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. XXI.

ANd there was a famin in the dayes David of three yeares, then David enquired of * 1.1 the Lord & he answered, that it was for Saul and for all his bloudy house, because he

slew the Gibeonites. Whether this happened after Sheba his conspiracy accord∣ing to the order here followed is doubted, because David was old, when hee fell into those troubles, and lived not long after, and this famin continued three yeares. Some, saith Martyr, thinke that it began sooner and that this was the * 1.2 last yeare of the three after Sheba subdued, but hee leaveth it, as uncertaine. I see no reason, but that it may bee thought to have happened in the order, wherein it is set downe: for although David were old, yet he was not so old, but that hee might live out these yeares after Sheba, and sometime after them. Pellican therefore thinketh, that the famin of these three yeares together was sent after three Rebellions, made by the Israelites against David: 1. under * 1.3 Ishbosheth, 2. under Absalom, 3. under Sheba, answerable to which were these three yeares punishments upon Israel. But this famin is said to have beene sent for Sauls sinne in slaying the Gibeonites contrary to the oath made unto them. But why was it sent in Davids time, who had offended nothing herein? Lyra and Tostatus answer, that it was now sent to punish Davids neglect, for * 1.4 hee being King ought to have relieved the Gibeonites being so oppressed, and to have punished their oppressors, Sauls posterity, this because hee had not hi∣therto done, God sent this famin to force him to doe it. This indeed may seeme to bee a reason, but considering that the Gibeonites never complained to David, and the law of God is, that the children shall not dye for the sinne of their father, David could no way bee guilty in this respect, unlesse that after answer received from God hee should have neglected to right the Gibeonites wrongs. Others therefore answer better, that it seemed good to God now to send this famin, that hereupon occasion might bee taken by his direction to * 1.5 roote out such as remained of Sauls posterity, that might any way hereafter disturbe the peaceable raigne of Davids sonne, that should succeed him in the kingdome. The Lord had hitherto grievously punished David for his sinnes in the matter of Ʋriah, and therefore would not have him put to any further trouble, now here is shewed how hee tooke order for the preventing of like troubles afterwards in great mercy towards David, and justly in respect of the house of Saul.

But how could he justly lay so soare a punishment upon all Israel, for the sin [Qu.] of one Saul, and he being slaine long before for his offence, cut off his posterity? especially this being contrary to his owne law, and to his protestation Ezek: 18. Ans: The people of Israel might make themselves guilty by rejoicing at the cutting off of these strangers, that their houses and lands might come a∣mongst them, and especially Sauls posterity, who happily were much inriched hereby, seeing their City Gibeon was the City of Saul, otherwise called Gibeah, and if so, this judgement was brought justly upon them, and these children of Saul were justly cut off. And here wee ought to take notice, that wee may [Note.] bee in danger of judgements for the sinnes of others, if either wee bee well plea∣sed therewith, or sorrow not therefore, or stay not the course of sinne in others as much as wee can. Moreover touching a mans children, God hath limited mortall judges by his law, as R: Solomon hath it, but not himselfe, hee may justly punish the father in the children, though not guilty in that particular, because all are sinners before him, that the judgement against a wicked father may thus bee aggravated, and others seeing it the more terrified.

But why did God punish for the Gibeonites and not for the Priests much more? Sol. Saul and his sonnes for that massacre perished together in his last [Qu.] battle against the Philistims, and it is likely that the Israelites were all moved with compassion, when they heard thereof.

But whereby was Saul moved to slay the Gibeonites? Answ. Some thinke, [Qu.] because they served the Priests, whom hee slew, and tooke their destruction heinously; some, that hee might bee the more enriched by their lands and goods, and enrich his Tribe, wherein they dwelt. But the reason is expressed, for his zeale not to God, but to Judah and Israel, to whom hee thought it would bee well pleasing to root these strangers out of the land, the plaine zeale of Hypocrites to seeke praise amongst men; and yet hee might also bee moved

to this by covetousnesse and malice against all that any way appertained to the Priests, howsoever hee pretended zeale.

