A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XVII.

AFter his first devillish counsell, Achitophel giveth voluntarily another most dangerous to David, I will, saith he, take 12000 men and pursue David * 1.1 this night, now that he and his company are weary, &c. which Absalom and all the elders of Israel well approved. But forsomuch as God had said to Da∣vid, thou shalt not dye, but otherwise limited his punishments, it was vaine, see∣ing there is no counsell against God. Yet this was the way according to hu∣mane reason to worke his destruction, seeing by celerity the victory is often ob∣tained, and delaying loseth it, as Caesar writeth of Pompey. And Achitophel seem∣eth also to have beene valiant, in that hee offered to goe against David to effect what hee had counselled, which other counsellors seldome doe.

This counsell of Achitophel, although it were approved by all Absaloms * 1.2 friends, yet he did not follow it, or rest in it, but would heare the counsell of Hushai also, then he boldly against all others spake against it, saying, that it was not good at this time. Wherein his fidelity towards David, and courage did wonderfully appeare, that hee durst for the good of David oppose so great a counsellour and that after the hearing of his counsell approved by Absalom and all. For hee might have feared, that this would have beene taken as a signe of an hollow heart towards Absalom, to the endangering of his life, yet hee, all feare being laid aside, adventured himselfe. But hee used great art, 1. By implicitly approving the wisedome of Achitophel, in that he said onely, that his counsell was not good at this time, hereby intimating, that it was good

at all other times, and excellent, but now onely he failed, as the wisest may sometime doe, according to that, aliquando etiam ipse dormitat Homerus. 2. By * 1.3 shewing divers probable reasons against it, as 1. That David and his men were most valiant and now so provoked, that they would be like a Beare robbed of her whelpes most fierce, and so not likely to be overcome by such an army, as Achitophel spake of, he having so many worthies with him, and one of them able to deale with one, two or three hundreth enemies, ch: 23. 18. 2. That David being a man exercised in warre from his youth, was not without war∣like policy for his owne better safegard, happily lying not with the army, but apart in some secret place in the night, where they could not finde him, be∣cause Achitophel had propounded the comming upon David in the night and slaying of him onely. 3. That through the valour of David and his men, if it were otherwise, Absaloms men were likely at the first many of them to be slaine, which if it happened, all Israel would be dismaid, because the report happily would presently goe, that Absaloms army was overthrowne, and so for feare they would be in danger of turning againe and reconciling themselves to David.

The third way, whereby Cushai shewed his art, was by perswading Absalom to gather all Israel together, and so to goe against David in his owne person, that * 1.4 the victory being obtained it might not bee ascribed to a Deputy, but to him∣selfe, of which glory hee was ambitious enough. And so, saith he, we will come upon him with a multitude as the dew in the morning, overwhelming his little company so, that none shall escape; and hee spake in the first person, as if hee would make one, that should lead forth such an army, that hee might bee thought no lesse to bee against David, then Achitophel, because hee had offer∣ed himselfe, if his counsell had beene followed, to goe with that army. And he addeth against that which might bee objected, whilst this great army is in * 1.5 gathering, it may bee, that David will get into some City of strength, out of which hee cannot bee soone expelled againe, if hee bee gotten into any City, all Israel shall bring ropes and pull it downe and draw it into the river, till that a stone thereof is not left, but this is hyperbolically spoken. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred ropes, as Martyr noteth, signifieth also a troope, according to Lyra, a * 1.6 society, and if it be so taken, the meaning is, that they should all joine toge∣ther as one to demolish that City: but the former reading doth better set forth the facility of doing this, which was the thing that he aimed at. This coun∣sell being heard was preferred before Achitophels, but it is said, that it came of the Lord to overthrow the good counsell of Achitophel, where by good under∣stand * 1.7 profitable to attaine to that end, which Absalom aimed at, for other∣wise it was not good, but evill and wicked, and therefore the Vulgar Latin for bonum hath utile. But how was Hushai his counsell beneficiall to David? Ans. Because whilst Absalom delayed to gather so great an army to come against him, hee had time to passe over Jordan and to prepare the greater forces to fight a∣gainst him, and to take a place of greatest advantage to fight in, as is afterwards shewed that he did.

