the Publick Faith, which God (under no pretence) will suffer to be broken, no not, though it was won by a Wile, Josh. 9.15. Yet was it binding to Successors: David well knew all this, therefore offers them full Recompence, such as they required, that both God might remove the Famine, and the Gibeonites might pray for the remo∣val of it, Gen. 20.7. Job 29.13.

Mark (3.) It was not a Money-matter they sought for satisfaction, but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul, that the place wherein he plotted to root out our Families, even at his Royal Palace, (say they) may now be∣come the open Stage for the rooting out of his Family: God had his great Hand in this matter, not only to rid David of that long troublesome House, but also in confining the Gibeonites to request no more but seven of Saul's House: That so there might be the just number desired, yet Mephibosheth be spared.

The Fourth Remark is, the Matter, Manner and Form of the Expiation of Saul's Sin, whereby God was reconciled, and the Famine removed from Israel at the Gibeonites Prayer.

Mark (1.) Mephibosheth Jonathan's Son, is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine, v. 7, 8. This poor Cripple was saved for Jonathan's sake [because of the Lord's Oath between them] and surely had David thought rightly upon that Oath, it might have saved Mephibosheth's Lands from his Sy∣cophant Servant Ziba, as well as his Life at this time from the Gallows.

N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake, and for the Covenant made with their Parents.

Mark (2.) But David, doubtless at God's Direction, took the two Sons of Rizpah Saul's Concubine, and the five Sons of Merab (call'd Michal's, because she had adopted them at her Sister's Death, having none of her own, Chap. 6.23.) Who was Marri∣ed to Adriel, 1 Sam. 18.19. So they were not Michal's.

Mark (3.) The Manner of this Expiation, it was the Execution of this sevenfold Matter, by hanging them all up before the Lord, v. 9. Though David had sworn, that He would not cut off Saul's Seed, 1 Sam. 24.21, 22. Yet God dispensing with David in this Oath, directed Him to do thus; otherwise David had been as guilty of Perjury as Saul himself was, and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it.

Mark (4.) Rizpah's Motherly Affection to her two hanged Sons, v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath (in token of Mourning) to se∣cure her self from the parching heat of the Sun in the Droughty Day, and from the malignant Vapours of the dark Nights. Resolving to watch their Bodies from all An∣noyances, because they were doomed by David with the Direction of God (who in this extraordinary Case dispensed with his own double Law, Deut. 21.23. and 24.16.) To hang there until the Anger of God was appeased for Saul's Sin, and Rain reobtained, which (some say) Rizpah prayed earnestly for, in her Mourning Tent; and that the Lord Page  415would accept of the Sacrifice of her Sons for an Atonement, to remove the Fa∣mine, &c.

N. B. If so, then Rizpah must be a Religious Woman, having this Providence made an Ordinance to her; however, she was certainly a Virago, of a more than manly Cou∣rage, that durst watch there night and day without fear of Wild-Beasts, &c. Not wanting Servants as a King's Concubine, yet will she watch her self alone.

The Fifth Remark is, David's high Commendation of Rispah's doing, insomuch as he made her his pattern in declaring due respect to the dead, v. 11, 12, 13, 14. wherein,

Mark First, Tidings of Rispah's condoling the death of her Sons▪ &c. being brought to David, it pleased him so well, that he willingly learnt to do his own duty to the dead, and not only towards the bodies of these Royal Persons now executed, but also to the bones of Saul and Jonathan.

N. B. As David did not, so we should not disdain to learn what is good even from the meanest of Mankind, God sends us to School to the Ant, Stork, and Swallow, &c. and Christ bids us learn from Fowls, and from Lilies, Math. 6, &c.

Mark Secondly, David hereupon giveth out his Royal Order, that the Bones of Saul and Jonathan laid up in the Sepulchre (where the Men of Jabesh Gilead had buried them, 1 Sam. 31.10, 11, 12.) should be brought thence, and be buried in the Se∣pulchre of Kish, Saul's Father; and for the Bodies of those Seven Sons (hanged) he or∣dered also an honourable Burial, to make them all the amends he could possibly for their ignominious death: All which do clearly demonstrate that David bare no ma∣lice either to Saul (who had been so malicious to him while he lived) nor to his Sons, and what little reason Joab had to accuse David for hating his Friends, 2 Sam. 19.6. but indeed herein he most piously loved his Enemies.

