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. XVIII.

DAvid hearing of Absaloms comming towards him with a great Army stay∣eth * 1.1 not in Mahanaim to expect his approach thither, but mustered his men, and placing Captaines over them sent them forth to encounter with Ab∣salom. For it agreed not with his courage and the courage of the men that were with him, to shut up themselves in a Citie and to bee besieged by the in∣solent enemy, and hereby they might have been much disheartened. Where∣fore dividing his Army into three parts, hee set Abishai over one, Joah over another, and Ittai the Gittite over the third. And although the number of men that were now for David bee not here set downe, yet because Vers. 4. it is said, that they went forth by thousands and by hundreths, it appeareth, that hee was greatly increased in his number, since his comming to Mahanaim, the men of those two Tribes and an halfe beyond the river, flocking to him from all parts, as being more faithfull to their King then the Tribes which dwelt neare about him. Josephus saith, they were 4000. Comestor 7000. but happily * 1.2 they were many more, according to others, for where the Scripture is silent, nothing can certainly bee determined. It seemeth, that they were a sufficient Army, because David spake to the Captaines as nothing doubtfull of the victo∣ry, to entreat Absolom kindly for his sake. Yea Tostatus saith, that hee knew he should have the victory, because Achitophels counsell was brought to nought al∣ready, * 1.3 as hee had prayed, and therefore hee gathered certainly, that Gods fa∣vour

was now againe towards him, and that hee had accepted of his humilia∣tion and patience towards railing Shimei, and would doe him good therefore.

To this warre David offered also to goe himselfe in person, although hee * 1.4 was now aged, because hee would not seeme to expose his men to danger, and feare comming into it himselfe, as cowardly and voluptuous Emperours have done, as Nero, Commodus and Galienus, and David himselfe formerly. But his men would not suffer him to goe. 1. Because the enemies would ayme altoge∣ther * 1.5 at his destruction, who if hee should perish, their cause must fall, and they all should bee undone, whereas if many of them were destroyed, the King being safe, there might yet bee hope. Therefore they adde, 2. that hee abiding in the Citie might bee a defence unto them, that is, both because if they should flee at this time, they might returne unto him, and the Army being repaired set upon the enemy againe with better successe afterwards, and also because when the enemies should see, that hee was not amongst them, they would have no heart to fight so earnestly against them, and they would still feare that Da∣vid would bee ready to come forth with a fresh Army upon them, when they should bee weary with fighting, for they would verily thinke, that the King was not left behind alone, but with a strong guard of men about him. And Theodoret, and after him Martyr addeth, that they feared, if David were in the * 1.6 battell hee would bee too favourable towards his sonne Absalom to their great disadvantage.

David meekely submitteth himselfe to the will of his men, but as they went * 1.7 forth hee stood in the gate, and willed them to intreat Absalom kindly, that is, as the vulg. Latine hath it, to save him alive, lest, as Lyra saith, if hee should * 1.8 die in battell against his father, hee should die in a mortall sinne unrepented of, and so bee damned everlastingly, and as Pellican, because David conside∣red * 1.9 his sonne stirred up by the judgement of God against him for his sinnes, wherefore hee was the rather sollicitous for the good of his soule, to have him reserved to bee * 1.10 judicially proceeded against, that thus, time being given him, hee might bee brought to re∣pentance. Thus also Ben. Gerson, but Martyr, that hee was carried with a naturall affection towards him, which wrought so, that he was unwilling to have him slaine, although his attempts against him were intolerable. It was out of his great love and lenitie even towards his enemies, as Shimei, Abner and Saul, which generally is commendable in private persons, but if hee would have him spared, and not put him to death at all, it was a sinne in him being King and Judge. Josephus layeth a greater aspersion upon David, in that hee saith, that hee threatned, if they slew Ab∣salom, * 1.11 to lay violent hands upon himself: wherein he did doubtlesse greatly wrong him, because if it had beene so, it should not have beene passed over in silence in the holy Scripture, * 1.12 and it is improbable, that so holy a King should have so wicked a thought. For as Augustine saith, if I should kill my selfe, I should not kill one innocent, because this very purpose maketh mee guilty in mind, before that I kill my body.