Then Hushai certified Zadok and Abiathar of all these proceedings in councell, * 1.8 that by their care David might be certified, and not stay neare to Jerusalem, lest if Achitophels counsell should be followed, there might be danger to him of perishing by the sword.

The Priests then by a maid send to Jonathan and Ahimaaz their sons, who were placed for the purpose neare to Eurogel, or the well in Rogel, a well somewhat out * 1.9 of the way, saith Martyr, and therefore a fit place to lurke in, it was the bounda∣ry * 1.10 of the Tribe of Judah, nigh to Jerusalem, Josh: 15. 7. This Well Pellican will have to be the same, wherein they hid themselves, when the woman spread a cloath * 1.11 over it and layed ground corne thereon, v: 18. But this is both contrary to the course of the history, and to all others, who say, that being gone from this Wel, * 1.12 they came to that in Bahurim. They could not come into Jerusalem to take their intelligence immediately, because they were known to be Absaloms professed e∣nemies, and to take part with David. This maid most probably went out to this

Well, as if shee had gone to fetch water, or to wash some cloathes there, and so went unsuspected, but a boy saw them, and came and told it to Absalom, who by the same expositours is held to have beene her sonne, and thought by this meanes to come into great favour with Absalom: but the scripture leaveth it uncertaine who he was. They then perceiving, that they were sought for, for * 1.13 Absalom sent some immediately to apprehend them, went to a Well in a mans yeard in Bahurim, and were hidden there by the care of a woman. How they perceived the danger comming is not said, but happily they had some inkling given them hereof, by some friend that perceived it. Sallianus saith, that Absaloms * 1.14 messengers pursuing them on horsbacke might be heard by them afar off, who feared the worst upon any sound made, and therefore hid themselves, but how they being footmen could do this so suddenly, and the Well be covered, and that device used by the woman to lay on a covering and ground corne upon it, I cannot see. Absaloms messengers comming thither, happily upon notice gi∣ven, that they went into that mans yard, the woman, as another Rabab, to save them from danger, said, that they were gone in hasle, having drunke a lit∣tle water, and so they ceased to pursue them, so the Vulg: Lat: but the Hebrew they are gone over the river of water, that is, over Jordan: A wonderfull provi∣dence of God over David and his friends thus to move the hearts of some to [Note.] worke for their good, and to worke s••ch remisnesse in these pursuers, that they sought no further after them; so well doth hee provide even beyond their expectation, for the good and safety of those that goe in a right way.

Then these two men hastened to David, and hee with his company after this * 1.15 intelligence had with all speed went over Jordan the same night, which could not but bee a wonderfull great trouble unto him, after his weary journey in the day to have no time to refresh him in the night, but yet hee had one com∣fort, not one of his company forsooke him in this danger, or miscarryed in passing over the river in the night, for it is said, that there was not one, but was come over by the appearing of the next morning unto the other side.

Then Achitophel seeing that his counsell was not followed, hanged himselfe, * 1.16 viz: because he foresaw certained destruction to come upon Absalom, and that the victory would fall to David, which if it did, he was in danger of being put to a shamefull death: A just reward for so wicked a man, who being indued with such excellent wisdome imployed it so ill, whereas hee should rather * 1.17 have devised how to make Absalom humble, and reconcile himselfe againe to his father, so Lyra, and others. And Josephus saith, that hee spake to this ef∣fect * 1.18 to those of his house, that David would reobtaine the kingdome, and hee should bee hanged, wherefore it was better for him to prevent it, and manfully to dye with his owne hands. It is likely also, that discontent wrought with him, forsomuch as his counsell, which had hitherto beene held as an oracle, was now so sleighted. But hee was punisht in his kinde, hee that would have lifted up his hands against his Lord David, lifteth up his hand against himselfe, and is by a just judgement given over to a sinne so much greater then common murther, by how much his owne life was nearer unto him then another mans. And in this, as in other things, hee is rightly held by some to have beene a type of Judas, who also gave counsell against his master Christ, and so came to the like shamefull end.

