ANNOTATIONS ON THE SECOND BOOK OF SAMUEL

THE ARGUMENT

The history concerning the state of the church and commonwealth of Israel is continued in this book from the death of Saul to the end of David’s reign, and is the story of forty years. In it is declared the infallible truth of God’s promises made and accomplished unto David concerning the kingdom; who having passed through many difficulties and dangers, at last, after those storms of trouble and afflictions, arrives at the wished haven, and quietly enjoys the crown and scepter: yet not all at once, but by degrees. For at first he is opposed by Ishbosheth Saul’s son, counseled and assisted by Abner the captain-general of his host, and has only Judah his own tribe adhering to him; over which alone he reigned in Hebron for the space of seven years, till, he growing, and they daily decreasing, at last by the treacherous death of both his chief enemies (of which he was innocent) the war was finished, and by the general choice of all the tribes he was with applause crowned and established in his royal throne. In him is set forth unto all posterity the lively picture and pattern of a truly royal king, every way qualified with such rich graces, piety, justice and heroical endowments, as approved him to be a man according to God’s own heart. His piety towards God was singular, and not to be paralleled with any that either went before, or succeeded him. For he chiefly devotes himself to God’s service, and the performance of all religious duties, continually meditating on God’s law, composing and singing of psalms, which breathe nothing but piety and holiness; praying, and praising of God; excellently settling the ecclesiastical government, and promoting God’s public service to a high degree of perfection in all the parts of it; ordering the tabernacle, and making and pitching a tent for the ark of the covenant near unto his own dwelling, that he might more readily upon all occasions resort unto it for comfort, counsel and direction. And thinking this too mean to be the place of God’s glorious presence, his whole care and study is taken up about the building him a temple. Which his pious zeal being accepted, and yet the work itself interdicted by God, he uses all his endeavors in preparing for it; and does not only leave to his son Solomon a model and pattern of the building, being inspired by God’s Spirit; but provides beforehand a vast mass of gold, silver, and all other materials, for perfecting the work in most sumptuous and magnificent manner. His justice also towards men appears in many passages, but especially in the punishment of the Amalekite who brought tidings of Saul’s death, and of Ishbosheth’s servants, who had treacherously murdered him. For when they expected from him some royal reward for slaying his enemies, and so preparing a way for his present and secure enjoying of the crown and scepter, he abhorring their treason, though attended with a kingdom, caused them instantly to be put to death. He was also excellently endowed by the Spirit of God with heroical virtues and graces fit for a general and great commander; as wisdom, courage, strength and magnanimity; whereby he was enabled to fight the Lord’s battles against all his and the church’s enemies, as the Philistims, Ammonites, Moabites, and Syrians; all which he vanquished, and either wholly destroyed, or brought them under tribute; whereby the kingdom of Israel was extended to the utmost limits which God had promised. Yet as he was endowed with all these excellencies, he had also his failings, yea, strong corruptions, as exorbitant lusts, uncleanness, cruelties, which discovered themselves in the matter of Uriah; pride, in numbering of the people; partial injustice, in passing an unrighteous sentence against innocent Mephibosheth; lying, dissembling: which the Holy Ghost has also recorded, not to encourage any to do the like, but as sea marks, that we may avoid those rocks against which so choice a vessel dashed, and had surely split and perished, had not God’s grace and Holy Spirit, as a timely gale of wind, blown him off, and reduced him into his right course by unfeigned repentance. Upon which though his sin was pardoned, yet to show how horrible it was in itself, and how odious and displeasing unto God; and that also the enemies of the church might not by his impunity take occasion to blaspheme, God severely corrected his sins, as it were, by the law of taliation, like for like, so as he might plainly read his sins in his punishment.

Thus sinning by adultery, his own daughter was incestuously ravished by his own son, and his concubines defiled by his son Absalom, in the sight of the sun. And causing Uriah to be murdered by the sword of the children of Ammon, the sword departed not from his house; but Absalom murders his brother Amnon, and after rises in rebellion against himself, and unnaturally seeks his death that preferred his life before his own; in which ambitious treason himself perished, to the intolerable grief of his over-loving father: besides all other wars, both foreign and intestine, with which he was continually vexed to the end of his reign.

And finally, his pride and confidence in the number of his people and the arm of flesh, was punished with a grievous plague, that consumed threescore and ten thousand of them in the space of three days. Yet for all this the Lord did not, as his sins merited, utterly forsake him, but loving him with a love unchangeable, he does by these fatherly, though severe, chastisements, thoroughly humble him in the sight and sense of his sins; and so raising him from these grievous falls by unfeigned repentance, he forgives his sins, and receives him into former favor, (to encourage all that have so sinned, to follow his example;) renews his covenant with him, and ratifies and (as it were) seals unto him all his gracious promises, especially that which was chief of all, concerning the perpetuity of his kingdom, which lasted long in a numerous posterity, but was accomplished in the eternity of Christ’s kingdom, who came, according to the flesh, out of his loins; of which, David and his kingdom were a type and figure.

CHAPTER 1

Verse 1. {Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites} i.e. When he had vanquished his many and malicious enemies, and was come back in triumph, laden with spoils, and the joyful trophies of a glorious victory, within two days after his return he is encountered with the sad news of that great defeat given by the Philistims to God’s people, which seemed to hazard the ruin of the whole land. Thus the wise providence of God mixes and tempers prosperity with afflictions, and the joys of his saints and servants with their griefs, that they may neither be too much exalted with the one, nor dejected with the other.

V. 2. {on the third day} After David’s victory, and Saul’s defeat and death.

{with his clothes rent, and earth upon his head} Hereby in their mourning they testified their great grief and contrition of heart, their shame, unworthiness, and deep humiliation; acknowledging they were unworthy to be above ground, and deserved to be under it among the dead. See on Gen. 37. 29. Josh. 7. 6. 1 Sam. 4. 12. Job. 2. 12.

V. 4. {And David said unto him, How went the matter?} i.e. Relate unto me the news of the chief things that happened in that battle. By which earnest inquiry David showed how careful he was of the welfare of God’s people, and how forward and willing to use all good means to repair any loss they had sustained.

{and he answered, That the people are fled from the battle} In this relation he speaks divers truths, but mixes and interlaces with them many lies, intending them for his own advantage, though they brought him to ruin: which will appear if we compare his words with the former relation of Saul’s defeat and death, 1 Sam. 31.

V. 5. {How knowest thou that Saul and Jonathan his son are dead?} He does in a more especial manner inquire after this, because above all other passages in the battle, this chiefly concerned him and the whole commonwealth.

V. 6. {on mount Gilboa} See on 1 Sam. 28. 4.

{Saul leaned upon his spear} Being sore wounded by the archers, and so unable to get away, though hotly pursued by the chariots and horsemen. Others understand it, that Saul was fallen upon his spear, which he had assayed to thrust into his body; but it being hindered that it could not enter and do the deed, he called to this Amalekite, and willed him to kill him. But in the true story it is plainly said, that he took a sword and fell upon it, and immediately died; which his armor-bearer seeing, fell likewise upon his sword, and died with him, 1 Sam. 31. 4, 5.

V. 7. {He saw me, and called unto me} It is not likely that being so sore wounded both by the archers, and also (as he would imply) with a wound which he had given himself with his own sword or spear, whereof he was ready to die, that he should call unto this Amalekite, and spend so many words with him.

V. 8. {I am an Amalekite} i.e. Of a nation no less accursed and devoted to destruction than the uncircumcised Philistims; and therefore, if upon this ground Saul abhorred to be slain by the one, what reason had he to make choice to be killed by the other?

V. 9. {For anguish is come upon me, because my life is yet whole in me} That is, as the Amalekite would be understood, I am much grieved, that, being in this desperate condition, I cannot die as I desire, to prevent the disgrace that may befall me, if I come alive into my enemies’ hands. Others read it thus, My coat of mail, or embroidered upper garment, has hindered me, that though I have attempted to kill myself by falling upon my lance, or sword, yet, to my grief, I cannot do it, and therefore do you do it, and rid me out of my pain, and from my fear of being disgraced.

V. 10. {So I stood upon him} To wit, that I might with my strength force the spear into his body, and so kill him outright.

{because I was sure that he could not live after that he was fallen} i.e. My intention in this act was not to kill him, if there had been any hope of his recovery; but his case being desperate by reason of his mortal wounds, given both by the archers and himself, I did what I did out of mere pity, and at his earnest request, to rid him out of pain, and prevent his disgrace. This his relation is for the most part feigned, to find grace with David, and to get some great reward, as may plainly appear, if we compare his speeches with the true story, 1 Sam. 31.

{And I took the Crown that was upon his head} This was true, seeing he now brought it with him: but it is not likely that he wore it upon his head in the battle, because it would have made him the fairer mark for his enemies, at whom they chiefly aimed, (a thing which wise generals avoid, 1 King. 22. 30.) and have cumbered him in the fight; but we may rather think it was carried before him as an ensign of honor, by his armor-bearer, or some other.

V. 11. {took hold on his clothes, and rent them} See on ver. 2.

V. 12. {And they mourned and wept, and fasted until even} David had good cause thus to mourn; not only for Jonathan, who was a virtuous prince, his dear and faithful friend, and a valiant captain and chief pillar of the commonwealth, both in peace and war, but also because the enemies of God had given his people so great a defeat, and slaughtered so many of them; yea even for Saul himself in divers respects: for though he were his desperate and implacable enemy, who continually persecuted him and sought his life, yet he was the Lord’s anointed (under which notion he had twice spared him) and a valiant general, who had fought God’s battles against the enemies of his people with continual good success; over whom they would now insult and triumph, and take occasion to blaspheme God’s holy name, and prefer their idols before him, who had given them this great victory. Besides, in him he had cause to bewail the common misery and mutability of all human conditions; in that he, who lately was a great and potent king, now was made a spectacle of misery, in his fearful and ignominious death. And finally, there was great cause of mourning and lamentation, in that this grievous overthrow was an evidence of God’s wrath against his people for their many and grievous sins.

V. 13. {And David said to the young man that told him, whence art thou?} Though he had said before that he had told Saul, asking the same question, that he was an Amalekite, yet it seems David’s mind was so disturbed and distracted with passion and grief that he took no notice of it, and therefore he asks him again of what nation he was: or if he did remember it, then like a wise judge he makes this diligent inquiry, doubting of the truth of his relation, to see if he would agree with himself in the same tale.

V. 15. {And David called one of the young men, and said, Go near, and fall upon him} Though there were no witnesses of his fact, yet having his own testimony against himself, he might justly proceed to execution; seeing there is no other use of witnesses but to convince the offender, if he deny the fault, and plead not guilty; but if the party voluntarily confess the fact, it is instead of many witnesses. And David might lawfully thus proceed against him, because he was anointed king, and now, Saul being dead, was come into actual possession of the royal rights. Besides, this malefactor was apprehended at Ziklag, where he had the sole jurisdiction.

V. 16. {Thy blood be upon thy head} See on Josh. 2. 19.

V. 17. {And David lamented with this lamentation over Saul, &c.} To wit, in his own name, and in the name of all the people; not only because he was fittest to do it in respect of his abilities, having a prophetical spirit and gift of poesy, but also because he had the greatest interest and right to perform it, seeing near allied unto Saul, his son-in-law, and successor in the kingdom, and also a dear and faithful friend unto Jonathan, who was an actor and patient also in this woeful tragedy, and a chief subject of this lamentable elegy.

V. 18. {Also he bade them teach the children of Judah the use of the bow} i.e. That he might put courage into the hearts of God’s people, which by this great overthrow were much dejected, he gave order to have them instructed in the right use of their arms and weapons, especially in the skill of shooting, because thereby the Philistims had most prevailed against them. And this in a parenthesis is prefixed before this mournful funeral song, that by singing it in all parts of the land they might be put in mind of their duty, and practice it with more diligence. See on Psal. 60. tit.

{Behold, it is written in the book of Jasher} See on Josh. 10. 13. It seems to have been a book of annals, or chronicle, containing a relation of the civil affairs of the commonwealth. In it this song was inserted, that it might be preserved. And to this book reference is made as being commonly known and usually read. But it is now lost, as many other of the Jewish histories concerning the affairs of that state.

V. 19. {The beauty of Israel is slain} i.e. Saul, Jonathan, and all the flower of chivalry, and valiant men of Israel. See on ch. 7. 23.

{upon thy high places} i.e. The mountains of Gilboa, where the battle was fought, v. 21. & 1 Sam. 31. 8. Though the Israelites had made choice of these as places of great advantage, yet there they suffered this great defeat: which was an evidence of God’s high displeasure against them.

{how are the mighty fallen?} i.e. What a wonderful thing is this that so many great worthies, of such incomparable strength and valor, should thus fall before these uncircumcised Philistims, whom they had formerly so oftentimes vanquished! And this is thrice repeated, as the foot of this sad song or epitaph, here, v. 25, & 27.

V. 20. {Tell it not in Gath, publish it not in the streets of Askelon} These were two of the five chief cities of the Philistims, in which they were most likely to triumph upon the hearing of this news. Now this is not spoken as though David thought it possible that this great overthrow should be concealed from them; for their people were chief actors in this war, and Saul’s head was carried through the land, and set up in the temple of Dagon, and his arms kept in the house of Ashtaroth: but this is only an emphatical expression of David’s desire in a rhetorical and poetical manner, what he would have done, had it been possible, namely, that this matter might be concealed from the enemies of God and his people, lest they should triumph and insult over them, Judg. 16. 23. See Mic. 1. 10.

{lest the daughters of the Philistines rejoice} Because the women used to celebrate victories with songs and dances, Exod. 15. Judg. 11. 34. 1 Sam. 18. 6.

V. 21. {Ye mountains of Gilboa, let there be no dew——upon you} He curses these mountains in a poetical manner, that he might pathetically and hyperbolically express his grief for the great loss which the whole land sustained in the death of Saul and Jonathan, with all the gallant worthies that died with them; wishing that those mountains by their barrenness might be a perpetual monument of this great calamity. So Job 3. 3, 4, 5. Jer. 20. 14.

{nor fields of offerings} Heb. of elevations, or high lands, i.e. Fertile fields, bringing forth fruits fit for offerings in the tabernacle.

{For there the shield of the mighty is vilely cast away} Here he expresses the dishonorable manner of the overthrow of Saul, Jonathan, and the rest, seeing it is a great disgrace to soldiers, when they cast away their shields. And hereby he signifies, either, that their shields were as good as nothing, serving for no use, or that indeed, when they were routed in the field, they cast away their arms, that they might the faster fly away, and save themselves by flight.

{as though he had not been anointed with oil} i.e. As though he had been a common ordinary man, and not a king.

V. 22. {From the blood of the slain, from the fat of the mighty the bow of Jonathan turned not back, &c.} i.e. Saul and Jonathan never attempted their enemies in vain with their arms, but were always victorious, piercing and killing the best and valiantest of them, and satiating their weapons with blood and slaughter, even as a hungry man gluts himself by greedy devouring his food.

V. 23. {Saul and Jonathan were lovely and pleasant in their lives} i.e. Both in respect of others, in respect of their persons and parts, 1 Sam. 9. 2. and also mutually between themselves. For though Saul was enraged against Jonathan in his frantic fits, yet no doubt he loved so worthy a son when his fit was over; yea, even his wrath and rage against him proceeded from his love, because having made a league with David, he would not join with him in seeking his ruin, who would banish him from the kingdom, if he were suffered to live.

{and in their death they were not divided} This he added to clear Jonathan of that suspicion, that he conspired with David against his father; seeing he approved his love and faithfulness by adhering unto him both in life and death.

{they were swifter than eagles, they were stronger than lions} i.e. They were nimble and active in pursuing their enemies, and strong and valorous in subduing them. And hereby he signifies in a rhetorical and hyperbolical manner that they were complete soldiers and commanders, in whom nothing was wanting that could be desired.

V. 24. {Ye daughters of Israel, weep over Saul, who clothed you in scarlet} Partly by the peace you enjoyed through his government, (and peace usually is accompanied with plenty and abundance of all things both for necessity and delight) and partly by enriching the land with the spoil of the enemy: and here speaking of bravery in apparel, he addresses himself to the daughters of Israel rather than the sons, because that sex more than the other are delighted with costly attire, and so mourn more when they are deprived of it.

V. 25. {How are the mighty fallen in the midst of the battle} i.e. Not like cowards slain in their flight, but as valiant soldiers, who forsake not their colors, but keep their ground and fight it out to the death even in the very face of the enemy.

{O Jonathan, thou wast slain in thy high places} i.e. Upon the mountains and places of advantage in your own country.

V. 26. {I am distressed for thee, my brother Jonathan} He terms him brother, either in respect of alliance, being his brother-in-law by marriage, or rather in regard of that nearer bond of most intimate love and friendship contracted between them.

{Thy love towards me was wonderful, passing the love of women} i.e. The love either of one woman to another, or which the tender mother bears to her only son, or the most loving wife to her dearest husband. Now women’s affections being usually much stronger than men’s, by this expression David shows that Jonathan’s love towards him far exceeded the dearest love or nearest friendship.

V. 27. {How are the mighty fallen, and the weapons of war perished!} i.e. Either Saul and Jonathan, who were the swords and shields of the commonwealth, its choicest and chiefest strength; in which sense Elisha calls Elijah, and Joash Elisha, the chariots and horsemen of Israel, 2 King. 2. 12. & 13. 14. Or he means simply the arms and munition that were lost in the battle, and become a spoil to the Philistims, to the dishonor and weakening of God’s people.

CHAPTER 2

Verse 1. {And it came to pass after this, that David enquired of the Lord} i.e. By the priest putting on the breastplate with Urim and Thummim, Num. 25. 21. Having from God a promise of the kingdom, he would do nothing of himself for the obtaining of it, but addressed himself to God for direction, what course he should take, and what means he should use for the accomplishment of his promise. For though he knew he should be king, yet he was ignorant of many circumstances which belonged to the managing of the business, as when he should set upon the work, and what place he should first attempt for the promoting of his cause.

{saying, Shall I go up into any of the cities of Judah?} He was weary of continuing in the Philistims’ country, or in that city which he had by Achish his donation, as lying upon the uttermost borders of the kingdom, and so unfit to settle in, being in too great a distance from the place where he was to reign; and therefore he desires (if it would stand with God’s good pleasure) to go up to some of the cities of Judah, his own tribe, where he was born and bred, and where his kindred, allies and friends living, he was likely to find best acceptance and most assistance.

{And he said, Unto Hebron} A chief and ancient city in the tribe of Judah, built seven years before Zoan in Egypt, Num. 13. 22. Hither Joshua and Caleb came when they were sent by Moses to search out the land, and it was afterwards given to Caleb and his posterity, Josh. 14. 13. It was one of the cities of refuge given to the priests, Josh. 20. 7. & 21. 11. and chiefly renowned, because the patriarchs Abraham, Isaac and Jacob were there buried, unto whom the land of Canaan by promise belonged, especially to Jacob, to whom it was revealed that the kingdom should be established in Judah, Gen. 49. 10. In all these respects it was the fittest place for David to go unto first when he was to enter upon the possession of the kingdom.

V. 2. {So David went up thither, and his two wives also} That as they had been comforts to him in his troubles, and partakers in all his afflictions, so they might be consorts with him in his prosperity, and communicate in his high honor and preferment. And herein they were types of Christ’s church, which when it has suffered with him, shall also reign with him, 2 Tim. 2. 12. Luke 22. 28, 29.

V. 3. {And his men that were with him did David bring up} i.e. His servants and soldiers that had accompanied him in his afflictions and persecutions.

{and they dwelt in the Cities of Hebron} i.e. Such as belonged to Hebron, which was the metropolis or chief city, Josh. 21. 11, 12.

V. 4. {And the men of Judah came, and there they anointed David King over the house of Judah} David was thrice anointed: first by Samuel, when God elected and designed him to be king, 1 Sam. 16. 13. secondly, by the tribe of Judah; whereby they testified their approbation and consent unto the election, actually receiving him to be their king; and lastly, by the whole body of the people, ch. 5. 3. to testify likewise their assent and approbation. By which anointing was signified not only God’s calling him to the royal dignity, but also the inward unction of the Spirit, whereby he was qualified with heroic gifts and graces necessary for that calling. Now it pleased God thus to reiterate David’s anointing for the further confirmation of his faith in this assurance, that God, who had called him to the kingdom, would establish him in it, and bless and prosper him in his government. And of such supports our weak faith stands in need, in respect of the many temptations unto which we are subject, and our frailty and inability to make any resistance. Now though it is not to be doubted but that many of other tribes did join in this action, even all those who being convinced of David’s just title from God, came unto him in Ziklag, and offered their service to bring him to the crown, 1 Chr. 12. yet Judah is only named, because that whole tribe unanimously joined in this action, whereas there were but some alone out of the other tribes that favored his title; and the rest, which were the greatest part, addicted still to the house of Saul, and desired to settle the crown and kingdom upon his posterity. Thus David through many tribulations at last comes to the crown, and was herein a lively type of our Savior Christ, who was first crowned with thorns before he was crowned with glory, and after many persecutions and afflictions was exalted to his throne and kingdom.

{And they told David saying, That the men of Jabesh were they that buried Saul} To wit, either upon his inquiry what was done with the bodies of Saul and Jonathan, as being willing to have them buried in an honorable manner, 1 Sam. 31. 13. or else they reported it of their own accord, thinking it would be ill taken at their hands that they bestowed so much care and cost in the burial of Saul, who was David’s professed enemy; or at least they gave him this warning, that taking notice of their affection to Saul and his family, he should take heed of them, if they proved his enemies, or use the best means he could to make them his friends, who were worthy the having, seeing they were so faithful to their former lord and king.

V. 5. {And said unto them} To wit, by these messengers which he sent.

{Blessed be ye of the Lord} i.e. The Lord multiply upon you all his blessings, as a reward of your faithful service.

{that ye have shewed this kindness unto your lord, even unto Saul} Who as lord and king over the whole land, was generally to be respected and honored, but in a more peculiar manner by you, who received from him deliverance out of desperate danger, 1 Sam. 11.

V. 6. {And now the Lord shew mercy and truth unto you} i.e. Mercy, in making gracious promises of rewarding your faithful service; and truth, in his constant performance of them unto you, who have in this action approved yourselves such loyal and grateful subjects to your lord and sovereign.

{And I also will requite you this kindness} i.e. Seeing your lord, who is dead, cannot do it, I as his successor will pay his debt, and recompense the love and thankfulness which you have showed unto him.

V. 7. {Therefore now let your hands be strengthened, and be ye valiant} Heb. be ye sons of valour, i.e. Be not dismayed, though you have lost your lord: for I, whom the house of Judah by God’s appointment have anointed king, will supply unto you all the good things you have lost by his death. And this he speaks both to take off from them all jealousies and fears, that he would deal the worse with them for their expressions of love to their deceased lord; and withal that he might use all lawful policy and good means to gain the people’s love, though he had assurance from God that he should be king. He would not use any hostile means to obtain the kingdom (though he were certain he should have prevailed) until he was compelled thereunto by Abner and Ishbosheth. And this he did, partly, as a gracious king, who abhorred to shed the blood of his subjects; and partly, in respect of his oath to Saul, that he would not destroy his posterity, and abolish his name, 1 Sam. 24. 21, 22.

V. 8. {But Abner the son of Ner, Captain of Saul’s host, took Ishbosheth} Called also Eshbaal. 1 Chron. 8. 33. See on ch. 11. 21. God being pleased yet more to exercise David’s faith and patience, before he came to the full possession of the crown, leaves Abner to the ambition and pride of his heart, to cross him in his proceedings, by setting up one of Saul’s sons to be king for his own ends. For being himself of Saul’s family, and near of kin unto him, and by him advanced to be general of the army, (a high place of honor and command) he desires that the sovereignty might remain in the house of Saul, that so he might still retain his dignity, which he had no hope to do if David came to be king, seeing he had many worthy friends and near kindred of his own to advance. And he makes choice of Ishbosheth, who was no martial man, but of a weak spirit and small parts; knowing he could rule him at his pleasure, who was chief ruler of the kingdom, and so in effect make himself king, the other serving only for state, or shadow, to color his actions: of which power and regency he had no hope, if David, a prudent and valiant prince, should wield the scepter. And because Mephibosheth was but a child, and lame of his feet, and so not fit to color his ends and aims, though the right heir by lineal descent, and makes choice of his uncle, to make him king. And all this he did out of pride and ambition, against the light of his conscience: for he knew well enough that by God’s appointment Samuel had anointed David to be king over Israel, and to succeed Saul, whom God had rejected; and he plainly acknowledges it in his rage, ch. 3. 9, 10, 18.

{And brought him over to Mahanaim} A city in Gilead, in the tribe of Gad, beyond Jordan, on the river Jabbok, near Jabesh-Gilead; which had its name, signifying two hosts or camps, from the vision of angels that there appeared unto Jacob, Gen. 32. 1, 2. Of this place Abner made choice, either because being a remote part of the kingdom, and far distant from Judah, where David’s chief strength lay, it was fittest for the raising and forming of an army; or it may be he was jealous of those parts, especially of Jabesh-Gilead, lest they should fall to David’s party, being won by his kind message, and therefore he meant to reside there with his strength about him, to keep them from defection.

V. 9. {And he made him king over Gilead} i.e. All the country beyond Jordan.

{And over the Ashurites} i.e. The tribe of Asher, on the north of Canaan.

{and over Jezreel} Situate almost in the middle of Canaan, on the borders of Zebulun, Manasseh, and Issachar, in which tribe it was, Josh. 19. 18.

{And over all Israel} The tribe of Judah only excepted, and those that resorted unto David out of the other tribes: though it seems that the whole people were well-affected to David, and inclined to choose him for their king, had they not been overawed by Abner, who was general of the army, and had a great strength under his command.

V. 10. {Ishbosheth, Saul’s son, was forty years old when he began to reign} And therefore was old enough to have accompanied his father with the rest of his brethren in the battle, had he been a martial man, and of parts fit for such a service.

{and reigned two years} To wit, before the wars between him and David began, and chiefly that by the pool of Gideon. For he reigned over Israel all the time that David reigned over Judah in Hebron, before these wars; though it is not like that they lived in peace all the time before; howsoever this was the chief war that was between them in these two years. For otherwise it could not have been said that there was long war between the house of Saul and the house of David, if Ishbosheth reigned but two years in all, ch. 3. 1.

{followed David} i.e. Took his part, and followed him as their king and general. And herein they could not be condemned for making a schism in the commonwealth, and being the cause of a civil war by separating from their brethren, because they did it in obedience to God, knowing that he had appointed David to be their king. Yea they deserved great praise, in that they were so ready to expose themselves to all the dangers and miseries of such a war rather than they would transgress God’s known will.

V. 12. {And Abner——went out from Mahanaim to Gibeon} To wit, his army attending him, to wage war against David and Judah.

V. 13. {And Joab the son of Zeruiah} i.e. David’s sister. Joab was entrusted in this expedition, to lead the armies, though he was not yet chosen chief general, 1 Chron. 11. 6.

{by the pool of Gibeon} This pool was on the south side without Gibeon, a city of Benjamin. See on Josh. 9. 9. Some think it was the same that was called Gibeah-Saul, where he kept his court and residence, 1 Sam. 11. 4.

V. 14. {And Abner said to Joab, Let the young men arise, and play before us} i.e. Try their valor and skill in arms, to make us some sport by acting their bloody tragedy. This challenge he makes, in hope that by the good success of his gallant soldiers he should dismay and daunt the courage of David’s men, and so obtain a more easy victory. And this challenge is no sooner made by Abner than accepted by Joab, they both delighting and conspiring in cruelty and shedding of blood, as men often fleshed with these horrid acts and aspects, and accounting it but a play and sport to see their followers massacre and murder one another. But how abominable this is in the sight of God, appears as many other ways, so by the fearful issue of this barbarous and bloody challenge.

V. 16. {every one his fellow} i.e. His antagonist or adversary.

V. 17. {And there was a very sore battle that day} For either party being enraged against the other by the death of their champions, joined their main battles, and furiously fought together as mortal enemies, till at last Abner and his party were beaten by David’s servants, and being routed were put to flight.

V. 18. {And Asahel was as light of foot as a wild roe} A hyperbolical expression of his swiftness in running: as Saul and Jonathan are said to be swifter then Eagles, ch. 1. 23. Josephus says of Asahel, that he not only exceeded other men in running, but also contended with horses in swiftness. Unto which he trusting too much, it became the occasion of his death, by his example verifying the saying of Solomon, Eccles. 9. 11. That the race is not to the swift, nor the battel to the strong.

V. 19. {And Asahel pursued after Abner} Ambitiously affecting the glory of taking prisoner the general of the field. For as he was swift of foot, so he was valiant, and a man of his hands; and therefore reckoned among David’s worthies, 1 Chr. 11. 26.

V. 21. {Lay thee hold on one of the young men, and take thee his armour} Or his spoil, q.d. If you do affect the glory of the victory, I will not be against it; but then you must choose such an antagonist as is your equal, and a young man like yourself, and not provoke an old experienced soldier, to your extreme danger and dishonor.

V. 22. {And Abner said again to Asahel——wherefore should I smite thee to the ground?} q.d. I am very loath to kill you, if you do not too much press and provoke me, for your brother’s sake.

{how then should I hold up my face to Joab thy brother?} i.e. With what confidence can I look for any peace and reconciliation with him having killed his brother. And of this, Abner was careful even in the very heat of war, being guilty to himself that he fought in a bad cause, and doubting that David in the end would prevail: and when that came to pass, he well knew that Joab who was so potent and in so great favor with David, would either be a heavy adversary, if incensed against him; or a good friend, to make his peace.

V. 23. {Wherefore Abner with the hinder end of the spear} i.e. With the pike of the spear in the lower end; for their spears were double pointed.

{smote him under the fifth rib} i.e. Under the lowest of the short ribs, (which are five in number) near the belly, out of which wound his guts came forth. So ch. 3. 27. and 4. 6. and 20. 10. And in that place he smote him, because in all likelihood it was below his armor, and so a sure killing place, if his spear hit upon it.

{As many as came to the place where Asahel fell down and died, stood still} And so were hindered in the pursuit; by gazing upon this sad spectacle, and lamenting his death.

V. 24. {Joab also and Abishai pursued after Abner} Like wise and brave commanders; not regarding so much their private interest and losses as the common good of the people.

{and the sun went down when they were come to the hill of Ammah} Hither Abner retreated, that his men being rallied into a body, and having the advantage of the upper ground, might the better stand upon their defense.

V. 25. {And the children of Benjamin gathered themselves together after Abner} To wit, into one main body of battalia, on the top of an hill.

V. 26. {Shall the sword devour for ever?} i.e. Will you put no end to slaughter? He seems to allude to a metaphor usual in the Scriptures, calling the edge the mouth of the sword, which destroys men, as wild beasts devour their prey: q.d. There ought to be some mean and measure in these acts of hostility, seeing war is not a thing good in itself, (for in such things there are no bounds, but the more the better, and never enough) but good only as it is referred to its end, i.e. the settling of a firm and just peace.

{Knowest thou not that it will be bitterness in the latter end?} i.e. It will prove like such meats, as are sweet in the mouth, and breeding choler, are bitter in the stomach. For though in the fury of war revenge seems sweet, yet the effects and fruits of it are bitter and distasteful, as rapines, spoil, effusion of blood, and innumerable other miseries, especially in a civil war, wherein not only men of the same country, but also of the same family, kindred and allies, yea even nearest friends, and dearest brethren, spoil and murder one another. And that being the condition and nature of this present war, Abner uses it as a reason to persuade Joab to desist from it. Otherwise it might prove bitter in another respect, namely, if by too eager and merciless pursuance they cut off all hope, and brought their enemies into a desperate condition, and so made them resolute to sell their lives at the dearest rate, and to turn again upon them, and renew the fight. This in the chance of war sometimes proves fatal to them who a little before seemed to have gotten the victory.

{bid the people return from following their brethren} He uses this word brethren as a strong argument to make him desist from the pursuit; seeing they were, not aliens, heathens and idolaters whom they pursued, but all of the same nation with themselves, even the Israel of God; children of the same Father, and professors of the same true religion.

V. 27. {unless thou hadst spoken} i.e. Sent us a challenge, and provoked us to a combat between our young men, we had never engaged ourselves in this fight, but were rather resolved to have marched away, and returned quietly to our own homes that so it might have been prevented.

V. 28. {So Joab blew a trumpet, and all the people stood still} i.e. Caused his trumpeter to sound a retreat; upon the hearing whereof, his army desisted from pursuing their victory. And herein Joab showed much wisdom and moderation in his affections and passions. For though he could not choose but be much moved and grieved for the death of his brother, yet he respects not his own private revenge, but shows how unwilling he was to shed the blood of his brethren; thinking that it would be a good means to make Abner desire peace, and for the settlement thereof, to apply himself to David as his lawful king. So ch. 18. 19.

{neither fought they any more} Namely, at that time; for otherwise the war continued between the house of David and the house of Saul for some time after this, ch. 3. 1.

V. 29. {Bithron} Called the mountains of Bether, Cant. 2. 17. i.e. of separation, because lying in Gilead they were by Jordan separated from Canaan.

V. 31. {had smitten of Benjamin and Abner’s men} i.e. Had slain of his party, both of Benjamin, and all the other tribes that adhered to the house of Saul.

V. 32. {And they took up Asahel, and buried him in the sepulchre of his father, which was in Bethlehem} Here we have a transposition of the words in this verse. For they did not bury Asahel that night after the battle was fought, but traveled all that night to Hebron, to bring unto David with as much speed as could be the good success of the battle, and carrying the corpse of Asahel along with them; they afterwards solemnized his funeral when they were at better leisure. Others, not willing to admit of such a transposition, hold that they did not go to David the night after their victory, but stayed a while to bury their dead slain upon the place, and then carried the body of Asahel to Bethlehem, and there buried it, and the night following went unto Hebron to carry the news of their victory to the king. But by that time it was like to be stale news, if they stayed till Asahel’s funeral was solemnized. And I see no reason why a great worthy slain in field in the king’s cause and quarrel, should be so suddenly and obscurely buried in the night. Besides, it seems unto me, that as Abner and his men went all the night after the battle to their king at Mahanaim, v. 29. so Joab and his men are here likewise said to have gone the same night to their king at Hebron.

CHAPTER 3

Verse 1. {Now there was long war between the house of Saul and the house of David} For it lasted five years and odd months, from the first fight, ch. 2. 12. to the death of Ishbosheth. For David’s reign over Judah in Hebron was seven years and six months, two of which were spent before that fight, ch. 2. 11.

{But David waxed stronger and stronger, and the house of Saul waxed weaker and weaker} David’s kingdom had a sure foundation, God’s never-failing promises, upon which he grounded his faith, waiting with patience for the accomplishment of his word; but Ishbosheth’s kingdom was founded upon the arm of flesh, human policy and power, and had no word of God for the continuance of it, but rather on the contrary for its ruin and abolition. Here we have a lively type of the kingdom of Satan and the kingdom of Christ. That is strong and ample in its first beginnings, but grows lesser and weaker by degrees; this, though small and weak at the first, is daily enlarged, and grows in strength, until at last Satan’s kingdom be wholly ruined and abolished, and Christ’s set up and enlarged over the whole world. And this appears in Christ’s kingdom, both generally considered in the whole church, against which Satan raises daily war by his chief general Antichrist, as Ishbosheth by his Abner, yet shall never prevail, but continually grow weaker and weaker, being daily consumed by the Spirit of his mouth, the preaching of the word, until he be at last wholly destroyed and abolished by the brightnesse of his coming, 2 Thess. 2. 8. And also particularly considered in every Christian, in that fight which is between the flesh and the Spirit; the one, as Satan’s lieutenant-general, attended with innumerable lusts, seeming invincibly strong in the first beginnings of the Christian warfare, grows daily weaker, till it be wholly abolished; but the other as Christ’s lieutenant, accompanied with his spiritual graces, waxes stronger continually, till at last getting a full and final victory, the kingdom of Christ is erected and established both in grace and glory.

V. 2. {And unto David were sons born in Hebron} Whilst he was exiled and persecuted by Saul, God gave him no children, though he had two wives with him, because in his wise providence he saw that children then would have been burdensome and troublesome unto him; but no sooner is he chosen king over Judah, and settled in Hebron, than he is made the father of six sons. Yet God did not multiply his posterity as he multiplied his wives, but of his six wives gave him only six sons, to teach him and us, that polygamy, howsoever it was tolerated in those times, yet was not allowed as his ordinance to make a fruitful progeny. And experience also teaches us, that one man joined with one wife, according to God’s first institution, have been blessed with a more numerous posterity than they who have had many. But especially this is evident in Solomon, who of his thousand wives and concubines had only one son, and he none of the best; even as his father before him, though he had divers sons, yet was not much blessed in them, seeing they were many of them rather corrosives, to eat out his heart with grief and vexation, than comforts and causes of joy; as Amnon, Absalom, and Adonijah, 1 Chr. 3. 1, 2. See on 1 Kin. 1. 5.

V. 3. {And his second, Chileab} Called also Daniel, 1 Chro. 3. 1.

{the third, Absalom the son of Maacah, the daughter of Talmai King of Geshur} A city situate in the north, on the frontier of Gilead, at the entrance of the valleys of Syria Trachinitis, Deut. 3. 14. Josh. 12. 5. and 13. 8. Hence some think David had this wife, when being at Ziklag he invaded and foraged the country of the Geshurites and Amalekites, and taking her captive, did marry her, becoming first a proselyte to the Jews’ religion. Which after some ceremonial observations performed, it was lawful for him to do, Deut. 21. 12, 13. (though not very expedient, seeing he had choice enough among his own people) because she was not of any of those seven cursed nations with whom marriage was interdicted. But it is more probably thought that David married her after his departure from Ziklag, for there he had only two wives, Ahinoam and Abigail, 1 Sam. 30. 5. and that with her father’s liking and consent, when he was chosen king of Judah, and dwelt at Hebron; that he might by this alliance secure his kingdom from the like invasion. And if David and Talmai had not been in league and friendship, it is not like that Absalom would have fled to him for protection, when for murdering his brother Amnon he was in his father’s displeasure, ch. 13. 37, 38.

V. 5. {And the sixth, Ithream, by Eglah David’s wife} All the rest were his wives, yet she only is so called; either because her parentage being obscure, she was no otherwise known than by her title of being Davids wife, as all the rest were; or to distinguish her from some other that then lived of the same name; or, being the last that is named, she in particular is called his wife, to imply that all the rest were his wives likewise, by whom he had these children, besides those which he had by his concubines, 1 Chr. 3. 9.

V. 6. {Abner made himself strong for the house of Saul} i.e. He furnished himself with arms, munition and riches, and increased his army, to settle the crown upon Ishbosheth.

V. 7. {And Ishbosheth said to Abner, Wherefore hast thou gone in unto my father’s concubine?} i.e. Have lain with and defiled her? With this fault he charges him, either because it was so reported unto him by others, or out of his own groundless suspicion and jealousy, seeing it appears not whether it was so or no. Abner in his answer neither confessing nor denying it. But whether it were true or false, it seems Ishbosheth’s discontent did arise, not only from this, that Abner had dishonored his father, who had been his king and sovereign, in lying with his concubine; but chiefly because, observing unto what great strength he was grown, being general of the army, and in high favor with the people, he suspected that he aspired to the kingdom, and made way thereunto by making use of the king’s concubine, who having two sons might give some color to his claim, when Ishbosheth was taken out of the way. For it seems in those days the having of the king’s wives and concubines after his decease was thought not only a sign of ambition and aspiring to the crown, but some help also to further such a design; as appears in the example of Adonijah, with whom Solomon was implacably displeased for desiring to marry Abishag David’s wife, as supposing that thereby he intended to get the kingdom, 1 Kin. 2. 22. See ch. 12. 8. & 16. 21.

