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HAVING hitherto set forth one battle betweene Davids men and Ishbo∣sheths, now it is shewed, that there was long warre betwixt them, that is, * 1.1 most probably all the time that Ishbosheth lived, except some few dayes, where∣in Abner, his Captaine fell from him and inclined to Davids part, and in the time of these warres, Sauls house waxed weaker and weaker, and Davids stron∣ger and stronger, which is further here declared, 1. Because he had many
children, Vers. 2, 3, 4, 5. 2. Because Abnor fell from Ishbosheth unto him, Vers. * 1.2 6, 7. &c. His eldest sonne was Amon, the second Cheliab, signifying like the fa∣ther, happily so called, as Martyr hath it, because hee came of Abigail, the * 1.3 wife of Nabal, lest hee might bee thought to have been his sonne, hee is al∣so called Daniel, 1 Chron. 3. 1. and this saith R. Solomon was his name at the first, * 1.4 but then there being some scoffers, that sayd hee was Nabals sonne, his face was changed so as that hee looked most like unto David, whereupon hee was called Cheliab, but this smelleth of the Rabbinicall forge: the third Absolom, who is said to have come of Maacah, the daughter of Talmai, the King of Ge∣shur; shee is thought by Martyr to have beene one taken captive by David, when dwelling in Ziklag hee roved into divers parts about and tooke the spoyles of the enemy, for then it is said, that hee invaded the Geshurites, 1 Sam. 27. 8. but then hee saved neither man nor woman alive, Vers. 11. wherefore it must bee at some other time, that hee either tooke her and so made her his wife, or after that invasion the King of Geshur might give him to her to wife, that hee might not warre upon his countrey any more. If it bee doub∣ted how hee could marry with a woman of another Nation, seeing marriages were forbidden with the Canaanites for their idolatry? it is answered, although the people of other nations were Idolatrous also, * 1.5 yet marrying with such was not altogether forbidden, for in case of tak∣ing a faire woman of theirs captive, after shee had shaved her head, pared her nailes and changed her garments, and bewayled her father a moneth, he that had taken her, might marry her. But if David tooke Maacah to wife, whilst hee dwelt in Ziklag, hee carried not two wives onely with him, as was said before, when hee went to Hebron, but three. Answ. Although hee had her in his possession, yet it is most probable, that hee married her not, till a moneth after, following the order of the foresaid Law, and so not till his comming to Hebron. Howsoever, hee had cause afterwards to repent him of this marriage, when the sonne of this woman, Absolom usurped his kingdome, [Note.] and by his other children, Amon and Adonijah hee had much affliction, to shew that when a man abounds with children, it is no happinesse, unlesse they bee sanctified, that all parents may alwayes pray instantly for this. The fourth son was Adonijah, the fifth Shephatiah, the sixth Ithream by Eglah Davids wife. Here because this woman onely is called Davids wife, a question ariseth, why * 1.6 it is so said of her singularly? Lyra answereth, that shee was his first wife, the daughter of Saul, otherwise called Michal, and therefore dearest unto him, and shee was called Eglah, an heifer, according to the phrase used by Samson, if yee had not ploughed with my heifer; all the rest were his wives also, but the * 1.7 first specially. Peter Martyr saith, that some by Eglah understand one of meane parentage, who having no alliance to grace her was hereby graced, by being called Davids wife: others, that shee was more excellent then any of the other, and so preferred, as if shee had beene his onely wife, to bee materfamilias: others againe, that shee had beene Sauls wife, seeking to approve this by the saying of Nathan, 2 Sam. 12. God gave thee thy masters wives, but that this cannot bee understood that they were given to bee his wives, appeareth because he was Sauls sonne in law, and so it was unlawfull for him to marry his mother in law: it is onely meant then in that place, that they were given into his power. And that Eglah cannot bee Michal, hee proveth, because shee was barren to the * 1.8 day of her death, unlesse it shall bee thought there to have been spoken of the time to come, that shee had no child after that time, but there is another thing that maketh against her being Michal, viz. that shee was not restored to Da∣vid after that Saul had given her to another, till after this, Vers. 14. and there∣fore hee could have no child by her in Hebron borne there as all these are said to have been. Ithream the sixth sonne of David is by Iosephus called Nathan, but hee is spoken of, as borne afterwards, Chap. 5. 14. For Eglah I thinke, that shee was one most beloved of David of all his wives, and therefore singularly so called, and Rachel sometime is by Jacob singularly called his wife.