Then the battell was made in the wood of Ephraim, and Israel was smitten by Davids men unto 20000, &c. Both the Armies being beyond Jordan, and the Tribe of Ephraim situated in the Land of Canaan, it may bee doubted, how any wood here could bee called the wood of Ephraim. Lyra saith, it was so * 1.13 called, because it was over against the Tribe of Ephraim, the River onely run∣ning betweene, but in the topography of Adrichomius it is placed right over a∣gainst Issachar. Vatablus, that the Ephraimites did bring over their Cattell hi∣ther to pasture. Cajetan taketh the word Ephraim appellatively for increase. * 1.14 Tostatus, that it was called the wood of Ephraim, because Oreb and Zeeb were slaine there by Gideon, the glory of which victory hee ascribed to the Ephrai∣mites

to pacifie them. Pellican agreeth with Vatablus and Lyra, saying, that it * 1.15 was indeed in the Tribe of Gad, Peter Martyr, that it had the name from Ephraim, because there they fighting against Iephtah were slaine unto 40000. so likewise Junius, who placeth it in Manasseh, and this is more probable, then that of Tostatus, or any other, unlesse Adrichomius erred, and it was an wood over against Ephraim.

And the wood devoured more that day then the Sword, that is, say Junius and * 1.16 Martyr, by their falling into pits and ditches which were there, and by run∣ning against the trees, so likewise Lyra, who saith, that there were many great pits, the Chald. by wild beasts, which kept in that wood; but this is not so pro∣bable, * 1.17 because beasts, although most fierce, would not set upon men armed in troopes as they were. It is to bee held then, that they fleeing away in hast fell some into pits, being thus bruised and maimed, and not able to get out againe, and some into thickets of trees and bushes, whereby they were torne, and held so fast, as that they strove in vaine, till their strength failed them to goe away, as Absalom was hanged in a tree, and could not get loose againe, thus also Pellican. And that there were great pits there appeareth, because Absalom * 1.18 was cast into a pit and a great heape of stones brought and laid upon him, Vers. 17. Thus all things wrought against them, that rebelled against their King [Note.] to destroy them, that all other subjects hearing might feare to doe the like.

And Absalom met the servants of David, riding upon a Mule, and his head was * 1.19 caught in the thick boughs of a great Oake, &c. that is, being in the wood where hee knew not when hee went towards his enemies, and when hee fled from * 1.20 them, when hee thought that hee had fled from them, hee unawares came upon them, and here seeking to escape them through an unbeaten way, whilst hee hastned, hee was caught in this Oake by the haire of his head, which su∣perabounded, as was before noted, and he was not a little proud of it, and there∣fore it was now justly made the meanes of his destruction, that at once hee might pay for his pride, murther of his brother, and treason against his father, as Pellican in part, and in part Lyra, who saith, that hee might hasten his flight the more, hee had put off his head peece, and so was caught by his haire. * 1.21 Martyr prosecuting this further saith, that hee had taken great pride in his haire, now hee was hanged by the haire of the head, that whereby a man * 1.22 sinneth, by it hee shall bee punished, hee was cursed for his wickednesse, and therefore hee had his reward accordingly by being hanged upon a tree; as hee [Note.] sought to destroy the Lords anointed, upon whose head was the holy oyle, so his head now was apprehended; and lastly as hee ambitiously sought to bee on high, hee was listed up betweene heaven and earth. Josephus also saith, that hee was hanged by the haire of his head, but Theodoret and Chrysost. speake of his hanging in the Oake, as if his head were caught betweene the boughs * 1.23 closing so about his neck, as that hee could not get out, neither doth the Scrip∣ture make any mention of his haire in this place. A marvailous thing, saith Chrysost. that hee did neither hold his Mule from going under this tree, and when hee was intangled, that hee was so stupified, as that hee took his hands from the reine, to helpe his head out, thus suffering the beast in the meane [Note.] season to goe from under him. Thus God infatuateth them that are hatefull to him for their sinnes, that they may come to their deserved destruction. A wicked rebell, whom his father through his indulgence would have spared, al∣though hee had so greatly wronged him, and was the author of sinne and death to so many of his subjects, yet the vengeance of God would not suffer him to live. Then Joah was certified of it by a young man, whom hee blamed for not * 1.24 killing him, and hee went himself and thrust him through the heart with three darts, and ten men that bare his armour compassed him about and slew him. The man that told Joah, feared to kill Absalom because of the charge given by the King to the contrary, but Joah seeing that Absalom was incorrigible, ha∣ving twice before reconciled him to his father, had rather incurre the Kings displeasure, then to suffer such a pest of the Commonwealth to live any lon∣ger. For there needed no judiciall proceeding against him, hee was in armes