V. 8. {Then Abner——said, Am I a dog’s head} Or, a dog-keeper, i.e. Am I so base and contemptible in your eyes that you should suspect me guilty of so foul a fact? Or suppose I were guilty of it, am I in your esteem of such a low and poor condition, even no better than a dog, or dog-keeper, that you hold it so great a disparagement unto you for me to lie with this woman, who was not your father’s wife, but only his concubine? Whereas by my place I am next unto the king, and have done therein such faithful and profitable service both to your father, yourself, and your whole family? See chap. 9. 8. & 16. 9. 1 Sam. 24. 14. Deut. 23. 18.

{which against Judah do shew kindness this day to the house of Saul} q.d. Have you any reason to slight and vilify me as some mean groom or scoundrel, from whose support both yourself and all your father’s house have your whole subsistence, and who have power, when I please, to deliver you into your enemies’ hands, who would depose you and seek your ruin?

V. 9. {So do God to Abner, and more also} See on Ruth 1. 17.

{except, as the Lord hath sworn to David, even so I do to him} i.e. Translate the kingdom from the house of Saul, and make him king. Hereby it appears that he knew that God had chosen and appointed David to be king, and that all this while he had opposed him against his knowledge and conscience, for his own worldly and carnal ends.

V. 10. {from Dan even to Beersheba} See on Judg. 20. 1.

V. 11. {And he could not answer Abner a word, for he feared him} Being overawed with the greatness of his power which he had with the people, especially with the army. This was David’s case, ver. 39.

V. 12. {And Abner sent messengers to David on his behalf} Heb. instead of himself. Or, in his own name. Not daring as yet to go unto him in his own person, till he had from him a safe conduct, and might be entertained with acceptance, and upon good conditions. Others read it, Because of this, i.e. being enraged by this affront.

{saying, Whose is the land?} This may be either meant thus, Whose is it to bestow? Or in whose power is it to confer upon whom he pleases, but in mine, who am ready to give it you? Or thus, Unto whom by right does it appertain but unto you only, whom God, who alone has the right to dispose of kingdoms, has chosen and appointed unto it? And here, like a hypocrite, he pretends it was God’s designation that moved him to tender his service unto David, whereas indeed it was his indignation towards Ishbosheth, and his self-ends, to secure him from danger of punishment for his former demerits, and his hopes by this means either to be advanced by David’s favor, or to retain his present power and dignity, at least that he might not be rejected and cast out with dishonor and disgrace.

{Make thy league with me} i.e. Enter into covenant with me, that you will remit all that is past, receive me into favor, and give me such place and preferment as befits my person and parts.

{to bring about all Israel unto thee} i.e. Cause them to leave Ishbosheth, and become your subjects.

V. 13. {And he said, Well, I will make a league with thee} i.e. David returned Abner this answer, I like and accept of your propositions.

{Thou shalt not see my face, except thou first bring Michal Saul’s daughter} There were two principal causes which made David so desirous to have Michal brought back unto him, that he might enjoy her as his wife, though she had been so long detained from him, and married to another: I. Because she was his first wife, and had formerly loved him dearly, and approved her love by using means to save his life when he was in extreme danger, though thereby she incurred the displeasure of the king her father. And howsoever he might make some doubt of the continuance of her affection, seeing she had given her consent to marry another man, yet he imputed that, not to her want of love to him, but to her father’s authority and importunity, by which she was overruled. II. He might have therein a politic end, namely to settle peace, and secure the possession of his kingdom, by ingratiating himself, and gaining the love of all Saul’s kindred and allies, having his daughter to live with him as his wife, freely remitting that great wrong offered unto him in marrying her to another man.

V. 14. {And David sent messengers to Ishbosheth Saul’s son, saying, Deliver me my wife Michal} He desires no favor but only that he would do him right, by using his authority for restoring unto him his lawful wife. And he himself sends this message, and does not only use the mediation of Abner, because Abner being lately but upon ill terms with him, he might suspect he made the motion for some sinister ends, and self-interest; and also that it might be the more easily effected, having Ishbosheth’s authority to countenance it, and Abner’s power to back and execute it. And it is apparent, that Abner, as he did help it on with his persuasion, so he was the king’s agent to effect it. For he went to Phaltiel her husband to demand her in the king’s name; and having obtained her, he brought her away, and accompanied her to Bahurim, Phaltiel following her weeping, till Abner caused him to return, ver. 16.

{which I espoused to me for an hundred foreskins of the Philistines} He pleads his right unto her, not by Saul’s free gift, but in a way of justice, because he had purchased her at a dear and dangerous rate, venturing his life for the procuring of the Philistims’ foreskins. And here he names a hundred only, though he brought two hundred unto Saul, because the covenant between them was only for a hundred, 1 Sam. 18. 25, 27.

V. 15. {even from Phaltiel} He is called Phalti, 1 Sam. 25. 44.

V. 16. {And her husband went with her along weeping} Heb. going and weeping. i.e. Expressing his great grief with tears, because a wife so noble and beautiful was taken away from him.

{to Bahurim} A city of Benjamin, on the frontiers of Judah, ch. 19. 16. See on Josh. 21. 18.

V. 17. {And Abner had communication with the Elders of Israel} According to his covenant made with David.

{Ye sought for David in times past to be King over you} Hereby it appears that many or most of the people of Israel did so much honor David, that they much desired long ago to have had him to be their king, had not Abner, having the militia in his hands, overpowered them, and compelled them to take part with Ishbosheth.

V. 18. {Now then do it; for the Lord hath spoken of David, saying, &c.} We do not read in the sacred story where this is expressly spoken; but Josephus says it was spoken by Samuel, and commonly known amongst the people. Here Abner like a politic hypocrite, pretends he endeavored to set up David king, in obedience to God, and for the good and salvation of the people, whereas he did it merely out of self-love, and to advance his private interest.

V. 19. {Abner also spake in the ears of Benjamin} i.e. Having received a satisfactory answer from the rest of the tribes, condescending to his motion, that they would receive David for their king, he addresses himself to the tribe of Benjamin, speaking unto them to the same purpose he had spoken to the elders. And this he does in an especial manner to them, because Saul being of their tribe, was chiefly in their favor; and therefore, if they gave way to David’s title, and submitted to his government, little doubt was to be made of the other tribes.

{And Abner went also to speak in the ears of David in Hebron} i.e. Having received such an answer from the elders of Israel and Benjamin as satisfied him, he himself, to show his industrious diligence and faithfulness in the agitating David’s business which he had undertaken, went to carry the news of his good success to him at Hebron. And this he did either secretly, that it might not come to Ishbosheth’s ear, having all about him as his creatures at his command; or rather (because this could hardly be done, he having twenty men in his company to attend him, ver. 20.) it is probable that he carried Michal with him to color his action, he having acquainted Ishbosheth with it, and obtained his consent.

V. 20. {And David made Abner and the men that were with him, a feast} As it was usual in those days to do when they made solemn contracts and covenants, Gen. 26. 30. & 31. 44, 46. Herein David is thought to have failed: but, not, as I conceive, because he feasted Abner, though, (as they say) he was wicked in himself, and now acted treachery against his king; seeing it may be lawful to eat with wicked men, when as we do it not out of free choice and love of their company, but for civil ends and the better transacting and composing of our worldly business and important affairs. Neither could this be counted treachery in Abner, seeing he had openly professed that he would thus do, even to Ishbosheth’s own face: and if it were unlawful to set up Ishbosheth, being contrary to God’s express will, then it was lawful to put him down, although he might fail in his ends, and manner of doing it. But here was David’s fault, that he thus far proceeded in his own politic plots, and never consulted with God for his direction: and that might well be the cause of the ill success of this transaction, and that it had such a tragical conclusion.

V. 21. {And Abner said unto David——I will gather all Israel unto my lord the King} i.e. All the tribes, or the greatest part of all, or all the chief of all estates and conditions. So Mat. 3. 5. Phil. 2. 21.

V. 22. {Joab came from pursuing a troop} It is most likely of the Philistims, who were sent out to spoil the country.

V. 24. {Then Joab came to the king, and said, What hast thou done?} In a proud and insolent manner he taxes the king of imprudence and indiscretion, for sending away a dangerous enemy, when he had him in his hands.

V. 25. {Thou knowest Abner the son of Ner, that he came to deceive thee} i.e. You might well have known, if you had been so considerate, that Abner, being so subtle and politic a man, came not for any good that he intended towards you, but only to deceive you, and like a crafty spy to discover all your counsels and courses, your actions and proceedings. And thus he sweetens his saucy reproof, by pretending nothing but love and care of David’s good; whereas in truth he did all out of self-love, pride and envy. He feared lest Abner by this important service should creep into the king’s favor, and be corrival with him in honors and preferments; and was therefore vexed because he had escaped out of his hand, when such a fit opportunity was offered of revenging himself on him for the death of Asahel his brother.

V. 26. {And when Joab was come out from David} From whom he flung in a fury and discontent, not waiting for his reply, as he would have David conceive it, but indeed making all haste to put his design in execution.

{he sent messengers after Abner} Using, it is likely, David’s name to countenance his action, and pretending that he had some weighty and important business to treat further with him about. And this perhaps made David afterwards the more earnest and careful in clearing himself, and wiping away the suspicion that he had some hand in Abner’s murder.

{which brought him again from the well of Sirah} Situate on the north of Hebron.

V. 27. {Joab took him aside in the gate to speak with him quietly} 1 King. 2. 5. Heb. peaceably. i.e. To treat with him about the king’s affairs in secret, and as it were in his ear, that no man might hear him. And because he would be the less suspected, he made choice of the gate of the city to consult in, which was the place of judicature, and of their public and solemn meetings.

{and smote him there under the fifth rib, that he died} As he had done before to his brother Asahel. See on ch. 2. 23.

{for the blood of Asahel his brother} This was one cause which made Joab take this revenge, though he had little reason to do it, seeing Abner shed Asahel’s blood, in a sort unwillingly, and not before he was much provoked to do it by his importunity. But God herein had his ends, as well as Joab his. I. He thus justly punished Abner, as for all other sins, so for his rebellion against David his lawful king, contrary to his own knowledge and conscience, to compass his worldly and wicked ends; and for being the cause of shedding so much blood in this unlawful war, at which he so little scrupled, that he counted it but a sport or play, ch. 2. 14. II. By this means he took Abner out of the way, that David might not be beholding to him for bringing Israel under his government, whom he would have come to the kingdom by a better way.

V. 28. {I and my Kingdom are guiltless before the Lord for ever} i.e. I am wholly innocent of having any hand in this heinous crime of shedding Abner’s blood; and therefore the Lord, who knows it, will never lay it to my charge, to punish me for it, nor my kingdom for my sake, seeing it is alike guiltless.

V. 29. {Let it rest on the head of Joab, and on all his father’s house} Though we are bound by God’s law to abstain from all private revenge, to overcome evil with goodness, and to pray for our enemies that hurt and persecute us, yet in this public cause, that concerned not David alone, but the welfare of the whole kingdom, he is fain to use these fearful imprecations both against Joab and his whole family, that so he might the better clear himself from having any hand in this horrid murder, of which otherwise he was likely to be suspected, by Abner’s friends at least, that he was consenting to it. Which would have been a cause of raising all his party against him, and the occasion of a bloody war, which would have disturbed the peace of the commonwealth, caused much effusion of blood, and quite unsettled him in the kingdom, in which now by general consent they were about to establish him.

{And let there not fail from the house of Joab} i.e. As long as his family or any of it continued, let all or some of these evils befall them. So 2 Kin. 5. 27.

{one that hath an issue} i.e. Some incurable running sore, or flux of seed: for which they were ceremonially excommunicated, and debarred from entering into the congregation, and partaking of the public ordinances, Lev. 15. 21.

{or that leaneth on a staff} By reason of feebleness and lameness.

V. 30. {So Joab and Abishai his brother slew Abner} i.e. Both the brothers conspired together and plotted this murder, though Joab alone did act it.

{at Gibeon in the battle} This is added as an aggravation of this foul fact: Abner slew Asahel like a brave soldier, though unwillingly, in the open field; but Joab slew Abner desperately and willingly, and that in a base, cowardly and treacherous manner, when he pretended peace and amity.

V. 31. {And David said to Joab and all the people that were with him} He proclaimed a solemn and public funeral mourning for the death of Abner, and for that heinous sin that was committed in his murder, that thereby he might show he was innocent, and had no hand in it. And he would have Joab to join with all the rest, because he was the chief actor, that (if it were possible) he might come to a sight and sense of his sin, and to unfeigned repentance for it, when he was convinced of the heinousness thereof, by this public lamentation of the king and all the people, though they had no hand in the fact.

{rent your clothes and gird you with sackcloth} That, to testify the renting of their hearts with grief; and this, to afflict their bodies, and to intimate they thought themselves unworthy to put on better clothing. See on ch. 1. 2. & Gen. 37. 29.

{And King David himself followed the bier} i.e. That he might the more honor Abner’s funeral, he laid aside his kingly dignity, and attended upon the corpse. For among all nations kings have been ever exempted from such expressions of their mourning.

V. 32. {The King lift up his voice, and wept} i.e. Did not only express his grief by shedding of tears, but also did testify it to the people by vocal lamentations.

V. 33. {Died Abner as a fool dieth?} i.e. As a base coward, that foolishly yields himself to be slaughtered by his enemy, making no resistance? q.d. No surely, he did not die so, but was suddenly and treacherously surprised, having no opportunity to show his valor, as the most courageous man on earth might have been in the like case.

V. 34. {Thy hands were not bound, nor thy feet put into fetters} i.e. You did not die like a base weak captive taken in war, having neither courage nor strength to make resistance, nor as a malefactor bound in chains and fetters, and so led out to execution: no, you were truly valiant in all your enterprises, as Joab should have found it, if he had fought with you on equal terms; but you were suddenly slain, when you did least suspect it, by one that pretended peace and friendship.

{as a man falleth before wicked men, so fellest thou} i.e. As it might be the case of the most wise and valiant man in the world, that has to do with false, faithless and graceless men, who have no respect to true valor, honor or honesty, and of whom he has no suspicion, because they make show of love and friendship; so was it with you. And this David publishes before Joab’s face, and brands him with this dishonor and reproach, in the audience of all the people, as a part of his punishment for this wicked fact.

V. 35. {And when all the people came to cause David to eat meat} i.e. The tribunes, colonels and chief commanders of the people and army hearing that David refused to eat, came and entreated him not to lay the matter so much to heart as to forbear his food, especially there being a feast provided to refresh and cheer them in the time of their mourning, as the manner was then, and is to this day, in solemn funerals. See Jer. 16. 7, 8. Ezek. 24. 17.

{So do God to me, and more also} See on Ruth 1. 17.

{If I taste bread, or ought else, till the Sun be down} He joined fasting with his mourning, to express his grief for Abner, and to clear himself of being any way guilty of his death, that thereby he might give satisfaction to the people seeing his innocency.

V. 36. {And all the people took notice of it, and it pleased them} Heb. was good in their eyes. This is said, to intimate that David attained unto the end at which he prudently aimed in the carriage of this business, that is, to clear himself, and please the people.

{As whatsoever the King did, pleased all the people} i.e. He was so well accepted, and so gracious in the eyes of the people, through his wise, fair and just demeanor in all his courses, that not only his carriage of all this business concerning Abner, but generally of all things else, was exceeding pleasing unto them.

V. 37. {that it was not of the King} i.e. Not by his will, counsel or instigation, directly or indirectly, that Abner was slain.

V. 38. {Know ye not that there is a Prince and a great man fallen this day in Israel?} i.e. You cannot choose but take notice of it, that there is a great peer and pillar of the land fallen, and that therefore they that killed him should be punished as murderers, were there power to do it.

V. 39. {And I am this day weak, though anointed King} i.e. Unsettled in my kingdom, like a tender plant that has not taken root, and therefore of small power to see justice executed, especially on these murderers who are in such favor with the people, and command the army. This excuse was below pious and valiant David, and too much savored of carnal policy and ungrounded fear. For he had God’s infallible promises, that he would not only bring him to the kingdom, but also establish him on his throne, and his posterity after him: and this promise could not have been frustrated and made void by all the power and plots of all wicked traitors combining together and conspiring against him; and therefore he needed not to have feared to have executed justice upon such a heinous malefactor, maugre the might and malice of him and all his allies and adherents. Again, where there is from God an absolute command, there is no reasoning with flesh and blood. He that sheddeth mans blood, must by man have his blood shed, Gen. 9. 6. And the willful murderer must be taken from the altar, if he flee to it for shelter and sanctuary, and be put to death, Exod. 25. 14. And though there were never so much danger in it, yet let justice be done, though heaven fall. Neither was there so much peril in the execution as there was in the neglecting of it. For at this time David was highly in the people’s favor: and Joab’s abominable fact must needs render him odious to all men that were not as wicked as himself. And if now justice had been duly executed, Amasa’s death had been prevented, whom Joab, being fleshed with cruelty and impunity, did in like manner take away. Nor is it sufficient to say, that his punishment was only respited, not remitted, seeing all that while the guilt of blood lay upon the king and the whole land and cried for vengeance, till it was expiated by the blood of the murderer, 1 Kings 2. 31, 33. Yea, but the command of executing the murderer is an affirmative precept; always binding to obedience, but not at all times for the acting of it. I answer, Though some delay were allowed for punishing willful murderers, (for which we have no warrant in the Scriptures) yet this would not excuse David for his not executing justice upon Joab, when he was established in his kingdom, even to the very end of his reign, seeing it was more than probable that in so long time Joab might have died a natural death, or being a martial man and in continual wars, have been slain by his enemies, and so justice should never have been executed upon him.

{the Lord shall reward the evil doer} i.e. Though I be unable to inflict condign punishment on these potent offenders, yet the Lord in his due time will do it himself; and I refer it unto him, and desire him to do it; 1 Kings 2. 5, 6, 34.

CHAPTER 4

Verse 1. {And when Saul’s son heard that Abner was dead in Hebron, his hands were feeble} i.e. When Ishbosheth heard that Abner was taken away, upon whom he wholly relied, he was so daunted and disanimated that he became weak both in courage and counsel, and was utterly disabled for action, and managing the great affairs of the commonwealth. So ch. 17. 2. Ezra. 4. 4. Neh. 6. 9. Isai. 13. 7.

{And all the Israelites were troubled} i.e. All the tribes that adhered to his party were in great fear and perplexed with the suddenness of this news, because they knew not what would become of the treaty of peace and reconciliation, Abner being dead, who did negotiate it: and if it should now break off for want of his prosecution, and the kingdom be embroiled in a new war, they should be at a great loss, upon whose counsel and conduct they chiefly relied.

V. 2. {Captains of bands} Which were used to come and spoil, ch. 3. 22.

{a Beerothite} i.e. Born in Beeroth, a city of Benjamin, Josh. 18. 25. and 9. 17.

{Beeroth was reckoned to Benjamin} Though now the Philistims possessed it, the Benjamites after Saul’s discomfiture being fled out of it, 1 Sam. 31. 7.

V. 3. {And the Beerothites fled to Gittaim} A town of Benjamin Neh. 11. 33. whither they fled for fear of the Philistims. Of which flight mention is here made, that these captains might be known to be Beerothites, though they now sojourned in Gittaim, and their city at this time was inhabited by the Philistims. Others think there were two cities of this name, one in Benjamin, the other in the south frontiers of Judah, whither these Beerothites fled, and there inhabited, liking it so well that they returned not to their own city to the time that this story was written.

V. 4. {And Jonathan Saul’s son had a son that was lame} The drift of this narration concerning Mephibosheth is to show what induced these two captains to murder Ishbosheth, that they might thereby ingratiate themselves with David; to wit, because there was none remaining of Saul’s house likely to vindicate his death. For Mephibosheth only was left, and he but a child, and lame of his feet; and therefore as he was unlikely to revenge his uncle’s death, being young and impotent, especially when as he could not look otherwise upon him than as an usurper, who had put him by the crown to which he had title by lineal succession; so he was as far unable to hinder David from quiet possession of the kingdom, being a lame child, whom no man much respected. Hereupon they conclude that the taking away of Ishbosheth would be so advantageous to David, that he could not choose, in common humanity, but richly reward the contrivers and actors of it; whereas on the other side, now that Abner was dead, Ishbosheth’s kingdom was in such a declining and tottering condition, that there was no hope of advancement by him, though they should be never so faithful in his service.

{when the tidings came of Saul} i.e. Of his overthrow and death, 1 Sam. 31.

{out of Jezreel} Where the battle was fought and lost, 1 Sam. 29. 11.

{and his name was Mephibosheth} See on chap. 11. 21.

V. 5. {And the sons of Rimmon——went} i.e. Seeing that David was likely to be king of all Israel, that all things grew worse and worse with Ishbosheth they resolved to slay him, and to this end now came, thinking hereby to gratify David, and to endear their service, presuming of indemnity, because there was none but a lame child to revenge his death.

{and came about the heat of the day to the house of Ishbosheth, who lay on his bed at noon} Though there were a common custom in those hot countries to take their ease in the heat of the day, which made them unfit for action and employment, yet it seems to be spoken here in a special manner of Ishbosheth, because he was a dull unactive man, who having put off all business to Abner, gave himself over to sloth and ease: a thing unsuitable for a king at any time, especially for him in his present condition, full of desperate danger, Abner his chief strength being taken away. And therefore it was just that he should die in his sloth who had lived slothfully all his days.

V. 6. {And they came thither into the midst of the house, as though they would have fetched wheat} Having disguised themselves in the habit of such as came to buy corn, whereof Ishbosheth’s lands (it seems) yielded great store, or of porters, that came to carry away some that had been bought; or else, as it is more probable, being commanders in Ishbosheth’s army, and well acquainted in his house, they came thither under pretense of fetching corn for provision of the camp, or for themselves and the soldiers under their command; and by this color having free access into the chamber where he lay, and finding him asleep upon his bed, they murdered him, and cutting off his head, took it away with them, and carried it to David, expecting some great reward.

{under the fifth rib} See on ch. 2. 23.

V. 7. {and gate them away through the plain all night} Making all possible haste for fear of being pursued and overtaken, they traveled all night from Mahanaim, where they did commit this bloody act, unto Hebron, through the plain between Jericho and Hebron, chap. 2. 29.

V. 8. {Behold the head of Ishbosheth the son of Saul thine enemy which sought thy life} This speech is cunningly composed. To commend their service in killing Ishbosheth, they put David in mind of Saul’s enmity and bloody persecution, which they in this fact had revenged upon his son.

{and the Lord hath avenged my Lord the King} Though this were true in respect of the secret workings of God’s providence, using this as a means of settling David in the quiet and peaceable possession of the whole kingdom, and though it were just with the Lord to bring Ishbosheth to such an end, having usurped the kingdom contrary to God’s revealed will, yet it excused not at all these murderers of their lord, seeing they had no respect to accomplish God’s will, which expressly forbids all treachery and murder, but only aimed at their own private profit and advancement.

V. 9. {As the Lord liveth, who hath redeemed my soul out of all adversity} i.e. As sure as the Lord lives, who has always hitherto delivered me out of all my troubles by just and lawful means, without the help of any base villainy or wicked treachery, I will inflict upon you, according to your demerits, severe punishment. The which latter part he abruptly suppresses, as it is usual in oaths.

V. 10. {When one told me} i.e. The Amalekite, chap. 1. 2, &c.

{saying, Behold, Saul is dead} Saying withal that upon his request he did help to kill him, and rid him out of his pain, chap. 1. 10.

V. 11. {How much more when wicked men have slain a righteous person?} i.e. How much better reason have I to execute severe justice on such bloody and treacherous assassins as you, who have murdered one that was just and innocent, though not simply in himself, yet in reference to you, having done you no wrong to provoke you to this horrid act, but contrariwise well deserved at your hands by advancing you to places of command in his army?

{in his own house, upon his bed} i.e. In a place where he had reason to think himself most secure and free from danger. By all these circumstances David aggravates their horrible crime, as being in many respects far more heinous than that of the Amalekite, which he had punished with death. He was an Amalekite, and in respect of nation and birth an enemy to God’s people, from whom no better was to be expected, especially by Saul, who not long before had slain almost all their nation; but these were Israelites, and of the same religion with Ishbosheth, and thereby obliged to perform all good duties to their brother; yea, they were of the same tribe with Ishbosheth, and his servants, and therefore bound to be loyal to their master. He did but hasten Saul’s death, being deadly wounded, and out of all hope of recovery, to ease his pain and prevent his shame and dishonor; but these took away Ishbosheth’s life when he was in perfect health and suspected no danger. He did it (as he pretended) at Saul’s earnest request, out of mere pity, to free him from torment; but these murdered Ishbosheth in a violent manner against his will, when he was taking his repose, and was at ease. He slew Saul, when he was pursued of his enemies in the field, and had no hope to escape their fury: but these killed Ishbosheth in his own house, sleeping on his bed, and in no danger to be surprised by any other enemies but such treacherous villains as they, who ought to have been his guard to secure his person against the attempts of any other.

{shall I not therefore now require his blood of your hands?} i.e. Ought I not much more in justice to punish you for this horrid crime with all severity, seeing neither the example of him that slew Saul, nor the innocency of the person, nor duty to your master, nor reverence of the place, nor time, could deter you from committing such a treacherous and bloody fact?

V. 12. {And they slew them, and cut off their hands and their feet, and hanged them over the pool in Hebron} They were dismembered of their hands and feet, because these were the special instruments in acting this villainy, their feet in carrying them to it, which were swift to shed blood, and their hands in stabbing him and cutting off his head. The murderer by the letter of the law was appointed only to be put to death; but when the crime was more heinous and horrible, it was in the magistrate’s power to aggravate and increase the punishment, and make the malefactor exemplary, to deter others from the like wickedness. And though as the Jewish writers observe, it was not lawful to lessen the punishment which the law had appointed, as to adjudge one to imprisonment, whipping, loss of goods, instead of death, yet they might add unto it according to the nature of the sin; because God in mercy had appointed the least degrees of punishment which in justice could be required. Now these hands and feet David caused to be hanged over the pool of Hebron, (their bodies, it is likely, after sun-setting being taken down according to the law, Deut. 21. 23.) both to be a public spectacle and example to others, and to show his detestation of such treacherous villainy; that so it might appear to all the world that he was clear of having any hand in this bloody fact, either by conniving it, or giving any encouragement to the actors of it.

{but they took the head of Ishbosheth, and buried it in the sepulchre of Abner in Hebron} Honoring him, though an enemy, with an honorable burial in that city where the great patriarchs did lie interred; and making them partners in the same sepulcher who had been partakers in the same cause, and had both alike fallen by treacherous hands.

CHAPTER 5

Verse 1. {Then came all the tribes of Israel to David unto Hebron} i.e. Not only the elders and chief of the tribes, as v. 3. but with them their tribunes, captains and commanders, with a great army gathered together out of all Israel, armed and well appointed for the war, as it is specially expressed 1 Chr. 12. 23. where the number of the several tribes that came to David at Hebron, being summed up together, amounts to above three hundred and forty thousand. All which continued three days with him, feasting and rejoicing at his inauguration and coronation, their brethren of the tribe of Judah dwelling at Hebron, and all the country adjoining, having made liberal provision for their entertainment, with the help also of the tribes of Issachar, Zebulun and Naphtali, who were near unto them, and brought in likewise their provisions, 1 Chr. 12. 39, 40. This feast being ended, David takes the opportunity of this great assembly, before he dismissed them, to assault the Jebusites’ strong fort, which was thought impregnable, and therefore was never attempted hitherto by any of the judges, Samuel, or Saul. Now this free coming in of all the tribes, after their long reluctancy and opposition, and their peaceable submission of all nations, Jews and Gentiles, called and gathered by the preaching of the gospel to the kingdom of Christ, and his gracious acceptance of them as his subjects, notwithstanding all their former reluctancy in the times of their ignorance, according to Psal. 110. 3.

{Behold, we are thy bone, and thy flesh} i.e. All of us Israelites, both you and we, descended from the same father, Jacob, and therefore all brethren. This they allege, not only as an argument to move David to receive them graciously, as his subjects, notwithstanding their former oppositions, seeing they were all brethren; but also and chiefly, to show upon what ground they chose him to be their king, namely, because he was an Israelite, and so one of their brethren, from amongst whom they were bound by God’s law to choose their king, Deut. 17. 15. And herein also David did typify Christ our king, who is head of that body, whereof we are members, bone of our bone, and flesh of our flesh, Ephes. 5. 30. 1 Cor. 12. 12. Heb. 2. 14–18. See Gen. 9. 14.

V. 2. {Also in time past, when Saul was King over us, thou wast he that leddest out and broughtest in Israel} i.e. You then were our chief captain, that did lead out our armies against our enemies, and did bring them back, crowned with victory and laden with spoil: therefore as by the former benefits received by your prudent and valiant conduct we are much obliged unto you, so having had so much experience of your parts, prowess and prosperous success in all your enterprises, we cannot think any so fit to be our king, who are not only prudent to govern in time of peace, but also expert in war, and every way able to lead an army, Num. 27. 17.

{and the Lord said to thee, Thou shalt feed my people Israel} i.e. Has already anointed you by Samuel to be king over all Israel, and to be both as a good shepherd to provide food for them, and to guide and govern them in time of peace, and as a good captain, to go out and in before them in time of war, 1 Sam. 16. 11, 12. Psal. 78. 71. In both which respects also he was a type of Christ, Psal. 2. 6. Joh. 10. 3, 4, 10, 11.

V. 3. {made a league with them in Hebron before the Lord} Namely, that he would, as a good king, govern them according to the prescript rule of God’s law, and that they would obey him, as his loyal and liege people. Hereunto both parties bound themselves by solemn covenants, confirmed by a sacred oath, calling God to witness, and invocating his name for a blessing on their proceedings. In which respect it is said that they made this league before the Lord. See on Judg. 11. 11.

{And they anointed David King over Israel} This was his third anointing: see on ch. 2. 4. And herein also David was a type of Christ, who began to execute his kingly office, like David, at the age of thirty years, and was thrice anointed by God, and, as it were, proclaimed king over his church: first by the secret unction of his Holy Spirit, Psal. 45. 7. and 2. 6, 7. Secondly, at his baptism, by a voice from heaven, Matth. 3. 16, 17. And thirdly, at his transfiguration, Matth. 17. 5.

V. 5. {In Hebron he reigned over Judah seven years and six months} See ch. 2. 11.

{and in Jerusalem he reigned thirty and three years over all Israel and Judah} The last year being begun, but not finished. But he reigned precisely but thirty and two years and six months; but the last year, though not complete but current, is added, to make up the number round and full, as is usual in the Scriptures, Judg. 20. 46. See 1 Kings 2. 11.

V. 6. {And the King and his men} Having such a great number of the choice and chief men of his kingdom assembled, he took this opportunity to assault and vanquish the Jebusites in their strong fort.

{went to Jerusalem unto the Jebusites} Jerusalem was before called Jebus, Judg. 19. 10. and Salem, Gen. 14. 18. Psal. 76. 2. It was situate on the uttermost borders of two tribes, Judah and Benjamin. One part of it fell to the lot of Judah, called Shalem; which they conquered and inhabited, Judg. 1. 8. The other, standing on the north side, afterwards called the fort of Sion, and exceeding strong, fell to Benjamin’s portion; but they not being able to vanquish it, though assisted by Judah, Josh. 15. 53. the Jebusites did still inhabit it, Judg. 1. 23. and 19. 10, 11. even to this present, till David assaulted and took it. In this part was the hill Moriah, where Abraham being appointed to sacrifice his son, was afterwards inhibited, the Lord having provided him another offering: and from thence it seems this city had its name, being divided from Jireh, God will be seen in the mount, and Shalem signifying peace, both conjoined in Jerusalem, The vision of peace. This fort David at the very entrance into the rule of the whole people first attempted, intending to make it the metropolis of the kingdom where the temple was afterwards to be built, on the hill Moriah; and the rather because Melchizedek the Priest of the most high God had dwelt and reigned there, Heb. 7. 1. And it was also the most commodious place to be the chief seat of the kingdom, being situate in the midst of the land, and in his tribe whom they had chosen to be their king.

{which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither} These words, and the verses next following, being obscure, intricate and very perplexed, are diversely understood by expositors. But letting pass the most of them, I will only produce those which seem most probable. Some understand them as a proud and scornful brag of the Jebusites, who presumed their fort was so strong and impregnable that though they had none to defend it but impotent men, and such as were blind and lame, yet it would be in vain, and but mere lost labor, for David and his army to attempt the assaulting of it, and out of this confidence by way of contempt and derision, they set only such to guard it. Others think that by the blind and lame they meant their idols and images, in which they put their trust, as their tutelary gods, and whom they thought sufficient, being placed there, to make good the place against all the power of Israel without any other help. Now these they called the blind and lame, not out of that opinion which themselves had of them, who highly esteemed them as their patrons and protectors, but as they were upbraided by the Israelites, who thus conceived of them; q.d. Though you have such a base opinion of our gods, and account them blind and lame idols, yet they being placed on this impregnable fort, you shall find, that if you dare attempt the surprising of it, you shall never be able to do it, though you found no other resistance.

V. 7. {Nevertheless David took the strong hold of Zion. The same is the City of David} i.e. Notwithstanding all their confidence, expressed in their proud brags and scorns, David caused this their stronghold, in which they put their trust, to be assaulted and taken, and called it the city of David. The manner of the surprise is expressed in the next verse.

V. 8. {and David said on that day, Whosoever getteth up to the gutter} Or thus, For David said. Here the manner how, and the means whereby, are expressed, of taking the stronghold: namely David’s plotting and contriving the best and readiest way, which was to scale the walls, and get into the gutter, and kill the Jebusites, with the lame and blind, who were placed there by way of scorn to man and defend it; and II. Joab’s executing of his design, by first entering into the fort, and slaying all there: which he undertook, partly moved thereunto by his desire of recovering David’s favor, which he had lost by his killing of Abner, and partly encouraged by the reward promised, of being made, for this service, general of the army; which is here only intimated in general terms, but plainly and particularly expressed 1 Chron. 11. 6.

{and the lame and the blind, that are hated of David’s soul} If we understand this literally, it is not simply meant that David hated the lame and blind because of their imperfections, who ought rather to be pitied and relieved, but respectively, as they were by the Jebusites in way of scorn and derision presented unto him to disgrace and dishonor him and his whole army. But if we take it in a symbolical sense, to be meant of the idols and images, which have eyes, and see not, and feet, and walk not, then it is to be understood absolutely, that they were hated of David’s soul.

{Wherefore they said, The blind and the lame shall not come into the house} Or, Because they had said, Even the blind and the lame, He shall not come into the house. On this occasion they took it up as a common proverb, saying, The blind and the lame shall not come into the house, q.d. The blind and lame were but bad guardians of this place in the time of the Jebusites, therefore such shall be entrusted no more, but abler men employed to defend it. By house, some understand, and most probably, the royal house or palace of David, from entering whereof the blind and lame were interdicted, not for pride and state, as the Persian kings would have none enter their courts in sackcloth, because they would not offend their eyes with beholding mournful objects, Esth. 4. 2. but that it might be a perpetual memorial of this victory, to have the blind and lame secluded from entering the king’s house, because they were used by the Jebusites as instruments to put such a foul scorn upon him. Neither can it hinder us from taking the words in this sense, that Mephibosheth, though lame, was admitted to sit at the king’s table, seeing no rule is so general, as that it may not have some one exception. And the presence of Mephibosheth had another use, namely, to put David in mind of his dearly loving Jonathan, and to be unto him a cause of joy and content, when by showing kindness to the son, he expressed his love and thankfulness to his deceased father. But they who would have the blind and lame idols to be here understood, think that hereby is meant that idols and images should be wholly excluded both out of the king’s house, and God’s. But I see no reason why that should need a new interdiction in remembrance of this victory, seeing always before they were forbidden to be received into either of these places, on any other. Now as this proverb was taken up among the people for a memorial of this great victory, for which they had always cause to praise God, so it was applied according to special occasions; as when they would intimate that a thing seeming impossible might come to pass, as was the taking of this impregnable tower: or, to reprove such as were proud and presumptuous of their own strength, either in respect of place and fortifications, or of the arm of flesh, by telling them they might be deceived as well as the Jebusites: or, to give men warning that they commit not the like error with them, presuming too much of their own strength, lest they fail in their hopes as they did; seeing oftentimes what begins in confidence ends in shame; and that they take heed lest that befall themselves which they intend to others; as the Jebusites thinking to make sure that David should never enter their fort, were themselves expelled, and never reentered. Others read these words, as we have them in our margin, because they had said, &c. i.e. David promises this reward to him that should take away the blind and lame, because they had put this scorn upon him.

V. 9. {And David built round about, from Millo and inward} Millo was a deep and broad valley or ditch, dividing Sion from the lower city; from whence David raised his wall of defense about Sion. See 1 King. 9. 15. Others think it was the town-house in the city of David, where the people had their solemn assemblies, so called from filling, replenishing. Others, and very probably, think it was some tower and place of munition belonging to the city, because it is said that Hezekiah repaired Millo in the City of David, and made darts and shields in abundance, 2 Chr. 32. 5. A place of the same name and for the like use we read of Judg. 9. 6, 20, 46. From this tower or fortress David is said to have built the city round about, even from Millo and inward; and Joab repaired the rest of the city that was without. Compare this place with 1 Chron. 11. 8.

V. 10. {went on and grew great} Heb. went going and growing. i.e. Prospered in all his attempts, because the Lord by his special favor was with him, and assisted him.

V. 11. {And Hiram King of Tyre} Tyre was a royal, potent and famous city of merchandise, situate on and in the sea, by the west limits of Asher, Josh. 19. 19. It was built by the Phoenicians, who had formerly dwelt by the Red Sea, but being driven thence by earthquakes, frequent in those countries, and other calamities, they transplanted themselves into this island, and built a city there at first on a low ground which was of little note, for fishermen to dwell in; but afterwards on a promontory, which became stately and famous, sending out of it divers much ennobled colonies, into Carthage, Leptis, Utica, and the islands of Gades. See on Isa. 23. 1. and Amos 1. 9.

{sent messengers to David} Hearing of his fame and virtues, and his growth and greatness in glory, and being much taken therewithal, he sent ambassadors unto him, to congratulate his happy settlement in his kingdom, thereby showing his great respect and kindness towards him.

{and cedar trees, and Carpenters, and Masons} i.e. After Hiram’s messengers had been with David, and were returned to their master, and had acquainted him with David’s suit unto him, that he would accommodate him with men and materials for the building of him a house: seeing there was the greatest plenty of the choicest cedars in Lebanon, which for the most part was situate in Hiram’s country, and most excellent artisans both in wood and stone at Tyre above any other place; according to his request Hiram sent unto him.

V. 12. {And David perceived that the Lord had established him} i.e. By God’s blessing and prospering him in all his affairs, he experimentally found the truth of his promises concerning his settlement in the kingdom.

V. 13. {And David took him more Concubines and wives} This it seems he did to multiply his friends and allies, for the strengthening of him in his kingdom. But herein he showed much human frailty and infirmity, in using that as a means to establish him, which God had expressly forbidden, Deut. 17. 7. Concerning concubines, see on Judg. 19. 1, 2. 1 Chron. 3. 5.

V. 14. {Shammua} Called also Shimea, 1 Chr. 3. 5.

V. 15. {Elishua} Or, Elishama, 1 Chron. 3. 6.

V. 16. {And Eliada} Called Beeliada, 1 Chr. 14. 7.

V. 17. {But when the Philistines heard that they had anointed David King over Israel} 1 Chron. 11. 16. and 14. 8. i.e. When they understood that there was a cessation of the civil war between the houses of Saul and David, and that the whole kingdom was now settled upon David, and he peaceably enjoyed it; and it may be hearing also that he had vanquished the Jebusites, and taken their strong fort; and that Hiram, a rich king of a neighbor nation, was in league and friendship with him: they became jealous of his greatness, and thought it high time to look unto him, and keep him down, seeing they were now out of that hope in which they lately were whilst the civil wars lasted, that the Israelites would destroy one another, and so save them a labor, and not put them to the cost and hazard of war. And perhaps they did all that while forbear to take up arms against them, lest a foreign enemy invading their country, they should make peace one with another, and join together with united forces to keep off a common danger, which otherwise would involve both parties in a universal ruin.