Hitherto the strengthning of David by having many children borne unto
him hath been spoken of, now followeth that of Abners revolt unto him, Vers. 6, 7, 8, &c.
There was a concubine of Sauls nation Rizpah, for going in unto whom hee was reproved to make David King of all Israel. Some, saith Lyra, think that Abner * 1.9 went into Rizpah, as having taken her to wife, that thus he might withall take the Kingdom, as Adonijah asking Abishag Davids Concubine to wife is censured by Solomon as in effect ambitiously seeking the kingdome: some that he onely committed fornication with her, and this is most agreeable to the text. And therefore hee was worthy to bee reproved, although God secretly wrought by his providence to turne this into an occasion of fulfilling his promise to Da∣vid touching the kingdome of Israel, when Abner being exasperated by this reproofe revolted unto David, so doth God make all things to serve for the effecting of his will for the good of his faithfull servants. Abner is inraged [Note.] at Ishbosheths reproofe, and saith, am I a dogs head, &c. that is, either vile and abominable as a dog in the account of Judah, or for barking as it were, against David and Judah, and opposing them to keepe the kingdome to thee; or as Comestor, am I the head and Prince of dogs, as it were to lead them in barking against the Lords anointed? Thus they fall out, who a little before joyned together to stop the proceedings of the Lord; and so shall all they doe, that combine in wickednesse, the league betwixt them shall not last alwayes. [Note.] Abner saith, that hee would doe to David, as the Lord had promised him, whereby is discovered, that hee was not ignorant of Davids right all this time, and so did against his conscience in all that hee did for Ishbosheth hi∣therto, and thus doe many more, impugning the truth, which their consci∣ence [Note.] telleth them, that they should receive, but let them beware of Gods judgements at the last to cut them off by this example. This great boldnesse in Abner thus to threaten the King to his face, shewed, that hee was pufillani∣mous and slothfull, and so unworthy to reigne, and to this inconvenience doe slothfull Princes bring themselves often-times, that they are awed by their servants. And it is to bee noted, that Abner would fulfill the promise of God to David in spleene against Ishbosheth, and so some doe good with an evill [Note.] mind, for which they shall have no thanke at Gods hand, for respect unto whom they are not moved unto it, but for their owne ends.
Then Abner sent messengers to David, saying, Whose is the Land, &c. that is, hath not God promised thee that thou shouldst bee King thereof, so that of right it * 1.10 belongeth to thee, and hee spake thus by messengers, that having Davids an∣swer a way might bee made for him, before that hee went to David himselfe; make covenant with mee, the Covenant which hee would have him to make is not here expressed, but Josephus saith, that it was that Abner should bee in the same place of honour with David, that hee had been in with Saul. v. 13. David * 1.11 agreed to this motion, but first hee would have Michal his wife restored, when * 1.12 Abner came unto him, and for this cause sending messengers to Ishbosheth, be∣cause Abner could not restore her without him, hee by the perswasion of Ab∣ner took her from her husband Phaltiel, and sent her away, her husband follow∣ing * 1.13 her weeping, but this say the Rabbins, was for joy, that hee had kept her as a sister, and not lien with her being another mans wife, or for sorrow, as R. Solomon hath it, that shee was taken from him, who was the exercise of perfection to him, in that hee having so faire a Lady in his power, yet refrai∣ned from touching her. But it is easie to feigne any thing, it is most probable, that because shee was nobly descended and faire, it grieved him much to part with her.