Then David came to Mahanaim, that is, saith one, a City in the land of Gi∣lead, * 1.19 of the Tribe of Gad, 44 miles from Jerusalem, this place had this name given it from Jacob, Gen: 31. because here Tents of Angels were seene about him to guard him when hee was in danger by Esau his comming against him. This saith Josephus, was a most faire and well fenced City, to this Ishbosheth * 1.20 betooke himselfe also, when hee tooke the kingdome upon him, ch: 2. 8. Da∣vid had not long rested here, but hee was pursued by Absalom, who brought his army over Jordan after him. And hee made Amasa Captaine of his army, who * 1.21 was the sonne of Ithra by Abigail the daughter of Naas, the sister of Zerviah, Joabs mother, so that hee and Joab were sisters children, and both Nephewes

to David, for so much as Naas was otherwise called Ishai, the father of David, wherefore many greeke Copies, for Naas have Jesse, and both Josephus and Jerom affirme him to be the same, which also is confirmed, because Zerviah her sister was Ishai his daughter. But Amasaes father is called an Israelite, and 1 Chro. 2. 17. an Ishmaelite, this by Iunius is reconciled thus, he was an Ishmaelite by birth, * 1.22 but an Ismalite by profession, because he imbraced the true Religion. The vul. Lat. hath it a Jezraelite, as if hee had been borne in Jezreel, and an Ishmaelite, saith Jerom, hee is called, because hee was such in condition in his sonne Amasa, * 1.23 who fought against David, as the Ishmaelites against the people of God; R. Kimhi saith, that hee lived among the Ishmaelites, and therefore was so called, but an Israelite, because he was so borne; some Hebrews, that the title of an Israelite is added to him, because that although hee rebelled against David, yet this his fault was expiated by his death, when Joab slew him, after his returning to Da∣vid, I subscribe to that of Kimhi as most probable.

And when David was come to Mahanaim, Sobi, the sonne of Nahash of Rab∣bah of the children of Ammon, and Barzillai the Gileadite, and Machir of Lode∣bar * 1.24 brought beds and other provision, &c. This Sobi is thought to have beene constituted King of the Ammonites in the roome of his brother Hanun, by Da∣vid, after that hee had subdued him. His father had beene kind to David whilst he lived, in the time of his exile by Saul, and now his sonne sheweth him kind∣nesse * 1.25 likewise in his great distresse. R. Kimhi thinketh, that this Sobi was an Israelite of the foresaid Rabbah. R. Solomon, that hee was Hanun himselfe, whom David subdued, called also Sobi, who turned to the true Religion, and dwelt now in Israel. But the first is best and followed by Jerom, and most generally. Machir of Lodehar was hee, with whom Mephibosheth had been brought up, * 1.26 and Barzillai was the chiefe man of his Citie. These men by a singular provi∣dence are stirred up to furnish David and his men with all necessaries after their weary travaile, which could not but bee a great comfort unto him. But by the things bought unto him wee may see in what great want hee was of all things, not onely food, but houshold stuffe and beds; Thus soone may even a great and glorious King bee brought to extreame povertie, and to bee glad of reliefe by [Note.] the almes and charitie of loving friends, such as these shewed themselves indeed to bee, and herein was David a type of Christ, who being Lord of all, had not whereupon to rest his head.

Notes

• * 1.1

  V. 1, 2.
• * 1.2

  V. 5.
• * 1.3

  V. 8.
• * 1.4

  V. 11.
• * 1.5

  V. 13.
• * 1.6

  Peter Martyr. Lyra.
• * 1.7

  V. 14.
• * 1.8

  V. 15.
• * 1.9

  V. 17.
• * 1.10

  Peter Martyr.
• * 1.11

  Pellican.
• * 1.12

  Schol. Histor. Tostatus. Lyra.
• * 1.13

  V. 18.
• * 1.14

  Sallianus.
• * 1.15

  V. 21.
• * 1.16

  V. 23.
• * 1.17

  Lyra.
• * 1.18

  Josephus.
• * 1.19

  V. 24. H. Bunting Pa∣triar. travailes.
• * 1.20

  Josephus.
• * 1.21

  V. 25.
• * 1.22

  Junius.
• * 1.23

  Hieron. de tradit: Hebr. R. Kimhi.
• * 1.24

  V. 27.
• * 1.25

  2 Sam. 12.
• * 1.26

  2 Sam 9. 4.