{All the Philistines} This came to pass by God’s good providence, so disposing of it for preserving David’s honor, and to keep his name from the brand and blemish of inhumanity and ingratitude. For the Philistims having in the time of his trouble and exile given him kind and courteous entertainment, aspersions of that nature would have been cast upon him, if he had raised war against them before they had first pressed and provoked him unto it.

{all the Philistines came up to seek David} To wit, that they might fight with him, before he were thoroughly settled in his kingdom, lest he should grow too strong for them, if they let him alone.

{and David heard of it, and went down to the hold} Not to the fort of Zion, as some conceive: for that standing on a high hill, he should not have been said to have gone down, but rather to have gone up, or ascend, unto it. But either it was the stronghold of Adullam, or some other near unto it; unto which he resorted, that he and his camp might be safe and free from the attempts of his enemies, till he had direction from God what to do.

V. 18. {in the valley of Rephaim} i.e. Of Giants, Gen. 14. 5. situate on the north limits of Judah, in Benjamin, not far from Jerusalem, and lying westward from it, Josh. 15. 8. See on Isa. 17. 5.

V. 19. {And David enquired of the Lord} Namely, by Urim and Thummim, Num. 27. 21. See ch. 2. 1. 1 Sam. 23. 9. Though he had a great army, and had been always victorious, yet he relied not on his own strength, but seeks to God for direction, and without it would do nothing.

V. 20. {And David came to Baal-Perazim} So called by anticipation, on this occasion.

{The Lord hath broken forth upon my enemies before me, as the breach of waters} This may either be referred to his enemies, which were dispersed like weak waters, that are easily divided with the foot or finger, or being shed on the ground are not easily recollected; or to God’s powerful scattering them, like waters suddenly breaking their banks and bounds, which violently sweep all away that lie in their passage.

{Therefore he called the name of that place Baal-Perazim} Or, The plain of breaches, Isa. 28. 21.

V. 21. {And there they left their images} They had brought them with them, as their chief patrons and protectors, in whom they hoped for victory: but failing thereof, and being put to flight, they left them there, either out of fear, flying for their lives; or out of neglect, because they had given them no better success.

{burnt them} According to God’s law, Deut. 7. 25. and by David’s commandment, 1 Chr. 14. 12.

V. 22. {And the Philistines came up yet again} Though a little before they had been beaten, put to flight, and slaughtered, yet such was their inveterate malice against the Israelites, that they recruited their scattered army, and came again to provoke them to fight in the very same place where they had received their former defeat, though David had not incensed them by pursuing his victory.

V. 23. {And when David enquired of the Lord} Though David had lately gotten a famous victory over his enemies, yet he is not thereby lifted up into an opinion of his own strength, but still relies wholly upon the Lord, and now again seeks unto him for direction.

{Thou shalt not go up} i.e. In an open manner, as before, but fetch a compass behind them secretly; that coming upon them suddenly and unexpected, their hearts might be smitten with the greater fear and amazement.

V. 24. {And let it be when thou hearest the sound of a going in the tops of the mulberry trees} Not an ordinary sound caused by the winds, but as if it were of an army marching or going on the tops of the trees; and, as it is probable, a noise of chariots and horsemen, like that 2 King. 7. 6. which was no other than the Lord’s host of angels sent to destroy the Philistims. And this sign was given unto David to encourage him to the fight, and assure him of victory, seeing God and his angels were present to assist him. The same noise perhaps was also heard of the Philistims, as that other by the Syrians, whereby being terrified they were put to flight.

{for then shall the Lord go out} Or, then is the Lord gone out.

V. 25. {from Geba} Called also Gibeah in Benjamin, Judg. 19. 13. and 20. 10. and Gibeon 1 Chr. 14. 16.

{until thou come to Gazer} Situate in the west of Ephraim, Josh. 16. 10. but then possessed by the Philistims.

CHAPTER 6

Verse 1. {Again David gathered together all the chosen men of Israel} In the first book of the Chronicles, first the fetching of the ark is set down ch. 13. and the victories over the Philistims ch. 14. Wherefore some have thought that here is some disorder and transposition in the story. But if we understand it aright, the just order is here observed: David having first vanquished his enemies, and settled peace, and does in the next place take order for promoting and setting up of religion; and first of all, for the fetching of the ark from the house of Abinadab to the tent he had prepared for it. And for the reconciling of that in the Chronicles with this place, in respect of the order of things there related differing from this here, we are to know that David did twice assemble the chief of Israel that he might consult with them about fetching home the ark: first, when he had taken the Jebusites’ fort; which consultation was interrupted by the Philistims’ invasion: and they being overthrown and put to flight, he called them the second time to consult about the same business; and therefore it is plainly said in this verse, that again he gathered Israel. And both these gatherings of Israel are expressed 1 Chron. 13. 1, 5. The first was of chosen men, officers, colonels and captains; the other, of all Israel, from Shihor in Egypt, even to the entring of Hamath, that is the whole land from south to north, Josh. 13. 3. Now if it be further objected that the doubt is not quite cleared, because all that is said to be done here, to v. 10. is in the Chronicles set down, as done before the battle with the Philistims; to this it is answered, That mention being made there of that consultation which David had before the battle, that narration is finished together, notwithstanding other things intervened, as it is usual in the Scripture, which more respects the coherence of the matter related than the order of times.

V. 2. {with all the people that were with him} Not only the elders and magistrates, but also the colonels, captains and soldiers, which he summoned to appear and join with him in so great a number from all parts of the land, both that the action might be done with general consent and more solemnity, and also that they might have sufficient strength at hand to bear them out, if there should happen any attempt to disturb and hinder their proceedings.

{from Baal of Judah} i.e. Kirjath-jearim, 1 Chr. 13. 6. called also Kirjath-baal, Josh. 15. 9. and Baalah of Judah. Here the ark was placed after it was brought from Beth-shemesh, in the house of Abinadab, 1 Sam. 7. 1. and had there ever since continued, above forty years. And from hence David now fetched it; because perhaps it was not so much respected, being in a private house, as it ought to be; and brought it to Jerusalem, because it was the chief city in the kingdom, and also situate in the heart of the land, and so more convenient for the people to resort unto from all parts for divine worship, and to consult with God in all difficult and important cases; and because also, it being the regal seat where himself resided, he might frequently and with more ease enjoy the benefit of the ark upon all occasions.

{whose name is called by the name of the Lord of hosts} Or, at which the Name, even the name of the Lord of hosts, was called upon. i.e. Whose name is called on it, 1 Chr. 13. 6. Or, at which the name of the Lord was called upon; to wit, when by the high priest they consulted with him, 1 king. 8. 29.

{that dwelleth between the cherubims} He is said to sit between the cherubims, though he be everywhere present, because he was there in a special manner by the presence of his grace; from thence delivering his oracles when he was consulted with, as Num. 7. 89. Exod. 25. 22.

V. 3. {And they set the Ark of God upon a new cart} To wit, that they might save themselves a labor in carrying it so far upon their shoulders as from Kirjath-jearim to Jerusalem; propounding the example of the Philistims as their precedent, who had done it before without any damage. But herein they transgressed the express law of God, which enjoined the Kohathites to carry it upon their shoulders, though they might not touch it, upon pain of death, Num. 4. 15. And though the act of the Philistims was not punished, they being heathens, and ignorant of God’s law, which was not given to them; yet being done by the Levites, to whom the law was given, and who knew, or ought to have known and also have taught others all that was contained in it, it was a great sin in them, and very displeasing to God, and accordingly severely punished. And this David himself, being taught better by lamentable experience, acknowledges to have been the cause of that severe judgment executed upon Uzzah, though there were another cause concurring with it, to wit, his touching it with his hand, being only a Levite, and no priest. Compare 1 Chr. 15. 12, 13. with v. 6, 7. of this chapter.

{that was in Gibeah} Or, the hill not in Gibeah the city so called properly; but appellatively, upon an high place, which was in or by Kirjath-jearim. See 1 Sam. 7. 1.

V. 4. {And Ahio went before the Ark} Namely, to drive the oxen, while Uzzah came behind, or by the side of the ark; as appears by his putting forth his hand to stay it when it was shaken.

V. 5. {And David, and all the house of Israel played} As they used to do at divine services and solemnities in the time of the law, that thereby they might express their joy and cheerfulness in holy duties, or stir up their hearts if dull and drooping, to more alacrity, 2 kings 3. 15.

{before the Lord} i.e. The ark, the visible sign of God’s presence.

V. 6. {to Nachon’s threshingfloor} Called Chidon 1 Chr. 13. 9.

{and took hold of it: for the oxen shook it} Or, stumbled, 1 Chr. 13. 9. i.e. By their stumbling they so shook the ark that it was in danger of falling, as Uzzah thought, and therefore he put forth his hand to stay it. So the word is taken 2 king. 9. 33. Thus God was pleased by the stumbling of these dumb beasts to convince the Levites of their error, as he did by an ass reprove Balaam for his sin.

V. 7. {And the anger of the Lord was kindled against Uzzah, &c.} Because he caused his holy ark to be carried in a cart, which they should have borne on their shoulders; and for touching it with his hand, being but a Levite, and no priest. See on Deut. 31. 9.

{and God smote him there} To wit, by a violent death; and that (as some think) by a rent or rupture in his body, which gave the name to the place, Perez-Uzzah, v. 8.

{for his error} Or, rashness. i.e. His sin in touching holy things, Num. 4. 15. Now this was his own sin, peculiar to himself; but that of carrying the ark in a cart was common to all the rest, v. 3. And here it pleased God to make Uzzah an example of his severe justice against all that swerve aside from the rule of his word in the least things that concern his worship, and follow their own wills and inventions, though they have never so good a pretense for it. The like we see in the example of Nadab and Abihu, struck with present death for offering strange fire before the Lord, which he commanded them not, Lev. 10. 1.

V. 8. {And David was displeased} i.e. Much grieved and disquieted in his mind both in respect of Uzzah’s sin and punishment. Yea, considering human frailty, which is apt to slight and extenuate sin, and to amplify and aggravate the judgments of God inflicted for it, it may be probably thought that with David’s sorrow there was mixed some pettishness and peevishness, impatience and discontent, as though this punishment were not only too severe for a small error and oversight committed out of a good intention, but now also unseasonable, when they were acting such a pious work; seeing thereby it was discountenanced and wholly interrupted, and so all the joy of the people turned into grief and lamentation.

{Perez-Uzzah} That is, The breach of Uzzah.

{to this day} To wit, when this story was written; or, for a long time.

V. 9. {And David was afraid of the Lord that day} Because of this severe judgment he feared to proceed any further in the action, lest himself through some error might miscarry and perish in it.

{How shall the Ark of the Lord come to me?} i.e. How shall I with any safety go on in this action, seeing the Lord is not pleased (as it seems) that I should carry the ark to the tent I have prepared for it? Therefore it were better for me to desist, than proceed with so much danger.

V. 10. {So David would not remove the Ark of the Lord unto him} Herein David discovered great infirmity. For either he had thus far proceeded of his own head, (as afterwards he did in resolving to build the temple) having no warrant from God; and then, though his zeal and good intention were commendable, yet the action itself was not, being not done in faith, but without ground: or else he had command from God at this time to remove the ark to Jerusalem; and then it was his fault thus to desist upon this discouragement. He should rather have considered, that though the action were good, there had been some failing in the manner of doing it; and so finding out and reforming what was amiss, he should have proceeded, having God’s word and warrant for what he did.

{But David carried it aside into the house of Obed Edom} Not forcing the ark upon him against his will, that he might so put off the danger from himself, but having, no doubt, his consent and approbation. For though Obed-edom knew what had befallen the Philistims and Bethshemites whilst the ark was among them, and what had happened to Uzzah also at this time, yet, being a wise and holy man, he did not impute these disasters to the having of the ark, which was a gracious sign of God’s presence, but to their miscarriages and abuses, their want of due reverence, and other faultiness. And being resolved that there could come no ill, but much good, by entertaining it, if abuses and irreverence were avoided, as he purposed they should be, he does willingly and cheerfully give it entertainment.

{the Gittite} Not by nation, (for he was an Israelite, of the tribe of Levi, and one of the porters and singers, 1 Chr. 15. 18, 21.) but he is so called because he was of Gath-Rimmon, a city of the Philistims near Gath, appropriated to the Levites, Josh. 21. 24, 25. Here it seems he was born. Some think he was a proselyte, and by nation a Philistine; as ch. 15. 18, 19.

V. 11. {blessed Obed-Edom and all his household} i.e. Caused him and all that he had to prosper; thereby showing that they shall be no losers, but great gainers, that give him, or any that belong unto him, due entertainment: as we see also in the examples of Potiphar, and the jailer, entertaining Joseph; Laban, Jacob; the widow-woman, Elijah; the Shunammite, Elisha; and Zaccheus, Christ.

V. 12. {So David went and brought up the Ark of God} To wit, by the ministry of the priests and Levites. Having found by experience that there was no danger in removing and entertaining the ark, but only in the miscarriages about it, which he now purposed to reform, he sets afresh upon the action, and takes order to have it brought from Obed-Edom’s house to Jerusalem with all solemnity, appointing the priests and Levites to their several charges, and how they should demean themselves in them, as is more fully expressed, 1 Chron. 15. & 16.

V. 13. {When they that bare the Ark of the Lord had gone six paces, he sacrificed oxen and fatlings} i.e. He took order to have them sacrificed by the priests upon an altar erected for this service. See 1 Chr. 15. 26. And this he did to testify his thankfulness unto God for blessing their beginning and proceeding hitherto, and to move him to continue his favor. See on 1 Sam. 9. 12.

V. 14. {And David danced before the Lord with all his might} Not vainly and carnally; but being excited with inward joy, he expressed it by outward gestures and motions in a grave and sober manner and measure. And it was usual with God’s servants in those times so to express their spiritual ravishments of rejoicing for some special favor received. So Miriam, Exod. 15. 20. and Jephthah’s daughter, Judg. 11. 34.

{And David was girded with a linen Ephod} i.e. An upper garment of linen in fashion like that of the priests, which he used at this time, not only as being more light and fit for motion, but also to show his devotion in this religious service. See on 1 Sam. 2. 18.

V. 16. {she despised him in her heart} Looking upon David with carnal eyes and a carnal heart, she judged also carnally of his holy actions and intentions, and so vilified his person and deportment.

V. 17. {And they brought in the Ark of the Lord and set it in his place} To wit, which David had prepared for it before he went to fetch it, 1 Chron. 15. 1. All which was done by God’s special inspiration and direction, that it might continue there till a temple were built for it; which being unlikely to be done, David had now prepared for it, not a permanent building, but a tabernacle or tent. As for the tabernacle which Moses made, at their coming into Canaan, it was first erected at Shiloh, Josh. 18. 1. and there it long continued, 1 Sam. 1. 3. & 14. 3. After, it was set at Nob, 1 Sam. 21. At this time it was at Gibeon, 1 Chron. 16. 39. where it remained till Solomon’s reign, 2 Chron. 1. 3, 4. & 1 Chro. 21. 29. and then all the holy things were brought from thence, and placed in the temple, 1 Kin. 8. 4. See the notes there.

V. 18. {he blessed the people} 1 Chro. 16. 2. i.e. As a godly king and holy prophet, he prayed for their peace and prosperity, both spiritual and temporal.

V. 19. {And he dealt among all the people——to every one a cake of bread, &c.} He does not only give them his benediction, but bountifully rewards them. Thus he is not said to have done at his coronation, but now, when he had brought home the ark; to show that he more rejoiced in God’s coming to him, than in his own coming to the crown and kingdom.

V. 20. {Then David returned to bless his household} i.e. To pray with and for his family, as he had done for the people; as thinking it not enough as a king, to care for the commonwealth, unless also he performed the duty of a good governor in his own house.

{And Michal the daughter of Saul came out to meet David} Being no longer able to contain the proud swelling thoughts of her heart, she hasted out to ease and empty her mind by venting bitter and scornful reproaches against him. She is called here, the daughter of Saul, because she resembled her father’s disposition, who was a proud hypocrite, neglecting God’s service when it did not promote his own greatness and glory; contrary to David’s practice in this place.

{How glorious was the King of Israel to day} She speaks this ironically, by way of derision and contempt, implying the contrary, that his carriage was loose and unbeseeming such a king as the king of Israel. q.d. You did this day behave yourself as one of the vain and light common people, and not as did become the state and gravity of a king. And it may be she had respect not only to his dancing, but also to his habit, being clothed like one of the Levites (of whom she had but a mean opinion) in a linen ephod. See on Gen. 9. 21.

{who uncovered himself in the eyes of the handmaids} Her meaning may be, either that he used open immodesty in his dancing, without any respect to his regal majesty, or modesty, his garments, which hung loose upon him flying open, and discovering some bare parts of his legs or thighs. And this is not unlikely to have been her intention, seeing she terms it most imperiously and reproachfully as she could, saying, He uncovered himself shamelesly, as one of the vain fellows, and that in the eyes of the hand-maids of his servants, who jeered and scorned him for it. Or else, though no part of his body in truth appeared bare, yet she conceived he exposed himself to be derided as a naked man, whilst he discovered his vanity and lightness to all the beholders, like a fool, that puts off his clothes, and shows his nakedness, to make others sport.

V. 21. {And David said to Michal, It was before the Lord} i.e. I did thus demean myself in God’s presence, and to his glory, that by this abasement to myself, I might show my thankfulness unto him, and the joy of mine heart in doing him service.

{which chose me before thy father, and before all his house} Here David shows great displeasure in his reply, upbraiding Michal with her father’s rejection for his sins, and the miseries of the whole family that did follow upon it: but her insolent reproaches extorted it from him, contrary to his sweet nature; and the rather, because she cast upon him these disgraces and scorns for showing his zeal for God’s glory, and faithfulness in his service; which in some sort trenched upon God himself.

V. 22. {And I will yet be more vile than thus} i.e. I am so far from repenting of that I have done, that I will be ready still to abase myself, when as I may thereby glorify God.

{of them shall I be had in honour} i.e. They can lose no honor that become vile in their own eyes to glorify God, seeing he has in his hand the hearts of all men, and has promised that he will honour them that honour him, 1 Sam. 2. 30.

V. 23. {Therefore Michal——had no child} Though she hitherto had no children that we read of, yet she might by God’s blessing obtained by David’s prayers have afterwards become fruitful, Gen. 20. 17. & 25. 21. whereas now she is punished with perpetual barrenness for deriding her husband: for she had no childe to the day of her death, i.e. she never had any; as this phrase is taken 1 Sam. 15. 35. Mat. 1. 25. Gen. 8. 7.

CHAPTER 7

Verse 1. {And it came to pass} Compare this whole chapter with 1 Chron. 17.

{when the King sat in his house} To wit, in peace and safety.

{and the Lord had given him rest round about from all his enemies} This may be understood either of the time present, that he then lived in peace when he spoke and did that which followed, being not molested by any bordering enemies; or, that now he lived in such a peace as was not interrupted by the invasions of neighboring nations, as formerly. And from the time of his second victory over the Philistims, both they, and all other people round about, were so overawed by his prosperous success that they durst not make war against him; though contrariwise he after this fought many battles against the Ammonites, Syrians, Moabites and other nations, and obtained many victories. Or it may be understood of his quiet possession and settling of his kingdom without any opposition.

V. 2. {That the King said to Nathan the Prophet} No sooner is he peaceably settled in his kingdom than he takes care for promoting true religion; and to this end he sends for Nathan a holy prophet, to advise with him about some special means tending thereunto, as the building of the temple, and settling the ark in it.

{See now, I dwell in an house of Cedar, but the Ark of God} q.d. It is a most unfitting thing that I should dwell in a more fair, costly and settled habitation than the ark of God, the visible sign of his glorious presence. See Hag. 1. 4. Whilst the Israelites were in the wilderness in a flitting condition, it was fit the public place of God’s service should not be fixed and permanent, but a tent or tabernacle, which might be removed with them: but now they were settled in Canaan, David thought it more suitable to their present estate, that the house allotted to God’s service should no longer be a movable tabernacle, but a standing temple; especially considering that the Lord had promised, that when they were come into the land of their inheritance, he would choose out a place for them to cause his name to dwell there, &c. Deut. 12. 10, 11, 14. And therefore in zeal to God’s glory, he desires to build a temple for his public worship. Yet though he were a wise king, yea, and a pious prophet, he did not in this weighty matter wholly rely upon his own counsel, but before he would attempt anything, he consulted with Nathan the prophet of the Lord about it; by his example teaching kings and princes what they ought to do in the like case.

{dwelleth in curtains} i.e. In a tabernacle covered with skins and curtains.

V. 3. {And Nathan said to the King, Go} This he spoke as a friend and counselor, out of his private opinion, and not by revelation from God; which he should have waited for in a matter of such importance, before he gave his sentence. Hereby it appears that the prophets did not always speak as prophets, having upon them the spirit of prophecy, but sometimes as private men; as we see also in the example of Samuel, 1 Sam. 16. 6. and Elisha, 2 king. 4. 27. Yea, sometimes they spoke like frail men, unadvisedly and sinfully, as Moses Psal. 106. 33. and Jeremiah, Jer. 20. 14. See on Gen. 37. 9.

{Do all that is in thy heart: for the Lord is with thee} i.e. Build a house to the Lord, as you desire: and he that has moved you to do it, will prosper your work.

V. 4. {And it came to pass, that night, that the word of the Lord came to Nathan} God delayed not to bring David out of his error, both because it proceeded from simple ignorance, and out of a good intention; and also because, having encouragement from Nathan, he was so zealous and serious to have his desire presently acted; that as some probably conjecture, he bound himself by a solemn vow that he would never be at rest till he had set himself upon the accomplishment of it, Psal. 132. 2, 3, 4. But others expound that place of his bringing the ark into that tent which he had pitched for it. Howsoever, God was able to dispense with such an oath as was not agreeable to his will, much more than the father or husband had power to disannul the vow of his daughter, or wife, Num. 30. 5, 8.

V. 5. {Go, and tell my servant David,——shalt thou build me an house for me to dwell in?} i.e. Assuredly you shall not do it. Because God had promised he would have such a house built when the people were settled in the land of promise, Deut. 12. 10, 11. David thought that now the time was come, and that he was the man designed to the work: but God by his prophet tells him, that though he rightly guessed at the thing, yet he was mistaken in the man who must effect it. It was not he, but his son, that was appointed to do it. And though his pious intention was very commendable, and God would not only graciously accept it, 1 king. 8. 18. but also bountifully reward it, as if he had done it, ver. 10, 11, &c. yet it was not his pleasure to use him for the effecting of this great and glorious work, for divers reasons; some whereof are here expressed, and others to be gathered out of the books of the kings and Chronicles. As first, Because, being a martial man, he had shed much blood. This reason God renders unto him, why he would not use him in this service, 1 Chro. 28. 3. not because it was unlawful for him to fight the battles of the Lord, and to shed the blood of his enemies; or because, having shed it, he was thereby defiled; for this was acceptable and pleasing to God, as a sacrifice in which he delighted, Isa. 34. 6. Jer. 46. 10. but the building of the temple being a type of the spiritual building of the church by Christ the prince of peace, Isa. 9. 6. it was fit it should be built by peaceable Solomon, that the shadow might be suitable to the substance, 1 Chro. 22. 9. The second reason is mentioned by Solomon, 1 king. 5. 3. Because also for the time to come his father David was to have war with the nations about him, not yet subdued, and so could have no leisure to go through with so great a work as the building of the temple. The other reasons given, why God would not have him build it, do follow in the text.

V. 6. {Whereas I have not dwelt in any house, since the time that I brought up the children of Israel out of Egypt} i.e. I have not made choice of any standing permanent house, wherein to show my gracious presence, to this day; but have manifested myself in a tabernacle flitting and removing from place to place. Here another reason is given why God would not have David build the temple, taken from himself: because there was yet no need of it: he had dwelt in no house since their coming out of Egypt, yet all that while he had been present with them, as their God, all-sufficient in himself. q.d. There is no present haste or necessity of building a house for me, who have all this while been content with a tent; and so will be still, till my own time be come; and who also have been as efficacious by my presence in a tabernacle, as in a temple; and so will be still, as long as I please to make use of it.

V. 7. {Spake I a word with any of the tribes of Israel} Or, any of the Judges, 1 Chron. 17. 6. i.e. Did I ever complain in the time of the judges that my house was not built? I had a purpose it should be done in due time, yet I required not any of them to go about it. Here, though he accepted of David’s zeal and care, yet he secretly taxes him for not waiting his leisure, and for thinking of undertaking the work, having had no special command for it, no more than the judges had in their time.

{to feed my people Israel} i.e. As faithful shepherds, to govern and provide for my people.

V. 8. {I took thee from the sheepcote, from following the sheep} 1 Sam. 16. 11. Psal. 78. 70, 71. Here God recounts his former and future benefits, not to upbraid David with them, or to tax him for ingratitude, and not walking worthy of such high favors; as he afterwards did in the case of Uriah, ch. 12. 7. but that he might not be discouraged and doubt of God’s love, as though for want of it his service was rejected in building him a temple, he tells him, that as already he had multiplied many blessings upon him, so he was still ready to do for the time to come.

V. 9. {And I was with thee whithersoever thou wentest} i.e. Prospered you by my gracious assistance in all your enterprises, as in the combat with Goliath, and many battles against the Philistims. So ch. 8. 6, 14.

{and have cut off all thine enemies} Saul, Doeg, the Philistims, and all the rest.

{and have made thee a great name} i.e. I have made you famous and formidable among all the nations round about you.

{like unto the name of the great men which are in the earth} i.e. The great princes and potentates of other nations.

V. 10. {Moreover, I will appoint a place for my people Israel, &c.} He breaks off from recounting the blessings he had conferred upon David, and inserts a promise of what good things he was purposed to do to the whole nation under his government, for his greater comfort and encouragement; because the happiness of a king does much consist in the happiness and prosperity of his people.

{and will plant them} i.e. Establish and settle them in their own land allotted unto them. These promises, though in part fulfilled in David’s and Solomon’s reign, yet were to have their full accomplishment in the spiritual kingdom of the Messiah. Neither must this promise be understood of their bare habitation in the land of Canaan, seeing they had dwelt in it ever since the time of Joshua; but of their peaceable and quiet possession thereof, which had been often interrupted and disturbed, not only of old in the time of the judges, when their enemies prevailed against them, but of late also in Saul’s time, by the incursions and invasions of the Philistims.

{and move no more} i.e. They shall no more as in former times, be tumbled and tossed up and down, and be compelled to fly out of their cities and habitations, and leave them for their enemies to dwell in: 1 Sam. 31. 7.

{Neither shall the children of wickedness afflict them any more, as before time} i.e. Howsoever their malicious enemies may make some attempts against them, yet they shall not so far prevail as to lay upon them such grievous pressures as they have formerly endured. Now all this is to be understood, not absolutely, but upon condition of their continuing in obedience, and in the pure service of God, Jer. 18. 9. 2 king. 8. 12. 1 Chron. 22. 12, 13. For when afterwards they fell to idolatry, God gave them over to be afflicted by the Assyrians, Egyptians and Chaldeans, by which last they were conquered and led into captivity.

V. 11. {And as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies} i.e. As they have been often afflicted in the days of the judges, and even unto the time of your reign: but now I have given you and them full victory over all your enemies.

{Also the Lord telleth thee that he will make thee an house} i.e. Establish your kingdom in your posterity from one generation to another, until it be fully and perfectly established in the Messiah that shall come out of your loins; hereby graciously rewarding your pious intention to build him a house. See Exod. 1. 21. & 1 king. 2. 24.

V. 12. {I will set up thy seed after thee that shall proceed out of thy bowels} i.e. Solomon, and the Messiah prefigured by him: both which be respected in the following promises, some whereof are peculiar to Solomon, others peculiar to Christ, and some belonging to them both, as the type and antitype.

V. 13. {He shall build an house for my name} i.e. For the advancement of my glory in the means of my public worship and service to be performed in the temple, according to Deut. 12. 11. This is literally to be understood of Solomon: for he it was who was appointed to build the temple. David only prepared materials, and left the pattern to his son which he had received from God, but had no hand in the building, 1 Chron. 22. 14. & 28. 11. It was Solomon only that did both begin and finish it, 1 king. 5. 15. & 6. 14. But this is to be understood spiritually of Christ, who was to build, to the glory of God’s name, a spiritual and everlasting house, that is, his church, of which the temple was but a type, Luk. 1. 32, 33. 1 Pet. 2. 5.

{And I will establish the throne of his Kingdom for ever} This is proper and peculiar to Christ’s kingdom alone, and cannot be understood of Solomon’s, seeing the kingdom was only continued to Zedekiah in Solomon’s posterity.

V. 14. {I will be his father, and he shall be my son} This belonged both to Solomon and Christ, Solomon was God’s son by grace and adoption, Christ, by nature and eternal generation, and so his only-begotten one, John 1. 18. Psalm 2. 7. Acts 13. 33. 1 John 4. 9. Heb. 1. 5.

{If I commit iniquity} This is to be understood of Solomon, not of Christ. For though our sins were imputed unto him, and he suffered and satisfied for them; in which regard the prophet says, He was wounded for our transgressions, Isa. 53. 5. and the apostle, He was made sin for us, 2 Cor. 5. 21. yet he himself did not commit any iniquity or sin, neither was there any guilt found in his mouth, Isa. 53. 9. 1 Pet. 2. 22. & 1. 19.

{I will chasten him with the rod of men} So Psal. 89. 30, 31, 32. i.e. Either by temporal corrections, using men as rods and instruments; so he corrected Solomon in the latter end of his reign, when he fell to idolatry, 1 king. 11. 9, 14, 23, 26. and the people of Israel, Isa. 10. 5. Or else the meaning is, that he would correct him for his sins as a loving father his beloved son, with fatherly chastisements for his amendment; and not in wrath to his perdition. For as when he speaks of his destroying punishments inflicted on his enemies, he says, he will not meet them as a man, but as a God, who is a consuming fire, Hebr. 12. 29. Isa. 33. 14. so when he says he will correct them as a loving father, he thus expresses it, that he will draw them unto him with the cords of men, and with the stripes of the children of men, i.e. not in rigor, but with a gentle and fatherly hand, with much pity and moderation, Jer. 30. 11.

V. 15. {But my mercy shall not depart away from him, as I took it from Saul} i.e. I will not quite cast him out of my favor, and deprive him of his kingdom, as I did Saul. Neither can this be understood of God’s eternal love, wherewith he loves his elect; seeing Saul had never any interest therein: for those whom God loveth, he loveth to the end, Joh. 13. 1.

V. 16. {And thine house, and thy Kingdom shall be established for ever before thee} i.e. I will begin your kingdom in your own days, in yourself, and in Solomon your son in your own sight, 1 king. 1. 48. to assure you it shall be continued in your posterity for a long time, and be established forever, and completely accomplished in Christ, who shall descend of you. If this be applied to Solomon, then we are to understand the words for ever, of a long time; namely, that David should enjoy the kingdom himself to his death, and before his departure see it settled upon Solomon in respect of title and right, and that it should so continue in his posterity, till the scepter departed from Judah, Gen. 49. 10. before the coming of Shiloh, or Christ, in whom it was to be established for ever. But how can Christ’s kingdom be said to be established for ever, seeing the apostle says, that at the end of the world, after the last judgment, Christ shall deliver up his Kingdom to his Father, 1 Cor. 15. 24. I answer, that is to be understood of his economical kingdom committed unto him as Messiah and Mediator, which he exercises in subduing his and the church’s enemies, in making intercession for his chosen ones, given him out of the world, and perfecting his members and mystical body. For when all things are done and finished, there shall be no use of that kingdom in respect of this administration, and therefore it shall cease, though the effect and fruit of it shall never have end: but then Christ, as he is God and man, shall reign forever with his Father, and even in his human nature everlastingly enjoy that glory and majesty which by virtue of the hypostatical union of the two natures belongs unto it; though that outward administration of the mediatorship shall cease.

V. 17. {According to all these words, and according to all this vision, so did Nathan speak to David} i.e. He made a true and faithful relation of all God commanded him to speak, though it were to his own disparagement, being contrary to the advice he had before privately given. And herein he carried himself piously and prudently. For as it is the first point of wisdom so to speak as to have no cause to repent afterwards of what we have spoken, so it is the second point, when we have spoken amiss to retract and revoke it; as Augustine excellently says in excuse of his own practice. Neither does David upbraid Nathan, as though he had not carried himself as the Lord’s prophet herein, saying, and unsaying what he had formerly said. Thus Isaiah, having denounced the sentence of death upon Hezekiah, afterwards, being appointed by God, revokes it, and promises that his life should be prolonged fifteen years. But Jonah, who out of pride and self-seeking neglected to deliver the message which God had put into his mouth, is justly taxed and condemned for it. But seeing David himself was a prophet, why did not God immediately inform him what he was to do in this great business, but uses the ministry of Nathan to teach and instruct him? I answer, Though there were no reason hereof to be given but his own good pleasure, that alone were sufficient: but besides, we must consider that God looks upon us as members of the same mystical body, who are linked together in love and service, and need mutual help: and as every member has its employment, so it tends to the increasing of love and affection, and to the common good of the whole. So it is in the body natural; all its members, as the eye, ear, hand, foot, perform mutual service to one another; and thereby the whole body is preserved, 1 Cor. 12. 16, 21.

V. 18. {Then went King David in, and sat before the Lord} To wit, in the tent before the ark, that he might pour forth his soul in holy soliloquies and meditations. Here it is said that he sate, not in respect of the posture of his body, but because he there remained and continued to perform this devout service. So the word is often taken, as Gen. 27. 44. Lev. 14. 8. 1 Sam. 1. 22. & 20. 19. Yet is it not simply unlawful to use this posture of sitting in prayer and meditation. For the Lord having nowhere tied us to any gesture of body, but only requiring a fit disposition of soul, and that we should call upon him with humble hearts, with contrite and broken spirits, and in sincerity and truth, the saints have taken liberty, and prayed unto God in all postures, as lying in bed, walking, standing, and sitting, as we see in the example of Moses, Exod. 17. 12. and Elijah 1 king. 19. 4. Notwithstanding the gesture of kneeling, and prostrating of the body in time of deepest humiliation, being fittest to express the disposition of a humble soul, are sometimes required, and most commonly practiced by God’s saints and servants, Psal. 95. 6. 1 king. 8. 54. And so it is probably thought David did in this place; first sat, whilst he meditated on God’s grace and goodness towards him, and afterwards kneeled, when he addressed himself to God by prayer.

{Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?} i.e. How base and unworthy am I, and all my parentage and family, that I should be so highly advanced as I am already out of your mere grace and undeserved favor?

V. 19. {Thou hast spoken also of thy servant’s house for a great while to come} i.e. You have promised also to continue your favor, not only to me, but also to my posterity after me for many generations.

{and is this the manner of man, O Lord God?} q.d. How admirable is this grace and goodness which you extend towards me; and how far above not only the practice of men to act, but even their understanding to conceive, that you should show such favor above all desert! And therefore, seeing this is peculiar to yourself alone, to you only be the praise. Or thus; Do men deal so freely and familiarly with their mean inferiors as you have done to me? Surely no: such incomprehensible love is not to be found among mortal men. So Psal. 8. 3. Into this ecstasy of admiration David is chiefly brought by God’s promise of perpetuating his kingdom in Christ, which should come out of his loins, as the apostle applies it, Heb. 2. 5.

V. 20. {And what can David say more unto thee? for thou, Lord God, knowest thy servant} i.e. Either, What can I ask more of you than you of your free grace have already promised? as which sense that place 1 Chro. 17. 18. seems to aim, What can David speak more to thee for the honour of thy servant? Or thus, What need have I to use many words to amplify your goodness, and express my thankfulness, seeing you know my heart, how real I am in this duty?

V. 21. {For thy word’s sake, and according to thine own heart, hast thou done all these great things} i.e. Not for any desert of mine, but for your truth and promise’s sake, and of your mere grace and love, have you conferred all these benefits upon me. Or, as some take it, for your Christ’s sake, who is your eternal Word, and your mere grace, and free goodwill.

{to make thy servant know them} i.e. To acknowledge your benefits with all thankfulness, both which you have conferred and will confer upon your servant in time to come.

V. 22. {according to all that we have heard with our ears} i.e. According to all that by your word you have made known unto us.

V. 23. {And what one nation in the earth is like thy people} i.e. So advanced in high and holy privileges, Deut. 4. 7, 34.

{whom God went to redeem for a people to himself} i.e. Came as it were down from heaven to manifest his power in redeeming them, Exod. 3. 7, 8. This was the work of the whole Trinity in the unity of the Godhead; and therefore the word God Elohim and the verb went are both in the plural number; yet David’s speech is directed to one God alone, before thy people which thou redeemedst, and, Thou, Lord, art become their God. Here God, who is omnipresent, is said to have come to redeem his people; God went to redeem. This is usually spoken of God when he applies himself to do any great or strong action, though he is present in all places at all times.

{and to make him a name} i.e. Either to make his people renowned and famous among all nations, as it is expounded, 1 Chro. 17. 21. Or, to magnify his own glory by his great works, according to Num. 14. 21. All the earth shall be filled with the glory of the Lord. Isa. 63. 14. So didst thou lead thy people to make thy self a glorious name.

{and to do for you great things and terrible} Not only in their deliverance out of Egypt, but also in subduing their enemies in the land of Canaan; which are therefore joined together, 1 Chro. 17. 21. Here David uses an apostrophe, converting his speech abruptly from God to the people of Israel, and to do for you. And in the next words again he converts his speech to God, for thy land, before thy people. So in his mourning song for Saul and Jonathan by the like apostrophe he turns his speech to the people, O noble Israel, he is slain upon thy high places; as some read it ch. 1. 19.

{from the nations, and their gods} From all nations that fought against them, and from their idols in whom they trusted.

V. 24. {For thou hast confirmed to thyself thy people Israel, to be a people unto thee for ever} i.e. The natural Israel for a long time, even to the coming of Christ; but the spiritual Israel, consisting both of Jews and Gentiles forever. And hereof he assigns no other cause but God’s free election, Gen. 17. 7.

V. 25. {And now, O Lord God, the word that thou hast spoken——establish it for ever} Though David having God’s infallible promise, was assured he would be as good as his word, yet he earnestly prays that he would fulfill it. God’s promises must not make us neglect the means, but be the more diligent in the use of them, having a good ground to make our prayers with more firm confidence to be heard. This our Savior also has taught us by his example, praying that the Father would glorifie his Son, though he were most assured of his glorification, John 17. 5.

V. 26. {And let the house of thy servant David be established before thee} Here David repeats in his prayer what he had said before, yet not in that vain manner which Christ condemns, Matth. 6. 7. but being ravished with joy by the sweet apprehension of God’s gracious promises made unto him and his posterity, he thought he could not sufficiently express his affection, and so in the fervency of his devotion repeats the same things again and again. So our Savior Christ himself in his bitter agony is said to have prayed the third time, saying the same words, to show his earnestness, Matthew 26. 44. and Luke 22. 44.

V. 27. {hast revealed to thy servant} Heb. opened the ear, i.e. Have made him clearly know. See 1 Sam. 9. 15.

{I will build thee an house} i.e. Continue the kingdom to you and your posterity after you.

{hath thy servant found in his heart} i.e. Has found his heart thus disposed to call upon you, having your promise as a sure ground of his faith and prayer. So Psalms 116. 10. See on Eccles. 5. 2.