The place to which hee followed her weeping was Bahurim, and then Ab∣ner * 1.14 sent him back, this was in the Tribe of Benjamin, Chap. 19. 16. And yet wee read not, that Abner went himselfe with her to David, but first going * 1.15 amongst the Elders of the people hee dealt with them to make David King of all Israel, and afterwards hee went in person unto David. In dealing with them hee saith, that in times past they desired to have David for their King, which most probably was when Saul was dead, for they were generally well
affected to David long before, and many men of valour of divers Tribes being Davids subjects at the first did doubtlesse sollicite those of their owne Tribes for David, whereby hee had many friends and well-willers, but hitherto Abner had resisted them by preferring Ishbosheth, now hee professeth not to hinder them any longer from David, but to joyne with them in setting him up. And hee addeth, that the Lord had said, by David I will deliver Israel from the Philistims, &c. This wee no where read of, but Josephus saith, that Samuel spake thus of David, and now it was commonly knowne, and by these words it see∣meth, that they were easily perswaded, but because it seemed more hard to bring Sauls owne Tribe to David, viz. Benjamin, hee further dealeth with the men of that Tribe in particular, and then going to David relateth to him, how * 1.16 forward they all were to make him King. David having received him and his * 1.17 good newes made him a feast, which used commonly to bee done of old in making of leagues, and so Abner departeth to gather all Israel unto David, so powerfull was hee by reason that hee was Generall of the Army, that hee could easily incline the people to what side hee pleased. But when hee was thus sent away by David in peace, Joab and his men comming home with great booties * 1.18 heard of it, and hee first expostulated with David for letting Abner so to goe away, and then immediatly sent after him, and when hee was returned back, hee spake peaceably to him, but by and by hee slew him unawares for the blood of Asahel his brother. The place from whence Abner was brought back was the * 1.19 Well Syria, so called saith Lyra, because it was in the way, that leadeth to Syria; Junius rendreth it the Cisterne of Sisera, the Vulgar Latine, the Cisterne Syra. It is likely that Joab sent in the Kings name, as if hee had something more to say to Abner, for otherwise hee would have been suspitious. Josephus saith, that Joab spake so to David against Abner to make him to change his mind, and to send to have him brought back againe, that hee might kill him, and when hee could not prevaile, hee sent messengers, as from David after him. And indeed Abner having a covenant from David, how could he now be suspiti∣ous that hee or any about him would attempt to doe him mischiefe? But Joah called him to speake with him in secret, as about the Kings businesse, and then hee suspecting nothing was slaine. And whereas hee gave it out, that hee did it for the blood of his brother Asahel, that could bee no reason, seeing Asa∣hel was slaine altogether through his owne default, but the true reason, as most conjecture, was for feare lest Abner should by David bee promoted above him to bee next unto the King. For this was plainely the reason why hee af∣terwards killed Amasa, Chap. 20. David had promised to make him Cap∣taine * 1.20 in Joabs stead. From this wicked and treacherous fact of Joab, saith Mar∣tyr came three good things. 1. Hee was deservedly punished for his wicked∣nesse, although Joab did it altogether out of envie. 2. David came a fairer way to the Kingdome then hee should have done, if Abner had lived still. 3. The danger that might have been in Abners too much greatnesse was prevented, whereby David might otherwise have been put to further trouble, hee being so gracious and bearing so much sway with the people: yet hee saith, that Joab who slew Abner, was as bad or worse then hee, and therefore was at the last by So∣lomon cut off also: for he both dealt treacherously with Abner, as Abner with Ishbo∣sheth, conspired with Adonijah, as Abner with Ishbosheth, and consented to the murther of Vriah and others unjustly to please David, as Abner had unjustly per∣secuted David. And he might have added further, that he brought discredit upon the King by his treachery, and shed the blood of Amasa in the time of peace.
Wee may by this example see, saith Josephus, what great danger there is in [Note.] envie, when one great person cannot endure another to bee preferred before him, great trouble and danger commeth to the State hereby.