The Last Remark of the First Part is the effect of all this, v. 14. wherein,

Mark First, The Lord's tenderness towards Rispah, when God saw her Motherly bowels, in lamenting the loss of her Sons with so much love and patience, and lodge∣ing in such an open air to keep their dead bodies from all harm either by Bird or Beast, he would not suffer her to suffer this hardship 'till September (as some say) which was the time of God's giving Israel their latter Rain, (as their former Rain fell in Nisan or Spring before their Barley-Harvest, the very time wherein they were hanged, v. 10.) for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day; but God soon sent Rain as that Phrase intimateth [Water dropped upon them out of Heaven] after so long a drought, causing a Dearth, whereby she presently understood God's Anger was appeased, seeing Rain was now re-obtained.

N. B. How glad was this Woman to see an end of her wearisom watchings.

Mark Secondly, The Lord soon sent rain, not only because he saw David had done that due execution of Justice (demanded both by God and the Gibeonites) which so far pleased God, that the wickedness of wicked Saul, of his Sons, and of his Subjects was expiated thereby as to temporal Punishments, but also God was pleased because David found in his heart (as the Phrase is, Chap. 7.27.) to recompence good for evil to his Ene∣mies, in ordering an honourable Interment to Saul and all his Sons (now hanged) and to bury them honourably in a place of Benjamin, named Josh. 18.28. This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan, more than if they had been buried in a Dunghil for their disgraceful death; and this was all the amends David could make for Abner so basely butchered, Chap. 2.32. and the same was done to good Jo∣siah, 2 Chron. 35.24. this was more than our Martyrs had in the Marian days.

Mark Thirdly, After their Execution (not Burial) God was intreated for the Land, v. 14. those intreaters were many, not only all the Religious People of Israel, but also Rispah prayed for Rain, that a speedy Period might be put both to the pinching Famine, and to her own painful watchings, &c. yea and the Gibeonites prayed for rain also, for David had requested this of them, that by their Prayers God might be reconciled to Israel, ver. 13.

N. B. This was an evident Type of the calling of the Gentiles (for such were those Gi∣beonites) and that by the Prayers of the Gentiles (when fully called) God will receive the Jews at last into his grace and favour, they prayed for us when we had no breasts, Cant. 8.8. so we ought to pray for them.

The Second Part is, The Wars David had with the Philistines, wherein were four famous Battels fought, from v. 15. to the end.

Page  416 Remarks are,

First, In the first Battel David was present in person, tho' 'tis expresly said [He now waxed faint] with old Age, v. 15. some say this fell out before Absolom's Rebel∣lion, &c. but solid Peter Martyr saith,

Let this story be timed without interruption where the Holy Spirit hath placed it. Here David was in danger to be slain by the Gyant Ishbi Benob, v. 16. who being made a new Colonel, pressed into Israel's Army, and with his new Sword essayed to slay Da∣vid as a proof of his valour, but Abishai succour'd him, and slew the daring Monster, v. 17. Josephus saith, it was done as David pursued them, &c.

The Second Remark is, David was absent in all the three following Battels, for his men sware to him because of his former personal danger [That he should descend into no more Battles] as they had only obliged his absence, Chap. 18.3, 4. saying [thou art worth ten thousand of us, &c.] but here they confirmed it with an Oath, saying [Lest thou quench the light of Israel] that is, lest the splendour and glory of Israel dye with thee.

N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings, who are therefore called Lights and Lamps here; and 1 King. 11.36. and 15.4. Psal. 132.17. pray for their preservation, therein we pray for our selves; the body drowns not, if the head be above water.

The Third Remark is, The Issue of these three Battels succeeding the first, and one another as the Philistines (routed in all the four fights) could recruit, and rally their Forces.

First, In the second Fight Sibbechai (one of David's Worthies, 1 Chron. 11.29.) slew Saph a second Monstrous Giant, this Battel was in Gob, v. 18. call'd Gezer, 1 Chron. 20.4. where three Battels only are mentioned; for the first wherein David was in danger and could not come off with honour is omitted, as that book of Chronicles con∣ceals both the Adultery of David, the Idolatry of Solomon, &c.

Secondly, In the third Fight at Gob, Elchanan slew Goliah's Brother call'd Goliah, Heb. v. 19. by an ellipsis, as Merab is call'd Michal, v. 8. for Michal's Sister, this Giant is named Lachmi, 1 Chron. 20.5.

Thirdly, In the fourth Fight at Gath, v. 20, 21. Jonathan (another of David's Wor∣thies) slew the last overgrown Monster, a bawling Beast, a bulky Behemoth, Hebr. Foemin. plur. as if he had many Beasts in his own belly.

N. B. All these Victories are ascribed to David, v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual: These all made way for Solomon's peaceable Reign.