V. 28. {Thy words be true} Joh. 17. 17. i.e. There can be no doubt of obtaining my suit, seeing I have your promise, who are true of your word, and powerful to perform it.

V. 29. {For thou, O Lord God, hast spoken it} Therefore I firmly believe it shall come to pass.

{let the house of thy servant be blessed for ever} i.e. Both now in my temporal kingdom, and to all eternity in the spiritual kingdom of the Messiah, which you have promised shall descend of me.

CHAPTER 8

Verse 1. {And after this it came to pass that David smote the Philistines, and subdued them} Compare this whole chapter with 1 Chron. 18. In this and the following chapters a reason is rendered why God would not suffer David to build his temple, namely, because he had no leisure, being by the Lord’s will employed in wars. And withal in the following story is shown how God accomplished his gracious promise made in the former chapter concerning the establishment of David’s kingdom in all prosperity, and the confluence of all blessings, to the joy of himself and all his people.

{And David took Metheg-Ammah out of the hands of the Philistines} This was the third war against the Philistims after he was anointed king over all Israel. In which, having vanquished them, he took from them this Metheg-Ammah, i.e. Gath, the chief city of theirs, as appears 1 Chron. 18. 1. and all the small towns under its jurisdiction. Now Gath was called Metheg-Ammah because it was situate on a hill or mountainous tract of ground, and, as a bridle by its great strength it restrained enemies from invading the country adjoining, and also gave laws to all the lesser towns about it, whereby they were governed and kept in awe and order. Afterwards called Die-Caesarea. And it was seated on the frontiers of Palestine, at the entrance into the tribes of Judah and Ephraim. This city of strength David surprises and holds, that thenceforth it might as a bridle restrain the Philistims from invading the land of Canaan.

V. 2. {And he smote Moab} At the coming of the Israelites out of the wilderness they were forbidden by God to invade the Moabites’ land, or do them any hurt, because he had given it to the children of Lot for a possession, Deut. 2. 9. But now David makes war against them; for what cause, and upon what occasion, it does not clearly appear. The Hebrews think it was because David having, in the time of Saul’s persecution, left his father and mother under their king’s protection, they treacherously murdered them after he was departed from them. But for this we have no good ground in Scripture, why we should believe it. It is rather thought that God at first restrained his people from distressing them, because they had then done them no wrong. But afterwards they proved malicious enemies, and thereupon were interdicted from coming into the congregation unto the tenth generation, Deut. 23. 3. They showed their malice, in hiring Balaam to curse Israel; and when that would not take, in following his cursed counsel, tempting them by their women to commit both corporal and spiritual whoredom, whereby a great plague was brought upon them; also in not relieving them with bread in their necessity; and in cruel tyrannizing and oppressing them by Eglon their king, in the time of the judges: for all which wrongs David had just cause to make war against them, they still continuing in their former enmity; though the end of his war was not to dispossess them of their country, but only to make them tributaries, and thereby to revenge the injuries they had offered God’s people.

{and measured them with a line, casting them down to the ground} i.e. He vanquished them, and brought them into absolute subjection and servitude, using them at his own pleasure, to kill and keep alive whom he would, and, as conquerors use to do, dividing their land as he thought good. This is metaphorically expressed by a similitude taken from those who measured land by line, or from a carpenter that strikes with a line, the timber he intends to use in his building; and then cuts off what he thinks unnecessary and superfluous. So David having subdued the Moabites by an absolute conquest, used them at his pleasure, leveling their cities and towns with the ground, and laying all open and flat before him, to be measured as it were with a line, and so to be divided and disposed of like a new plantation; as Joshua did the land of Canaan, which he divided by lot among the Israelites. Others thinking the historical and plain sense best when there is no need of metaphors and allegories, do take the words here literally, that David did indeed measure the Moabites’ country with a line, allotting two thirds of the lands and cities, with all the inhabitants to ruin, slaughter and destruction, and reserving one third part of the land for a new plantation, and a third part also of the people alive, to inhabit it, as his tributaries. For though God at first appointed his people to spare them, yet they becoming malicious enemies, David exercises upon them this hostile severity.

V. 3. {David smote also Hadadezer} Called Hadarezer 1 Chr. 18. 3. See on 1 kings 15. 18.

{the son of Rehob} Who reigned in that part of Syria called Beth-Rehob after his name, ch. 10. 6.

{King of Zobah} A large country in Syria beyond Taurus, between the two Armenians, inhabited by a people called Sopheni, as Josephus reports. Against these Saul formerly had made war with good success, 1 Sam. 14. 47. But now they being grown again to great strength, David takes notice of it, and makes war against them, knowing how dangerous it was that the Syrians and their king, who were professed enemies to the Israelites, and dwelled so near them, should grow powerful and puissant.

{as he went to recover his border at the river Euphrates} i.e. As some understand it, when David went to enlarge and settle his dominion in those utmost limits which God had set his people, even at the river Euphrates, Josh. 1. 4. Deut. 1. 7. & 11. 24. Others very probably understand it of Hadadezer, that when he went to establish his dominion towards Euphrates, and must needs pass through part of David’s country, or near it, which could not be without danger, in respect of the enmity between the nations, David raised forces, and sent them under the conduct of Joab and Abishai, to fight with him and hinder his passage; as appears in the title of the 60. Psalm. This is the more likely, because it is said 1 Chr. 18. 3. that the end of this expedition was to establish his dominion; which may well be understood of Hadadezer, that had reigned there; but not so well of David, the bounds of whose kingdom did not as yet extend so far.

V. 4. {seven hundred horsemen} i.e. Seven hundred decuries or ranks of horsemen, ten going to a rank; which make up that full number of seven thousand mentioned 1 Chr. 18. 4. See the like expression ch. 10. 18.

{and David houghed all the chariots-horses} And so made them unserviceable for war, though they might be of use for other employments. He reserved only enough for a hundred chariots, four horses going to one chariot, 1 kings 10. 29. And herein he had respect to God’s commandment Deut. 17. 16. forbidding the kings of Israel to multiply horses to themselves, lest leaving their trust in God they should place confidence in their own strength and warlike preparations. This also was put in execution by Joshua at God’s command, Josh. 11. 6. David here reserved out of a thousand a hundred only for his own use, a number not exceeding the necessary occasions of a king.

V. 5. {of Damascus} The metropolis and chief city of Syria.

V. 6. {brought gifts} i.e. Paid him tribute, by way of homage.

{preserved David} i.e. Prospered his attempts, and gave him victory over his enemies.

V. 7. {and brought them to Jerusalem} Consecrating them unto God, v. 12. Which shows that he did not make these wars out of covetousness, to enrich himself: but that chiefly therein he aimed at God’s glory, seeing he devoted his spoils to the building and beautifying of his temple.

V. 8. {And from Betah, and from Berothai} Called Tibhath and Chun 1 Chr. 18. 8. Either they had double names, or their old names were changed upon some occasion when that history was written. Ptolemy calls them Tauba and Barathena.

V. 9. {when Toi King of Hamath} Called Tou 1 Chron. 18. 9. See Num. 13. 21. Hamath was a city of Syria, as some think, Antioch. See on Isa. 10. 9. and on Amos 6. 2.

V. 10. {Then Toi sent Joram} Named Hadoram 1 Chr. 18. 10.

{to salute him} Heb. to ask him of peace. i.e. To understand of his welfare, and congratulate his victory, Gen. 43. 27.

V. 11. {Which also King David did dedicate unto the Lord} i.e. Having received this congratulatory present from Toi, he consecrated it also unto God for the building of his temple. And herein he was a type of Christ, who having vanquished Satan and the world, consecrated the spoils of his conquests to God’s glory and the building and adorning of the church, converting and making some who had been slaves of Satan vessels of grace and his faithful apostles and teachers, and causing those precious arts which had been abused formerly to the advancing of Satan’s kingdom, to be of special use for his church.

V. 13. {And David gat him a name when he returned} i.e. By his many victories he became renowned for a great warrior and famous conqueror, having all his expeditions and enterprises crowned with prosperous success; but especially he grew famous by his subduing the Syrians: in which service Abishai was his chief commander under Joab. Compare 1 Chron. 18. 12. with the title of the 60. Psalm.

{From smiting the Syrians in the valley of Salt} Situate on the east end of Mount Seir, without Syria, on the south of the Dead Sea, 2 king. 14. 7. Here David, in the return of his army, did by his commanders Abishai and Joab obtain another famous victory, in which were slain eighteen thousand of his enemies. Now whereas it is said that he smote of Edom in the valley of Salt twelve thousand, in the title of the 60. Psalm, and 1 Chr. 18. 12. and here they are said to be eighteen thousand, and called Syrians, it is to be conceived that these two nations of Edom and Syria joined together in this expedition. And whereas it is said 1 Chr. 18. 12. that Abishai slew these enemies, and in the 60. Psalm this victory is ascribed to Joab; and whereas in the Psalm it is said that Joab slew but twelve thousand, and here and 1 Chr. 18. 12. also are mentioned eighteen thousand, it is thus to be understood; That Joab got this victory by Abishai, who was under his command, and in the beginning of the fight slew six thousand and then Joab coming in with the whole body of the army slew twelve thousand more, in all eighteen thousand: which full number in the Chronicles are said to have been slain by Abishai, because he with that part of the army under his command began the battle and made way for a full victory by routing the ranks of the enemy. Now the victory is ascribed to David, because both Joab and Abishai were but his agents and instruments, and he their king and supreme lord. Thus three seeming differences concerning the persons that got this victory, the people slain, and the number of them may be reconciled. See on the title of Psal. 60.

V. 14. {And he put garrisons in Edom} i.e. Having conquered them, he placed garrisons in all their strongholds, to keep them still under subjection and tribute; placing over them a viceroy, to govern them as his deputy, which continued unto Joram’s time, 1 kings 22. 47. and 2 king. 8. 21. And thus that prophecy Gen. 25. 23. that the elder should serve the younger, was fulfilled; even as that other, Gen. 27. 40. that Esau’s posterity should break the yoke from off his neck, was accomplished in the days of Joram.

V. 15. {And David executed judgement and justice} By which his throne was established, Jer. 22. 15. Prov. 14. 34.

V. 16. {was over the host} i.e. general of the army. To this honor he was preferred for his taking from the Jebusites the strong fort of Zion, 1 Chr. 11. 6.

V. 16. {Recorder} Or, remembrancer; or writer of chronicles and records; or, as it is with us, master of the court of requests, to take notice of and prefer the suits of the subjects.

V. 17. {And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the Priests} i.e. Zadok, who descended of Eleazar, 1 Chr. 6. 4, 8. and Ahimelech who was of Ithamar, were chief priests in David’s time. Not that there were then two high priests, for that would have been contrary to God’s law, (which appointed only one, that he might be a type of Christ our alone high priest) and therefore would not have been permitted by holy David, as it was afterwards under the corrupt government of Pilate and Herod, when there were two at once, Annas and Caiaphas; but these were two chief priests of several families, having command over the rest of the priests of those families, according to that division which David made 1 Chron. 14. 3, 4. to compound a controversy between them contending about the priesthood. But now Abiathar only was the high priest, who fled from Saul to David 1 Sam. 22. 20. and so continued till Solomon’s time; when for his siding with Adonijah he was deposed, and Zadok put in his place, 1 king. 26, 27, 35. Some think that the father and the son had double names, and the one and the other were called both Ahimelech and Abiathar, and so promiscuously Ahimelech is said to be the father of Abiathar, 1 Sam. 22. 20. and 23. 6. and Abiathar the father of Ahimelech, as here. See Mark. 2. 26.

{and Seraiah} He is called Sheva, ch. 20. 25. and Shavsha, 1 Chron. 18. 19.

{the Scribe} Or, secretary.

V. 18. {And Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites} These were old, expert, strong and valiant men, like the praetorian soldiers among the Romans: and these David chose for his guard, and made Benaiah captain over them. See 1 king. 1. 38. This plainly appears ch. 15. 18. and 20. 7. 1 king. 1. 38, 44. But why they were thus called, and whence they were, is not so easy to determine. Some think the Cherethites had their name from the Hebrew word Charath signifying to be cut off, because at the king’s command they executed offenders; and the Pelethites theirs, from the word Palat, which signifies either to defend, or such as were excellent, because they were excellent men that defended the king’s person. But others more probably think they had these names rather from their countries than from their office; and that the Cherethites were such soldiers of the Israelites as were put in garrison into the towns and cities of the Cherethims in the country of the Philistims, after David had subdued them, when dwelling at Ziklag he made inroads into their country, 1 Sam. 30. 14. Ezek. 25. 16. Zeph. 2. 4, 5. and that the Pelethites were also garrison-soldiers living among the Japhletites in the lot of Joseph, Josh. 16. 3. and that from these being valiant and expert soldiers, the king chose his guard to attend his person. Yet did not all of them, and at all times, live at court, but only gave their attendance by course upon the king, as may be gathered, ch. 15. 18. and were also used as garrison-soldiers in warlike expeditions and employments for the defense of the land.

{And David’s sons were chief rulers} Or, princes; or, as it is 1 Chr. 18. 17. were chief about the King. The which policy or paternal affection in David was not crowned with good success, two of his sons at least, Absalom and Adonijah, having their spirits so raised by these preferments that they ambitiously affected sovereignty, and one of them so angled the hearts of the people by casting before them the baits of his favors, that being impatient of any delay, he would needs presently usurp the kingdom, though he could no otherwise step into the throne than by making his father his footstool; nor obtain his desire by any other means than by his father’s utter ruin.

CHAPTER 9

V. 1. {And David said} i.e. Inquired of his servants.

{Is there yet any that is left of the house of Saul} i.e. Is there any remaining of that family which are fit objects of my love and kindness, for otherwise he could not but know that divers of them were still alive.

{that I may shew him kindness for Jonathan’s sake} Now David calls to mind the great love which had been between him and Jonathan, and the covenant of the Lord, contracted in his presence, and confirmed by solemn oath, that he would show kindness to him and his posterity after him, 1 Sam. 18. 3. and 20. 14, 15. And indeed a great wonder it is to me that being a man of such piety and morality, he had thought all this while of that incomparable love which his dear Jonathan had always showed him, and the manifold fruits of this favor received, which had concerned him as much as the preservation of his life; all which he was bound to requite not only by covenant, but even common humanity. But David is not only excused, because till this time, being busied in settling his kingdom at home, and subduing his enemies abroad, he had had no leisure to think of private affairs, but he is also highly commended, in that being settled in his kingdom, he does now at last think of recompensing Jonathan’s love. But, saving other men’s better judgments, and always reserving a most honorable and deserved respect to holy David for his true worth and incomparable goodness, piety and justice, I do impute it unto him as one of the chief errors of his life, that he did not only not answer Jonathan in his love before this time, but afterwards failed not only in friendship but also in justice in his carriage towards poor Mephibosheth the only son of his dearest Jonathan. And the best I can say in excuse of his faults, is, that he was a king and so subject to kingly errors, that is, jealousies and suspicions in things concerning the crown and kingdom. For Ishbosheth Saul’s son; and it is very likely, with him, all that family siding in that cause, had raised war against David, pretending a right to the crown by lineal descent, and impleading his title to it, which God himself had given him: and in that respect David might think all Jonathan’s favors sufficiently recompensed if this rebellion were pardoned. And besides, some old relics of former jealousies still remained, of their plotting to revive their title to the crown, as appears by his easiness and readiness to hearken to the false and foolish calumnies of treacherous Ziba, and by his being so forward in passing that unjust sentence of dividing the land between him and his master, lest poor Mephibosheth, holding the entire interest to Saul’s lands, might in time grow too great in wealth and in the favor of the common people, who are apt to mislike the present government though never so good and just, and so aspire to the crown. These I conceive were the chief causes why David so long delayed to think efficaciously of Jonathan’s posterity, to do them good, and in them to requite his kindness towards him. For Mephibosheth was but five years old when his father was slain, ch. 4. 4. and at this time he was married, and had a son, v. 12. Whereby it appears that this kindness was long deferred, and it is likely had not yet been thought on, had not David now been securely settled in his kingdom, and so wholly freed from fears and jealousies.

V. 2. {And there was of the house of Saul a servant, whose name was Ziba} Hence some probably gather that Ziba was a Canaanite, or a stranger of some other nation, seeing the Israelites were to serve only for seven years, unless they would serve longer; and then, if they preferred bondage before liberty, their ears were to be nailed to the doorpost, and they to remain servants forever, Exod. 21. 6. Now Ziba had been servant to Saul, and so still continued in that condition; although it seems he was not an ordinary servant, but in some special place of credit and employment, seeing he himself had twenty servants belonging to him, v. 10.

V. 3. {That I may shew the kindness of God unto him} i.e. Either great kindness, as the phrase is used; or, such kindness as I am bound to show by virtue of that covenant which I contracted in the presence of God with Jonathan; or, such kindness as the Lord uses to show to the fatherless and distressed, whose example we ought to imitate. And thus he expresses himself that he might not conceal it, if he knew any such, as fearing that he thus earnestly inquired after them out of some intention to do them hurt.

V. 4. {Behold, he is in the house of Machir the son of Ammiel, in Lodebar} This Machir, as it seems was a potent man of the tribe of Manasseh, Num. 26. 29. and 32. 39. Lodebar was a town in Gilead, on the other side Jordan, not far from Mahanaim, ch. 17. 27. where Ishbosheth had reigned. Hither Mephibosheth was brought, and had committed himself to the care and trust of Machir for his better safety and security; and here he lived, as it seems, privately and secretly, as thinking perhaps there was some danger, in respect of the present time and state, to be known to be one of Saul’s posterity.

V. 5. {Then King David sent, and fet him} i.e. Caused him to be brought unto him by his messengers whom he employed.

V. 6. {Now when Mephibosheth} He is called Meribbaal 1 Chr. 8. 34. which some think was his proper name, and Mephibosheth his surname, given him because of some deformity in his face or body.

{was come unto David, he fell on his face} Using it is likely, this adoration and awful reverence out of fear that David, who had power in his hand to use him as he pleased, had sent for him, intending him some evil. Which David perceiving, speaks comfortably unto him, and promises to show him kindness.

V. 7. {and will restore thee all the land of Saul thy father} Or grandfather. For grandfathers usually in Scripture are called fathers, Dan. 5. 13. Herein David showed kindness to Mephibosheth, because Saul’s land was confiscate by reason of that war raised against him by Saul’s family, and in that also he gave him not only the land due to him by inheritance from his father Jonathan, but also the whole lands that belonged to the house of Saul. And hereunto he added a further great kindness, that he would repute him as one of his own sons, and entertain him as his daily guest at his own table.

V. 8. {What is thy servant, that thou shouldst look upon such a dead dog as I am?} A hyperbolical expression, whereby Mephibosheth humbly acknowledged his base condition in respect of David’s royal eminency; and how far unworthy he was of his high favors; both because his family was rejected of God, and David chosen in their room; and also because they were all dead in law for rebelling against their sovereign king whom God had set over them: and besides, in respect of his own person, he was a lame, contemptible and forlorn man, and so, though a fit object of pity and mercy, yet not of honorable respect and kingly munificence. Thus David had humbled himself formerly to Saul, acknowledging that in comparison of his royal dignity he was but as a flea, or a partridge on the mountains, or, (as Mephibosheth here calls himself) a dead dog, 1 Sam. 24. 14. and 26. 20. See ch. 3. 8.

V. 9. {Ziba, Saul’s servant} i.e. Who in former times had been servant to Saul, but now belonged to Mephibosheth, chap. 19. 26.

{I have given to thy master’s son} i.e. Mephibosheth, the nephew or grandson of Saul.

V. 10. {That thy master’s son may have food to eat} Either he means Micha Mephibosheth’s son, and those that belonged to him; or else Mephibosheth himself, of whom he speaks under this name, v. 7, 9. He would that Ziba should till Mephibosheth’s land and husband his estate for his use, and for the provision of his family; though in respect of his own person he had taken order that he should continually eat at his own table.

V. 11. {As for Mephibosheth, said the King, he shall eat at my table} This some expositors understand as the speech of Ziba still continued, because these words said the King are not in the text; and because he was lame, he had the king’s provisions sent from his own table to him. But it is plain that it was the king’s speech, and so well expressed in our translation, by adding said the King unto the original, seeing it is added in the text; he shall eat at my table, as one of the Kings sons. For the king’s sons did not sit at Ziba’s table, but at the court with the king himself.

V. 12. {And Mephibosheth had a young son, whose name was Micha} Mentioned, 1 Chr. 8. 35. and 9. 40, 41. He had four sons; and those many others, in whom the family of noble Jonathan was continued.

V. 13. {So Mephibosheth dwelt in Jerusalem} Though his lands and inheritance were at Gibeah-Saul; both because he lived a sedentary life, being unfit to travel to and fro by reason of his lameness, and also was to be David’s daily guest at his table.

{and was lame on both his feet} This is added to show what an honorable favor David did him, in that, though he were lame, and so unfit to sit at the king’s table, yet out of his love to Jonathan he gave him this privilege. See on ch. 5. 8.

CHAPTER 10

Verse 1. {And it came to pass after this} Compare this chapter with 1 Chr. 19. where the same story is related.

{the King of the children of Ammon died} i.e. Nahash, who had formerly besieged Jabesh-Gilead, 1 Chr. 19. 1. 1 Sam. 11. 1.

V. 2. {Then said David, I will shew kindness unto Hanun} David being peaceably settled in his kingdom, studies how to show kindness to his friends who had been kind to him, and as first at home to Jonathan, in his son Mephibosheth, so now abroad to Hanun, in sending ambassadors to comfort him for the death of his father.

{as his father shewed kindness unto me} What this kindness was the Scripture mentions not, nor when it was showed unto him. Hierome thinks that when he fled from Achish king of Gath, Nahash king of Ammon gave him courteous entertainment; though not so much out of love to David as hatred to Saul, who was a common enemy to them both; having given the one a great defeat before Jabesh-Gilead, and driven the other to seek harbor in strange countries for the safeguard of his life.

{And David sent to comfort him} It is questioned how David should show himself so officious to him, seeing ch. 8. 12. it is said that among other nations he spoiled the children of Ammon. To which the answer is easy; That it is spoken by way of anticipation both of Ammon and some other nations, upon occasion of David’s spoiling Hadadezer, whom he conquered there, that he might sum up together the vanquished nations whose spoils he consecrated for the building of the temple. But the Ammonites were not conquered and spoiled before they put this foul affront upon David and his messengers; for till then the two nations had lived in peace and unity one with another, as appears by their mutual kindness.

V. 3. {and the Princes of the children of Ammon said unto Hanun} i.e. Out of mere jealousy, having no true ground, they misinterpret David’s kindness to be counterfeit, and not sincere; and say, that though he pretended by his messengers to honor the father, in very deed he intended them as spies against the son, and had sent them to search their country, and discover some advantages for the conquering of them, as he had done other nations. Thus some politicians think they are then most wise when most suspicious: but such wisdom oft proves folly, and brings upon them those evils which they fear, and would prevent; as appears in this place.

{hath not David rather sent his servants unto thee, to search the City, and to spy it out, and to overthrow it?} Here they measure David’s foot by their own last. They had false perfidious hearts, full of rancor and malice towards him and his people; (such their ancestors had ever had; as we see in their carriage towards the Israelites in the wilderness, for which they were interdicted the congregation unto the tenth generation, Deut. 23. 3, 4. in the history of the judges, ch. 10, and 11. and in the siege of Jabesh-Gilead) therefore measuring them by themselves, they judged that they were alike malicious towards them, and that therefore there could be no reality in their profession of friendship; and the rather because it may be they knew they were bound by their law not to seek their prosperity all their days for ever, Deut. 23. 6. And indeed, these things being true, it may seem strange that David, a holy and strict observer of the law, should show so much respect to Hanun as to send messengers to comfort him: and herein the Hebrew writers think he did ill, and therefore had such ill success in the action. But things must not be judged good or evil by their events, Eccles. 9. 1, 2. And though it were unlawful for David to contract with these nations any near friendship and leagues, yet in common humanity and civility he might return one kindness for another.

V. 4. {Wherefore Hanun took David’s servants, and shaved off the one half of their beards} Like a foolish young king, he hearkened as Rehoboam afterwards, 1 kings 12. to the ill counsel of his advised princes, and rashly took order to have it put in execution. First he caused one half of their beards to be shaven off, partly to deform and disgrace them, that all who saw them might deride and jeer them; and partly to put a scorn on their religion and profession, seeing by the law they were forbidden, even in the mourning, to round the corners of their heads, and to mar the corners of their beards, Lev. 19. 27. In respect of which law the Israelites forbare to shave their beards at all: for if this had been in use among them, these messengers should not have needed to have stayed at Jericho till their beards were grown, seeing they might have cut off the other part which they had left, and so have presently returned home. Secondly, whereas they used in those countries to wear long loose garments, both for ease and ornament, comeliness and modesty, to hide their nakedness and keep their uncomely parts from open view, Hanun caused them to be cut off in the middle, even to the buttocks, that those parts which nature itself teaches men to hide, might lie open to their shame; herein also crossing the law of God, which so carefully provided that such nakedness might not be discovered, that they were forbidden to ascend unto the altar by steps, lest slipping or falling, their nakednesse should appear, Exod. 20. 26. and also commanded to put on linen breeches, when they ministred in the Priests office, from the loins unto the thighs, to cover their nakednesse, Exod. 28. 41, 42. So that in abusing David’s ambassadors in this malicious and despiteful manner, the Ammonites grievously offended against the law of God, of nature, and of nations; and thereby deserved most severe punishment. The like despite and disgrace the king of Assyria offered unto the Egyptians, though not in so high a nature, seeing they were his captives, but these ambassadors, Isa. 20. 4. And the like was inflicted by God on the Chaldeans, as a heavy, yet just punishment for their pride, cruelty and oppression of God’s people, Isa. 47. 2, 3.

V. 5. {When they told it unto David, he sent to meet them} i.e. When these poor disgraced men had made their case known unto David by some messengers, he presently dispatched some to comfort and clothe them.

{and the King said} Namely by the messengers he sent, Tarry at Jericho till your beards be grown, i.e. In some village or private house set up in or near the place where Jericho stood before it was destroyed. For Jericho itself was not rebuilt till the time of Ahab, 1 kings 16. 34. But the more obscure and private the place appointed for their residing was, the more suitable for men in their condition, who would not be seen without shame.

V. 6. {they stank before David} i.e. Had made themselves odious and abominable, as a loathsome carrion to the sense of smelling, by their horrible fact, in abusing his ambassadors. So Gen. 34. 30.

{hired the Syrians} And with them chariots and horsemen out of Mesopotamia, amounting to that vast number of thirty and two thousand chariots, which they hired with a thousand talents of silver, 1 Chron. 19. 6. All these nations were willing to join with the Ammonites in this war, being all enemies to David, he having lately subdued them and brought them under tribute. Now they hoped they had found an opportunity of revenging themselves on him and his people for all the damages and harms received from them, and of freeing themselves from that bondage in which they lived under them. See ch. 8. 9.

{of Beth-Rehob} i.e. Out of that part of Syria whose metropolis was Rehob, ch. 8. 3. a city at the foot of Libanus, in the utmost bounds of Syria towards Palestine. Hereof mention is made Numb. 13. 21. See on Judg. 18. 28.

{and the Syrians of Zoba} See ch. 8. 3.

{and of King Maacah} king of one part Syria, 1 Chron. 19. 6. near Gilead Trachonitis. Deut. 3. 14.

{and of Ish-tob twelve thousand men} This was the country where Jephthah dwelt. See Judg. 11. 3. Besides these, the Ammonites had some help from Aram-Naharaim, mentioned in the title of the 60. Psalm.

V. 7. {And when David heard of it, he sent Joab, &c.} He did not stay till they invaded his land, but prudently sent his army under the command of Joab to prevent them by invading their country, and so to make it the seat of the war.

V. 8. {And the children of Ammon came out, and put the battle in array at the entering in of the gate} To wit, of Medeba, 1 Chr. 19. 7, 9. a city in the borders of Ammon, of which mention is made Numb. 21. 30. The Ammonites prudently put their battle in array before the gates of their own city, that if they were beaten and put to the worse, they might secure themselves by a safe retreat into it; and they caused the Syrians and their other auxiliaries to pitch their battle in the field, that so they might environ the Israelites, both in the front and in the rear, when they came to fight, as it is, v. 9. Another reason also is given why they were placed in the field in some distance from the city, because they held it dangerous to have them, being mercenaries, too near their city, especially being such a numerous multitude, lest they should surprise it if they got the better of the day.

V. 9. {He chose of all the men of Israel, and put them in array against the Syrians} Because he thought the Syrians, being but mercenaries, would not stand to it, if hotly charged; and if they were beaten and routed, the Ammonites would quickly be put to flight, being discouraged and discomfited by their example.

V. 10. {And the rest of the people he delivered into the hand of Abishai} i.e. He appointed them to be under his command and conduct in this battle.

V. 11. {And he said, If the Syrians be too strong for me} Because the safety and prosperous success of an army does much consist in the concord of the commanders, and their right understanding one of another, he prudently makes this agreement, before the fight with his brother; and lest he should be discouraged or discontented because he had culled out the chief men of valor in all the army to be under his conduct, he engages both himself and him by a mutual promise that in the battle they should relieve one another as occasion should require.

V. 12. {Be of good courage, and let us play the men} Here (if ever) Joab showed himself a valiant, prudent and pious general, putting life and vigor into the hearts of his army by a well-grounded encouragement; they were to fight in a good cause against the Ammonites and their king, for that they had been so injuriously abused and disgraced by them in their ambassadors, contrary to the law of nations; and for the preservation of their people from the rage of malicious enemies, who would utterly destroy them, if they got the victory; and to keep their cities and native country, given them by God for an inheritance, and which he had also reserved unto himself for his inheritance, from utter ruin and vastation; not doubting, if they did their part, but God would be wanting on his, in giving them victory; but howsoever, quietly submitting themselves to be disposed of at his good pleasure. So David, ch. 15. 26.

V. 14. {So Joab returned from the children of Ammon} Having by this famous victory brought them under, he did not for the present any further pursue them, the time of the year (as it seems) being past for keeping the field, ch. 11. 1.

V. 15. {And when the Syrians saw that they were smitten before Israel, they gathered themselves together} Having no hope that David would make peace with them, because they had rebelled and joined with the Ammonites to make war against him, they recruit their army, and recollecting their scattered forces prepare for a new expedition.

V. 16. {Hadarezer sent and brought out the Syrians that were beyond the river} He sent his agents, and hired the Syrians that inhabited beyond Euphrates.

{And they came to Helam} See on 1 Chr. 19. 16.

{and Shobach} Called Shophach 1 Chr. 19. 16.

V. 17. {And when it was told David, he gathered all Israel together} Hearing what a puissant and numerous army the Syrians had raised against him, he also mustered a great army out of all Israel, and in his own person led them forth for their better encouragement.

V. 18. {And David slew the men of seven hundred chariots of the Syrians} Ten fighting men were in every chariot, which make up the number of seven thousand mentioned 1 Chr. 19. 18. See ch. 8. 4. Or, seven hundred troops of horsemen in chariots, consisting of ten in a troop, as Junius would have it.

{and forty thousand horsemen} Besides fourty thousand footmen mentioned 1 Chr. 19. 18. For with such huge multitudes the Syrians and other nations in those days used to go out to battle, 1 kings 20. 10. And for this cause David is said to have gathered all Israel to encounter them, v. 17. This great defeat of Hadarezer’s army is probably thought to have given occasion to Rezon, one of his commanders, to revolt from him; who gathering unto him his scattered forces, and making himself their general, afterwards became their king, and reigned in Damascus in Solomon’s time, 1 kings 11. 23, 24.

V. 19. {Who were servants to Hadarezer} i.e. Who had been in his pay, and fought under him in his quarrel.

{they made peace with Israel, and served them} i.e. Came under their subjection, and paid them tribute.

CHAPTER 11

Verse 1. {After the year was expired} Heb. after the return of the year. To wit, after the former battle was fought with the Ammonites, and the winter of that year ended.

{at the time when Kings go forth to battle} So 1 king. 20. 22. 2 Chro. 36. 10. The former year being expired, the year following is said to begin or return, because the sun then returns to the same place where it began its course the former year. Now David having been hindered from prosecuting his victory by the approach of winter, when the spring came on, he sent again Joab, with his chief commanders and the whole army of Israel, against the children of Ammon, to complete his conquest, because in that season they had all provisions fit for an army, food and forage for man and horse, and had time all the summer long to besiege cities, and exercise all warlike exploits for subduing of their enemies.

{and they destroyed the children of Ammon, and besieged Rabbah} 1 Chron. 20. 1. i.e. They wasted their country with fire and sword, and so having removed all stops out of their way, they laid siege to Rabbah. This was afterwards called Philadelphia, and was now the chief city of the Ammonites, lying on the mountains of Gilead beyond Jordan, by the head of the river Jabbok, ch. 12. 26, 27.

{But David tarried still at Jerusalem} This is added, as I conceive, to imply that David began now to grow slack in executing the duty of a king, and in going out and in before the people in time of war, whereby formerly he had purchased such fame and honor both at home and abroad, and began to give himself to ease and pleasure.

V. 2. {And it came to pass in an eveningtide, that David arose from off his bed} He did not content himself to take a noon’s nap in the heat of the day, (which they usually did to refresh themselves in those hot countries, ch. 4. 5, 7.) but giving himself to sloth and sleep, he continued his lying and lazing on his bed till towards evening. Such ease and idleness does not beseem a king at any time, upon whom lies the care of the commonwealth, and various employments for the good of the whole state; much less did it become David at this time, when the army of Israel was in the field, and daily exposed to danger, to give himself to security and sloth. And this is here related as a chief cause of David’s fearful fall into his sin of adultery. In his former days, while he was either persecuted by Saul, or afterwards being king, employed himself in the wars, and in settling the state and government ecclesiastical and civil, he was never tainted with any scandalous sin, but walked in God’s fear, having respect to his commandments, Psal. 119. 6. but now entertaining one of the sins of Sodom, idleness, Ezek. 16. 49. he soon after falls into their other sin of lust and uncleanness, which are seldom severed one from the other; even as the heathen poet, who was skillful in the very art of loving and lusting, did observe, Otia si tollas &c.

{And walked upon the roof of the King’s house} Houses in those countries were flat-roofed. See on Deut. 22. 8. Josh. 2. 6. 1 Sam. 9. 25.

{And from thence he saw a woman washing herself} To wit, that she might be purified from her legal uncleanness contracted by her monthly disease, according to the law, Levit. 15. 19. and 18. 19. So, v. 4. Now he saw her washing herself, either in her garden near adjoining to his palace, (otherwise he could not have discerned her beauty, if he had been at a further distance) and then she was not free from faultiness, in taking no more care to hide those beauties which being discovered were a bait for lust; especially being so near the king’s court, where usually men are at most leisure, and take most liberty to gaze after wanton objects, their ease and idleness being accompanied with fullness of bread, Ezek. 16. 49. Or, as others think, (judging her to be a virtuous, wise and modest woman, as the Scriptures report of her, Pro. 1. 8. and 6. 20. and 31. 1.) she washed herself in her chamber, and some casement opposite to the palace being accidentally open, David with the quick sight of his lustful eye gazed upon her, and was ensnared with her beauty, so forgetting his own prayer, Psal. 119. 37. and Job’s practice, Job. 31. 1. Thus in the old world before the flood the sons of God, which were of the posterity of Sheth, giving their eyes liberty to gaze upon the beauties of the daughters of men, which were of Cain’s progeny, were ensnared with lustful desires, and took them to be their wives, though never so wicked, Gen. 6. 2.

V. 3. {And David sent and enquired after the woman} When his wanton eyes had betrayed his heart, and inflamed it with unlawful lust, he should presently have quenched this wildfire, or suddenly cast it out by meditating on the greatness of the sin and the grievousness of the punishment, how displeasing it would be to his good God, and how dishonorable to himself; but contrariwise he revolves it in his mind, and so gives his consent unto it with delight, he first commits adultery with her in his heart, Matth. 5. 28. and never is at rest, in plotting and contriving, till at last he practices it into act.

{And one said, Is not this Bathsheba?} i.e. One of the servants, of whom he inquired, strongly affirmed, and peremptorily told him, that it was Bathsheba whom he had seen. 1 Chr. 3. 5. she is called Bathshua.

{the daughter of Eliam} Called Ammiel 1 Chron. 3. 5. He is thought by Hierome to be that worthy of David mentioned 2 Sam. 23. 34. who was the son of Ahithophel the Gilonite David’s great counselor.

{the wife of Uriah the Hittite} So called, because he was so by nation, and now a proselyte to the Jewish religion. See on 1 Sam. 26. 6. Others think he was born in a place called Heth, near the place of Abraham’s burial, and called a Hittite, though he were a natural Israelite, because born in that country, Gen. 23. 3. He also was one of David’s worthies, 2 Sam. 23. 39. So Bathsheba was an honorable woman both by parentage and also by marriage; and therefore David more faulty in abusing her to satisfy his wanton lust, especially she being another man’s wife, and he having so many of his own, and being at liberty to have taken more, as Nathan afterwards, speaking from God, does aggravate his sin, ch. 12. 3, 4, 8.

V. 4. {And David sent messengers, and took her} i.e. Caused her to be brought unto him; not signifying, it is like, to his messengers the end of his sending for her; for this had been to proclaim his shame, but pretending some other business. But being come, he allured and persuaded her to commit folly and filthiness with him; and she wanting grace and the fear of God, and that conjugal love and faithfulness which she owed to her worthy husband, consented unto him, being better pleased to be the harlot of a king than the loyal wife of an honest subject.

{for she was purified from her uncleanness} Or, when she had purified her self. She cleansed herself from her menstrual sickness, (whereby she was apter to conceive) but now defiles herself with moral filthiness of body and soul.

V. 5. {And the woman conceived, and sent and told David, and said, I am with child} Either she wrote unto him, because letters blush not; or she sent before to signify her coming, that she might have the more free and private access, and when she came, she told him secretly that she was with child. This she did that they might advise together of the likeliest means whereby they might hide their sin and shame; and also that she might avoid the rage of her husband at his coming home, and escape the punishment by law due unto her, which was no less than death to be inflicted on the adulteress.

V. 6. {And David sent to Joab, saying, send me Uriah the Hittite} Instead of repenting for his sin, that obtaining pardon, he might have peace with God, he falls, in the hardness of his heart, to plot and contrive means to conceal it from the knowledge of man in the meantime not regarding the all-seeing of God, which beheld his close-acted sin, nor his justice and power ready to punish it. Therefore he sends for Uriah, that coming home and lying with his wife he might father his bastardly brood and so clear him from all disgrace; not scrupling most unjustly to thrust in his own son to be Uriah’s heir, and to rob his children, if after he had any lawfully begotten, of their inheritance.

V. 7. {David demanded of him how Joab did, and how the people did, and how the war prospered} Which questions, though they had some weight and worth in themselves, yet were too idle to be the occasion for which he caused Uriah to be sent unto him. For why should he withdraw so great a worthy from the service of the war to answer such questions as he might be (and no doubt was) daily resolved in by letters and posts that passed to and fro between him and the camp? And these frivolous inquiries might justly make Uriah suspect (and who knows but that they did?) that there was some other cause of his sending for, besides this which was pretended, and so to grow jealous of his beautiful wife, and that that might be the true cause why he could not be persuaded to go home and accompany her.

V. 8. {And David said to Uriah, Go down to thy house, and wash thy feet} After he had answered his questions, he dismissed him under this pretense, that it was fit for him after such a journey to refresh himself and take his ease; but intending indeed to have him go home and lie with his wife, that so his fault might be cloaked and covered. So that when he bids him go and wash his feet, which after a journey they used to do in those hot countries, it was as much as if he had said, Go, recreate and refresh yourself after your travel.