against the King, his crime was manifest before all Israel, many thousands were by him brought to destruction, and God had now apprehended him, and of∣fered him to bee slaine. Wherefore he as a true lover of the Commonwealth * 1.25 hastned to doe execution upon him to prevent further bloodshed in Israel, and thrust him into the breast with three darts because hee had deceived him, the King and the Sanedrim, the 200. Elders of Jerusalem that went with him to Hebron, and then ten servants beat him, untill all the life which remained in him quite departed, because hee had defiled the ten Coneubines of David, thus Pellican. But Martyr and others censure Joab as sinning grievously in this do∣ing, because hee was a subject, and so was bound to obey his King, and not to * 1.26 take upon him a Judge to doe this execution. Neither will it excuse him, that hee feared there would bee more civill warres if hee were spared: for neither must evill bee done that good may come of it, and by taking him captive and bringing him to his father, the further feared warre might have beene preven∣ted. Moreover, hee knew not what the Kings end was to have him spared, happily, as hath been said, that his judgement being respited, hee might bee brought to repentance. T. Manlius Torquatus having commanded his sonne not to fight, but onely to goe forth, to espy, because hee did not onely so, but fought, contrary to his command, cut off his head. And David dying took order, that execution should be done by Salomon upon Joab for this, as Tostatus thinketh, although it bee not mentioned, it being implyed in these words, thou knowest what Joab, sonne of Zerviah did to mee. Absalom being thus slaine, Joab * 1.27 sounded a retreat, that no more blood might bee shed, and Absaloms body was cast into a great pit there, and covered with a great heape of stones, and thus it is noted in Tradit. Hebr. and by Lyra to have been done according to the Law, Deut. 2. 18. Joab would have him thus cast out and overwhelmed with stones, as unworthy of a buriall, and that his father might not bee grieved with the sight of his dead body.

But Absalom had set him up a pillar in his life time in the Kings dale, &c. The vulg. Latine, for (pillar) hath title, and it was called Absaloms hand. Where∣upon * 1.28 the Hebrews feigne that hee being taken downe from the Oake craved re∣spite before hee died, that hee might make him a title for a remembrance, because hee had no sonne worthy to reigne after him, and this being granted, hee made the figure of his hand in this title. But to leave this, as a foolish ficti∣on and contrary to the sacred history, seeing hee was pierced to the heart, whilst hee hung in the Oake, the Hebrew word indeed whereby that is called which Absalom set up is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a title or statua, a pillar with an Image upon it, hee also gave it the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the hand of Absalom properly, and metaphorically the place of Absalom, or as Martyr, the worke of Absalom; who * 1.29 also saith, that Josephus affirmeth it to have been a Pillar, others, a Pyramis of great cost, such as the Egyptian Kings built to continue their remembrance. This Absalom had built in his life time, not now at his death, but here men∣tion is made of it, that wee might note, how God crossed him in his pride, when hee out of the haughtinesse of his mind thought happily within this buil∣ding to bee buried, and to leave a glorious remembrance behind him, he was through the just judgement of God laid in a base desolate place, as a dead beast cast out of the way, and another monument of a most rebellious sonne, a great * 1.30 heape of stones laid upon him, that who so should afterwards come by that way [Note.] and see it, might have him in detestation, and all proud persons and disobedient persons, learne by his example, to what confusion they are tending, thus al∣so Pellican. Whereas Absalom is said here to have had no sonne, but Chap. 14. 27. hee had three sonnes, that is there resolved, they all died, after his returne from Geshur. God would not have him to live in his children, who had so wicked an heart towards his father. The Kings dale, where Absalom had set up his Pillar, was according to Josephus, two furlongs from Jerusalem, a place where the Kings used to recreate themselves, and to see pastimes, therefore pub∣like, and such, as wherein Absalom thought that his monument should bee conti∣nually in view.