But why did not David enquire of God the cause of this famin, till the third [Qu.] yeare? and by what meanes did he enquire? R. Solomon, saith Lyra, yeildeth * 1.6 this reason. The first yeare hee enquired not, because hee thought, that the drought and famin might come of naturall causes, the second yeare seeing it still to continue, hee thought that the Idoll of Michah, which yet continued in the land might bee the reason, wherefoae hee destroyed that, and the third yeare seeing that this judgement ceased not, he enquired. But Tostatus better, ei∣ther * 1.7 hee enquired at the first, but had no answer till the third yeare, or God tooke away the heart from David to enquire, till now, that his judgements might have their full course, and bee the more remarkeable against the break∣ing of so solemne and publique an oath. For David certainely never look't to secondary causes onely in the time of any calamity, but to God; and for the Idoll supposed to bee by him destroyed, it is without all ground, and again•••• reason, that such an abomination should bee suffered to stand all Samuels tim••, yea it is expresly said 1 Sam: 7. 3, 4. that at his exhortation the people di•• put away the strange Gods, that were amongst them. For his asking of the Lord, it was most probably by the High-priest, because that was the most or∣dinary way of consulting with God.

David being certified, that the cruelty of Saul against the Gibeonites was the * 1.8 cause of this famin, called for them, and asked what would satisfie them, where∣with the atonement might be made, that they might blesse the inheritance of the Lord. Meaning, that whereas now they sighed and prayed out of their misery for revenge upon those, by whom they had beene so greatly wronged, they would pray for them. A passage most remarkeable, that Gentiles and A∣morites, [Note.] who had been before appointed to destruction, should by their prayers avert a judgement and bring a blessing downe upon Israelites. But they were herein a figure of the Gentiles under the Gospell converted to the faith, when the Israelites were hardened and suffered by Gods great judgements, who pray now for their conversion and salvation. And forsomuch, as God shew∣ed himselfe to have so great regard to these distressed strangers sighing unto him, that for their sakes hee punished his owne people so severely, wee may see how compassionate hee is to any being in misery, and specially to such, as of what Country or Nation soever they bee, embrace the true faith, and doe that with care and diligence in his service, which is required at their hands, as these Gibe∣onites did, serving under the Levites, as they were appointed, in hewing of wood and drawing of water to the whole Congregation for their sacrifices, and without any reiucting that we read of to this day, to the shame of the Israelites, who could never bee kept long in obedience to that, which was required of them.

The Gibeonites answer first negatively, wee will neither have silver nor gold, &c. whence the Rabbines gather that David offered them money at the first, and hereupon they replyed thus, but it may as well bee gathered, that hee offer∣ed to put some to death in Israel which had wronged them, because they ad∣ded, neither shalt thou for us kill any man in Israel.

Then hee demanding, what they would have done for the expiation of this * 1.9 sinne, they answered, The man that consumed us, &c. let seven of his sonnes bee delivered unto us, and wee will hang them up to the Lord in Gibeah of Saul, whom the Lord did choose. The Vulgar Latin, to these words, the man that consumed us, adde, wee ought so to destroy, as not to leave one of his stocke in all the bor∣ders of Israel. Whereupon Lyra and Peter Martyr and others say, that they at * 1.10 the first propounded the utter rooting out of all Sauls posterity, but in the next words they limit their request to seven of his sonnes, which some thinke they did, because David replyed, (although it bee here omitted) that hee could not grant this, because hee had sworne to Saul not to root out his posterity, and to Jonathan to shew kindnesse to his.

Yet Martyr rendreth the words according to our translation, and Junius

making no mention of the rooting out of Sauls stocke, but of Sauls going a∣bout to root them out, that none of them should remaine in all the Coasts of Israel. The Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which may well bee rendred, wee will destroy, and the next word, that there may bee no remainder, but of whom is not expressed, but left to be understood. And therefore I rather preferre the Vul∣gar Latin herein. They would hang them up, that the judgement might bee the more remarkeable, they being thus exposed to the sight of all that passed by, that all might know, what a sacred band an oath is, and not dare hereafter * 1.11 to breake it, and what a care the Lord taketh even of strangers embracing the true faith, that none might bee discouraged from comming unto it. And they hanged them up in Gibeah of Saul to his greater ignominy, of Saul, the chosen of the Lord, that is, as the Vulgar Latin expresseth, sometime chosen, but now reprobated for his wickednesse, and so the more worthy in respect of that singular favour of God abused, to bee put to this ignominy in his poste∣rity.