{and there followed him a mess of meat from the King} This he sent after him in show of kindness, but with a purpose that being made frolic and jolly by receiving such a favor from the king, and also by faring more plentifully on such dainties, he might be the more apt to desire his wife’s company.

V. 9. {But Uriah slept at the door of the King’s house, with all the servants of his Lord} Which were appointed to sit there to guard the king’s person. Now God by his secret and all-ruling providence inclined Uriah’s heart to do thus that David’s sin might come to light, notwithstanding all his policies and persuasions to the contrary. And besides, it may more than probably be thought that his fair but false wife came herself, and used many entreaties and much importunity to draw him to his own house, seeing it did so much concern her to enjoy his company to cover her fault and hide her shame.

V. 10. {And when they had told David} To wit, they who were appointed by him to observe his course and carriage, and so to make relation to him of what they saw.

{Camest thou not from thy journey?} When his counsel took not, he further presses him to hearken thereunto by this expostulation; q.d. It might well have beseemed you to have taken mine advice, seeing I not only required you as your king, but as a friend persuaded you to do nothing but that which was for your own ease and welfare, namely to refresh yourself after so long a journey. For Rabbah (as some of the learned think) was so far distant from Jerusalem that it was a journey for footmen of thirty hours.

V. 11. {And Uriah said unto David, The Ark, and Israel and Judah abide in tents} It is very probable that the ark was at this time with Joab in the camp, seeing they used in great and dangerous wars to carry it along with them, and that both for their better encouragement, it being a visible sign of God’s presence, and also that they might consult with God in their great doubts and difficulties; 1 Sam. 4. 4. and 14. 18. Neither (as I conceive) does he understand it of the ark’s being in the tent which David had prepared for it; seeing it being fixed there, not only at this time, but also before and afterwards, he should upon the same reason have forborne to lie at his own house when the war was ended: and saying jointly, that the Ark and Israel and Judah did abide in tents, it seems to imply that they were all alike in tents, and in the same place; though it is not much material of what tent we understand it.

{and my lord Joab} Some think he so calls him in a more peculiar relation he had to him above others, as being his armor-bearer. But because for this we have no Scripture grounds, it may be understood that he calls his Lord Joab in a common relation, as he was general of the army.

{shall I then go into mine house, to eat and to drink, &c.} q.d. How unfitting is it, when my lord and general, so far my superior, and the whole army of the God of Israel, yea the ark of God itself, does abide in tents in the open fields, that I should go home to my mansion and dwelling house, and there solace myself with variety and delights? This speech of Uriah’s might have been a loud peal to awaken David out of his deep sleep of sin and security: he wallowed in unlawful lust and pleasure in the time of common danger, when as Uriah on this occasion made conscience of enjoying those delights which otherwise in themselves were honest and lawful. But it pleased God to leave David to himself, both that by his fearful fall he might be humbled, and also that by his example others might be admonished not to trust in their own strength, (for if cedars fall, what will become of shrubs?) or, being fallen, might be comforted, and encouraged to rise with him by true repentance, and have hope and assurance that they also, as well as he, should have their sin pardoned, seeing God is no accepter of persons, but alike gracious to all that are alike qualified to receive mercy and forgiveness.

{As thou livest, and as thy soul liveth, I will do this thing} This is not a double oath, but an earnest asseveration, or more pathetical expression of the same thing, q.d. It is as certain as you are alive, or as sure as I desire that you might still live, that no persuasions shall ever move me to do this thing. All which pious and conscionable care and carriage of Uriah did but tend to aggravate David’s sin in practicing against him; seeing he was nothing affected with it, nor moved at all to desist from his purpose. See on 1 Sam. 20. 3.

V. 12. {And David said to Uriah, Tarry here to day also} Having his heart hardened through the deceitfulness of his sin, he observes not the passages of God’s providence in crossing him in his design, but still strives against the stream, and will not suffer Uriah to depart till he have tried another sinful conclusion for the attaining to his end.

V. 13. {And when David had called him, he did eat and drink before him, and made him drunk} Hereby intending both to make him forget his oath: That he would not go home to his house; and also more apt to desire his wife’s company, being inflamed and intoxicated with wine, to which he could not persuade him whilst he was sober. And here we have in Uriah an example of human frailty, if man be left to himself. No doubt, he who so resolutely refused to enjoy his wife’s company, and to take his ease and lawful pleasure in his own house, did much abhor to use excess, and drink himself drunk, in the presence of the king; but now he is made so frolic and jovial by the apprehension of this special favor from his sovereign, that forgetting his former austere resolution, he falls into the sin of drunkenness, David, as it seems, pressing him to drink more than he desired, seeing it is said, not that he allowed him plenty of wine, but that he made him drunk, by causing him to be plied with cup after cup. And we have in David an extreme and horrid wickedness which even God’s dearest servants are apt to fall into, if he leave them in the time of temptation to their own strength; who, though in the whole course of his life he was a man according to Gods own heart, and had respect to all his commandments, does now, to avoid the deserved shame of his sin, and to hide it from the sight of men, draw his faithful servant not only into the bestial sin of drunkenness, but also into the impious sin of perjury, as much as in him did lie; but God by a strange and strong providence preserved him from it. The like example also we have in Peter, who being left by God to his own strength, or rather weakness, did for fear with cursing and swearing deny and abjure his Lord and Master. Which may teach the best to pray often and earnestly that God will not lead them into temptation, or at least that he will deliver them from evil.

{but went not down to his house} Notwithstanding all David’s devices and practices he remained firm and constant in his resolution.

V. 14. {And it came to pass in the morning that David wrote a letter to Joab} When all his plots and policies failed for the effecting of his design, which was to hide his adultery, he did by a letter call in Joab to his assistance, that by his help he might take away Uriah’s life by such means as might not come to light, and so might have his sin concealed. Observe here David’s fearful progress in sin, from one degree to another, and from a lesser to a greater. Having given way to sloth and idleness unbecoming a king, he falls into wantonness and lust; and this fire being kindled, and he using no means to quench it, it flames out to the act of adultery: and not repenting of it, he takes care only to hide his shame, not to be cleansed from his sin, and so seeks by wicked policies to attain his end. For first he draws Uriah his faithful servant to commit the sin of drunkenness, that he might forget and falsify his oath, and by lying with his wife might palliate his adulterous filthiness. And when this would not take, rather than he would fail of his end, he contrives his death, and that by such means as tended to the heartening of the enemy, by the ruin of divers others of the army in a treacherous way, their fellow soldiers and comrades deserting them in the fight. And now having lost his sense and understanding by running on in this labyrinth and maze of wickedness, and being grown stupid and hardened with the deceitfulness of sin, he lies sleeping and snorting in this spiritual lethargy a long time together, till God was pleased to use the ministry of the prophet Nathan to waken him out of it, and bring him to repentance. Thus David, who had such a tender conscience that his heart smote him for cutting off the lap of Saul’s garment, being left to himself, grows so hard-hearted and senseless in sinning that he scruples not to murder his faithful and innocent servant, (yea because he was innocent and simple-hearted) and together with him divers others; and also draws on Joab to partake with him in the same wickedness, as though it were not enough to go alone in the way of death and destruction, unless others by his persuasion did bear him company. So great cause we have to pray daily unto God, not to lead into, or at least not to leave us in temptation, seeing holy David being thus left sinned more fearfully than wicked Ahab: he coveted but the vineyard of his subject and neighbor, but David the wife, yea, even the life of his faithful and valiant servant and soldier; and that because he could not draw him from his singleness and simplicity to serve his own turn.

V. 16. {And it came to pass when Joab observed the city} To wit, that he might find out in what part of it the stoutest soldiers manned the walls. No sooner had he received commands from his king, but presently he puts them in execution, not caring whether they were right or wrong, nor how unpleasing to God, so he might please his sovereign, upon whose favor he wholly depended for worldly preferments. It may be David in his letter pretended that Uriah was guilty of some fault for which he deserved death, though for some reasons he was unwilling to have it known; but Joab knew well enough that no offender ought to die upon the king’s bare command without a legal trial, nor unless he were convicted by two or three witnesses; and, if Uriah deserved to die, yet not in this manner, wherein others that were innocent must die with him. And therefore it might well be thought that Joab herein had no other aim than to please the king, and (it may be) to recover his favor to the full height, which was lessened and abated by his murder of Abner, when himself should become as guilty as he of the like act.

V. 17. {And the men of the city went out} Those valiant men which Joab had observed sallied out of the gate of the city where assault was given, and charging with that part of the army in which Uriah was placed in the front, they slew some of them, and Uriah with the rest.

V. 18. {Then Joab sent and told David} i.e. He devised and put into the messenger’s mouth a form of speech, setting a fair color on a foul cause, and daubing over a rotten ruinous building with untempered mortar, to please David, if he found him to be displeased with the loss. But it seems that howsoever the messenger delivered the main substance of the matter, yet he left out the enlargements, as superfluous and needless, seeing David made no such objections against his service, but was well enough pleased with the slaughter of others, when as he heard that Uriah was slain with them.

V. 21. {Who smote Abimelech the son of Jerubbesheth?} Judg. 9. 53. i.e. the son of Gideon, called Jerubbaal Judg. 7. 1. but here Jerubbesheth, because the Hebrews in detestation of idols did expunge the word Baal out of their names, and put Bosheth or Besheth in the place of it, signifying an infamous thing, as the idol was, Hos. 9. 10. Compare 1 Chr. 8. 33. with 2 Sam. 2. 8. and 1 Chr. 8. 34. with 2 Sam. 4. 4. where Eshbaal and Meribbaal in the one place are called Ishbosheth and Mephibosheth in the other.

V. 23. {Surely the men prevailed against us} i.e. The valiant soldiers of Rabbah, that were besieged, sallied out upon us.

{and we were upon them} i.e. Fought with them, and forced them to retire, pursuing them to the very gates, and so in heat of war came too near the wall, and lost some of our men.

V. 25. {say to Joab, Let not this thing displease thee} Here he dissembles with the messenger, and slights the slaughter of his men, to the end that neither his bloody and cruel commandment, nor Joab’s wicked obedience might be discovered.

{the sword devoureth one as well as another} i.e. The event of war is various, and men are slain sometimes on the one side, and sometimes on the other: therefore we must be content, and bear with patience such accidents when they happen, seeing it is in vain to trouble ourselves too much with such things as cannot be prevented.

{and encourage thou him} i.e. As my messenger, and in my name, encourage and comfort him, that he be not too much dejected with this loss.

V. 26. {And when Uriah’s wife heard that Uriah her husband was dead, she mourned for her husband} So Gen. 50. 3. The time of mourning, as Josephus writes, lasted but seven days; so Gen. 50. 10. 1 Sam. 31. 13. Ecclus. 22. 12. But their more solemn mournings lasted thirty days, Deut. 34. 8. This of Bathsheba was perhaps a merry mourning, only in a formal, ceremonial and counterfeit show, to blear and blind the eyes of the people, because by her husband’s death she was not only freed from his wrath and rage, and the punishment which the law inflicted upon the adulteress, but also was in hope to become a queen: but she had cause enough of grief, and even of heart-bleeding and heart-breaking mourning, when she considered that by her sin she had caused his untimely death: although David’s sin was much more heinous, who, being a king and a prophet, had allured her to uncleanness, and had also plotted and contrived Uriah’s death by the sword of God’s enemies.

V. 27. {And when the time of mourning was past} Which no doubt was as short as might be, that David taking her to wife the sooner, she might be thought to be with child by him after they were married.

{But the thing that David had done displeased the Lord} i.e. His whole carriage in the matter of Uriah. For though David were a man after God’s own heart, and greatly in his love in respect of his person, yet he hated and abhorred his sin as heinous and abominable, and did severely correct him for it; teaching us hereby to follow his example, and in our greatest love of the person to hate the sin, and in our greatest hatred of sin to love the person.

CHAPTER 12

Verse 1. {And the Lord sent Nathan unto David} Or, wherefore the Lord, &c. i.e. Because David, who was beloved of God and belonged to his election, had committed heinous sins which were displeasing unto him, and had now long continued in them without repentance, even for the space of ten months together, from the conception to the birth of his child, notwithstanding that all that time he did in a formal manner use and enjoy God’s ordinances and the means of his worship and service; and so would have lived still in this impenitency, to his perdition, if God had still left him to himself and the hardness of his own heart; for who fallen into a lethargy can awaken himself? Therefore the Lord of his free grace, when ordinary means prevailed not, sent his holy prophet to rouse him out of this dead sleep, and by convincing him of his sin to bring him to repentance; seeing all the care that David took for himself, was only to hide his sin, and to avoid the shame, and not to be cleansed and freed from the guilt of it; even as men sick of a bodily lethargy, apprehending no danger, and being insensible of any pain, are willing to continue sleeping still, and are loath to be molested by being awakened.

{and he came unto him, and said unto him, There were two men in one city, the one rich, and the other poor} Nathan’s God put into Nathan’s mouth this parable, as the fittest means to deal with such a person. For though in his absolute power he be able by plain and direct terms to do what he pleases, yet ordinarily he uses those means which are most likely to take effect with the persons to whom he applies them. Now parables usually stir men up to more attention, we being more apt to listen after new things, or things propounded in a new manner, than when they are spoken in a common and ordinary way: and they make us also more equal and indifferent in hearkening to what is said. Generally men are very partial judges in their own causes, being blinded with pride and self-love: and though they can see motes in other men’s eyes, yet they cannot discern beams in their own; or if haply they see them, yet they are hardly brought ingenuously to confess them, without mincing, excusing and extenuating, unless it be presented unto them in the persons of others. And this in a more special manner is the property of great men, princes and kings, who think it harsh and uncivil usage to be reproved for their faults and failings by their subjects and inferiors. But when sin is brought to the bar and arraigned before them in other men’s persons, they in a sort retain the power and privilege of judicature, belonging to their place, in their own hand; and when they have passed the sentence of condemnation impartially against others, then either conscience of itself, or, if asleep, being awakened by some Nathan, brings the matter home, and makes it their own case, as in this place. Thus God deals with the Jews, Isai. 5. 2. Jotham with the Israelites, Judg. 9. 8–16. and our Savior with the priests and Pharisees, Luke 7. 41, 43. Matth. 21. 33, 41. Now in expounding of a parable we are chiefly to look at the main scope and drift intended in it, and not to every circumstantial passage, which is as it were but the outward dress and ornament to deck and beautify it. As here in this parable Nathan’s chief aim and scope is, to awaken David out of his deep sleep of sin and security, by causing him unknowingly to pass an impartial sentence against himself in the person of another, that so he might be brought to the sight of his sin and to unfeigned repentance. See ch. 14. 6. 1 kings 20. 35, 41.

V. 2. {The rich man had exceeding many flocks and herds} By the rich man he understands David, whom God had enriched with abundance of blessings, and permitted him to enjoy many wives and concubines, which best pleased him, having power in his hand to make lawful choice where he would.

V. 3. {But the poor man had nothing} By him is meant Uriah, who was but poor in comparison of his king, and had but only one wife. But some write he had another before, by whom he had divers children, with whom Bathsheba his young and tender wife, whom he had lately married, did live, together with him, as the words following seem to imply; though I think rather they are added to set forth and formalize the parable. And she is here compared, to a little ewe lamb, or a young cade, which wanting a dam to suckle it is brought up by hand. This lamb he is said to have bought, because in those days they gave dowries to their wives, and had not (as our manner is) portions with them. The same also he is said to have fed with his own meat, or, as it is in the original, with his own morsel; whereby is meant, that he dearly and tenderly loved it, as it had been his own and only daughter; so as though he had so little that it was scarce sufficient to nourish himself, yet he would spare some of it, even as it were out of his own mouth and stomach, to nourish his dear-beloved lamb.

{save one little ewe lamb} This also did the more endear his love and affection, because he had only one. For as a stream divided runs more weakly, so is it with the affections. An only son, or an only wife, having the whole and sole interest in the love of the father or husband, are more dearly beloved than when many sons or wives have the same divided amongst them.

{and lay in his bosom} i.e. It was as near and dear to him as his own young and tender child. By which is set forth that Bathsheba being Uriah’s only jewel and chief delight, he made her partner and partaker with him in all the blessings he enjoyed.

V. 4. {And there came a traveller to the rich man} By the traveler some expositors understand fleshly lust and concupiscence, which David feasted with this lamb; others, the devil, who was as well pleased by David’s entertaining his temptations, and committing adultery, as if he had made him a feast. But it is not much material whether of them is meant, seeing they are both alike pleased with sinful entertainment: and besides, it is but a complement and formality of the parable, tending to set forth the main end of it; which was to show David’s merciless cruelty and oppression of Uriah his faithful servant, in taking and abusing his dear wife, to feast the devil, and to feed and foment his own filthy lust.

V. 5. {And David’s anger was greatly kindled} To wit, because with a just and impartial eye he looked upon this sin in another man’s person as horrible and hateful, though himself had committed it, and hugged it in his bosom, with much delight.

{As the Lord liveth, the man that hath done this thing, shall surely die} Or, is worthy to die. So Eph. 2. 3. This sentence some think David passed, being transported with some choler and indignation against such a covetous and griping oppressor. For by God’s law the thief was to restore five oxen, and four sheep, for one, Exo. 22. 1. and not to die for the offense. Or he thus speaks only to aggravate the heinousness of the fact, and not to determine the punishment; as if a judge, to show how greatly he abhorred the malefactor’s heinous crime, should say he deserved to be twice hanged, or many deaths, though it be not in his power to inflict more than one. But in the execution of positive laws it is in the judge’s power to alter the penalty and punishment; and though he may not (as some think) lessen it, lest he might seem to arrogate to himself more mercy than was in God that did appoint it; yet he may increase and heighten it according as the sin is aggravated, either in respect of its extraordinary degree, or else in respect of circumstances. And thus this rich man’s theft, being not barely so, a sin against the eighth commandment, but also joined with transcendent cruelty and oppression, which was a breach of the sixth, might be justly punished by the magistrate even with death itself.

V. 6. {And he shall restore the lamb fourfold} This word being of the dual number, some understand twice four, i.e. eightfold; doubling his penalty upon him, because he had no pity. And it seems the penalty of theft varied, seeing in Solomon’s time there was required seven-fold restitution, Pro. 6. 31. unless it may be meant there that the thief shall make full and perfect restitution; in which sense the number seven is often taken. Now if it be here meant, that he shall both die and also restore, it was to show David’s greater abhorrency of so foul a fact, seeing he adjudged him not only worthy of death, but also worthy to make restitution to the poor man; because his death, though it might satisfy his mind, yet could not repair his estate which was damnified by him; therefore there must be also made some considerable restitution.

V. 7. {And Nathan said to David, Thou art the man} i.e. Who have committed this heinous offense, and on whom you have passed this heavy sentence of death.

{thus saith the Lord——I anointed thee King over Israel} The Lord puts David in mind of all his former benefits, to aggravate his disobedience and unthankfulness, and to bring him to unfeigned repentance. Neither does this cross that Jam. 1. 5. that God giveth to all men liberally, and upbraideth no man: seeing that may well be understood of prayer, unto the frequent use of which the apostle there exhorts, saying, that God does not challenge any for their often asking, nor deny their suits because he has already done much for them; as it is the manner of men to upbraid those with former benefits who seem too bold in importuning them to grant new suits: thus God upbraids none; but the oftener men come, the better welcome; and the more importunate they are, the more like to speed. Or else, God does not upbraid men with his benefits to shame and reproach them, but only puts his servants in mind of them when they ungratefully forget them, that by this means he may bring them to repentance. And thus he deals with David in this place.

V. 8. {And I gave thee thy master’s house} i.e. The kingdom of Saul, who was your lord and master.

{and thy master’s wives into thy bosom} Not to marry them: for that had been incest, Levit. 18. 15. Seeing David having married Michal Saul’s daughter, his wives became his mothers-in-law. Neither do we read that David ever took any of Saul’s wives and concubines to become his: nor had it been wisdom in him to take any that were so near his enemy into his bosom. Neither is it likely he should desire it, in respect of their age. Nor do I think that by this phrase of giving them into his bosom is only meant that he had his choice of all the women that were under Saul’s subjection; for all the women in the land had been his subjects whilst he reigned; and so any other might in that sense have taken Saul’s wives as well as David, that is, such as had been under his government. The rabbis say that Eglah and Rizpah are here meant. But neither do we read that Eglah was Saul’s, or Rizpah David’s wife. I conceive the meaning is, that God had exalted David to such regal power and dignity, that all generally that belonged to Saul, were at his disposing; yea, even his wives and concubines, which were most near and dear unto him, were so in any lawful way; yea, in respect of his sovereign power, he might have taken them into his own bosom and bed, seeing there was none that could hinder him, if he in his own conscience could have dispensed with God’s law. Neither does God therein approve of such a fact as taking of Saul’s wives, no nor yet of polygamy; for it was not a gift of allowance, but of providence, tolerating for a time the plurality of wives. So Shimei cursed David, not by God’s allowance, but by his sufferance, ch. 16. 10, 11. though it be there said that God had bidden him.

{And if that had been too little, I would moreover have given unto thee such and such things} i.e. As I am able, so I would have been willing to have satisfied your heart’s desire to the full, by giving unto you, in a lawful way and by lawful means, more and greater things than all these, Psal. 37. 4.

V. 9. {Wherefore hast thou despised the Covenant of the Lord} By transgressing the second table of the law, the sum whereof is, that we should Love our neighbours as ourselves, Give everyone his own, and Do to others as we would have them do unto us. This law David had grievously transgressed by his sins of adultery and murder, and hoped by policies and shifts to have concealed them, though God, who sees all secrets, did behold him. And for this contempt he is here reproved.

{thou hast killed Uriah the Hittite with the sword} i.e. Not an ordinary man, or one worthless and wicked, but one of your great worthies, who feared God, and did you faithful service: him, instead of rewarding you have shamefully murdered. David was the chief contriver of his death; he was slain by his command: Joab was an accessory and a willing actor in this fearful tragedy; and the Ammonites only, and that unknowingly, their instruments.

{and hast taken his wife to be thy wife} Making way to the marriage by the murder of her husband, to conceal your adultery and cover your shame.

{and hast slain him with the sword of the children of Ammon} This is added as a great aggravation of David’s sin, both because Uriah was most treacherously betrayed into the Ammonites’ hands, and together with him divers others of the army; and also because hereby God’s people had some cause of discouragement, and their enemies being heartened with this victory, would the more stand on their strength, and make the more desperate resistance; yea, would take occasion hereby to insult over God’s people and their religion, seeing he had given them no better success.

V. 10. {Now therefore the sword shall never depart from thine house} Here God threatens to punish and correct David by retaliation or law of requital, like for like, that by the punishment he might be led as it were by the hand to the sight of his sins; as a dog that is beaten before the sheep which he has worried. He had sinned by killing Uriah with the sword, and therefore those of his family must with the sword kill one another; yea, the sword must never depart from his house; according to that of our Savior, Mat. 26. 52. All that take the sword, shall perish with the sword. So Gen. 9. 6. Rev. 13. 10. By never, some understand unto the coming of Christ the king of peace: and indeed that period of time is sometimes signified by this phrase. So this threatening should relate, not only to that blood which was shed in David’s time, but also to the wars which followed his days, between his posterity and the ten tribes, with many other enemies, as the Edomites, Moabites, Ammonites, Assyrians and Chaldeans. But I rather conceive that by never here is meant a long time, or as long as David lived, as the word is used Gen. 43. 9. 1 Sam. 1. 22. Deut. 15. 17. and that the threatening has reference to the sword threatened in David’s children, Amnon, Absalom and Adonijah, and to those civil and unnatural wars raised against him by treacherous Absalom, who came out of his own loins.

{because thou hast despised me} To wit, by willful violating of my law, not regarding my omniscience nor my justice, but only caring to hide your wickedness from the sight of men.

V. 9. {Behold, I will raise up evil against thee out of thine own house} i.e. For your sins I will afflict you with many evils by means of your own children, giving them over to commit rapes, murders and unnatural rebellions. This was verified in Amnon, Absalom, Adonijah, and others of David’s posterity, who perished by the sword. For though God was not the author of these evils as they were sins, yet he had a hand in them as they were punishments, Amos 3. 6. Isa. 45. 7. And as they were sins, the power of acting was from him; for in him we live, and move, and have our being, Act. 17. 28. though the malignity of the actions was from the agents; as the rider makes his lame horse go, but his halting is from himself. Yea, God’s providence has a hand in the evil of sin itself, not in acting it, (for that is impossible, seeing he is the supreme good, and the fountain of all goodness, from whom no evil can spring and flow) but in ordering and disposing of it, so as that which is evil in itself may tend to that which is good; as appears in the sin of Joseph’s brethren selling him into Egypt, whereby Jacob and his family were preserved in the time of famine; and in that grand sin of Judas, the priests, Pilate, and the soldiers, in crucifying Christ, which God made to be the means of man’s redemption. Yea, God sometimes punishes one sin with another, not by infusing of sinful corruption, but by an active permission, leaving men to the corruption of their own hearts, and withdrawing his grace: and so the objects of sin being presented unto them, they lay hold on them, and being ensnared, they fall into sin to their perdition. And this is the greatest punishment that God inflicts on wicked men in this life, and that which David wishes his desperate enemies, Psal. 69. 27.

{And I will take thy wives} i.e. Your concubines.

{before thine eyes} i.e. In your lifetime. And you shall as certainly know it, as if with your eyes you did see it, ch. 16. 22.

{and give them to thy neighbour} i.e. To one that is most near unto you, not only in habitation, but also in blood. Which did much aggravate David’s affliction, Psal. 55. 12.

{And he shall lie with thy wives in the sight of this Sun} i.e. In the open day and light of the sun, which shall discover his foul fact to the sight of all Israel. For Absalom did act this foul villainy, not in a secret corner, but in the open view, a tent being spread for him on the housetop for this purpose, ch. 16. 22. and it is not improbable, on the top of that very palace from whence David spying Bathsheba lusted after her, ch. 11. 2.

V. 12. {For thou didst it secretly} As fearing men more than me, and shame more than sin.

{But I will do this thing before all Israel, and before the Sun} i.e. Openly and at noonday, in the public view of all the people, that I may purposely bring upon you that shame and disgrace which you did more carefully avoid than my displeasure. And whereas he says, I will do it, it is as if he had said, I will justly give over your son to his own ambition and base lusts, and not restrain him, as I could, Hos. 4. 14. and will by providence so order his sins that they shall become a just chastisement on you; though he thereby shall be no whit excused, seeing he will act his own part freely, wickedly and rebelliously, and to his own wretched ends, without any respect at all to my secret counsel.

V. 13. {And David said unto Nathan, I have sinned against the Lord} He had also sinned against Uriah and Bathsheba, and, as the prodigal speaks, against heaven; but here he says he had sinned against the Lord, and Psal. 51. 4. Against thee, against thee only, have I sinned; because sin, against whomsoever it be committed, is the transgression of God’s law, which makes it to be sin; and also because, being the supreme magistrate, he had no superior judge to call him to account or punish him for his sin. This confession, though very short, yet was effectual and accepted of God, because it was joined with true contrition and unfeigned repentance in the sincerity of his heart, which God respects more than verbal expressions. Yea, it may be, David’s confession was therefore so short and abrupt, because his heart was so oppressed with grief that he could not utter more words: for small griefs speak and are talkative, when great ones are silent, or expressed in few words. But afterwards, when his heart was a little unburdened and eased, sorrow having found a vent, he at large expresses it, purposely penning the one and fiftieth Psalm to lay open his sin and sorrow, yea and to proclaim his shame: which he had formerly so carefully covered; and not contenting himself to pen a psalm on this subject, he also prefixes a title to show the occasion, A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba. Neither does he think this enough, unless he commit it to the chief Musician to be sung publicly in the congregation as one of the penitential psalms. On the contrary, Saul’s confession, though more full and large in words, 1 Sam. 15. 24. was not regarded, because it proceeded not from a true penitent heart, but was in mere hypocrisy; and also because he was a man rejected of God, whereas David was beloved, and in the state of grace by free election.

{And Nathan said unto David, The Lord also hath put away thy sin} To wit, out of his sight; and has so covered it that it shall never be imputed unto you to hinder your eternal blessedness, Psal. 32. 1. yet howsoever he has fully pardoned it in respect of the guilt, he will notwithstanding chastise you for it as a loving father for your spiritual and everlasting good, Num. 23. 21. Mic. 7. 18. Rom. 8. 28.

{thou shalt not die} i.e. Neither everlastingly, nor by any sudden stroke of a temporal judgment, as you might have cause to fear, because the Lord has threatened that the sword shall not depart from thy house, v. 10. and also because your sin has deserved it according to your own sentence. And here we have a lively representation of a flat opposition between the sentence of the law and the gospel, not in themselves, but in respect of the subjects upon whom they are pronounced. The law says, to wit, to them that are under the law, The Adulterer shall die the death: but the gospel says, He shall not die; to wit, if by a lively faith he be under grace, and in Christ, who has paid his debt, and satisfied for his sin by dying for him.

V. 14. {Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme} i.e. Not only to the Ammonites, whom you have made to triumph and insult over God’s people, as though he was unable to defend them, Isa. 36. 15. but also to other heathen nations, and even to all the wicked among your own people, who, when they shall hear or see that one whom I have chosen king, and so much favored, has committed as foul and heinous sins as the very heathens, or as Saul himself whom I rejected, thereupon will be ready to censure me as unjust and partial, conniving at those sins in mine own servants which I punish in others; yea, thereupon they will take occasion to blaspheme my true religion, and the professors of it, as though either it taught or favored such wickedness, or at least the professors are all hypocrites, making only a show of godliness and honesty in their lives, but denying the power of it: this, say they, such examples of their wickedness manifest, they are all alike. So Rom. 2. 24. And therefore by my corrections inflicted on you I will vindicate my justice and the truth of my religion, and first, by the death of your child begotten in adultery.

{the child also that is born unto thee, shall surely die} This is only to be understood of temporal death, seeing no child dies eternally for the sin of his parents, according to Ezek. 18. 4. The soul that sinneth it shall die. But God punishes children, to the third and fourth generation of them that hate him, with temporal punishments, and even death itself; not only because children are accounted parts of their parents, and their goods, which may justly suffer for the owner’s sake; but chiefly because parents are only the occasion of their children’s punishments, but the cause is in themselves, to wit their original sin and corruption of nature in which they were conceived, and which in itself deserving death, God may justly inflict it upon any occasion, when, and how he will. But in the death of David’s child there was mercy mixed with judgment, seeing had it lived, it would have been unto the parents a continual grief, representing daily unto them their sin and shame.

V. 16. {David therefore besought God for the child} i.e. He prayed, fasted and humbled himself with inward contrition of heart and outward afflicting of his body, that he might obtain the life of the child, not only because it was dear to him and his wife, but because they looked upon its death as the punishment of their sin. And herein he sought not to oppose and cross God’s will (for when by his work his will was clearly revealed unto him, he submitted unto it with all meekness and patience, v. 20.) but not knowing whether God’s threatening was absolute or conditional, if he did not use the means to avert the judgment, he thus humbled himself before God by unfeigned repentance. And that he did it with this mind, appears plainly by his own words, ver. 22. See Jer. 18. 8. Ezek. 33. 10, 11. according to the example of Hezekiah, and the Ninevites, Isa. 38. 1, 5. Jonah 3. 9, 10. And this David did, hoping for good success, because God in his rich mercy had pardoned his sin, and comforted him with his promise that he should not die.

{and went in} To wit, unto his inner chamber or closet.

V. 17. {And the Elders of his house arose} i.e. Like faithful subjects and servants, they addressed themselves to comfort him in his mourning; but he refused it.

V. 18. {And it came to pass on the seventh day, that the child died} Some understand the seventh day from the sickening of the child; others from the birth of it, and consequently, the day before it was to have been circumcised; from whence they gather, that since this child died without circumcision, and yet David was cheered and comforted after its death, therefore he was not of their mind who think that children dying before they receive the sacrament, the outward seal of the covenant, are in a dangerous and damnable condition, when as it is not neglected, but cannot, according to the institution, be rightly administered, the child being taken away by sudden or unexpected death. Indeed otherwise God is displeased when we neglect his ordinances, which we may enjoy in a right manner; as we see in the example of Moses, whom the Lord threatened to kill because he had neglected to circumcise his son, Exod. 4. 24.

{we spake unto him, and he would not hearken} i.e. If he were impatient of any comfort, when yet, the child being alive, there was some hope, how will he torment himself with grief when the case by the death of the child is quite become desperate?

V. 19. {But when David saw that his servants whispered} To wit, secretly one with another that he might not hear, he suspected that the child was dead, and that they kept it secret for fear of grieving him.

V. 20. {Then David arose from the earth, and washed} When he saw God’s will by his work, he patiently submitted unto it, and ceasing to mourn and pray against that which God had revealed to be his good pleasure, he changing his habit, and with it his heart, addressed himself to do God that service unto which he now called him.

{and came into the house of the Lord, and worshipped} i.e. The tent which he had erected for the ark. By the law it was provided, that when a man died in a tent, all that came into that tent, and all in it, should be unclean seven days, Num. 19. 14. and whilst he was unclean he might not come into the sanctuary. But David, who was a careful observer of the law, presently upon the death of his child washed himself, and went into God’s house, and worshiped. Whereby it appeared that either this uncleanness was not contracted by being in the same house wherein one died, if they were not also in the same room, or that this child died in some other house near the king’s, into which it was put, that the king might not be further grieved by being an eye or ear-witness of this poor infant’s pain and misery who was already too apprehensive of it. And so being free from legal uncleanness, he hastens to God’s house, as being the fittest place for receiving comfort in this great affliction, and that he might there worship God, (whom we are bound to bless with Job, for taking away his temporal blessings as well as for giving them, and receiving evil as well as good, Job 1. 21. & 2. 10.) and that for many causes, and in divers respects; as, to praise him for all his rich mercies which he still enjoyed, for the pardon of his great sins, and preserving his life from death, which he had justly deserved, for giving him patience to submit unto his correcting hand, and for working in him the grace of repentance, when as he was so fearfully hardened in sin and impenitency; and also to pray unto God, either that in his mercy he would lighten and lessen those punishments he had threatened against his family, or at least sanctify them to their use, and had given strength and patience to him, that he might be able to bear them.

{then he came to his own house, and when he required, they set bread before him, and he did eat} Though he had fasted seven days whilst the child lay sick, eating only some small repast in the evening, yet so earnest he was to perform these holy duties of God’s service, and to ratify his peace with him, that he would not taste of any food before he had first been at God’s house.

V. 21. {Then said his servants unto him, What thing is this that thou hast done?} Though David had done nothing but what was agreeable to reason and religion, yet being contrary to the corrupt custom of those times, (as it is also of ours) his servants question him for it, as a thing strange in their apprehension.

V. 22. {While the child was yet alive, I fasted and wept} In hope that God would reverse his sentence of death, if conditional: as Isa. 38. 1 John 3. 4.

{For I said} i.e. I thought within myself that it was not known to any man whether upon my repentance God would spare the child, or no; seeing it was doubtful whether the threatening were absolute or conditional, till God had revealed his will by his work.

V. 23. {Can I bring him back again?} i.e. Restore him to life.

{I shall go to him} i.e. Into the state of the dead; but he shall not return to me, into the state of the living. But why, if he did not think it fit to mourn for the death of his child, did he so lament the death of Saul, Jonathan, Abner, and Absalom? I answer, Because in some of them the commonwealth had loss by their death, and others of them died in their sins. See on 1 Sam. 28. 19.

V. 24. {And David comforted Bath-sheba his wife} As he had been a means to draw her to sin and uncleanness, and so to bring upon them this judgment of losing their son by death; so now, she being troubled and grieved with this great affliction, like a good and faithful husband he endeavors to communicate unto her such comfort as himself had been comforted with; as, That God in mercy had pardoned their sin and freed them from that death which by their fearful fall they had deserved, and that their child was in a state of blessedness, and freed from sin and sorrow.

{And she bare a son, and he called his name Solomon} That is, Peaceable; because he was to enjoy a peaceable reign, as a type of Christ the Prince of peace, Isa. 9. 6. This name David gave him by God’s own appointment, 1 Chr. 22. 9.

{and the Lord loved him} Or, for the Lord loved him. i.e. Of his free grace, before he had done either good or evil. Herein also Solomon was a type of Christ, the son of God’s love, in whom alone he is well pleased; by whom all his elect being reconciled unto him in the body of his flesh, through death, he has made peace with them, given them in this life peace of conscience, and will perfect their peace in his heavenly kingdom, Col. 1. 21. Rom. 5. 1, 15, 16. Luke 2. 14. Joh. 14. 27. & 16. 33.

V. 25. {And he sent by the hand of Nathan} God used the ministry of Nathan to comfort David, by bringing unto him this joyful tidings, whom he had formerly sent to convince him of sin, and to threaten against him and his family his heavy judgment; and so he cured and healed him with the same hand and lancet that had given the wound.

{and he called his name Jedidiah} That is, Beloved of the Lord. And thus he called him, because the Lord by Nathan appointed this name to be given him; and because, also of the Lord Christ, God’s best beloved, in whom alone Solomon was, and all the elect are beloved of God, Mat. 3. 17.

V. 26. {And Joab fought against Rabbah of the children of Ammon} i.e. Assaulted it fiercely that he might take it. He had now continued the siege the greatest part of the year, having had more slow success than the Israelites usually had in their expeditions: of which the cause might well be David’s sin; for how could his army prosper abroad, when he at home was guilty of so much wickedness? But he having now by true repentance made his peace with God, God begins to give him and his army good success in their undertakings.

{and took the royal City} i.e. That part of the city in which the royal palace stood, environed with waters both for safety and delight.

V. 27. {And have taken the City of waters} Hence some gather that this Rabbah, the chief city of the Ammonites, consisted of two parts, which were like two cities conjoined, as Ramathaim-Zophim, 1 Sam. 1. 1. And one of them (called the Royal City, because the king’s palace stood in it, and the City of waters because environed with the river Jabbok) Joab has now taken, and was also in good forwardness to take the other; and therefore sent unto David to come with an army, that he might bear the name of it. Others (and upon good grounds) think that he had not taken already the royal city, but that he was in taking it, and near the taking of it, as the vulgar Latin reads it, and as the words here used may signify: for if he had already taken the royal city, how should David’s coming prevent his having the name of that chief part which he had conquered? and if the royal city were taken before David’s coming, then it is very likely the king also was taken, and with him his crown, seeing his royal palace was there; whereas it is said that David at his coming took the Kings crown from off his head. v. 30.

V. 28. {Now therefore gather the rest of the people together, and encamp against the city} The strength of Joab’s army was able to have done it alone; for they had already taken the strongest piece, or at least were near the taking of it; but because he would have David to have the glory of the victory, he advises him to bring new forces to color his conquest. And this he did, because kings are jealous of their honor, and cannot with patience brook that their subjects should dazzle their glory, as David before had found by experience in Saul, 1 Sam. 18. 8. Hereby we also may learn, when we get victories over our spiritual enemies, not to arrogate the praise unto ourselves, but to ascribe the whole glory unto our king and sovereign Jesus Christ, in whose strength alone we overcome in deed and truth, and not only in semblance and show, as David in this place: for he is jealous of his honor, and will not give it to another, Isa. 42. 8.

{and take it} To wit, that you may have the honor of taking it, and not I, seeing the conqueror usually has the glory of the conquest.

V. 29. {And David gathered all the people} Having made his peace with God, he bethinks himself fit to fight against his enemies; and having recovered his former courage and valor, which was weakened by the guilt and filth of sin, he cheerfully undertakes this expedition, and acts the part of a valiant general in sacking of Rabbah.