Then Ahimaaz, the sonne of Zadok desired of Joab, that hee might run and tell the King of the victory obtained, but he would not suffer him at the first, be∣cause * 1.31 the Kings sonne was dead, but sent Cushi, &c. Joab would not have Abi∣maaz, a good man, and one whom hee greatly loved, the messenger of such newes, as might bee displeasing to the King, but when hee had any thing one∣ly pleasing to tell, hee said, that hee should carry the newes: yet hee urged him to let him run, because hee thought it could not but bee welcome newes to Da∣vid to heare of the debellation of his enemies, and the victory by his men obtai∣ned: but Ioab, who was better acquainted with the Kings disposition, and remem∣bring the charge given to save Absalom, knew, that it would be a great grief unto him to heare of his death. He therefore sent Cushi, who was not Cushi the Archite, spoken of Chap. 15. although Tostatus thinketh so, for he was with Absalom, and * 1.32 if not, as hee thinketh, but fled from him in the way to Davids part, yet hee was too great a man to bee imployed in this service. This Cushi was then another man of an inferiour ranke, but one of Davids servants, a Blackamore as Junius rendreth it, yet in Religion a Proselyte, whose acceptance before the * 1.33 King Ioab did not so much regard. But hee glad of the imployment posteth away, nothing doubtfull but that hee should have thankes from the King for so good tidings. Then Ahimaaz was instant with Joab againe, and ran, and did outrun Cushi, but in his newes hee dissembled Absaloms death, lest the King should bee offended, leaving that to bee told by Cushi. Then hee com∣meth and telleth it, but not plainely, onely hee spake so, as that David easily understood that hee was dead, whereupon hee was so stricken with griefe, that hee went apart and mourned, never asking how hee came to his end, whether being slaine amongst others or willingly by any man, or as Saul desperately killing himselfe. If it shall seeme strange that hee should bee thus greatly grie∣ved, when hee heard that Absalom was dead, but hearing before of the death of the child begotten in adultery, hee ceased mourning. August. answereth, * 1.34 it was because hee knew that Absalom perished eternally both in soule and bo∣dy, but when the Infant died there was no suspition of eternall damnation. And for this cause hee saith in another place, Absalom afflicted David more dying, then living and rising against him, because then there was hope of repentance and remission, but now all hope was past. And it grieved him the more, saith Martyr, because hee considered his owne sinnes as the cause of all this misery. * 1.35 In lamenting Absaloms death, hee named him divers times, the Hebrewes note eight times, by seven of them bringing him out of the prison of hell, and by the eighth raysing him up to paradise, but this is one of their putid fables. In lamenting hee wished that hee had dyed for him, but whether this bee justifya∣ble or not, is a question; it may bee said, that hee being in the state of grace beleeved, that God would receive him dying into his heavenly kingdome, and if Absalom had lived still, hee might have repented and beene received to mercy also, wherefore this wish of his was pious, as that of Paul, to bee Anathema for his kinsmen, the Jewes, and by the like piety hee was afterwards moved, when hee desired rather, that Gods hand might bee against him then against * 1.36 the people perishing by the Plague. But it is objected, that if pietie moved him, it would have moved him also to lament the 20000. people, that perished with Absalom in the same rebellion. Sol. His sonne was dearest to him, and therefore his death affected him most, and although no mention bee made of the rest; yet it is not unlikely, but that he grieved for them also. Ob. When Nabal died in sinne, and it was told to David, hee grieved not for the losse of his soule, but rejoyced and gave God thankes for avenging him of his ene∣my. Sol. Hee was a stranger to him, and therefore there was not the like rea∣son, neither did hee so certainly perish everlastingly. Ob. If David had had his wish and Absalom had lived and hee had been slaine, the case of the Com∣monwealth had been miserable, and of all Davids faithfullest friends and servants, therefore it was an ill wish. Sol. The perishing of one soule is more then the misery of a Commonwealth, and David in wishing that Absalom had lived and hee had died, meant, to repentance and amendment. Thus Peter