To this demand of the Gibeonites David presently yeilded, and delivered to * 1.12 them the two sonnes of Rizpah, Sauls concubine, and the five sonnes of Michal the daughter of Saul, whom shee had brought up for Adriel the sonne of Barzillai the M••holathite: of Rizpah see before, ch: 3. 7. and of Adriel, 1 Sam: 18. 19. hee had Merob Sauls daughter to wise, of whom hee begat these five, but they are said to bee the sonnes of Michal Sauls other daughter, who was Davids wife, because shee having no children of her owne, adopted them for her sonnes, so Lyra and others. But this is not so easily resolved, because Hebr: it is, which she * 1.13 bare unto Adriel, and so the Vular Latin rendreth it, and Junius supplying a∣nother word thus, the five sonnes of the sister of Michal, and if it bee not read so, then he saith, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred properly shee bare, must bee taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for shee tooke, and brought them up, and for this hee saith, is Aben Ezra. Peter Martyr also will have it understood likewise, and whereas a question may * 1.14 bee made, whether a woman might adopt, seeing by the lawes of the Romans it was not permitted, but onely in case that shee had lost her sonnes in the war fighting for their countrey, hee answereth, that more anciently they might a∣dopt, for Pharaohs daughter adopted Moses, and so Michal might adopt the children of Merob her sister being dead for her owne greatly solace, seeing shee had none herselfe; or else shee that was called Merob, might otherwise bee called Michal also. Yet some, saith hee, thinke, that Michal is put for Merob, by the mistaking of the scribe. Of all these solutions the first is most probable, touch∣ing Michal her bringing of them up, unlesse we shall acknowledge some errour in * 1.15 the writing, which is not much materiall, seeing any reader might easily know that by Michal here Merob was meant.

Then the Gibeonites hanged these seven men, and the time when is noted to * 1.16 have beene at the beginning of barly harvest, how long, untill water dropped upon them out of Heaven. For so long Rizpah is noted to spread haire-cloath to keep the Birds from preying upon them by day and the Beasts by night. Lyra saith, * 1.17 that it is to bee understood, that of this haire-cloath shee made her a Tent neare to these dead bodies, and therein watched them night and day, that nothing might devour them; not herselfe alone, for that was impossible, but this was done by her and her servants at her appointment. If this shall seeme to bee a∣gainst the law, that they should bee suffered to hang day and night, seeing Deut. 21. it is commanded, that at the going downe of the Sunne such should bee taken downe, Hee saith, so indeed it ought commonly to bee done, but in this case Nathan the Prophet had directed David to suffer them to hang, till that by the falling of raine upon the earth it should appeare, that the drought so long continuing and famin caused hereby was brought upon the land for the wrong done to the Gibeonites, who being satisfied, an end was put to this judgement.

The reason, saith Martyr, of that Ordinance Deut: 21. was, lest the land * 1.18 should bee defiled, as is there expressed, wicked men pollute the land, whilst they are living, and therefore being dead, they are soone to bee taken away from

polluting it when they are dead. 2. Because hanging is punishment enough for a malefactor, therefore the Lord would not have the ignominy of suffering them to hang still night and day added hereunto. But this case being diffe∣rent as R: Solomon noteth, these were suffered to hang many dayes, that the * 1.19 Gentiles passing by that way, and learning hereby, what a care the God of Is∣rael had of the Gentiles converted to the faith, might bee induced to turne to it also. The time that they hung, is described by the harvests beginning, and the barly harvest, because in that country it was first and the wheat harvest af∣terwards, the whole time according to the Hebrewes account being 6 months, viz. from March till Septemb. The sackcloath which Rizpah used she is said to have spread it for her upon the rocke, that is, by making her a Tent thereof, wherein she might see that performed, which she desired to these dead corpses, for her care was such, that shee would not referre it to the care of her servants one∣ly, and shee tooke sackcloath, as fittest for mourning, thus Martyr, but the sack∣cloath, which shee spread, is thought by other to bee to lie upon, the Tent be∣ing left to bee understood. And this was told unto David, who disliked it not, for when the time was come, hee caused them to bee taken downe, and bestowed upon them the honour of buriall in the sepulchre of their fathers. And hee tooke this occasion also to translate the bones of Saul and of Jonathan * 1.20 from Jabesh to bury them together more honourably, the place where they were laid before, saith Lyra, not being so fit for persons of their ranke and qua∣lity. This as a point of love and goodnesse Martyr commendeth in David, * 1.21 who disdained not to imitate a woman in shewing kindnesse to the dead, to the shame of many inferiours to David, who scorne to follow their inferiours in any thing, although it bee good, when as indeed wee ought to learne to do good even of the poorest little creatures, as of the Pismire, and the Crane, Stork and Swallow. How God liked of Davids proceedings is shewed in the next words, hee was entreated for the land; to punish wickednesse is as a sacrifice expiatory to turne away Gods anger, but after severity used in such cases, wee may learne by Davids example, that it is pleasing to God to shew kindnesse, and not to rage against dead bodies, except there be further cause, but not meerely because they were our deadly enemies whilst they lived. For it is not to bee doubted, but that David shewed this kindnesse the rather, to shew that hee lo∣ved his enemies, and those that hated him, according to the Evangelicall precept.