V. 30. {And he took their King’s crown from off his head} Which either he had put on purposely upon David’s approach, that he might maintain as long as he could his royal magnificence and state, and that thus appearing like himself, as a king to a king, David might use him with more respect, or at least less disgrace; or else it was put on his head by others, and at David’s coming taken off his, and put on David’s, to show that he was now degraded of his royal dignity, and David invested therewith; a just punishment inflicted on this wicked king for his dishonoring David’s ambassadors in that disgraceful manner. It is very probable that his degrading was accompanied with his death, and that he being deposed and slain, his brother Shobi the son of Nahash was by David’s appointment substituted in his place: which was the cause why he afterwards showed such great kindness to David when he was pursued by Absalom, ch. 17. 27, 28.

{the weight whereof was a talent of gold} If we reckon according to the weight of the sanctuary, the crown here weighed above a hundred pounds, and so was as heavy as the golden candlestick, Exod. 25. 39. but if according to the ordinary talent, it weighed sixty-four pounds, eight ounces and a quarter, of Troy weight: either of which, especially the first, being too heavy to be worn ordinarily, we are to conceive that it was but a crown of state, or a royal crown, which was held or hanged over their heads, as they sat in their chair of state; or if at all it were set upon their heads as an ensign of state and royalty, it was only at their coronation, or some other great and extraordinary solemnity.

V. 31. {And he brought forth the people that were therein} i.e. So many of them as he thought fit to be made exemplary, i.e. their elders and rulers, which had been the chief ringleaders in all their wickedness. Josephus affirms the whole people were exposed to these severe punishments. But it is manifest that, though the most were thus used, yet many were exempted, as Shobi the son of Nahash, who was put in Hanun’s place; and if he were made king, he must have a people of that nation over whom to rule.

{and put them under saws, and under harrows of iron} Such examples of great severity exercised on God’s enemies we read of elsewhere in the Scriptures, as on Adonibezek, Judg. 1. 6. and on the men of Succoth, Judg. 8. 16. And they are not to be condemned as cruel, because either God commanded them, or their heinous crimes deserved them. As for the Ammonites, they were bitter and malicious enemies, and extremely cruel when they had the Israelites at advantage, as at Jabesh-Gilead, and had put many of them to the like cruel deaths when they fell into their hands, Amos 1. 3, 13. (So Heb. 11. 37.) and had now violated the law of nations in disgracing David’s ambassadors; and had stirred up and hired all the nations round about to make war against God’s people, with a purpose utterly to destroy them; and besides, were abominable idolaters, and sacrificed their own children.

{and made them pass through the brickkiln} Some think this was the furnace of Molech or Milchom the idol of the Ammonites, where they had made their children pass through the fire, 2 Kin. 16. 3. & 23. 10. Lev. 18. 21. and if so, then was this a fit punishment for such abominable wickedness.

{And thus did he to all the Cities of the children of Ammon} i.e. To almost all the elders of every city, who were the chief offenders and corrupted those that were under them by their wicked example.

CHAPTER 13

Verse 1. {Absalom the son of David had a fair sister} Though she was sister to all David’s sons, and so to Amnon among the rest, they having all the same father, yet she is said to be Absalom’s sister in a special manner, because they were both born of Maacah, the daughter of Talmai king of Geshur, ch. 3. 3. and David had the rest by other wives. This Talmai being an idolatrous king, David did ill to match with his daughter, having choice of wives enough among his own people. And therefore it was no marvel he was so much crossed in the posterity which he had by her.

{And Amnon the son of David} Which Ahinoam the Jezreelitess bare unto him.

{loved her} i.e. Lusted after her, being ensnared with her beauty.

V. 2. {And Amnon was so vexed, that he fell sick for his sister Tamar} i.e. His heart was distracted and distempered, being set upon the rack of his passions, the grossest and most sensual parts of the soul; which being in their nature nearest to the body, do affect, and work upon it, and making the whole more restless, breaking the sleep and taking away the appetite to meat, do so cause lingering and languishing diseases.

{For she was a virgin, and Amnon thought it hard for him to do any thing unto her} i.e. He was out of hope of enjoying his love, and satisfying his lust with her, not only because, being a virgin, she was according to the commendable custom of those times and countries kept from gadding abroad, and strictly observed, (which discipline Dinah taking liberty to dispense with, was ravished by Shechem, Gen. 34.) but also because, being the king’s virgin-daughter, she had some appointed to take care of her, and to wait upon her daily, whithersoever she went; especially she being (for ought we know) his only daughter among so many sons, and withal very fair and beautiful, and therefore no doubt, most diligently attended, as a rare and precious jewel, and her father’s dearest darling.

V. 3. {But Amnon had a friend} i.e. A friend, in respect of near relation of kindred and intimacy of counsels, but not in respect of true friendship, which advises only to that which is good, and to compass it by lawful means.

{and Jonadab was a very subtil man} Politic and crafty; wise to do evil, but to do good having no knowledge, Jer. 4. 22.

V. 4. {Why art thou, being the King’s son, lean from day to day?} i.e. Discerning by his carriage that he was rather sick in mind than body, he asks him what should be the cause of it; or rather implied he could have no just cause at all thus to languish and pine away, seeing he being the king’s son, yea, his eldest son, and heir to the crown, his present condition and future hopes might make him easily dispense with matters which might be grievous to others of a low condition; and besides, he was of that power and authority, that if he would make use of it, there was no stop or grievance in his way that he might not easily remove, when he pleased.

{wilt thou not tell me?} i.e. Will you smother your griefs in your own breast, till they eat out your heart, and kill you? and not impart them unto me, who will be faithful to keep your secrets, and ready and willing to give you advice?

{And Amnon said unto him, I love Tamar my brother Absalom’s sister} q.d. Though it be a fault to love Tamar in a lustful manner, that is so near in blood to me, yet it is not so great as it may seem, seeing she is only my half-sister, by the father’s side, whereas she is Absalom’s sister both by father and mother. But afterwards, when he was upon another design, to persuade his father to send her unto him, he calls her his sister Tamar, v. 6.

V. 5. {Let my sister Tamar come and give me meat, and dress the meat in my sight} He advises him to call her sister, the rather, to avoid all suspicion of the foul fact intended by him; but withal implying, that she was such a dear sister unto him, that he conceived and fancied (as men are apt to do in a languishing disease) it would do him more good to have the meat of her cooking, and given unto him by her own hand, than if it should be dressed and brought unto him by any other.

V. 6. {Amnon lay down, and made himself sick} He was vexed before with a pining sickness, v. 2. but now he counterfeited that his sickness had so far prevailed that he was fain to keep his bed. Thus, like wax to the seal, no sooner had Jonadab given his wicked counsel but Amnon was ready to receive the impression, and to embrace and put it in practice.

{Let Tamar my sister come and make me a couple of cakes} i.e. Some hearty cordial, or pleasing dish, fit for one in a languishing condition, as the word may signify. Here we may observe the simplicity and humble plainness of those times, when the only daughter of a great king scorned not to put her hand to so mean an office as being a nurse to dress meat for her sick brother; which surely she could not have done, if she had not been taught and trained up, and sometimes exercised in such employments. See the like, Gen. 18. 6. A good precedent for great ladies in our times, who should not think themselves too good or great to act that part for which they were created, i.e. to be helpers unto men in sickness and health, and to play the part of good housewives, as is described by a great and glorious king, and (as he professes) taught him by his mother, who, herself also was a queen, Prov. 31. 1, 10, &c.

V. 7. {Then David sent home to Tamar} Being a most indulgent father to his sons, and now seeing him sick who was his eldest, he presently seeks to satisfy his longing desire; and not having the least jealousy (as there was just cause) that he had any ill intention in his suit, (for none are less suspicious of ill in others than those who are innocent, and have in their hearts no fraud or guile) he sends Tamar unto him, as an ox to the shambles, or an innocent sheep to a ravenous wolf. Which doubtless added much to his grief, when he saw what mischief came of it, and that his dear daughter fell into this great misery by obeying his commands.

V. 9. {And she took a pan, and poured them out before him} To wit, out of the baking or frying pan, into a dish.

{And Amnon said, Have all men out from me} Being resolved now to act that filthiness which he had before plotted, he would have no eye or ear-witness of his villainy. For every one that doth evil, hateth the light, Joh. 3. 20.

V. 10. {And Amnon said unto Tamar, Bring the meat into the chamber} i.e. Out of that room where they were, into an inner chamber, that he might act his villainy with more secrecy, and that none might hear and break in to succor her, if when the rape was in acting she cried out for help.

V. 12. {Nay my brother} She uses divers arguments which might have dissuaded him from his wickedness, had not blind lust been also deaf. First she calls him brother, both to convince him that the foul act he was going about was an incestuous rape, and such an unnatural filthiness as might work abhorrency in the heart of a brother, who should be so far from thus dishonoring his sister, that he should be ready, even with the hazard of his life, to protect her against any who would offer her such an indignity.

{do not force me} Here she uses another reason to deter him; q.d. It were a great sin to entice me, being your sister, to commit this filthiness, but a transcendent villainy to compel me against my will, seeing unto incest you will add rape, both which by God’s law are to be punished with death, Gen. 34. 7. Levit. 18. 6, 9. Deut. 22. 29.

{for no such thing ought to be done in Israel} Who are by profession God’s own peculiar inheritance, and a holy people; in which respect such an example of abominable wickedness committed amongst them, and that by one of such eminency as you are, would bring a great scandal upon the whole nation, and cause religion and even the name of God to be blasphemed by all the heathen round about us.

{do not thou this folly} Though you have used all your wit in the subtle contriving of it; yet as the greatest sin is the greatest folly in itself, as transgressing the law of a dreadful God, who is both able and willing to punish it with all severity; it will in the issue prove extreme foolishness to you, and make you ridiculous to all who shall hear of it, that you, who might have choice of wives where you pleased, with their love and liking, should force me with violence to commit this loathed act, who am your own sister.

V. 13. {And I, whether shall I cause my shame to go?} i.e. Which way, or by what means shall I clear myself of this dishonor and reproach? or how shall I be ever able for shame, to show my face in any place where I come?

{and as for thee, thou shalt be as one of the fools in Israel} i.e. Esteemed among all men notoriously infamous, a son of Belial, desperately vicious, and so branded and stigmatized with folly and wickedness that all men will think you most unworthy to succeed such a glorious and gracious father in the government of the kingdom, who are so unable to govern yourself. See on Josh. 7. 17.

{I pray thee, speak unto the King; for he will not withhold me from thee} This she says, not because there was any hope that the king who was a strict observer of the law, could ever be persuaded to give his consent to such an incestuous marriage, Lev. 18. 6, 9, 11. but only to allay the rage of his lust for the present, and to escape his violence, knowing that if this brunt were past, her father would take order to keep her from him.

V. 14. {Howbeit he would not hearken to her voice} The louder cry of his lust did so outcry her wholesome counsel, and the devil so hardened his heart, that he was stark deaf to her persuasions, and so pursued his wicked purpose.

V. 15. {Then Amnon hated her exceedingly} Thus it often happens to those who have sold themselves to work wickedness; when one lust is satisfied, they run into the contrary extreme. Now Amnon’s eyes being opened, which lust had blinded, he is filled with horror of conscience; and seeing plainly what reproach he had brought upon himself by his abominable filthiness, he hated his fair sister, because her beauty was the bait that had allured him to fall into the snare of shame and misery. Yet this did not befall him as a necessary concomitant of the satisfying his lust, (for we see the quite contrary effect in Shechem, after he had deflowered Dinah, Gen. 34. 2, 3.) but it came to pass by a special providence of God, so disposing of it, that his sin thereby might be discovered, and a way made for the inflicting of those heavy judgments which God had threatened to bring upon David’s family for his sins of adultery and murder.

{And Amnon said unto her, Arise, be gone} Here the rage of lust is turned into the fury of folly and desperate madness. He has no respect to his credit, nor care to shun shame. For whereas if he, after he had abused his sister, had used her civilly and kindly, keeping her still in his chamber, till her grief had been somewhat digested, she might have been persuaded, both for his and her own credit, to have concealed the injury she had received from him, now thrusting her out of doors into the open streets and the view of all men, what does he else but proclaim his own sin and shame to all the world? And that indeed was the end at which God aimed in thus giving him over to his impetuous folly and wild rage, that by the discovery of his filthiness a way might be made unto his slaughter, and the punishment therein of David’s sin.

V. 16. {And she said unto him, There is no cause} To wit, that I should be gone in this posthaste, being at the present in such a woeful condition, no course being yet taken to preserve my reputation, or to keep me from falling into much mischief and misery.

{this evil in sending me away is greater than the other} i.e. This injury of thrusting me out of doors is much worse than the other of deflowering me. So she might truly say in divers respects. For that, though a foul fact, proceeded from natural lust, unto which he was tempted by the alluring bait of beauty; but this proceeded from more than barbarous inhumanity and savage cruelty, against all sense and reason. That, being committed, might be concealed, and so the shame avoided; but this proclaimed his sin, and exposed her to open reproach, seeing she either might be suspected to have willingly yielded to his villainy, or at least, though she were a mere patient, yet she should be so stained and blemished in her reputation that none worthy of her would desire her in marriage. Besides, God’s name would be blasphemed amongst his enemies, when they should hear of so foul a fact committed among his peculiar people, his true religion and the professors of it scandalized, their father’s heart extremely grieved, Absalom her brother enraged and excited to take revenge. All which mischiefs might be avoided by concealing his sin, especially if hating and forsaking it he did turn unto God by unfeigned repentance.

V. 17. {Then he called his servants that ministered unto him} Who did presently execute his command, v. 18. For evil masters seldom want evil servants to humor them in their wicked courses and designs.

V. 18. {And she had a garment of divers colours} i.e. Of wrought and embroidered work. For as in all ages men and women have been by God differenced from one another in their estates and degrees, so also in the costliness and meanness of their habits and apparel. So Gen. 37. 3. Judg. 5. 30.

V. 19. {And Tamar put ashes on her head} So they used to express their bitter mourning and heart-rending grief. See on ch. 1. 2.

{and laid her hand upon her head} To express her sorrow and shame, as though she desired to hide herself that none might see her. So Jer. 2. 37.

{and went on crying} i.e. She addressed herself to Absalom, who was her only brother both by father and mother, and complained as she went along that she had been shamefully wronged and abused, that when the matter came to be discovered, it might appear that she had not willingly consented unto it. But for the present it may be she did not particularly express the fact to those she passed by, but only told it to Absalom upon his inquiry.

V. 20. {hath Amnon thy brother been with thee} i.e. Abused you in that foul manner you relate?

{But hold now thy peace, my sister: he is thy brother} And therefore this fact of his were best to be concealed, seeing the publishing of it would redound both to the dishonor of the king and the disgrace of our whole family.

{regard not this thing} i.e. Set not your heart too much upon it, to be thereby vexed and tormented, seeing it was forced upon you, and done against your will; which will make all men excuse you. What is done, cannot be helped; and that which is past cure, ought to be past care. Thus he seeks to pacify his sister, though at the same time his heart was enraged, and breathed after revenge.

{So Tamar remained desolate} i.e. In a forlorn and mournful condition, none being able to give her comfort.

V. 21. {But when King David heard of all these things, he was very wroth} Not only because his eldest son had committed such a sin as exposed him to shame and obloquy, but also because it trenched upon his own honor, who had bred him no better. But this was not enough for David, to be angry. He was the supreme magistrate, and ought to have seen the law of God executed upon the offender without partiality or respect of persons. And this he neglecting to do, showed himself an indulgent father, like Eli, and moved God in just displeasure to pull the sword out of his hand, for neglecting his duty, being his vicegerent, and himself to see justice executed upon him by such an executioner as afflicted his soul with double grief. This his neglect of justice proceeded (as it seems to me) not only from fondness towards his son, but also from inward guilt in himself. He was convinced in his own conscience that not long since he was defiled with the filthiness of lust, and with the blood of his innocent servant, and thereby had deserved death in the rigor of justice, had not God in mercy forgiven the sins and remitted the punishment; and this blunted the edge of his justice, that it was not so keen to cut off another in the like case with himself as otherwise it would have been. Neither will that serve for David’s excuse which some allege, that he saw that Amnon repented for his sin; seeing there is no warrant for it in the text: and though it had been so, yet it should not have exempted him from temporal punishment, though it might have been available for his everlasting salvation. For in executing justice, respect must be had not only to the offender, but to the whole commonwealth, to keep others from offending by exemplary punishments; unto which none would be brought, if it were sufficient to make show of repentance.

V. 22. {And Absalom spake to his brother Amnon neither good nor bad} i.e. Having out of inveterate hatred and unreconcilable grudge resolved upon revenge, he smothered his malicious purpose, that he might get the fitter opportunity to execute it; and knowing that professed hatred leaves no place for revenge, seeing the party forewarned is also forearmed against any intended mischief, he spoke neither less nor more unto him concerning the abuse offered to his sister, lest he should suspect that he intended revenge, and so should prevent it; neither was he sullenly silent, lest he should thereby suspect that he bare a grudge, but spoke occasionally unto him, as at other times, though not about this matter.

V. 23. {And it came to pass after two full years} This time is purposely noted to show the inveterate rancor and malice, that was all that while lodged in Absalom’s heart, seeing so long time could not wear it out, or mitigate it.

{Absalom had sheep-shearers} Upon this occasion he made a feast, as the manner was in those times, to entertain their friends, and to encourage their servants and workmen. So 1 Sam. 25. 36.

{in Baal-hazor} Or, the plain of Hazor, situate on the borders of Ephraim and Benjamin, Josh. 15. 25.

{and Absalom invited all the King’s sons} Because he had expected thus long, and saw that his father out of fondness towards Amnon neglected to execute justice, and punish his heinous crime, he was so much incensed that he would no longer wait, but resolved himself to take revenge. And to this end he laid hold of this opportunity, none suspecting after so long time past that he had any such bloody design.

V. 24. {Let the King, I beseech thee, and his servants go with his servant} He invites the king and all his sons, with their retinue, to avoid all suspicion of any ill intention against Amnon. Neither can I think (as some expositors imagine) that he in truth desired the king’s presence, because he would have him a spectator of his son’s murder, in regard that he himself had so long neglected to execute justice upon him; seeing he had little reason either to provoke him to wrath, who had power in his hand to punish this heinous crime, or to desire his presence, which would have been a hindrance to his intended flight after he had committed so foul a fact.

V. 25. {Howbeit he would not go, but blessed him} i.e. Wished he might have much joy in his feast, and gave him thanks for his kind invitation. So ch. 14. 22.

V. 26. {If not, I pray thee, let my brother Amnon go with us} This he desired under color that being the king’s eldest son, and by lineal descent to succeed him as heir to the crown, he might represent the king’s person, and so much grace and honor his feast; whereas otherwise his earnest pressing and importuning to have him in particular to bear them company might well have made both David and Amnon, in respect of former carriages, jealous and suspicious that he intended some mischief, had not God deprived them both of prudence and understanding, that so he might bring them both to punishment for their sins.

V. 27. {But Absalom pressed him} i.e. Was importunate, and would take no denial and so in the end prevailed.

V. 28. {Mark ye now, when Amnon’s heart is merry with wine} Of this time he makes choice to perpetrate his bloody design and treacherous villainy, that it might be the more secretly acted, when Amnon being intoxicated with excess of wine was destitute of counsel and strength, to make any resistance. And here David’s sin is punished by retaliation. For as he had made Uriah drunk, that he might work his design upon him: so does Absalom deal with Amnon to the same purpose.

{and when I say unto you, Smite Amnon, then kill him} He makes his will stand for law, yielding no reason for his bloody command. Howsoever it might well be judged that he did it in revenge of his sister’s wrong, whom Amnon had defiled and ravished, yet it may be he had a further end, being proud and ambitious, to make way to the crown by taking his eldest brother out of the way.

{fear not: have not I commanded you?} q.d. Is not my warrant sufficient to bear you out and excuse you, who am so potent in myself, and so highly in the king’s favor, that he will never question either me or you, seeing it is done in the just revenge of so foul a fact; and seeing also when he is removed out of your way, I shall be prince, and as heir to the crown, succeed my father, and sit upon his throne?

V. 29. {And the servants of Absalom did unto Amnon as Absalom had commanded} i.e. Like wicked men, they obeyed the command of a wicked master, being more willing to please him than either God or their king.

{then all the King’s sons arose, and every man gat him up upon his mule, and fled} i.e. Not knowing how far Absalom’s bloody treachery might extend, they hasted away to secure their own lives. And it is said that they gat them up upon their mules, which great men in that country used to ride upon, 1 kings 1. 33. For though the Israelites might not breed them, by causing beasts of divers kinds, as the horse and the ass, to gender together, Lev. 19. 19. yet they were not forbidden to make use of mules so engendered. See Gen. 36. 24.

V. 30. {And it came to pass while they were in the way} i.e. Posting from Absalom’s house to the court.

{tidings came to David, saying, Absalom hath slain all the King’s sons} Flying fame was increased in her flight, God so ordering it by his special providence, that David first might be the more thoroughly humbled by hearing the report of such a heavy judgment, and afterwards might be made more capable of comfort, when the loss proved far less than he expected.

V. 31. {Then the King arose, and tore his garments} See on ch. 1. 11. and 12. 16. And well might David thus express his great grief, being such a tender loving father as that he placed much of his happiness in his children, and now seeing one of them murdered by another, yea, (as it was related) all of them by one, and that in such a base treacherous manner; and withal looking back to his own sin as the fountain and cause of all this mischief and misery; and considering also that both by his sin and punishment he had given occasion to God’s enemies to blaspheme.

{and lay on the earth} As one dejected with extreme grief in the apprehension of God’s wrath upon his house, before threatened, and now inflicted, for his sin, ch. 12. 10.

V. 32. {And Jonadab the son of Shimeah——said} This subtle man was able above all others rightly to judge of this accident, because by his counsel and contrivance Amnon’s rape was committed, which was Absalom’s motive to this murder. And it may be, he being Absalom’s bosom-friend, and of his secret counsels, he had expressed to him his hatred towards Amnon, and his purpose of revenge; and therefore Jonadab limited the murder to Amnon alone. Here the impudence of this court-favorite, and his impenitency for his sin, notwithstanding he saw what mischiefs it had produced, appears, in that he could thus talk of Tamar’s rape, which himself had plotted, without any blushing, as if it had been a matter that nothing concerned him.

V. 33. {Let not my lord the King take the thing to his heart} i.e. To mourn excessively above that for which there is just cause.

V. 34. {But Absalom fled} He that before the sin committed was so courageous that he would have his servants act it without fear, now it is done, is so pursued with the guilt of an evil conscience that himself flees to escape the sword of justice ready to pursue him for his sin.

{the young man that kept the watch, lift up his eyes, and looked} And having discovered the people approaching, brought word of it to David.

{there came much people by the way} To wit, which did lie between Baal-hazor and Jerusalem.

V. 35. {As thy servant said, so it is} Heb. according to the word of thy servant. To wit, that all the king's sons are alive, and only Amnon is dead.

V. 36. {The King’s sons came, and lifted up their voice and wept} Bewailing the great loss that happened in the family of two of their eldest brethren, the one being lost by a horrid murder, and the other having forfeited his life to the hand of justice by his treacherous cruelty.

V. 37. {But Absalom fled, and went to Talmai} His mother's father, from whom he hoped for protection, or to get pardon from his own father by his mediation: ch. 3. 3.

{the son of Ammihud} Or, Ammihur.

{and David mourned for his son every day} i.e. For the death of his son Amnon, who was so treacherously murdered by his own brother, and who also was so dear unto him. His unnatural and untimely death he bewailed for the space of three years every day, having no intermission in his mourning, v. 38.

V. 38. {went to Geshur, and was there three years} He stayed so long there in hope that his father's displeasure would be worn out in process of time; as it also happened.

V. 39. {And the soul of King David longed to go forth unto Absalom} Or, was consumed. i.e. He so vehemently longed to see his beloved Absalom that even he languished in his desire. Or, he so much desired to have him return unto him that he could willingly have found in his heart to have gone for him himself, or to have met him in the way, or at least to have sent some other to fetch him home. But he could do none of these for fear and shame, seeing he was guilty of so foul a murder; for by showing favor to such a flagitious and wretched son he should not only expose himself to God's displeasure but to the common obloquy of all the people.

{for he was comforted concerning Amnon, seeing he was dead} i.e. Had ceased his mourning for Amnon's death; because mourning could not fetch him again, ch. 12. 23: and it may be because now he considered that his foul offense had justly deserved death, though Absalom had failed in the manner of execution.

CHAPTER 14

Verse 1. {Now Joab——perceived that the King’s heart was toward Absalom} i.e. Longed to have him fetched home. Hereby it appears that all Joab's following endeavors to reduce Absalom into the king's favor did not proceed from any true love or friendship towards Absalom, but merely out of self-love, because he looked upon him as heir to the crown, who might do him either a pleasure or displeasure when he came to reign; and therefore perceiving he was now likely to recover the king's favor, he thought it good policy to purchase his love by showing himself forward and a chief means in working his reconciliation: and also he looked upon him as David's jewel and chief favorite, after whom his heart now yearned and longed, not being able any longer to endure his exile and absence; therefore like a cunning courtier he applies himself to please the king's humor, and to persuade that he might be sent for home, because he saw that David much desired it. Now this plainly appears by that which follows: For when after his return the king seemed displeased, and would not suffer him to see his face, Joab likewise would not for a long time give him so much as a visit, yea, would not come at him, though sent for, till he was constrained by the injury he did him in burning his barley.

V. 2. {And Joab sent to Tekoah} A city eight miles from Jerusalem, upon a hill on the north borders of Judah, 2 Chron. 11. 6: where the prophet Amos lived, Amos 1. 1.

{and fetch thence a wise woman} He made choice of one at such a distance, rather than of one dwelling at Jerusalem, or near hand, because coming with a feigned case, she might not be so easily known and discovered. And for this woman, he knew her to be prudent and politic, witty, active, and of ready speech, and thereby fit for such an employment, being able to deliver her mind and message, and to answer the king upon the sudden, as any occasion should be offered. And he thought fitter to use a woman than a man, and a widow rather than a wife or maid, because the parable was to suit with a woman, and with a woman of such a condition. And that sex being the more passionate, was the more apt to move compassion, and the more fit to act a mourner's part, having tears and lamentations at command. And being a widow, she might (being unable to help herself) the better crave and implore David's assistance, who being God's vicegerent should administer justice to all, especially to the fatherless and widows, with all lawful favor, seeing they had from God special promises of protection.

{and anoint not thyself with oil} In token of mourning. Otherwise the Jews used to anoint their faces with oil to make them seem more cheerful, Judg. 9. 9. Ruth 3. 3. Psal. 104. 15. Matth. 6. 17.

V. 3. {So Joab put the words in her mouth} i.e. The whole form and substance of speech which he would have her use to the king, and which he would have delivered, not plainly and directly, but darkly and by way of parable; which was usual in those times. This Joab thought fit for the present occasion, both because parables move much, and leave behind them a strong and deep impression, and besides, the cause being evil needed to be disguised under oblique and indirect colors and shows: otherwise it would have appeared an unlawful and dishonest suit, if she had bluntly desired that he who had murdered his brother should be protected.

V. 4. {and said, Help, O King} Heb. Save. i.e. Succor and relieve me, that I may be delivered out of the distress and danger in which now I am, according to your place, and that power which God has been pleased to put in your hand, and has appointed you to exercise for the relief of distressed and oppressed widows, Esai. 1. 17. Deut. 27. 19.

V. 5. {And she answered, I am indeed a widow woman} And therefore more need to be pitied and relieved in my distressed condition, seeing I am not able to help myself, and want a husband to assist me; which in itself is misery enough: But how much more intolerable would it be if I should lose also both my sons; as I am now in danger to do, unless you will be pleased to help me against those that are against me?

V. 6. {And thy handmaid had two sons, and they two strove together in the field} i.e. They quarreled with one another upon some sudden occasion accidentally offered, and not upon any pretended malice.

{and there was none to part them} And consequently any witnesses to prove the fact, as the law requires, Deut. 17. 6.

{but the one smote the other, and slew him} As the avengers say, but cannot prove.

V. 7. {And behold, the whole family is risen against thine handmaid} i.e. The kindred, who are appointed by the law to be the avengers of blood, are risen to prosecute justice against the offender, Num. 35. 19. Deut. 19. 12: This they pretend, as hot zealots of the law; but it may well be thought they do all out of self-love, knowing that my son's inheritance by his death shall come unto them; yea this their own words import, for they say they will destroy the heir also.

{and so shall quench my coal which is left} i.e. Kill my only remaining son, by whom my husband's name and family may be continued and preserved: even as a fire ready almost to go out, may yet be revived by a coal that lies hid under the ashes, being kept alive and blown upon; but if that also be put out and quenched, then no hope remains, Deut. 25. 6, 10.

V. 8. {I will give charge concerning thee} That your cause may be heard and examined, and your son preserved, if that which you say appear true.

V. 9. {The iniquity be on me and on my father’s house, and the King and his throne be guiltless} i.e. I am so well persuaded of my son's innocence, that I am content, if there be any fault in protecting him, to take it wholly upon myself and mine, that the king and his kingdom may not lie under the guilt of blood, for preserving my son that is alive. Or, if there be any iniquity in that which the king shall grant at my request, let the guilt be upon me and mine. So Matth. 27. 25. This was not a sound argument to move the king to grant her suit, because, if unjust, God would punish both her for making it, and him for giving way unto it; yet it might be some kind of motive to make him think her request good, seeing she was so confident of the goodness of it that she was willing to bear the whole burden and blame if it proved evil; and it might somewhat incline his heart to favor her suit, seeing out of her great care of his good she would rather suffer in herself and hers any evil, than that any harm should redound to the king or his kingdom. Thus Rebekah persuaded Jacob to hearken unto her motion of getting his father's blessing by deceit, Gen. 27. 13.

V. 10. {He shall not touch thee any more} i.e. Not put you to any more trouble.

V. 11. {Then said she, I pray thee let the King remember the Lord thy God} i.e. How the Lord by his law has provided that such as have slain a man at unawares should be preserved from the avengers of blood, Numb. 35. 12: And seeing there were many that sought her son's life, she desires the king would be pleased to take order that he might be preserved against the persecutions of them all. Others take it, and that very probably, that she in these words desires that he would remember his promise now made in the presence of God, which he might haply forget through the multitude of his weighty occasions, and secretly moved him to ratify what he had said by an oath; unto which he condescended in the words following.

{And he said, As the Lord liveth, there shall not one hair of thy son fall to the earth} i.e. I will take order that your son shall not be hurt in the least degree or manner. This oath was very unlawful, seeing by the law her son, who had slain his brother wittingly and willingly, though in heat of blood, ought to have died, Num. 35. 16, 17, 21. But it was now David's own case in respect of Absalom; and that makes him so favorable in passing this sentence, and so ready to ratify it by a solemn oath. See 1 Sam. 14. 45. Acts 23. 27.

V. 13. {Wherefore then hast thou thought such a thing against the people} Here she subtly applies the parable to the king's particular case, taking so much as served her turn, and leaving out all that made against her. For there were divers great differences between the case of her son and his brother (as she propounded it) and that of Absalom and Amnon. For, he slew his brother suddenly in the heat of blood; but Absalom killed Amnon after a long meditation, and in a treacherous manner. One of them assaulted the other in a duel or equal fight; but Amnon was slain at a feast, where love was pretended, and for the present no offense given. There, no witnesses were present; but here, all the king's children and their retinue. She pretended this was her only son, and that if he were cut off, there would remain no heir, nor any remembrance of her deceased husband, to preserve his house from being utterly extinguished; but Absalom had many brethren, and much better than he; and therefore, if he were taken away, there would have been no loss. But herein they agreed, that both the one and the other were willful murderers, and therefore could have no benefit or protection by the cities of refuge, which were appointed only for those that killed any at unawares.

{for the King doth speak this thing as one that is faulty, in that the King doth not fetch home again his banished} i.e. As one who having given a just sentence in the case of another, does fail in the execution of the same when it is his own. For David, who (as she charges him) would have no rigor used against her son for killing his brother, because it would extend to her great grief and loss, could be contented that rigor should be exercised towards his own son Absalom, though it redounded much to the grief and detriment of the whole commonwealth, which looked upon him as heir to the king, and as a light that should shine unto them, when as he, who was now their sun, should set; and all this for killing Amnon, who had deserved death, and highly provoked Absalom to inflict it, by ravishing his sister, and thereby dishonoring him and the whole family.

V. 14. {For we must needs die, and are as water spilt on the ground} i.e. We take his absence so much to heart that we can no longer subsist without him, seeing we shall be desperately lost (even as water spilt upon the ground, which cannot be recovered) if such a hopeful successor be cut off.

{neither doth God respect any person} To wit, to exempt him from death, of what degree soever he be.

{yet doth he devise means, that his banished be not expelled from him} Or, because God hath not taken away his life, he hath also devised means, &c. i.e. It is a sign that it is God's will he should succeed you, in that he has preserved him all this time of his banishment, and now uses means to persuade you that he may be restored. Others understand it of our state of mortality, and the necessity of death; seeing such is our condition as that we must all needs die, first or last, and when we are dead, there is no returning, as water spilt cannot be gathered up again, therefore it is in vain to take Absalom away before his time for killing Amnon, seeing by his death the other could not be revived and brought back into the world. Or it may thus be meant, that seeing all men are mortal it must needs be the case also both of David and Absalom; and if David should die, who was now while he lived, the light and life of Israel, yet if Absalom survived him, he would, as a living coal, again kindle the fire ready to go out; whereas if David should happen to die, (as there is no certainty in man's mortal condition) and Absalom also should miscarry through grief, before his time, by living in exile, then this coal being quenched, all their hope and happiness would be quite extinguished.

V. 15. {It is because the people have made me afraid} Either that you are so much incensed against him that you are fully resolved to continue him in his banishment, or that they will be so enraged to have their hope cut off of enjoying such a successor when you are gone, that they will rise up in rebellion, and bring him back against your will. Or it may be it is thus purposely to be understood, that she was afraid for the people's sake, that there might some attempts be made against them, in the way of invasion, by Absalom, assisted by his father-in-law the king of Geshur, and his allies; or else, lest Absalom living long among idolaters should be corrupted, and so corrupt the people in their religion, when he came to reign over them.

{And thy handmaid said, I will now speak unto the King} i.e. Fearing some mischief would ensue if the king's son continued in banishment, I resolved with myself to use the best means I could to prevent it, and to speak in his behalf to the king that he would cause him to return, hoping that when he hears what dangers will arise, both to him and the commonwealth, by his still remaining in exile, he will hearken unto me, and grant my suit.

V. 16. {For the King will hear, to deliver his handmaid, &c.} i.e. Knowing the king so just that he will be always ready to hear the cause of the oppressed, and to right their wrongs, I thought it best, in a parabolical way to propound it, and to make his case my own, hoping that when he saw the equity of the cause in my person, and had judged right concerning me and my son, that we ought to be delivered from those that pursue us, he would be no less equal and just to himself and his own son, when he should see the parable brought home and applied unto them, considering how dear he is to that people which are Gods inheritance.

V. 17. {Then thine handmaid said, The word of my lord the King shall now be comfortable} i.e. Upon this ground she concluded with herself that she should receive from the king a gracious answer to her suit concerning his son's return.

{For as an Angel of God, so is my lord the King} Here she insinuates herself into his favor for the obtaining of her suit, by commending and extolling him. And because there was none on earth to match him, she compares him to an angel of heaven, both for wisdom in discerning between right and wrong, good and evil, for dexterity in judging, and uprightness in judgment; persuading herself that, like an angel, he would judge without passion or partiality of her suit which she made unto him, and constantly observe his promise which he had made unto her under the name of her son, for the reducing of his own Absalom.

{therefore the Lord thy God shall be with thee} i.e. Cause your kingdom to flourish, and prosper you in your government, and give good success to all your undertakings, because you are wise and upright in judgment, and will now approve yourself so to be in this particular case between you and your son.

V. 19. {Is not the hand of Joab with thee in all this?} i.e. Have you not spoken and done all this by Joab's counsel and direction?

{none can turn to the right hand or to the left from ought that my lord the king hath spoken} i.e. You have judged so right that none can decline from that which you have spoken and not speak an untruth.

{he put all these words in the mouth of thine handmaid} i.e. He gave me special directions for all that I have spoken.

V. 20. {To fetch about this form of speech} i.e. To speak thus unto you in a parabolical manner, propounding the matter in my own case, that you might the more impartially judge of it being applied unto yourself.

{and my lord is wise, according to the wisdom of an angel of God} By these transcendent and superlative praises she insinuates herself into David's favor, that he might the more easily condescend unto her suit. q.d. You are of so deep a reach to dive into the secrets of all our counsels that you excel others in wisdom as far as angels excel men. See 1 Sam. 19. 9.

V. 21. {And the King said unto Joab, Behold now, I have done this thing} i.e. I have granted your suit, which by the woman of Tekoah you have moved me in.

V. 22. {And Joab——thanked the King} Heb. blessed. i.e. With all lowly reverence he gave him thanks for granting his suit, and wished him all happiness and prosperity.

{To day thy servant knoweth that I have found grace in thy sight} i.e. I know it experimentally, and am further confirmed and assured of your favor by your granting my suit.

{in that the King hath fulfilled the request of his servant} Joab well knew it was David's desire to have Absalom brought home; and that was the chief motive inducing him to make it his request: He knew it would be very pleasing to the king to have it pressed upon him by the importunate suit of the general of the army, who was in high place, and favor of the people; especially when he knew not how that which he so much desired could be better done for his own credit: Yet taking no knowledge of this, he makes it his own suit, and shows his thankfulness for having it granted, that he might gain the king's affection by expressing his love towards his children and showing himself careful of their welfare.

V. 23. {So Joab arose} i.e. Addressed himself with all speed to set upon his journey, that he might fetch Absalom home.

V. 24. {And the King said, Let him turn to his own house, and let him not see my face} i.e. Nor be admitted into my presence, as though he were reconciled and in my favor. For it is more than probable that in the space of two whole years Absalom saw his father's face: else he could not all that while have come at the place of God's public worship, from which it was not David's purpose to have him banished. Now David did this partly to bring him to the sight of his sin, and to keep him for the time to come from falling into the like, as in the pride of his spirit he would have been too apt to do, had he found his father's favor easily recovered; and to deter others also by his example; and partly to avoid the scandal of too easily remitting so foul a fact. And it may be also that he had respect unto Amnon's friends, and avoided to give them just offense by his easy admittance of him that had murdered him, lest they should thereby be provoked to seek revenge.

V. 25. {But in all Israel there was none to be so much praised as Absalom, for his beauty} This is here brought in to commend David's gravity and power over his affections, that could moderate and restrain himself from showing any countenance or love to so lovely a son. Or it is prefixed before the story of Absalom's rebellion, as being one special cause of it. His beauty made him insolent, proud and ambitious; and being admired of the people, he became thereby popular, and highly in their favor. In this respect one compares beauty to a goodly oak, which brings forth no other fruit but mast and acorns fit to feed and fatten hogs.

V. 26. {at two hundred shekels after the King’s weight} To wit, common and civil shekels, which weighed a quarter of an ounce, or two drams.

V. 27. {And unto Absalom there were born three sons, and one daughter} All which died before him; ch. 18. 18.

V. 28. {And saw not the King’s face} See on v. 24.

V. 29. {Absalom sent for Joab, to have sent him to the King} Namely to mediate on his behalf, that he might be admitted into his grace and favor.

{And when he sent again the second time, he would not come} Thereby showing himself a right courtier, whose love carried him no further on to act in his business than stood with the favor of the king. Therefore fearing (as it may be thought) that the king might suspect some secret counsels and practices between them, he shunned to come near him, that he might avoid such jealousies.

V. 30. {Go and set it on fire} To the end that he that would not come at his request, out of love, might be forced to do it for his own sake, to expostulate the injury.