And when David heard it, hee said, I and my kingdome are cleare from the blood * 1.21 of Abner, let it rest on the head of Joab, and of all his fathers house, and let there not faile a man that hath an issue in the house of Joab, or that is a Leaper, or that leaneth on a staffe, or that falleth on the Sword, or that wanteth bread; Josephus saith, * 1.22 that David stretching out his hands to heaven professed thus his owne inno∣cency,
that all men might know him to bee guiltlesse of this blood, and it concerned him much to cleare himselfe, lest the people of Israel hearing of it should have their hearts alienated from him, and thinke him for so soule a treachery unworthy to reigne over them, wherefore hee imprecateth him, that committed this murther, and his posteritie, which imprecation saith Hugo * 1.23 was made by way of prophesying. Now amongst the evills foretold to come upon his family, that which in our translation is rendred, leaning upon a staffe, is by the vulgar Latine, susum tenens, and this Lyra and Comestor ex∣pound * 1.24 holding a spindle, as a woman that is effeminate, Hugo either so, or holding a white stick, as the leprous were appointed to doe, to shew, that they were uncleane by Leprosie, that others might take heed of them. And if it bee thus understood, here are but foure things, wherein the curse of Joabs house stood, whereas Lyra and the ordinary glosse, and our translation make them five. But as Martyr noteth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth both a staffe and a spindle, for so it is used, Prov. 31. 19. and if wee take it * 1.25 for a staffe, which is the most proper signification of the word, then the mea∣ning is, that there should be some gouty, or paralyticall, or otherwise infirme and not able to goe without the helpe of a staffe. And touching every of these particulars he sheweth them all to be most grievous judgements, for the issue made the body to pine away, and the Leprosie loathsome, and both uncleane, so as that hee might not come into the Congregation, the Gout or Palsie made a living man as if hee were dead, to fall by the sword of the enemy is a lamentable judgement, and to bee sterved to death through want of food much more. The Rabbins say that David was too much carried by passion in thus imprecating not onely Joab, but all his fathers house, and therefore all these evills fell upon some of his owne posteritie. Rehoboam had an issue, Uzziah was a Leper, Asa was pained in his feet, Josiah fell by the sword, and Joachim wanted bread. But because the same David in divers of the Psalmes doth likewise imprecate the wicked, wherein hee was certainly moved by the Spirit of God, it is not to bee thought, that hee was moved by humane passion at this time, but by the same spirit of prophesie. And touching Joabs fathers whole house here imprecated, it is so spoken, because not onely hee, but Abishai his brother also had an hand in Abners murther, as is intimated, Vers. 30. where it is said, so Joab and Abishai his brother slew Abner, which Jose∣phus saith was done thus, whilst Abner was held in talke by Joab, Abishai slew him, but I rather thinke that Abishai did helpe in this murther by going with some of Joabs men for Abner to fetch him back, that Joab might slay him, which hee knew well that hee would doe. Now because in these two was the whole family of their father for ought wee read, seeing Asahel was dead be∣fore, and there were no more, but these three, David imprecateth all Joabs fathers house, meaning these two onely and their posteritie, as the issue of shamefull murtherers. That which is recorded here, or elsewhere touching [Note.] Davids cursing, is not to bee imitated by us, who are commanded to blesse and not to curse, but onely in case that God directeth so to doe.
Then David said to Joab and to all the people, Rent your clothes and mourn * 1.26 for Abner, and gird you with sackcloth, &c. It is strange, saith M〈…〉〈…〉, that hee should bid Joab also to doe thus, would hee have him dissemble sorrow for that which hee was glad of? hee answereth, the cause why David bade Joab to come and mourne also was to honour the funerall of Abner, not onely with the presence of other Captaines and Tribunes, but also of Joab, who was the chiefe of all, and if Joab had any grace in him, hee might by this meanes have been brought to repentance, which no doubt was the meaning of David, because hee being compelled to bee amongst so many mourners that wept and sorrowed, hee might hereby bee affected with sorrow and shame, who was the actour of so great a mischiefe bewailed by so many, and by the King himselfe. And King David followed the Beer to honour Abner the more, a thing never used by Kings, for whosoever is carried forth to the buriall, the King never goeth after him in any Country; this then shewed,
how greatly David was affected with Abners death, in that forgetting his kingly dignity, he vouchsafed to doe him this honour.
Then Abner was buried in Hebron, an honourable place for the buriall of A∣braham, * 1.27 Isaac, and Jacob, so that even in the place of his buriall Abner was ho∣noured also, which was counted no small matter in those dayes not onely a∣mongst the Jewes, but amongst people of other Nations, as the Romans, with whom sepulchers were marked with these three letters D. M. S. that is, Divo∣rum Manium Sacra, the Temples of holy Ghosts, wherefore Cicero calleth the bo∣dy of Clodius, infaelix cadaver, that was cast out unburied: and it was a punish∣ment appointed for him, that slew father or mother, his corps might not bee buryed. And David wept at the grave, which weeping of his, doubtlesse was from unfaigned sorrow, because he might now be hindered from attaining to the kingdome over all Israel, in a faire way to which he was by Abners meanes, if he had still lived, and because so indigne a thing was done to so great a Prince by a Subject of his, with whom he had but even now entered into a league, to his great discredit.