Moreover the Philistims had yet warre againe with Israel, &c. that is, as is gene∣rally * 1.22 thought, according to the order, wherein they are set downe, after that the famin ceased. That which put the Philistims on to these battles may seeme to bee the confidence, which they had in their new Champions, Giants, who Goliah-like, thought that none were able to stand against them, but they being four fell all in four battles, God in his providence having a further end in these warres, viz. that the state of that kingdome might be left quiet and peaceable to Solomon. The Vulgar Latin, to make the time more plaine, hath it, after these things, and Josephus saith, after the famin ended David set upon the Philistims againe.

In this warre David fainted, then Ishibenob a Giant being about to slay him, * 1.23 Abishai rescued the King and slew the Giant. This Josephus saith, was done, when the enemies being put to flight David pursued them before all others, and being seene now to waxe faint, the Giant whom hee calleth Armon, the * 1.24 sonne of Araph, turned backe, and had undoubtedly slaine him, but that Abi∣shai comming on prevented it, and slew the Giant. By Davids waxing faint it appeareth that this was done in his old age, hee being now about 65, and therefore they would not have him to goe forth to battle any more, lest hee quenched the light of Israel, whereby they meant that the glory of all his for∣mer victories would bee in danger to be obscured, if at any time hee should bee slaine in warre. Wherefore they would rather henceforth content themselves to enjoy his direction, counsell and prayers keeping at home, then that his * 1.25 person should be hazarded by going to warre abroad.

Some expositours, saith Martyr, hold that contrary to what was said before, these battailes with the Philistims were fought before the 3 yeares famin, and not in the order, wherein they are set downe for time, because it was a thing decreed in the time of Absaloms rebellion, that David should not be adventured to the warre in his owne person, and because 1 Chron: 20. 4. the three last of these warres are related immediately after the victory obtained over the Ammonites. But these reasons be of no force, not the first, for in the time of Absaloms rebel∣lion David was kept from going out to the warre, because the Rebels would principally aime at his destruction, after that hee might still goe to warre a∣gainst other enemies, till this time of his debility through old age appearing: nor the second, for the writer of the Chronicles omitteth whatsoever else hap∣pened betweene the subduing of the Ammonites, and these warres against the Philistims, yea and the first of these also, therefore it cannot be gathered by his placing of these next to that against the Ammonites, that they followed next after, but because his numbring of the people is placed there next unto these warres, that these were the last memorable gests of David before that unhappy numbring. Whereas it is objected, that the last three warres at the least must needes bee before, because David was kept from going to warre after the first of these foure battailes, he answereth although he went not to warre in person, yet he went by his forces.

This Giants speare is set forth by the weight, as Goliahs, 1 Sam: 17. 7. it weighed 300 shekels of brasse; what weight this was may be gathered by that, which I have written upon that place: and hee was girded with a new sword, whereupon the Hebrewes say, that it was the first time of his comming forth to warre, and that hee was girt with a sword in token of some Captaines place, which hee had in the army, and that to purchase him the more credit at the first, he did thus set upon the King, seeing him to wax feeble. But God, that [Note.] never faileth those that put their trust in him, preserved David in this great danger, by suddenly bringing Abishai to rescue him, for which, and so many victories more following, hee compiled that Psalme of praise ch: 22.

The second battle was in Gob, 1 Chron: 20. 4. it is said to have beene in Ge∣zer, * 1.26 of which Gezer, see 1 Chron: 14. 16. it was a City in the Tribe of Ephraim possessed by the Philistims, happily by them called Gob. Vatablus hath it Nob, * 1.27 and Adrichomius saith, that Nob and Gob was all one City in the Tribe of Ben∣jamin, but because this was the same with Gezer, that City could not be meant. In this battle Sapha Giant was slaine by Sibbecai an Hushathite. 1 Chron: 20. 4. for Saph is Sippai. Josephus calleth Sibbecai an Hittite, and saith that hee slew * 1.28 many, that boasted themselves to bee Giants, hee was one of Davids worthies, 1 Chron: 11. 29.