V. 31. {Then Joab arose} i.e. Made all the haste he could to come unto Absalom.

V. 32. {Wherefore am I come from Geshur?} Thus he would have him with all earnestness expostulate with the king concerning his withdrawing from him his face and favor, as though he were so full of love towards him that he was now grown impatient of further delay; whereas contrariwise, being discontented at his restraint, he grew ill-affected towards his father, and entertained thoughts of rebellion against him, and aspiring to the crown; and not seeing any means of compassing his design while he was banished from the court, he vehemently desires that he might be restored thither, to raise a party, and make friends by his popular carriage.

{It had been good for me to have been there still} Or, it had been better for me to have remained there still, than come home to be banished out of the king's sight, and live out of his favor, which is the life of my life, and the want of it a living death. For the nearer I am to my father, the more sensible I am of my misery that I cannot enjoy him: And it more tends to my disgrace and reproach, when the people by my being here take notice of his disfavor in debarring me to come into his sight, which they would not have been so apt to do, had I still lived from him in a further distance. At Geshur also I had liberty to come to court, or go whither I pleased, whereas now I am confined by the king's command to mine own house, or at least banished from the court. And indeed it is not likely that the king restrained him from the place of God's public worship, though he in his profaneness makes no account of enjoying such a privilege, which he was wholly deprived of while he lived at Geshur.

{And if there be any iniquity in me let him kill me} Here he justifies himself, as though he had done nothing amiss in murdering Amnon, seeing thereby he had justly revenged that wrong and dishonor which he had offered his sister. Or, if he had failed in the manner of executing justice, he was content for that to suffer, because he had rather die than live in such disgrace: But then he desired that his father should sentence him to death, who was supreme judge, because he knew he had such interest in his favor that he was sure enough to be out of danger. Thus wicked men justify themselves in their evil actions, especially when they presume upon the favor of their judge.

V. 33. {and told him} i.e. Joab related unto him Absalom's speeches, by which he made show that he was so much grieved for his being excluded out of his father's presence that he chose rather to die than to live. And hereby David, deluded by his hypocrisy, and out of his own indulgence, being persuaded that he was now sufficiently humbled for his sin, yielded to his suit, and admitted him to come into his presence. But there was in him no true repentance, nor hearty desire to recover his father's favor, but only that he might come unto the court to work his own mischievous and ambitious ends by gaining the love and applause of the people.

{And the King kissed Absalom} To give him full assurance that now he had forgiven his offense, and was thoroughly reconciled unto him. See on Gen. 29. 11. & 31. 55.

CHAPTER 15

Ver. 1. {And it came to pass after this} i.e. After David had thus reconciled himself to his wicked son, and again received him into grace and favor, neglecting to execute justice by inflicting upon him that punishment which God's law required and his bloody sin deserved, God in his righteous judgment began to execute upon David that heavy doom which he had threatened against him for his sins of adultery and murder, that he would raise up evil against him in his own house, ch. 12. 11. And to this purpose he gives up his graceless son, out of pride and ambition to plot and practice against him, that dethroning him he might reign in his stead. Being now his eldest son, he had fair hopes to attain his desire, if he would have stayed till his father's death, which now in respect of old age could not be far off; but he was so impatient of delay that nothing could content him but present possession, though he could no otherwise ascend into the throne than by making the dead carcass of his father a step unto it. Of this his haste (besides his restless ambition) one cause might be an old grudge conceived against his father, because he had dishonored him in the eyes of the people by his long banishment for killing his brother (though he approved it a just act) which might make him be thought unworthy to reign after his death, whom he thought unworthy to come into his presence while he was living. Another cause might be, the jealousy he had of Solomon's obtaining the crown, both because he was so well beloved of his father and of God himself, ch. 12. 24, 25, and also because he was a true Israelite both by father and mother; whereas himself was descended of Maacah, a stranger, and of a heathenish nation. Therefore to put the matter out of all doubt, he resolves, whatsoever it cost, to get present possession: And to this purpose he puts divers policies in practice to further his ambitious design. And first, he gets a princely retinue to attend him.

{Absalom prepared him chariots, and horses, and fifty men to run before him} This he did to the end, that taking upon him the port and state of a prince, the people might take notice of him as heir to the crown, and use him with suitable respect; and because such unusual pomp would much commend him to the esteem of the vulgar sort, who are much taken with novelties, and apt to admire and adore outward appearances of glory and greatness. Of this height of pride David takes no notice, nor uses any means to cross his son's ambition in the first rise, being much blinded with fondness of affection.

V. 2. {And Absalom rose up early, and stood beside the way of the gate} To wit, of the king's court, out of the city; which was appointed to be the place of judicature. This pains and diligence he used as another politic means to insinuate himself into the hearts of the people, seeing he was so zealous of their welfare that he spared no pains to inform himself in their causes and suits, that they might have right.

{And Absalom called unto him} i.e. He was so forward to gratify them in their suits, that he did not stay till they made their address unto him, but prevented them by showing his readiness to do them good.

{Thy servant is of one of the tribes of Israel} i.e. Of this or that city, situate in such or such a tribe.

V. 3. {And Absalom said unto him, See thy matters are good and right} i.e. Thus it was his manner to say unto any man that had a suit, that their cause was just and good, though it were never so bad: And he would make them fair promises of his assistance, though he never intended it, but only aimed by soothing flattery to gain their love; which was an easy purchase, costing him no more than the price of his breath.

{but there is no man deputed of the King to hear thee} Or, None will hear thee from the King downward. i.e. He has not appointed any of his judges or inferior officers to hear your cause, and do you right. Here he traduces the king, that he might work him out of the hearts of the people, by telling them of his ill government in his old age, seeing he had no care to execute justice himself, nor of having it done by others under him; either not appointing them to do it, or not calling them to account if they neglected it. Which was a shameless slander of a graceless son, seeing it is said, that David reigned over all Israel, and executed judgement and justice unto all the people, ch. 8. 15.

V. 4. {Absalom said moreover, O that I were made Judge in the land} So Gaal, Judg. 9. 29. Here he plainly shows that his end in traducing his father's government was to advance himself, though the eyes of the common people were so dazzled with his glossing language that they could not discern it.

V. 5. {And it was so, that when any man came nigh to him to do him obeisance——he kissed him} i.e. Seeing his plot was to inveigle all the people with his allurements, he put no great difference between one and another, rich and poor, but used the same humanity and affability to all alike. Putting forth his hand he pulled them to him, embraced and kissed them, which was the common complement that was used in those times for expressing of love. Now this he did to show how impartial he was, and that in all these courtesies he had no respect of persons, but only aimed at justice and the common good of all the people.

V. 6. {So Absalom stole the hearts of the men of Israel} To wit, from David his father, whose they were by right and duty, as being the lawful king and sovereign lord, unto himself to whom they belonged not in that relation. They might lawfully love and honor him as their prince, yet not so as to set the crown on his head, which was only his father's right. In this respect he is said to have stolen their hearts; because he sought to take away that which was due only to his father, and also in that he did it secretly and deceitfully, so that neither the people nor David himself did discover it. But it may be well admired that he who was so wise a man, and a king also (and kings are usually very jealous in matters which concern their crown) should suspect nothing, seeing Absalom's common carriage to all the people and his daily practice could hardly be kept from his ears, but he must hear of it, by the relation of one or other. But though love did not silence their tongues, David's fondness stopped his ears, that he had neither power nor will to hearken to any reports against his son. But this came to pass principally, because it was God's pleasure to use Absalom as his rod to correct his father, and to bring upon him those judgments, which he had by Nathan threatened against him, for his adultery and murder.

V. 7. {And it came to pass after forty years} From what period of time these forty years are to be computed, is a great question among expositors. For the determining whereof, I will let pass divers of their conceits which have no probable ground, and insist only upon two, which are most likely. The first is of those, who think that this account is to begin with David's reign. But seeing he reigned but forty years in all, it does not seem unto me very probable, that this reckoning can stand which takes up his whole time, from his first anointing at Hebron, to his death. And though it be said, that the things afterwards related from Absalom's rebellion, to the end of David's reign, were all transacted in a short time, and as they conceive, in the last year before his death; yet it seems to me to be far otherwise, and apparently contrary to the plain text. For besides the time required to the raising of the rebellion of Absalom and Sheba, and the suppressing of the rebels; we read of a three years' famine that followed in the days of David, inflicted upon the land for the sin of Saul and his bloody house; of execution done upon Saul's sons, and of Rizpah's attendance upon their dead bodies, which were hung up in the hill all the time of the harvest, chap. 20. ver. 10, mention also is made of wars raised by the Philistines three several times, and of David's victories over them; for the obtaining whereof, he went out and fought against them in his own person, and was in danger to have been slain, had not Abishai succored him, ch. 21. ver. 15, 16, which surely he could not have been able to do, when the same year natural heat was so wholly spent, that he could by no means have any warmth procured, but lay (as we say) bedridden. Besides, there were almost ten months taken up in numbering the people, chap. 24. ver. 8. And in this very time of Absalom's rebellion, it is related, that David was so strong and healthy, that he fled away on foot; yea, barefoot, and not only on plain ground, but by climbing up by the ascent of mount Olivet, ver. 30. And afterwards was resolved to have gone out with the people to battle, had they not dissuaded him, not because he was old, impotent and decrepit; but only because they would not have him to endanger his person, ch. 18. ver. 2, 3. All which things considered, I cannot but wonder that so many learned and godly expositors, should entertain such a groundless conceit, that all those things were done in a very short time before David's death. And therefore I much rather incline to their opinion, who reckon these forty years from the time of David's first anointing by Samuel, whereby he had from God just title and right to the crown and kingdom; though he had no actual possession for divers years after. Against which computation, there is but one only objection of any weight, which I do not doubt, but that I can easily answer; namely, that David's anointing being done privately, and in a secret manner, could not well be a rule of the public account; for though this action were secret and private when it was done, yet long before this rebellion of Absalom, in all the former parts of David's reign, it was famous and notoriously known to all men, and so now became a fit period of time, for the raising from it this present computation of forty years.

{Let me go and pay my vow which I have vowed to the Lord in Hebron} Or, pay my vow in Hebron, which I have vowed whilest I abode at Geshur. Where, like a cunning hypocrite he makes religion to be the cloak for his rebellion, because he knew that his pious father would not be a hindrance unto him in any act of devotion and religion. And he makes choice of Hebron, because it was a place famous, as being ancient, and one of the chief cities of Israel, where was the sepulcher of the patriarchs, Abraham, Isaac, and Jacob, and a principal high place whereunto they resorted to offer sacrifices, especially gratulatory oblations and peace offerings, which might be lawfully done in other places besides the tabernacle, before the building of the temple. See 1 Sam. 9. 12 and the note upon it. The place also where his father was first crowned king, and where himself was born and bred, and where his kindred, friends, and acquaintance lived, which made him chiefly to desire to go thither, as being likely there to find the best assistance.

V. 8. {If the Lord shall bring me again indeed to Jerusalem, then will I serve the Lord} To wit, in a public manner, by offering unto him gratulatory oblations and peace offerings; of which service he makes choice to propound it to his father, not only because he knew that it would rejoice his heart to see his son so religiously devout to show his thankfulness, and so make him willing to condescend to his suit, but also, because at such sacrifices they used to make great feasts, unto which they invited their friends and acquaintance; under which color he had a fit opportunity to assemble as many as he thought meet to come together, for the raising of this rebellion.

V. 10. {But Absalom sent spies throughout all the tribes of Israel} To wit, to this end, that he might discover how the chief of every tribe stood affected towards him; and withal, that they might prepare a way for his rebellion, by persuading and drawing the people to his party, who were already too much inclined towards him, ver. 6.

{As soon as ye shall hear the sound of the Trumpet, then shall ye say, Absalom reigneth in Hebron} When the trumpets shall be sounded in every tribe, at the same time which shall be agreed upon and appointed by Absalom, then, at the hearing thereof, when the people wondered what it should mean, the spies and others, which were to be sent for this purpose, should inform them, that Absalom was anointed king in Hebron, with all regal ceremonies and solemnities, and was so accepted and proclaimed by the people. Or else, when these trumpets sounded in every tribe, they were appointed to tell them the cause of it; namely, that it was to summon them to resort unto Hebron, to give their approbation and acclamation to their new crowned king in Hebron, and to cry out, as it was usual in such inaugurations, God save King Absalom.

V. 11. {And with Absalom went two hundred men out of Jerusalem, that were called, and they went in their simplicity, &c.} That is, Absalom invited two hundred special men of note, to come to the feast of his peace offerings, whom he acquainted not with his conspiracy, and were therefore wholly innocent in the point of his rebellion. Of which he made choice, as being eminent men, and so fit to grace his action, and by their example, to draw on others to join with them; and because he had conceived good hope, that having drawn them from the king's party at Jerusalem, to come among his own friends at Hebron, they might easily be persuaded to be on his side, seeing they could not with any safety, now they were there, show their dislike, by forsaking the faction, and returning home; especially, considering how generally he was beloved of the people, ver. 6. But howsoever, though he could not so far prevail with them, as to withdraw them from David, yet now at least, they were in his power, and under restraint, that they could not give him their assistance, though they should much desire it.

V. 12. {And Absalom sent for Ahithophel the Gilonite David’s counsellor} Who it seems, though he had been formerly in great esteem with David for his wisdom; yet now there was some breach between them; either because David had, upon good experience, discovered him to be a crafty unconscionable politician, and a wicked man, or some other quarrel; and as some think, (though I see no reason for it,) for abusing Bathsheba, supposed to be his grandchild, seeing he had made her large amends, by taking her to wife, and making her a queen. But howsoever manifest it is, that he proved unfaithful to David, and became Absalom's counselor in plotting his conspiracy; though at this time he was gone home to his own house, that he might more easily disguise himself, and not be known to have his hand in this rebellion.

{From his City even from Giloh} Which was a city in Judah, Josh. 15. 51.

{whilst he offered sacrifices} To wit, his peace offerings, unto which he invited Ahitophel, as one of his guests.

{the conspiracy was strong, for the people increased continually with Absalom} Which was no small wonder, that a king so pious, just, and prosperous in all his undertakings, should be so ungratefully forsaken by his people, who notwithstanding made profession of God's true religion. But this came to pass, partly, from the fickle and unconstant disposition of the common people, who are soon weary of the present government, if at least they find any wants and weaknesses in it, which cannot wholly be avoided in the very best; and partly, because they were great with child of those swelling hopes, which Absalom, by his fair shows and flatteries, had begotten them; and partly, because the conspirators had blacked and blasted David, by divulging and aggravating all the errors of his life and government; as his adultery with Bathsheba, the murder of Uriah, with divers others of the army, his pardoning of Amnon for his incestuous rape; to which they might have added, his not punishing of Absalom, as a treacherous parricide, but that it would have made against their cause; which because it did not make for, but against them, therefore it is likely, that instead of that, they justified Absalom's fact, as being an act of his just revenge for the abuse of his sister, and contrariwise, laid it as a great fault to David's charge, that he had dealt harshly and rigorously with Absalom, in disgracing and discountenancing him so long a time for so good an action. But principally, this came to pass by God's special providence, who chiefly rules all the affairs of men, and their events, by ruling and inclining their hearts which way he pleases; and so here, the hearts of the people, in turning them from holy David, to impious Absalom; that thereby he might chastise his sins, by bringing upon him that punishment which they had deserved, and he had threatened.

V. 14. {And David said unto all his servants——arise, and let us flee} Though David were very valiant in himself, and now in a place of great strength, the fort of Sion, and had a strong party to make it good, and defend him against all the forces of his traitorous son, yet he resolved not to stay by it, but to flee away with all speed. Yet not out of cowardly fear, or distrust in God's power and providence; for it is manifest by the third Psalm, which is said to have been penned upon this occasion, that by faith he relied upon God as his shield; and resting upon his strength and protection, he professes, that he would not be afraid of ten thousands of people setting themselves against him round about, Psal. 3. ver. 3, 6. But out of his wisdom, he uses his flight, as a means to serve God's providence, as being the likeliest way to escape Absalom's fury; and not knowing certainly how those in the city stood affected towards him, nor whether there might not be many, in this fearful distraction and rebellion, that would desert him, and adhere to his son, seeing it is usual with the common people to adore the sun rising, rather than the sun setting; he thought it his wisest course to decline the present danger, by departing for a time, till he saw to what party they were inclined; and in the meanwhile, might use the best course to allay the rage of his rebellion; and either to regain them that were disaffected, or to strengthen his own party, that they might subdue them. Besides, his care of preserving the city from being spoiled and plundered, if they stood on their defense, by the rebels of Absalom's army abroad, assisted by the malignant party within, made him willing to secure it by his departure, preferring (like a good king) the common weal before his own personal interest. But chiefly, this came to pass by a powerful providence overruling him, and inclining his heart to take this course, that thereby a way might be made, for the bringing that judgment to pass, which God had threatened, of giving his wives to be defiled by his graceless son, ch. 12. 11.

V. 16. {And the King left ten women which were concubines, to keep the house} Which he did, thinking that they would not be so barbarously inhumane, as to offer any violence to them, being of the weaker sex, and unable to make any resistance; and much more, that they would out of reverence forbear to do it to them, who were in so near a relation to their king. But principally, this came to pass, by a special providence overruling his heart, that being thus left behind in the house, they might become the subjects of Absalom's filthy lust.

V. 17. {And the King went forth, and all the people after him} i.e. Not only his household, with his courtiers and officers, but also the Cherethites, and Pelethites, and Gittites, that were his chief guard, and with him all the citizens that were known to be his faithful friends and subjects, who would have been endangered to the rage of Absalom's party, if they had stayed behind him.

{and tarried in a place that was far off} That is, when he had gotten himself in some good distance out of the city, he made there some stay for a time, both to rest and repose himself and his weary followers; and also as a rendezvous for his friends to resort unto, that being collected into one body, they might be the better able to stand in their own defense, if they were attempted by their enemies; and also, that he might observe what course and counsels Absalom and his party would take, that he might accordingly use means to prevent or frustrate their proceedings.

V. 18. {And all his servants passed on besides him, and all the Cherethites, and all the Pelethites} See ch. 8. ver. 18, and the note upon it, and 1 Kin. 11. 38.

{and all the Gittites} Which were (as Junius thinks,) the garrison soldiers, who were appointed to keep Gath, which David, not long since, had taken from the Philistines, ch. 8. 1, which were valiant men, and long experienced in warlike affairs, and so the fitter to guard David's person in a time of danger.

{Then said the King to Ittai the Gittite} Who was captain over the six hundred Gittites that came from Gath; and as some suppose the king of Gath's son, who was become a proselyte to the Jewish religion; and being highly in the king's favor, as one of his great worthies, and a wise and valiant captain, he committed unto his conduct, a third part of his army in that battle against Absalom, ch. 18. 2. Others think, that he was a native Israelite, but called a Gittite, and a stranger, as likewise all the six hundred over whom he commanded, because of their habitation, they living at Gath, as the garrison of that city, and Ittai, their captain. But this will not stand with the text, seeing he calls him not only a stranger, but also an exile, who (as it may seem) was fled from the Philistines, and left all his lands and means in their country; and (it may be) for conscience' sake, hating their idolatry, and desiring to become a proselyte to the true religion; to which purpose he came to live with David, and for the same cause was much esteemed of him.

V. 19. {Wherefore goest thou with us? return to thy place} As if he had said, you have no reason to expose yourself to such troubles and dangers, as you are likely to meet with, if you do accompany us in our flight; but it were your wiser course to return to Jerusalem, and to endeavor your advancement, by complying with the new king.

V. 20. {Whereas thou camest but yesterday} That is, seeing you have as yet reaped so small benefit by my favor, as coming but very lately to my court, there is no reason why you should put yourself to so much trouble, as to partake with me, I know not where nor how long, in all my miseries and afflictions. Whereas, if you return to the new anointed king, he will receive you, and not suspect, or hurt you or your followers, seeing you are strangers.

{and take back thy brethren} i.e. Your countrymen and followers who are under your command.

{mercy and truth be with thee} i.e. As you have showed yourself merciful in commiserating my miseries, and a faithful and true friend, who is best known in adversity; so the God of mercy and truth recompense it unto you and all your followers, with his chief and choicest blessings.

V. 21. {As the Lord liveth, and as my lord the King liveth} See 1 Sam. 20. 3, and the note upon it.

{surely in what place my lord the King shall be} That is, nothing shall make me leave you, prosperity, or adversity; life or death.

V. 22. {And David said to Ittai, Go and pass over} i.e. The river Kidron, ver. 23, which lay between the city and the mount of Olives.

V. 23. {And all the country wept with a loud voice} i.e. All the people inhabiting about Jerusalem, lamented the woeful and afflicted condition of their good and gracious king.

{and all the people went over} To wit, which accompanied David in his flight.

{the King also himself passed over the brook Kidron} Called also Cedron, John 18. 1, which was a small river or torrent, running in a dark shady valley near mount Olivet, and without Jerusalem, into which the good kings of Judah, in the times of reformation, used to cast idolatrous reliques, and over which our Savior is said often to have passed, when he with his disciples resorted into that garden, in which he was betrayed and apprehended, John 18. 1, 2.

{towards the way of the Wilderness} Which was eastward from Jerusalem, between it and Jordan.

V. 24. {And lo, Zadok also, and all the Levites with him bearing the Ark} i.e. He, who was second priest, and next the high priest Abiathar, joined with the Levites, in carrying the ark, as they used sometimes to do in weighty and solemn occasions, Josh. 3. 6. (For otherwise, ordinarily the Levites were appointed to bear it, Num. 4. 4. 1 Chron. 15. 15.) And to Zadok's turn, it seems, this service now fell, according to the distribution of attendance, which David had made on his holy ministry, 1 Chr. 9. 22. & 15. 11. And the cause of this service of carrying the ark with David at this time, was, that in his troubles and dangers they might pray to God, and consult with him before it, to clear their doubts and difficulties, and to crave his direction.

{and they set down the Ark of God} To wit, in the place where David purposed to rest and repose himself, with the rest of his company.

{And Abiathar went up} That is, to the top of the mount of Olives; (as it is likely) to this end, that they might from thence take a view of the people, as they passed by with David out of Jerusalem over the brook Kidron, to the place where they had set down the ark; and that also from thence he might discover when they left coming out of the city.

V. 25. {And the King said unto Zadok, Carry back the Ark of God into the city} Though David highly esteemed the ark of God, as being the visible sign of his presence; before which such great wonders had been wrought in former times, as the drying up of Jordan, and the falling flat of the walls of Jericho, and never more needed the comfort of his presence, than in this his great affliction and distress; yet he commands it to be carried back, as more relying upon God's powerful presence and assistance, which was the substance, than upon the ark, which was but a sign and shadow of it. And this he did, partly, because he could not enjoy the ark, unless he had also the priests and Levites to attend it, whom he was loath to expose to Absalom's fury, for deserting him, having had former experience what had befallen them in the days of Saul upon his displeasure, for adhering to David. And partly, he was willing to leave them behind him, because he knew none so faithful and able as they, to do him service in his absence, by observing all the passages, counsels, and courses of the rebels, and acquainting him with them from time to time, as they got any fit opportunity. And this cause is expressed, ver. 35, 36.

{if I shall find favour in the eyes of the Lord, &c.} Where David sweetly and meekly submits to God's good pleasure; and wholly denying himself and his own will, he resigns up his person, crown, and state, to be disposed of as it should seem good in his eyes, knowing that he is infinitely wise, and understood what was best; omnipotent, and able to do what he pleases, and incomprehensibly good and gracious to his children that love and fear him; and therefore will convert all to their everlasting good. Wherein he left himself an example to all future ages, of reliance upon God, and of sweet and comfortable contentation in all conditions, unto which he shall be pleased to call us.

{and shew me both it and his habitation} i.e. His tabernacle, or tent, in which the ark stood, the visible sign of God's grace and presence.

V. 26. {But if he thus say, I have no delight in thee} i.e. If he does not accept of me, because of my sins and great unworthiness, but is pleased to correct and try me further, I wholly submit to his good pleasure.

V. 27. {And the King said to Zadok the Priest, Art not thou a Seer?} 1 Sam. 9. Whereby is meant, either that Zadok had the extraordinary gift of prophecy; or rather, in respect of his near approaches unto God in his office and ministry, he saw more into God's secrets than ordinary men, and so accordingly was able to teach and instruct the people in the knowledge of his will, Mal. 2. 7. Who more needed at this time his presence and guidance, than at others; and therefore he could not now be well missed, especially, considering, that it was (as it is very likely,) his course to give his public attendance at the tent or tabernacle, according to that order which David and Samuel the Seer, had ordained, 1 Chr. 9. 22. And in this respect, he being a public minister, who was bound to attend the ark for the service of the whole church and people, David chose rather to dispense with his absence from him, than he would withdraw him from his public service; seeing also in some respects he might by his staying behind, be very serviceable unto him.

V. 28. {Until there come word from you to certify me} i.e. Till you give notice of what shall be done in the city, and in the court of the new king.

V. 29. {Zadok therefore and Abiathar carried the Ark of God again} Not taking their sons Ahimaaz and Jonathan with them, as David directed them; but causing them to stay, upon some special occasion, at Enrogel, in some distance from Jerusalem, that lying there in obscurity, they might receive their fathers' instructions, and so acquaint David with them, as occasion was offered, ch. 17. 17.

V. 30. {And David went up by the ascent of the mount of Olives, and wept as he went up} Not so much bewailing his present misery and affliction brought upon him by his ungracious and unnatural son, whom he tenderly loved, as because he had moved God in his just displeasure, thus to correct him for his grievous sins of adultery and murder.

{and had his head covered} In token of mourning and deep humiliation, according to the manner of close mourners, ch. 19. 4. Hest. 6. 12. Jer. 14. 2. Who used to cover their heads, that men might not see their faces blubbered with tears, and to keep their own eyes from wandering, and gazing after such outward objects, as would divert and hinder them in their mourning.

{And he went barefoot} As a sign of sorrow and shame, Isai. 20. 3, 4.

{And all the people that was with him, covered every man his head} i.e. Partaking with the king in his afflictions and sorrows; they conformed themselves to his example, in the like expressions of their mourning.

V. 31. {And one told David, saying, Ahithophel is amongst the Conspirators} Which report was brought to him by a special providence, the more to humble David, and to make him to seek unto God with more fervent prayer, to defeat his policies, because he was well acquainted with his deep reach, and great wisdom.

{O Lord, I pray thee, turn the counsel of Ahithophel into foolishness} Which prayer of faith and fervency God heard and granted, ch. 16. 21. & 17. 14, 23.

V. 32. {When David was come to the top of the mount—he worshipped God} i.e. The mount of Olives, from whence he took this present occasion of worshiping God, not only because he might from thence turn himself towards mount Sion, where the tent was pitched; the which was the place of the ark, the sign of God's presence and type of Christ, to which, when they prayed, they used to turn their faces, 1 king. 8. 44, 48. Dan. 6. 10. But because also, he might at this time behold the ark in its passage, as it was carrying thither, and thereby be moved to pray with more fervency of affection, seeing he knew not how long it would be, ere he should again enjoy this sign of God's presence, of which by his flight he was now deprived.

{Behold Hushai the Archite came to meet him} So called from the place, either of his birth or habitation, which was Archi, in the borders of the children of Joseph; of which, mention is made, Josh. 16. 2. Whereby David had the first return of defeating Ahitophel's counsel, according to his prayer, which was no sooner made, but God presently provided and sent Hushai to meet him, whom he had qualified with such wisdom, that he was able to do it.

{with his coat rent, and earth upon his head} See ch. 1. 2, and the note upon it. By which ceremonies, they used to express their deep humiliation, Josh. 11. 6. 1 Sam. 4. 12, and ch. 13. 19.

V. 33. {Unto whom David said, If thou passest over with me, thou shalt be a burden unto me} i.e. Altogether unprofitable and troublesome; to wit, because you and your company will but add to my care, in protecting you from danger; and it will be but an unnecessary charge also, to provide for you victuals and necessaries, of which I am as yet scanted, having little enough for the company that already attend me.

V. 34. {But if thou return to the City, and say unto Absalom} Where he teaches Hushai to dissemble himself to be Absalom's friend and servant, though it were his chief intention to defeat all his counsels, and to hinder him in all his traitorous courses and proceedings. Wherein he discovers human frailty, which puts men, in their extremities, to use unlawful means, as dissimulation, lies, and equivocations, to compass their end and desires, as not thinking the simple truth so sufficient, as they may safely rely upon it, without these shifts.

V. 35. {And hast thou not there with thee Zadok and Abiathar?} That is, you have surely them there to assist you with their counsel, and all their endeavors. See Judg. 4. 6.

V. 36. {Behold, they have there with them their two sons} To wit, as David thought, who sent them away to the city together, not knowing that upon their fathers' command, they stayed at Enrogel, ch. 17. 17.

CHAPTER 16

Verse 1. {And when David was a little past the top of the hill} That is, the mount of Olives, where he had worshiped God, ch. 15. 32, and was going on towards the wilderness.

{Ziba the servant of Mephibosheth met him} Though David for the present, were in an afflicted condition, and dethroned by his son, yet Ziba was willing to make an adventure, by presenting him in the time of his extremity and necessity with gifts of some value and more use, in hope of his restitution to his former state and dignity, because he had long experience of David's piety and justice in all his reign; and how God had prospered him in all his enterprises, and considered also Absalom's wickedness and rebellion, in which it was not likely that God would give him good success. Which if it came to pass, he then assured himself, that he would bountifully requite all his kindness in his prosperity, who had thus helped and relieved him and his followers in their adversity and want. Wherein (as I conceive) the adventure was not great, being compared with his hopes; seeing it is very probable, that he, who had the managing of all his master's estate, and all his goods at his disposing, did furnish this present out of Mephibosheth's means and store, and took advantage by thus using his goods, to betray his master, and enrich himself. Seeing I look upon him as a false, faithless, and treacherous servant, who being destitute of the fear of God, made conscience of nothing, but only aimed at his own gain.

V. 2. {And the King said unto Ziba, What meanest thou by these?} Though he might easily perceive, that Ziba brought these things as a present; yet because he was but a servant, with whom it was not usual to present things of such value, he supposed that he might be sent unto him by his master, and that he only was appointed to bring them, as his messenger; and therefore he propounds this question, that he might be more fully resolved from whom they came.

{And Ziba said, the asses are for the King’s household to ride upon, &c.} Though he intended them chiefly for David's use, yet comparing the smallness of the gift with his greatness, he does in a seeming modesty, extenuate his present as far unworthy so great a king; though upon such a sudden occasion, they might be of some use for his followers, in which respect, he might be pleased, graciously to accept of his humble love and duty, though the things themselves were but of small value.

V. 3. {And the King said, And where is thy master’s son?} i.e. Mephibosheth, the son of Jonathan. Formerly he had spoken nothing of him, as he might expect, in answer to his former question, but took upon himself alone, the present which he had brought, he takes occasion to inquire further of him, what was become of Mephibosheth in these troublesome times.

{And Ziba said——he abideth at Jerusalem; for he said, To day shall the house of Israel restore me the Kingdom of my father} The which was a shameless and improbable slander, both because of this poor cripple's unfitness to reign, as king; and also, because all the people's hearts were set upon Absalom, whom they had already chosen to be their king, and applauded him and themselves in their choice. And yet David, out of a kingly jealousy, (which makes them very tender and credulous in things that concern their crown) does over-readily, and easily, believe this base slander of this faithless sycophant, upon the weakest surmises, and slightest grounds; as that he aspired to sovereignty, because he was the next heir to the crown, of Saul's line; though it were apparent, that God rejected him and his posterity from being kings, and had established David on the throne; and though that race had not been cut off, yet this poor impotent man was far unlikely to lay any claim unto it; seeing he was so uncapable and unfit, that he was passed by, and neglected before; and Ishbosheth (though a man of no great worth, and having no just title,) was preferred before him. And another poor ground of his suspicion might be, because, at this time of his trouble, he had neglected to see him, when as those that were his faithful friends, had resorted unto him, to do him service; whereas he was a poor cripple, who could not come on foot, and his servant had abused and hindered him from coming, by depriving him of the use of his ass, ch. 19. 26.

V. 4. {Then said the King to Ziba, Behold, thine are all that pertained to Mephibosheth} Which was a most unjust sentence, far unworthy to be passed by so just a king, and that so rashly, upon the bare suggestion of one single man; yea, a servant against his master, in his absence, not so much as hearing what he could say for himself, without examining the cause, or producing of two or three witnesses, according to the law. But much more unworthy David was it, thus to censure the only son of his dearest Jonathan, to whom he had been so deeply and strongly engaged by his true worth, incomparable love, and singular favors; yea, by covenant and oath, solemnly made again and again in the presence of God. All which David now forgets, being transported with passion and high displeasure conceived against Mephibosheth, because he had neglected those many and great favors which he had formerly showed him; but especially, out of his jealousy towards him, as one that aspired to the crown and kingdom, which admits not of co-partners, or co-rivals. The which fault of David, is much aggravated by the circumstance of time, that he should now so much forget himself, contrary to all justice and common humanity, as to pronounce such an unjust sentence, when the hand of God did lie heavy upon him. But this plainly shows, that the best men are but men, and so frail and feeble in their own strength, that they are ready to faint, fail, and fall, if the Lord leaves them to themselves never so little in the time of temptation; and withal, it discovers how dangerous a thing it is, for men in place of judicature, to receive gifts and bribes, which blind the eyes of the wise, and perverts the words of the righteous, Exod. 23. 8.

{And Ziba said, I humbly beseech thee, that I may find grace in thy sight} As if he had said, though I humbly acknowledge, that I am much bound unto my lord the king for his bounty, in conferring upon me so great a gift, for such a small service, and do with all humble thankfulness accept of it; yet I do not so much desire to be enriched with my master's goods, as to deserve the continuance of your grace and favor towards me, in which I most rejoice.

V. 5. {And when King David came to Bahurim} A city situate on the frontiers of Judah, in the tribe of Benjamin, an hour's journey beyond Bethania, ch. 3. 16.

{thence came out a man of the family of the house of Saul} Who therefore maligned David, because Saul was rejected, and he chosen king in his stead.

{he came forth and cursed still as he came} i.e. Being enraged, and even mad with malice, he was content to vent his spleen and hatred against David, when he saw him in this affliction, as thinking he would wholly sink under it, though it were with the extreme hazard of his own life, whereas being but one single man, he incensed all David's friends and followers, by his opprobrious speeches, and malicious slanders against him, 1 king. 2. 1.

V. 6. {And all the mighty men were on his right hand, and on his left} Which is added, to note his desperate fury and folly, in thus provoking David, when he had such a strong guard about him, who were able, at their pleasure, to revenge upon him these horrible wrongs and indignities.

V. 7. {And thus said Shimei——come out, come out, thou bloody man} Where he redoubles his words, to express his rage and indignation. Where (according to his sense) he charges him most falsely with cruelty and bloodshed, as imputing unto him the death of Ishbosheth and Abner, and the blood that was shed in the wars against them, that he might get the kingdom, of all which David was most guiltless and innocent, seeing they were slain without his privity, and sore against his will; and the wars begun by Abner's provocation, when Joab did not intend it, ch. 2. 14, 27. For no other blood had been yet spilt of the house of Saul, unto which only, his speech had reference, v. 8. But God, in his secret providence, otherwise intended it, namely, to direct those shafts, shot at rovers, home to the wounding of David's heart with true grief, for the innocent blood of Uriah, and the rest of the army slain with him; of which David was guilty, and desired to be cleansed from it, Psalm 51. v. 14. Deliver me from blood guiltinesse, O God.

{and thou man of Belial} i.e. One, who being desperately wicked had shaken off the yoke of government, and would be under no law. See Judg. 19. 22, wherein he shamelessly slandered David, who being a holy and just man, was a strict observer of all God's commandments, Psal. 119. 6.

V. 8. {The Lord hath returned upon thee all the blood of the house of Saul} i.e. Does now justly call you to account for all the blood of Saul's family, which you have unjustly spilt, that you might aspire to the kingdom. Where he most falsely charges him, that he had gotten the kingdom by ambitious usurpation, and made way unto it by slaughtering those of Saul's house, who had right unto it. Whereas David never aspired unto it; but when he least thought of it, was called and chosen by God, and anointed king by Samuel, and did afterwards patiently wait upon God, till Saul's death, for the possession of it, though he had divers times opportunities put into his hand, of cutting him off.

{And the Lord hath delivered the Kingdom into the hand of Absalom thy son} So calling him, the more to sting and vex his heart, in that his own son should be appointed by God to be the means and instrument to supplant him; which had some show of truth, in respect of the secret acting of God's will and providence, and the present event; but utterly false, in respect of God's revealed will, which condemned Absalom's act, as horrible and unnatural rebellion.

{Behold, thou art taken in thy mischief} i.e. By God's just judgment, punished for all your wickedness, and that in a way of retaliation; for as you have rebelled against your father-in-law, and usurped his kingdom, so your son has rebelled against you, and usurped yours.

V. 9. {Then said Abishai——Why should this dead dog curse my Lord?} i.e. Why should this base and contemptible wretch be suffered to go unpunished, for reproaching the Lord's anointed to his face, and before all his followers, seeing he has justly deserved death, and we have power sufficient to revenge these wrongs upon him? See 1 Sam. 24. 15. & chap. 3. 8. & 9. 8.

V. 10. {What have I to do with you ye sons of Zeruiah?} That is, meddle not with my matters which belong not unto you, for I regard not your counsel in this way of revenge. Where he speaks in the plural number, though Abishai only had offered his service, because, as it is likely, his brother Joab had given the same counsel, though Abishai alone had offered to execute it. The which counsel David rejected, not as unjust in itself, seeing he well deserved death for reproaching the Lord's anointed; but because it was unseasonable, seeing now it was no time to revenge his personal quarrels, when he was in this afflicted condition, and greatly humbled under God's correcting hand; and because, in this time of commotion and rebellion, this private revenge might haply exasperate the minds and hearts of some of the people, especially the tribe of Benjamin, of which Shimei was, which now needed to be rather composed and won unto David by his humanity and clemency.

{because the Lord hath said unto him, Curse David} To wit, not by his word or law, which expressly forbids, To revile the Magistrate, or to curse the Rulers of the people, Exod. 22. 28, but by a secret command of providence, so overruling and disposing of Shimei's malice, that it might be a rod of correction, to chastise David for his sins, and for the time to come might be a cause of his own ruin. So 1 king. 22. 21, 22, compared with 2 Sam. 24. 1. & 12. 11, 12.

{Who shall then say, Wherefore hast thou done so?} That is, who can then expostulate with the Lord, and call him to account, seeing he has justly corrected David for his sins, ch. 12. 10, 11. Though Shimei sinned heinously in cursing and reviling the Lord's anointed, and was afterwards by Solomon called to account, and justly punished for it, 1 king. 2. 9. & 44, 46.

V. 11. {Behold, my son which came forth of my bowels, seeketh my life} That is, if my son which had his being from me, and of whom I have so much deserved by my fatherliness of love and innumerable favors, does not only ambitiously usurp my kingdom, but sticks not, for the compassing of his desire, to take away my life, which heavy cross God has given me some strength to bear it; how much more may I with patience endure these reproaches, which are offered unto me by a stranger; yea, in respect of his relation to Saul's family, an enemy, from whom I might expect such indignities.

{Let him curse, for the Lord hath bidden him} That is, has so disposed of it by his providence, that he should out of his own malice, thus curse and rail, to correct me for my sins.

V. 12. {It may be the Lord——will requite good for his cursing this day} That is, turn his cursings into blessings, when, by his fatherly chastisements, he has humbled me, and fitted me for them. The which his hope is not grounded on anything in himself, as though, by his patience in bearing this affliction, he had deserved it; but on the observation of God's ordinary dealing with his children, whom he usually exalts after he has humbled them, as appears in the examples of Joseph, Job, and many others. The which he speaks not out of an infallible confidence, but doubtingly, as having no express promise from God of these temporal blessings.