And David lamented for Abner, saying Dyed Abner, as a foole dieth? for thy hands were * 1.28 not bound, nor thy feet put into fetters, &c. that is, like a coward, who seeing dan∣ger, yeildeth himselfe to his enemy to be bound and carried away to be dealt withall as he pleaseth. It was not so with Abner, for he fell by treachery of the wicked, as the best and most valiant might doe: and all the people wept againe ever him, that is, in repeating the words of David and answering him with the like. Thus David seemeth to justifie Abner, as if he were none of the wicked, when as indeed, if Joab dealt treacherously with him, he was payed but in his owne kinde, who was so treacherous to his owne King, So Martyr.
And when all the People came to cause David to eate meat whilest it was day, &c. David was so much affected with sorrow, that the funerall being ended at what * 1.29 time they were wont to eate and drinke, some feast being made for that purpose, he refused to doe as the rest did, and vowed not to eate ought till sun setting. The Sept: have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make David sup, but it may rather be under∣stood as amongst the Greeks anciently, of a dinner, being so called, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after which a man must labour, because if it had beene supper time, David would not have replyed as he did, that he would eate nothing, till the sun setting. And thus David had his end, all the people understood that he was innocent and had no hand in Abners murther, and he further cleared him∣selfe * 1.30 by saying, know yee not, that a great Prince is fallen this day in Israel, shewing hereby, how much he esteemed of him, so as that he was farre from consenting * 1.31 to his destruction; And if any man should have objected, why then dost thou not punish the murtherers, he addeth, and I am this day weake, and these men, the sonnes of Zerviah are too hard for mee. I am in my kingdome like a tender plant * 1.32 easily pluckt up, if I shall provoke the sonnes of Zerviah, as Ishbosheth did Abner, they may soone draw all the people from me as Abner did from him. But this was a great infirmity in David to be so timerous in executing justice, especially having a promise from God of the Kingdome, that he might depend upon a∣gainst all conspiratours whatsoever. But there are divers things alledged by some to excuse David, as 1. that he did onely deferre Joabs punishment, ta∣king order afterwards with Solomon, that he should be put to death, and God himselfe deferreth often to punish the wicked. 2. To punish him presently, might have beene a great weakening to the Commonwealth, which a prudent King ought to provide against: for when Honorius the Emperour had cut off Stillico his Generall, it is said, that hee cut off his owne hands, and indeed hee never did any worthy act after. 3. The law of putting murtherers to death being affirmative, bindeth not to all times, but to take the fittest. 4. David was a figure of Christ, who was gentle towards the foulest sinners. 5. He might in this delaying to punish Joab be guided by the spirit of God, as in many other things. But to the last, first it is answered this being against the revealed wil of God, to forbeare to cut off a murtherer, it cannot be, that the spirit of God should be the author of this unto him, neither doth he plead
it, but the sonnes of Zerviah be too hard for me. To the 4, Christ used gentle∣nesse in administring his spirituall kingdome, but this was noe warrant to him, that administers a politicke kingdome. To the 3 and 1, it was too long a delay to put it off to his death; and to the 2, he had God with him, whose power was above all, therefore he should not have feared the weakening of his kingdome, yea the doing of execution upon Joab would have given content to more in Israel, with whom Abner was gracious, then the sparing of him. Besides this lenity, what encouragement might it give to other men of might, to commit the like horrible murthers, seeing the law was likely now to lay hold onely upon the inferiour sort? yea wee see two wicked men, Re∣chab and Baanah presently animated hereby to goe and kill Ishbosheth, and Jo∣ab afterwards to kill Amasa. A judge must be a man of courage, not respect∣ing the persons of the rich or poore.
V. 1.
V. 3, 4.
Peter Martyr.
R. Solomon.
Deut. 21. 11, 12, 13.
Lyra.
Iudg. 14. Peter Martyr.
2 Sam. 6. 23.
V. 6, 7. Lyra.
V 12.
Iosephus.
V. 13.
V. 14, 15, 16
V. 17, 18.
Peter Martyr.
V. 19.
V. 20, 21.
V. 22, 23, 24, 25, 26, 27.
Lyra.
2 Sam. 19. 13. Peter Martyr.
V. 28.
Iosephus.
Hugo Cardin.
Lyra. Schol. Histor.
P. Martyr.
V. 31.
V. 32.
V. 33.
V. 35.
V. 37.
V 38.
V. 39.