Martyr, who yet doth not excuse him finally from all blame, because his sor∣row was excessive and intempestive now to the indangering of all his people, who it might be feared, would hereupon have forsaken him and set up a new Cap∣taine over them. But if the eternall perdition of Absalom was the thing, that so much affected David, I see not, but that hee may well be justified, because in the case of Gods glory disparaged, or mens soules indangered, true piety and zeale knoweth no measure in grieving, and hath no eyes to looke at any thing else for that time.

Mystically by Absalom riding upon a Mule, wee may understand the Pha∣risees insisting upon the carnall sense of the law, persecuting and stirring up * 1.37 the people against their owne Messiah, but they lost both their kingdome and lives, being ignominiously exposed and covered with an heape of stones by hardnesse of heart. David mourning so much for Absalom figured out Christ weeping for Jerusalem, foreseeing their miseries to come.

Morally David setteth forth a vertuous man fighting against sinne, his ar∣my * 1.38 being divided into three parts, the first consisting of interiour meditations, the second, of acts of charity, both corporall and spirituall, the third of mo∣desty in gestures and speeches; the King of vices is pride, as Absalom so excee∣dingly proud, of these enemies against whom David fought. The Mule, upon which Absalom did ride, is worldly glory, which passeth away, as the Mule, and pride is left hanging in Hell, as Absalom in an Oake, where he is pierced with three arrowes or darts, the fire, the worme, and the losse of the sight of God for ever, as Absalom was pierced with three darts by Joab.

Notes

• * 1.1

  V. 1.
• * 1.2

  Iosephus. Scholast. hist.
• * 1.3

  Tostatus.
• * 1.4

  V. 2.
• * 1.5

  V. 3.
• * 1.6

  Theodoret. Peter Martyr.
• * 1.7

  V. 5.
• * 1.8

  Lyra.
• * 1.9

  Pellican.
• * 1.10

  August. lib. 3. de Doct. Christ. c. 11. ideo, si vinceretur eum oceidi prohibuerit, ut edomito servaretur paeni tendi locus. Et quia non po∣tui••, non orbitatem in ejus interitu doluit, sed quia noverit in quas pae∣nas tam impie adultera, & parrici∣dialis anima raperetur.
• * 1.10.1

  Peter Martyr.
• * 1.11

  Josephus.
• * 1.12

  Aug. lib. 1. contr. Gaudent c 13. Cum me occido non innocentem occido, quia ipsa voluntate, qua me occidere statuo reus efficior animo priusquam corpus occidero.
• * 1.13

  Lyra.
• * 1.14

  Vatablus. Cajetan. Tostatus.
• * 1.15

  Pellican. Peter Martyr. Judg. 11. Iunius.
• * 1.16

  V. 8.
• * 1.17

  Chald. Paraph.
• * 1.18

  Pellican.
• * 1.19

  V. 9.
• * 1.20

  Lyra.
• * 1.21

  Pellican
• * 1.22

  Peter Martyr.
• * 1.23

  Theodoret. Chrysost.
• * 1.24

  V. 10, 11, 12, 13, 14, 15.
• * 1.25

  Pellican.
• * 1.26

  Peter Martyr.
• * 1.27

  Tostatus. 1 King. 2. 5. V. 16. V. 17.
• * 1.28

  V. 18.
• * 1.29

  Peter Martyr.
• * 1.30

  Pellican.
• * 1.31

  V. 19. 20, 21,
• * 1.32

  Tostatus.
• * 1.33

  Iunius.
• * 1.34

  August. l. 3. de Dect. Christ.
• * 1.35

  Peter Martyr. V. 33.
• * 1.36

  2 Sam. 24.
• * 1.37

  The Mystery.
• * 1.38

  The Morall. Lyra.