The third warre was also in Gob, in which the brother of Goliah was slaine by Elhanan, the sonne of Jaare Oregim, here the word brother is supplyed * 1.29 out of 1 Chron: 20. 5. where he is called Lahmi the brother of Goliah, and Elhanan is said to be the sonne of Jair a Bethlehemite. But because hee is said here to have slaine Goliah, and his speare is said to bee as a Weavers beame, as the speare of that Goliah, 1 Sam. 17. and Elhanan, who slew him, is said to bee of Bethlehem, of which City David was, the Hebrewes, as Jerom sheweth de tradit: Hebr: will have David to be meant by him, and this Goliab to bee the same spoken of before, for which v: 22. it is said, these foure fell by the hand of David and of his servants, and accordingly his translation goeth, for Elba∣nan the sonne of Jaare Oregim, having Adeodatus, filius saltus polymitarius, which hee applyeth to David thus, hee was sent of God, and was the sonne of the forrest as it were, because he kept sheepe there, and is called Polymitarius, a maker of curious workes, as Oregim signifieth, because by his mother hee was of the kind of Bezaleel, to whom God gave the spirit of wisedome to make curi∣ous works in brasse for the sanctuary. And with this conceit are carried a∣way Lyra, Comestor, Gloss: Ordin: and Tostatus sometime, and divers others, but it may bee called their common delusion, wherein one followed another against sense, because it was not Goliah, whom David slew, that is here spoken of, but his

brother, as is expresly said, 1 Chron: 20. 5. which was written after this to make all things more plaine, which were too briefly set downe in these bookes, neither doth the time agree at all, seeing that battle was above 40 yeares before this. And this Elhanan, to put it out of doubt, that he was not David, but one of his worthies, is numbred so 1 Chron 111. 26. next after Asahel, and is cal∣led * 1.30 the son of his uncle, the Bethlebemite, in our translation, the sonne of Dodo, but because hee is here said to bee the sonne of Jaare, or Jair, the word Dodo is better rendred by Jerom, of his uncle, as it signifieth, and taken not as a proper name, but as an appellative. Lastly whereas v: 22. is alledged, these foure fell * 1.31 by the hand of David and of his servants, Martyr saith well, they fell by the hand of David, although he himselfe in person slew none of them, because they went out under him and by his appointment, that slew them, & they fell by the hands of his servants, because they were his instruments, by whom they were slaine. * 1.32

And there was yet a battle in Gath, &c. This battle Tostatus conceiveth to have beene made to recover Gath taken by David from the Philistims, 1 Chr: 18. 1. They had now for their Champion a Giant of greatest stature, Josephus saith, 6 Cubits, that is, 9 foot high, and for his fingers and toes hee was monstrous, having 24 in number, and not unlike Goliah hee defied Israel, and then Jonathan Davids brothers sonne slew him. What words hee used is not said, but most probably hee spake much like as Goliah had done, 1 Sam: 17. This Giant saith Josephus, Jonathan slew in single combat, and so the victory being obtained, the * 1.33 Philistims durst not make warre any more with Israel afterwards. Mystically by the Giants slaine in these warres, the principall cause whereof, was Davids hand, our victories over our Giantlike spirituall enemies were set forth by the power of our David Christ Jesus, that wee may not bee afraid of them, seeing wee fight under such a King, and prevailing ascribe all the praise to him by whom onely wee are enabled to these conquests.

Notes

• * 1.1

  V. 1.
• * 1.2

  Peter Martyr.
• * 1.3

  Pellican.
• * 1.4

  Lyra. Tostatus.
• * 1.5

  P. Martyr. Pellican.
• * 1.6

  Lyra.
• * 1.7

  Tostatus.
• * 1.8

  V. 3.
• * 1.9

  V. 5, 6.
• * 1.10

  Lyra. Peter Martyr.
• * 1.11

  Pellican. Peter Martyr.
• * 1.12

  V. 7. 8.
• * 1.13

  Lyra. Junius.
• * 1.14

  Peter Martyr.
• * 1.15

  Sallianus.
• * 1.16

  V. 9, 10.
• * 1.17

  Lyra.
• * 1.18

  Peter Martyr.
• * 1.19

  R. Solomon.
• * 1.20

  V. 12. 13. 14. Lyra.
• * 1.21

  Peter Martyr. Note.
• * 1.22

  V. 15.
• * 1.23

  V. 16. 17. Josephus.
• * 1.24

  The Vulg Lat. also for Giants hath Araphah, according to the word in Hebrew, but Araphah signi∣fieth a Giant. V. 17.
• * 1.25

  Peter Martyr.
• * 1.26

  V. 18.
• * 1.27

  Adricom.
• * 1.28

  Josephus.
• * 1.29

  V. 19.
• * 1.30

  2 Sam. 23. 14.
• * 1.31

  Peter Martyr.
• * 1.32

  V. 20. Tostatus. Josephus.
• * 1.33

  The Mystery.