V. 13. {Shimei went along on the hill’s side——and cursed as he went} Where is showed Shimei's desperate and indefatigable malice, in that he continued to provoke David and his followers with such reproaches and indignities, notwithstanding it was with the extreme hazard of his own life; and David's admirable patience being now supported by God, who being lately in the cause of Mephibosheth and Ziba (which was a far lighter trial) left to himself, discovered much impatience and impotent weakness.

V. 14. {and refreshed themselves there} That is, at Bahurim, ver. 5.

V. 15. {And all the people, the men of Israel} That is, all that adhered unto him in his conspiracy and rebellion.

V. 16. {Hushai said to Absalom, God save the King} Heb. let the King live. Where Hushai, to curry favor with Absalom, to bring about his design, wishes unto him all health and happiness, but, in the meantime, deludes him with amphibologies and doubtful speeches which he applied to Absalom with his tongue, but to David with his heart, God save the King; though spoken to Absalom might be intended to King David, and so in the rest; but such equivocations and mental reservations, howsoever they may silence the cry of a carnal conscience, yet they are but shifts and shuffles, which have no warrant out of the word of God.

V. 17. {Is this thy kindness to thy friend?} As if he had said, if you be no more faithful to David your friend, who has done you so many favors, how should I expect fidelity from you, who have not so much deserved it? Where it is observable, that he does not say, is this your kindness to my father, but to your friend; both because his mind was alienated from him, that he would not so much as acknowledge him for his father; and also, because he should have secretly taxed and condemned himself of far fouler disloyalty than that which he reproved in him, for if it were a heinous fault to revolt from a friend in his adversity: how much more for a son to rebel against such a father as had been so indulgent unto him, and thereby to bring him into such affliction and misery, as made his other friends to desert and leave him? All this he slips over, and frames only such an expostulation, as might try him, whether he would be true to him, or no, in this present cause, and then not caring whether he loved or loathed true friendship, so he would serve his present turn.

{And Hushai said——nay, but whom the Lord and his people shall choose, his will I be} And that was none but David and Solomon after him; but he pretended this of Absalom, that he had made choice of him, and would adhere to his cause, upon this reason, because it appeared by the event, that God had chosen him, and the people also, to be king, and therefore no private obligation ought to hinder him from yielding unto him all due subjection and service, as his liege lord, seeing if he did otherwise, he should, being but a private man, resist God's ordinance, and the public decrees and sanctions of the whole commonwealth.

V. 18. {Should I not serve in the presence of his son?} As if he had said; I have greater reason to serve you, than any other, seeing the kingdom is translated by common consent of the people, not to a stranger of another family, but unto you, who are his son and next heir to the crown, as being the eldest of your brethren. And thus Hushai, to avoid the suspicion of treachery, upon these reasons, renders unto him his service, that so being near unto him, he might dive into his secrets, and defeat his counsels and intendments.

V. 20. {Give counsel among you what we shall do} i.e. How so to carry on this whole business, as that we may promise unto ourselves prosperous success.

V. 21. {And Ahithophel said to Absalom, Go in unto thy father’s concubines} i.e. Lie with, and defile them in a public manner, so as all men may take notice of it.

{and all Israel shall hear that thou art abhorred of thy father} i.e. That you have made yourself odious unto him by this fact, and utterly without hope of being ever reconciled.

{then shall the hands of all that are with thee be strong} That is, they will, with all resolution, go on with you in this rebellion, when they are assured, that you have hereby cut off all hope of any reconciliation between you. Whereas, if the least hope should remain of making your peace with him, if your war should prove unprosperous, they would be fearful to proceed, lest being deserted by you, they should be in danger to be punished by your father, for rising against him.

V. 22. {So they spread Absalom a tent upon the top of the house} i.e. The flat roof, or terrace of the king's palace. See Deut. 22. 8. From which place, it is very probable, that he espied Bathsheba washing herself, and lusted after her, ch. 11. v. 2.

{and Absalom went in to his father’s concubines, in the sight of all Israel} Wherein, though Absalom committed an act most abominable; yet was his sin so ordered and overruled by God's providence, that thereby his righteous judgment was executed, which he had by Nathan denounced against David for his adultery and murder, ch. 12. 11, 12. But this did not at all lessen Absalom's sin, seeing it was on his part committed, not by any compulsion of his will, by this divine providence, but freely and voluntarily; and that not so much to testify his impetuous lust, as in the case of Amnon, but out of a malicious and politic design, which did much aggravate his sin. And yet, though this wicked man seemed so much to abhor Amnon's rape, that nothing but his blood could quench his inflamed rage; does here himself make nothing of it, to commit, even in the sight of the people, an higher degree, and much more heinous incest with his own father's concubines; and only to satisfy his proud ambition, and to strengthen himself in his rebellion and usurpation.

V. 23. {And the counsel of Ahithophel——was, as if a man had enquired at the oracle of God} i.e. Was highly esteemed and applauded, as if his counsels had been of divine authority and truth, because the event commonly answered with suitable success, to his counsel and advice; and not because it was in itself divine and good; for here it was most damnably wicked, but yet, in the policy of it, most perilous and pestilent.

CHAPTER 17

Vers. 1. {Ahithophel said to Absalom, let me now choose out 12000 men} Where this arch-rebel shows himself so forward in Absalom's cause against his lord and king, that he is not content to be only his counselor to plot his mischievous designs, but also offers himself, in his own person, to act and execute them; as a captain and commander, to draw out, and lead an army to surprise him.

{and I will arise, and pursue after David this night} He does not entitle him his king, for so his mouth should have proclaimed himself a rebel, but calls him only David, as a man deposed by the people, who had now no right to the kingdom. Neither would he have the execution of his design deferred, but it must be presently undertaken that night, both because he would prevent David by his speed, from gathering more forces, or from entering into some city and place of strength, where he could not be easily surprised; and also, because, setting upon him suddenly in the night, he might, by striking their hearts with terror and amazement, obtain a more easy victory, v. 2.

V. 2. {And I will come upon him whilst he is weary and weak handed} i.e. When he and his company are tired and spent, with their sudden and long march, which they have been forced unto, to get out of reach, that they might not be supplanted with your army, and have neither counsel nor courage to make any resistance. See ch. 4. v. 1, and the note upon it.

{and will make him afraid} i.e. I shall strike terror and astonishment into him and all his followers, coming upon them suddenly and unexpected.

{and I will smite the King only} i.e. When the people possessed with sudden fear, are put to flight, I will let them go, and spend no time in pursuing them, but only my work shall be to kill their king, which is the thing chiefly to be desired, for the settling you in the quiet possession of the kingdom.

V. 3. {And I will bring back all the people unto thee} i.e. The king being slain, I will sound a retreat, and proclaim a cessation of arms, and peace, and so reduce them to be under your government; for the man whose life you seek, being slain and taken out of the way, it is all one, as if all were done, seeing all the people being destitute of a head to lead and guide them, will peaceably submit themselves unto your government.

V. 4. {And the thing pleased Absalom} Whereby it appears that this bloody rebel and graceless son, desires not only the kingdom, but also the death of his father, who had ever been so loving, and even too indulgent towards him. Where also the wise and powerful providence of God, is clearly manifested, in defeating and bringing to naught their wicked counsels, by overpowering and inclining Absalom's heart to mislike afterwards this counsel of Achitophel's, which now, for the present much pleased him.

V. 5. {Then said Absalom call now Hushai,——And let us hear likewise what he saith} Though the counsel of Achitophel much pleased him, yet because, in a weighty business, in the multitude of counselors there is safety, he would not rest upon it alone, but would, at least, hear what Hushai could say, whom he reputed to be a wise man; that so according to his pleasure he might make his choice. God so overruling his heart, by his providence, that he might turn Achitophel's wise counsel into foolishness, according to David's prayer.

V. 6. {Shall we do after his saying? if not, Speak thou} That is, do you think this the best course unto which he advises, that if it be so we may follow it; or if otherwise, speak you your mind, and let us know the reasons, why you dissent from them.

V. 7. {And Hushai said to Absalom, The counsel which Ahithophel hath given is not good at this time} Where, though it were his main drift to cross Achithophel's politic, and pernicious counsel; yet considering how great and gracious he was with Absalom, he carries on the matter with as much respect towards him, as would stand with his purpose; as if he had said, though I acknowledge Achithophel to be so prudent and politic a man, that he, commonly, gives such good counsel as is accompanied with prosperous success; yet at this time, and in this particular case, he is, as I conceive, much mistaken.

V. 8. {Thy father and his men are mighty men, and they be chafed in their minds} That is, so wise and valiant, that they will not be easily daunted and dismayed with any danger; and besides their ordinary courage, they are at this time so bitterly enraged with this affront of their being forced to flee, and to leave their wives, children and habitations, that they will redouble their strength and resolution to recover what they have lost; and like a bear robbed of his whelps, will put themselves upon the extremest hazards and uttermost of their endeavors, to recover those things that are so dear unto them.

{and thy father is a man of war, and will not lodge with the people} That is, a prudent and old experienced soldier, who will not, especially in the civil wars, wherein men of all conditions and dispositions are mingled together, entrust himself to lodge in the camp, because among many friends, there may be some enemies and traitors, in so great a number, that will watch for an opportunity to betray him, and do him mischief: So as it will not be so easy a matter to surprise the king, as Achithophel would make it.

V. 9. {Behold, he is hid in some pit, or in some other place} Which either may have reference to that which went before, and then the meaning is, that he would be hid in some secret cave, well known unto him, ever since he used to hide himself when Saul pursued him; and therefore would not be so easily found out and surprised, as Achithophel supposed; or, it may be related to that which follows, and then it is thus to be understood, that David being an old experienced soldier, and well acquainted with warlike stratagems, would lay an ambush in some cave or secret place, and from thence, suddenly assault Absalom's men, as they marched by them, and give them some defeat; which if it should happen, then presently it would be divulged among the people, that a part at least of the men of Absalom's 12000 army were overthrown, from whence would arise such a general discouragement, as would leave no hope of any good success.

V. 10. {whose heart is as the heart of a Lion, shall utterly melt} That is, those of your followers that are now most valorous, and courageous, will grow fainthearted, and will be dissolved with fear, even as the hardest and strongest metal, grows weak, when it is melted with the fire. See Josh. 2. 11.

{For all Israel knoweth that thy father is a mighty man} And therefore will be the more apt to receive such a report, and to entertain any jealousy or fear, which is grounded upon his prudence and valor.

V. 11. {Therefore I counsel that all Israel be generally gathered together, from Dan even to Beersheba} That is, from the utmost limits of the land in the length of it, from the north to the south. See Judg. 20. v. 1. From which his following speech, we may in the general observe, that he fits his counsel to the proud humor of a vainglorious prince, stuffing and filling up the emptiness of it with the bombast of lofty and hyperbolical flourishes; and first, he puffs him up with the vain thought of being king and general over a numerous and invincible army, and that he himself should go out in his own person, and so have the honor, both of command and victory. The main end of which his counsel was, to make him to spend time by delays, that David, in the meanwhile, might gather strength and increase his forces, by his friends coming and joining with him, seeing such a numerous army, as he speaks of could not in any short time be gathered together.

V. 12. {And we will light upon him as the dew falleth upon the ground} That is, as the dew falls at once and in all places, so you with your numerous army, will overspread the whole country, so as he shall not be able to escape whithersoever he goes.

V. 13. {Then shall all Israel bring ropes to that city, and we will draw it into the river} That is, with the engines of war fastened with ropes, they shall draw it, either into the river, because cities usually had their rivers running along by their walls: Or, ditches and trenches filled with water, which encompassed the walls of the city for their defense: Which is nothing else but a hyperbolical and glorious expression used by soldiers boasting of their own strength, in respect of their multitude. So 1 king. 20. 10.

{until there be not one small stone found there} That is, until it be utterly destroyed, Psal. 83. 14. Matth. 24. 2.

V. 14. {For the Lord had appointed to defeat the good counsel of Ahithophel} It was not good in itself (for no counsel is good, that is not honest and agreeable to God's word) yea, contrariwise it was evil and wicked, as tending to the strengthening of graceless Absalom in his rebellious course, and the ruin of his holy father; but it is called good, that is, very subtle, politic and effectual, if it had been followed, for the attaining of Absalom's end, to wit, the overthrow of David, if he had presently pursued him, and had given him no time to raise and gather an army; but God, in his wise and overruling providence, had otherwise appointed it, using Hushai's counsel to defeat Achithophel's. Which is here given as the only reason, why it took no effect, 1 Cor. 1. 20, and 3. 19.

V. 15. {Then said Hushai to Zadok and Abiathar} That is, having by his counsel defeated Achitophel's design, he takes present care, as before David and he had agreed, to send him word of what was done, that he might make use and have the benefit of it.

{lodge not this night in the plains of the wilderness, but speedily pass over, &c.} Which advice Hushai prudently gives David, because he observes the fickleness of Absalom, who, though he had applauded the counsel of Achitophel, yet afterwards, misliked and fell from it, and hearkened unto his; and therefore, thinking that he might do so again, when Achitophel, being a politic man, and holding it a great disgrace to have his counsel rejected, would, in all likelihood, press it harder on with new arguments and persuasions, and discover the weakness of Hushai's advice, he now for more certainty and safety, counsels David to be speedily gone out of his reach, over Jordan. Where it pleased God to exercise David, by bringing him into these afflictions and troubles. For after he and his company had tired themselves all the day with a long and tedious march, when night comes he must have no time to rest; but with very much anguish of mind, he must go on to Jordan, and spend the whole night in passing over himself with his army, even to the dawning of the next morning.

{Now Jonathan and Ahimaaz stayed by Enrogel} Signifying the fuller's fountain, situate in the borders of Judah and Benjamin, near unto Jerusalem, Josh. 15. 7, and 18. 16, where they stayed by their fathers' appointment, to hear all the news, and bring it unto David, ch. 15. 27.

{and a wench went out and told them} i.e. Because they dared not be seen in the city, as being known to be of David's party, and so Zadok and Abiathar could not come to speak immediately with them, they sent by a maid their message, that they might report it unto David, because she might safely go out of the city, under the color of going to the well, either to wash clothes, or fetch water.

V. 18. {Nevertheless, a lad saw them, and told Absalom} Who knowing them to be of David's party, and missing them in the city, laid wait for, and inquired after them; this lad takes notice of it, and casually spying them, reports it to Absalom.

{But they went both of them away quickly} i.e. Perceiving by some signs, that they were observed and in danger to be discovered, they haste away, that they might hide themselves.

{and came to a man’s house in Bahurim} See ch. 4. 16.

V. 19. {And the woman took and spread a covering over the well’s mouth} That is, the man's wife, and mistress of the house, being quick of wit, (a thing usual with many of that sex, being put to it on the sudden, as we see in the example of Rahab, in the like case, Josh. 2. 6.) used this means to hide them, by letting them go down into a well, in which there was little or no water, and covered the mouth of it with a cloth, on which she spread ground corn or meal, under pretense that it needed drying, being moist, or airing, being musty.

V. 20. {And the woman said, they are gone over the brook of water} Where she tells an officious lie to preserve them from danger of being apprehended by Absalom's messengers, which though it were unlawful and unnecessary, because God needs not a lie to preserve whom he pleases; yet he is pleased to accept of the bent of the mind and heart to do his will, though there be a failing in the use of the means, as we see in the example of the Egyptian midwives, and Rahab, Exod. 1. 21. Josh. 2. 4.

V. 21. {and pass quickly over the water} To wit, Jordan.

{for thus hath Ahithophel counselled} That is, to pursue you in all haste, even in the night.

V. 22. {By the morning light there lacked not one of them} Which was a singular comfort to David in these his extreme troubles, that by God's special providence, they were all thus preserved in such a dangerous passage, and that in the night.

V. 23. {And when Ahithophel saw that his counsel was not followed} That is, when he perceived that Absalom neglected his advice, and preferred Hushai's before his, he grew desperate and discontented; partly, out of pride, when he saw another better esteemed than himself; and partly, because he saw this neglect tended to the ruin of Absalom and all his friends, and himself chiefly among the rest.

{And gat him home——to his city} That is, Giloh, chap. 15. 12.

{And put his household in order} That is, disdaining that Hushai's counsel should be preferred before his, which if it succeeded would be a dishonor to him, who had opposed it, and make him to live ingloriously for the time to come, who had been so highly magnified for his wisdom and policy; but chiefly, because he thought that Absalom and his followers, for neglecting his advice, would be utterly ruined, and come to naught; and so fearing, that if David prevailed, he should not escape condign and exemplary punishment, he resolved rather to die, than he would expose himself to this hazard; and hereupon he made his will, and disposed of his estate, like a wise politician, that he might not, after he was dead, be censured of folly and improvidence; in the meantime, discovering his carnal folly and madness, in taking no care for eternity, and the everlasting salvation of his soul.

{and hanged himself} Fearing, that if David prevailed, (as it was most like he would) he should be put to exemplary shame and punishment for his base treachery; wherein he was a type of Judas, who hanged himself, after he had betrayed his master, despairing of mercy.

V. 24. {And David came to Mahanaim} See ch. 2. ver. 8, and the note upon it.

{And Absalom passed over Jordan} Yet not immediately after David, but after he had gathered a great army, according to Hushai's counsel; in the meantime, giving him opportunity of collecting a strong party of his faithful friends and subjects, to encounter Absalom in a set battle.

V. 25. {which Amasa was a man’s son whose name was Ithra} Who is also called Jether, of whom Absalom made choice to be general of his army, in Joab's stead, 1 Chron. 2. v. 17.

{an Israelite} Who is said, in Chronicles, to have been an Ishmaelite. And so either he was an Ishmaelite by birth, and called an Israelite, because he was a proselyte to the Jewish religion, and so by profession and life; or else he was by birth an Israelite, and called an Ishmaelite, because he had lived among them.

{that went in to Abigail} Whereby is implied, that he was spurious, and not lawfully begotten in marriage.

{the daughter of Nahash} Whom some think to have been the wife of Jesse, and called her son, as Joab and his brethren were called the sons of Zeruiah, taking their denomination from the mother's side. And others suppose that this Nahash was Jesse himself called here by another name, as it was usual with other men to be called by two divers names. But howsoever manifest it is, that they were both of them David's sisters, and consequently the daughters of Jesse, whose sons were cousin-germans one to the other.

V. 26. {So Israel and Absalom pitched in the land of Gilead} In which also Mahanaim was situate, where they pitched, to environ David with their numerous army, or to provoke him to battle.

V. 27. {And it came to pass when David was come to Mahanaim} To wit, by God's good providence, who raised up friends to relieve him in his extremity and necessities, and to supply all his wants of necessaries, for the comfort of him and his followers. Wherein they approved themselves to be most faithful friends, by performing such duties of love, in such a manner, at such a time, and when he was in such a condition. For they did it voluntarily, out of their true love, when as their help was not required. They did it in a most seasonable time, when they were in necessity, hungry, thirsty, weary, harborless in the wilderness, and quite unfurnished of all necessaries; and that when they could not thus express their love, without incurring much danger from Absalom's strong party, who were at hand, and ready to fall upon them for relieving their enemies.

{Shobi the son of Nahash of Rabbah} Who was (as some probably think) the brother of Hanun, the son of Nahash, whom David, after he had deposed Hanun for abusing his messengers, whom he sent to comfort him, made king of Ammon in his stead. Who now, in token of his thankfulness, shows his kindness to David by supplying his wants, ch. 10. 1, 2, and 12. 30.

{and Machir the son of Ammiel of Lodebar} Who secretly entertained Mephibosheth when David came to the crown, fearing lest he would not deal well with him, because he was of Saul's family, and by lineal descent, next heir to the kingdom, ch. 10. 4. But finding afterwards, when he was discovered and called to the court, that David used him with all kindness, he was so much taken with his unexpected love and bounty, that with all willingness he ministers to his present necessity, and supplies his wants, ch. 9. 4.

{of Lodebar} See ch. 9. v. 4, and the note upon it.

{and Barzillai the Gileadite} Of whom, read ch. 19. 31, 32. 1 Kin. 2. 7. These three, as principal men, are mentioned; whom God, watching over his children in all their extremities, by his special providence, raised up to relieve and comfort David in his great affliction, even when his own son most unnaturally persecuted him, even to the taking away of his life, had not God prevented him. Wherein David was a type of Christ; for as these who were strangers unto him, and of other tribes, ministered to his wants, when as his own kindred of the tribe of Judah, yea, his own son pursued him; so did it fare with Christ, who, though he were the great prophet, was not esteemed in his own country, and hardly censured by his own kindred; when in the meantime, God raised up strangers, highly to esteem and minister unto him.

V. 28. {Brought beds, and basons, and earthen vessels, &c.} That is, all manner of furniture and household stuff, with necessary food fit for their present use, and for the relieving and satisfying his hunger, and of the rest of his followers. Where we have a notable example of the mutability of earthly things. He that, not long since, commanded a kingdom, and abounded with plenty, befitting a regal state and dignity, is now deprived of all, wanting a bed to lie on, basins and earthen vessels, yea, even bread to put into his mouth; wanting the help of strangers to supply these necessaries. Which is a fit mirror, wherein princes and potentates may behold the fickleness and uncertainty of their condition, and how easy a thing it is for God, when they are in their highest pitch of pomp, pleasure, and plenty of all things, to pull them down, and bring them into such a state of indigency, that they may need the help of their friends for supplying of necessaries; yea, also, (if so he please) may deprive them of friends, or, their friends of hearts to administer to their wants.

CHAPTER 18

Vers. 1. {And David numbered the people that were with him} That is, mustered all his forces, which were much increased by those that resorted unto him out of the two tribes and a half, which inhabited beyond Jordan; who being far distant from Jerusalem and the court, had not been inveigled with Absalom's flatteries, nor alienated in their affections from David, by those aspersions which were unjustly cast upon his government; and looking upon his great afflictions, together with his innocence, and the horrid and unnatural rebellion of his wicked son, by which he was brought into all these miseries, they pitied his present condition, and adjoining themselves to that small army which he had brought with him, they became such a considerable number, as were fit to take the field, and put their just cause (in hope of God's protection) upon the trial of a pitched battle. What David's number was is not expressed, and therefore men have their various opinions about it. Josephus says, that they were in all but four thousand; others hold that they were seven thousand; others somewhat more. But for my own part, I conceive, that (though victory consists not in the multitude of an army) yet there were many more of David's party; seeing it is said, that he set captains over them by hundreds and thousands; and the people with him would not let him go out to battle, because he was worth ten thousand of them; the former words seeming to imply, that this number was but one half of their army; to say nothing of his dividing the army into three parts, and placing over them three generals. Which reasons, though they be not demonstrative and unanswerable, yet they make it probable, that his army was not so small as many expositors make it.

V. 2. {And the King said——I will surely go forth with you myself also} The which offer he makes, (though he were now grown in years,) partly, to approve himself a wise and valiant general, whose office it is to go forth with his army, both to govern and direct them, and also to hearten and encourage them by his presence and good example; partly also, because they fought, and ventured their lives in his quarrel, and therefore he thought it not fit that they should run all the hazard, and that himself, in the meanwhile, should be exempted from all danger; but especially (as it may be probably thought by that charge and motion which he made to deal gently with Absalom) it might be a chief cause why he desired to be present at the battle, because he would take order, being there in person, to have him favored and spared.

V. 3. {But the people answered, Thou shalt not go forth} Which they do not speak, and seeking to cross as overpower his will, but out of their love and reverence towards his person, which made them careful to provide for his safety; and by way of counsel and advice, which they grounded upon good reasons.

{For if we flee away they will not care for us} As if they had said, you are the only mark at which they aim in this rebellion; and if they could cut you off, they have their desire, which is to set up Absalom in your stead, ch. 17. 12. And therefore if they should know you to be in the field, they would bend all their strength against you, 1 king. 22. 31. In which respect it is necessary, that you should stay at home to avoid this danger. Whereas though half of us should flee away or be slain, they will not much regard it, if you be in safety, seeing as long as you live, you will be able to raise new forces, and to make a strong party against them.

{But now thou art worth ten thousand of us} That is, in respect of true worship, dignity and excellency, as being our king and general, protector and director of the whole army and kingdom; by whose death the commonwealth would sustain more loss; and the common enemies, who chiefly aim at your ruin, would more rejoice and triumph, than if ten thousand of us were slain.

{therefore it is better that thou succour us out of the city} That is, Mahanaim, to wit, as there shall any occasion be offered, according to the several occurrents and casualties of war; as chiefly, by your prayers which are prevalent with God; by your direction and counsel, as we shall have occasion to desire it; by commanding men, ammunition, and victuals to be sent unto the army, as there shall be need; by receiving and relieving the army; if being too weak to hold out, they should be forced to make a retreat, and so by encouraging the soldiers, and recruiting the army, to renew the battle. Besides, that it will also be a great disheartening to the enemies, when as you staying in the city, they will be apt to conceive, that you have a strong guard about you, and will be able and willing to send fresh supplies, if we stand in need of your help.

V. 4. {and the King stood by the gate side} To wit, that he might observe their marching out of the city, their order and discipline; and (as it is likely) to speak unto them, as they passed by, and to encourage them to go on in this expedition, valiantly, in assurance of good success, though this in particular be not expressed.

{And the King commanded Joab——saying, Deal gently, for my sake, with the young man, even with Absalom} Where, relying upon God by faith, in assurance of victory; he gives them this charge, as if it had been already gotten, that they should not pursue their victory against his son with too much rigor; seeing though his fault were heinous, yet it was but the error of a young man, out of the heat of youth; and if he were spared, that he might live till he came to be older, age and experience would make him wiser, and to repent of what he had done. But howsoever though his crime were so horrid, that it would admit of no excuse or extenuation, nor suffer him to be in any capacity of receiving favor in himself, yet it was his earnest request, that they would spare him, and save his life for his sake, seeing his death would be very grievous unto him. Which earnestness David uses, not only because he was so indulgent a father, that his excess of love would make him dispense with the greatest fault, in one that was so dear unto him, but also because he had respect to his soul's eternal salvation, of which he was like to make an utter and hopeless forfeiture, if he should be taken away in his sins without repentance. And not only so, but because also he looked upon his own sin of adultery and murder, as the prime cause which had moved the Lord to give Absalom up to his own lusts and wicked courses, that he might take occasion thereby to inflict upon his house those heavy judgments which he had formerly threatened, chap. 12. 10, 11.

{and all the people heard} That is, many of them immediately by themselves, and all the rest, by the report of these, who were ear-witnesses of it, when he gave this charge to his captains and commanders.

V. 6. {So the people went out into the field against Israel} That is David's army went out of the city to fight with that army which Absalom had gathered out of all Israel.

{and the battle was in the wood of Ephraim} Lying on the east side of Jordan, in that part of Gilead which belonged to the tribe of Gad, not far from Mahanaim; but was called Ephraim's wood, from that great defeat which was given to this tribe there, Judg. 12. 5, 6, though it was no part of the land belonging to Ephraim. Others, (though not so probably) think that it was so called, because lying on the other side of Jordan, right over against the tribe of Ephraim, the Ephraimites fed there their cattle which they did drive over Jordan.

V. 8. {And the wood devoured more people that day than the sword devoured} That is, being disordered and routed in the battle, they fled into the wood among the bushes and trees, hoping there to hide and secure themselves; but being pursued thither, by their enemies, they were easily slain there in that disorder and fear; and besides all those that fell by the sword, there were many of them that perished by falling, in their hasty flight, into marishes, pits and ditches.

V. 9. {And Absalom met the servants of David} That is, while in great fear he sought to flee from them, he suddenly and unawares fell upon them; and seeking to decline the danger, riding on his mule, he left the open and common way, (as it seems) and rode amongst the bushes and trees, till at last he was carried under the thick boughs of a great oak.

{And his head caught hold of the oak} i.e. Either striking among the thick boughs, his head was caught among them in some crotch, and so he hung by the neck, between the heaven and the earth, his mule going from under him; or else, the long, thick hair of his head, being (as may be) parted into locks, (like Samson's, Judg. 16. 13.) did catch and wind about the thick boughs of the oak, God making his pride to be the means of his ruin; and his hair, in which he so much gloried, to be his halter; and so reserved him from falling among others by the sword, to a more ignominious and cursed death, Deut. 21. 23, causing him to hang between the heaven and the earth, as unworthy to live in either of them.

V. 10. {And a certain man saw it, and told Joab} Not daring himself to hurt him, because of the king's command, verse 5, 12.

V. 11. {And Joab said——Why didst thou not smite him there?} Being desirous that Absalom should die for this rebellion, whereby he had caused the death of many; but willing withal, that another, rather than himself, should run the hazard of David's displeasure, who had laid a straight charge upon him and all the rest, that they should deal gently with him, he blames him, being a professed soldier, for not killing him, as by law of arms he might justly have done, seeing he was an enemy and a rebel.

{and I would have given thee ten shekels of silver} That is, the common shekel, which was in weight and worth but half so much as the shekel of the sanctuary, that is, a quarter of an ounce of silver, which amounts to about 14 or 15 pence sterling.

{and a girdle} i.e. A military belt, to be worn by him, as an honorable ensign and reward of his valor.

V. 12. {Beware that none touch the young man Absalom} Where he gives the meaning of David's words, deal gently with the young man, to wit, that they should not use him with rigor, nor do him any hurt, and then much less kill him.

V. 13. {Otherwise I should have wrought falsehood against my own life} i.e. I should have been false to myself, in betraying my life to David's revenge; or if I had made a lie to save my life, the king is so wise, that examining the matter, he would soon have found it out, and so have punished me for transgressing his command. Others understand it thus, that if he had used falsehood, in hope, by his lying, to conceal the fact, it would have been vain and bootless, tending to his own ruin, seeing the king by his wisdom would have discovered it, and so have punished both his fact, and his falsehood in denying it.

{and thou thyself wouldst have set thyself against me} i.e. You would have been so far from standing for me, that you would have been one of the first to hasten my ruin, laying the whole guilt and blame upon me, to clear yourself, and avoid the king's displeasure. Others read the words by way of interrogation, thus, Wouldst thou have strove against me? i.e. Have stood up in my defense, and pleaded my cause, opposing yourself against the king's sentence? as thinking that an ordinary soldier would not so unmannerly have charged his general to his face.

V. 14. {Then said Joab, I may not thus tarry with thee} i.e. I may not thus fruitlessly spend my time in arguing with you about this business and so let slip this opportunity which is now offered of putting an end to the war, seeing the matter in hand more needs execution than consultation or dispute.

{and he took three darts in his hand} To wit, to make sure work for his quick dispatch, that if one failed or broke, lighting on some rib or pithy coat, he might make use of another.

{and thrust them through the heart of Absalom} i.e. The middle of the body near the heart. For there was still some life remaining in him after these wounds received, which Joab's ten young men afterwards did wholly take away, v. 15. This fact of Joab's some condemn, as being expressly against the king's strait charge and command, and think that he did it out of spleen, either upon an old quarrel he had against Absalom for burning his corn, or, which is more likely, because he had lately cashiered him out of his generalship, and put Amasa in his room, ch. 17. 25. But others justify and commend him, for though he did that which was contrary to the king's personal command, yet it was not against his legal authority, which required that justice should be done and executed even in the field according to martial law. And for this Joab had good grounds and reasons: For I. He had no hope of Absalom's amendment, seeing after he was reconciled to his father, and that by his mediation, he had satisfied his faith, and was now become a dangerous traitor against king and state. II. Absalom had murdered Amnon, and was now the chief cause of slaughtering twenty thousand of the Lord’s people, whom he had first led into rebellion; and therefore Joab, as general of the army, might lawfully put him to death, being fallen into his hands, and execute martial law upon him. III. He knew that in all likelihood Absalom, if he lived still, would be a dangerous enemy to the whole state; and therefore he thought it best to cut him off, preferring the safety of the commonwealth before the private affection of the king. Upon these grounds it seemed David was so convinced of the lawfulness of Joab’s fact, that he did not after the battle blame him for it, nor make it any part of his charge, when afterwards he accused him to Solomon for killing Abner and Amasa; although it may be probably thought it was not the least part of his quarrel against him, in that, contrary to his express command he had slain his beloved Absalom, that through his fondness of affection was too dear unto him.

V. 15. {Smote Absalom, and slew him} i.e. Killed him outright, who had before received divers mortal wounds by the hands of Joab.

V. 16. {And Joab blew the trumpet, and—held back the people} i.e. After the arch-rebel was cut off, who had misled all the rest, Joab like a good general, pitying their seduction, and being now loath and sparing, like a wise commonwealthsman, to have any more blood unnecessarily spilt, caused a retreat to be sounded, and a cessation of arms.

V. 17. {And they took Absalom—and laid a very great heap of stones upon him} As it was their manner when they meant to suit an ignominious death with the like burial. So they did to the king of Ai, Josh. 8. 29. and the five kings, Josh. 10. 27. and Achan. See on Josh. 7. 26. and Lam. 3. 53.

V. 18. {Now Absalom in his lifetime had taken and reared up for himself a pillar} Like one of the pyramids of the kings of Egypt, that he might serve after his death as a monument to eternize his memory. This is here inserted to show his pride and vainglorious ambition to perpetuate his name, and how God was pleased to cross his proud humor, by causing him to be buried in a great pit under a heap of stones, as a malefactor, in an ignominious manner.

{which is in the king’s dale} Called also the valley of Cedron, or of Jehoshaphat, Joel. 3. 2. lying between Jerusalem and the mount of Olives. It was named the king’s dale, as some conjecture, because being very pleasant and fruitful it was a place fit for kings, and accordingly used by them for their sports and recreations. And therefore it was made choice of by Absalom, as the fittest place for his monument, in respect of the great resort of noble personages that did frequent it. Some think it to be the same with that which is called the valley of Shaveh, where the king of Sodom and Melchizedek the king of Salem met Abraham, when he returned victorious, having vanquished the four kings, and recovered the prey, Gen. 14. 17. and that upon this occasion it had first its name; though it might be continued, or renewed, in respect of that use which the kings of Judah did afterwards make of it.

{For he said, I have no son to keep my name in remembrance} It seems those sons mentioned ch. 14. 27. were now all dead, God justly cutting off his posterity that should have continued his name, and in whom after his death he should in a sort have lived, because he dishonored his father by his rebellion, and sought to take away his life, from whom he had received his.

V. 19. {Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings} Because he and Jonathan were appointed by the king to bring him the news from time to time, how things went and were carried with Absalom and his followers, he now offers himself to do him this service; and having joyful tidings to relate, he desires to be the first man that should report it, because he thought it would be very acceptable to David, who all the time, while the fight lasted could not but hang in suspense, and therefore would needs long to hear the issue.

V. 20. {And Joab said unto him, Thou shalt not bear tidings this day, &c.} Joab out of his love to him denies to let him go, because there was in the news a mixture of joy and grief, and he would have him to be the messenger of glad tidings only, and promises he should be the messenger before any other, when such an occasion should be offered.

{but this day thou shalt bear no tidings, because the king’s son is dead} Joab out of much experience well knew, that such was David’s indulgency and extreme fondness over his son, that the news of his death would so embitter the joy of the victory as he would have but a cold welcome that should report it unto him; and therefore loving Ahimaaz, he was unwilling he should for so great pains be rewarded with no better entertainment.

V. 21. {Then said Joab to Cushi, Go tell the King what thou hast seen} Who this Cushi was, it does not appear. Some think he was not only the king’s servant, v. 29. but also his footman, and so fit for such an employment: And by his name they guess he was a Cushite or an Ethiopian by nation, as the word is taken Jer. 13. 23. but a proselyte to the Jewish religion; Him because of his blackness Joab made choice of, as the fittest to be the messenger of such sad and mournful news, as he supposed this would be to David, concerning Absalom’s death.

V. 22. {Then said Ahimaaz—But howsoever, let me, I pray thee, also run, &c.} Heb. Be what may. i.e. Come on it what will. This earnestness he uses, as desiring to be the first messenger of David’s victory, and now upon his second thoughts being able to take away Joab’s objection about his running, he resolved to report the best part of the news himself, and to leave the worst to be related by Cushi.

{Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?} To wit, none that will be pleasing to the king; and besides that, Cushi who is gone before will relate all before your coming.

V. 23. {Then Ahimaaz ran by the way of the plain, and overran Cushi} There were two ways from the wood of Ephraim to Mahanaim, the one mountainous and unfit for a race, the other fair and plain: that Cushi chose, as being the shorter; this rather Ahimaaz in his prudence chose, though the longer, knowing that sometimes the nearest way is furthest about.

V. 24. {And David sat between the two gates} To wit, of the city Mahanaim. For more strength, use and ornament the gates of cities use to be double, one outward to the highways, the other inward towards the city; between which they had a fair and large entrance, and a chamber over it, where was their place of judicature and transacting public businesses. In such an entrance David sat waiting to hear the news, and having heard it with much grief, could stay there no longer, but ascended into the chamber, that he might take his full liberty to vent his sorrow. So 1 Sam. 4. 13.

{and the watchman went up to the roof over the gate} i.e. The turret, appointed to the watchman, that from thence he might discover all comers.

V. 25. {And the King said, If he be alone there is tidings in his mouth} For they that are beaten in battle do flee by troops, whereas the victors use to dispatch one or two to carry news, being otherwise busied in pursuing their victory, and taking the spoil.

V. 27. {And the King said, He is a good man} i.e. One who uses to bring me good tidings. And besides, as he is a valiant soldier, and therefore would not be one of the first that did flee, if the battle were lost, but purposely comes after it is won, and all danger past, to bring news of the victory.

V. 28. {All is well} Heb. Peace; or, Peace be unto thee. Under this phrase the Hebrews signify all prosperity and happiness.

{Blessed be the Lord thy God, which hath delivered up the men} i.e. The men that did rise up in rebellion against you, to be slain by the king’s servants. So 1 Sam. 24. 19. and 26. 8. Here he ascribes the whole glory of the victory unto God, and no part of it to Joab, the other commanders, or the whole army.

V. 29. {And the King said, Is the young man Absalom safe?} He was not so much rejoiced to hear of the victory, nor thankful for it, as solicitous for Absalom’s safety; therefore discovering his extreme indulgency and fondness over an ungracious son.

{when Joab sent the King’s servant} i.e. Hasted Cushi away with all haste to carry the news of the victory.

{I saw a great tumult, but knew not what it was} Ahimaaz no doubt knew well enough of Absalom’s death; for Joab gave it as a reason why he would not have him run and carry the news; but through human frailty he speaks an untruth, that he might conceal it from David, upon these reasons; if at least any reason can be rendered for lying: I. He was loath to grieve him by telling him ill news; the end of his coming being to rejoice his heart with glad tidings. II. He desired to be accepted of David, and therefore would only relate so much of the news as he knew would please him; leaving what was bad to be reported by Cushi. III. He thought it not fit that the king all at once, on the sudden, should be told of his death whom he so dearly loved, lest he might be oppressed with grief, but held him in suspense, that he might by degrees be the better prepared to hear it, and bear it with patience.

V. 32. {The enemies of my lord the king—be as that young man is} i.e. Overthrown, and dead.

V. 33. {And the King was much moved} To wit, upon these grounds touched in the note upon v. 5. as Absalom’s desperate and lost condition, dying in his sin without repentance; and withal, his own sins of adultery and murder, which had occasioned his son’s misery: Both these, and other motives, were set on, as the greatest aggravation of his grief, by his excessive love and unbounded affection towards his dear Absalom, which does so wholly engross and take him up that he does not so much as mention other and far greater causes of grief, as the slaughter of twenty thousand of his subjects, who perished also in their rebellion without time of repentance, being misled and seduced by his flattery and hypocrisy.

{and went up to the chamber over the gate} i.e. He was so full of grief that it must needs either have a vent, or else break his heart; and therefore being utterly unable any longer to refrain and restrain his passion, and loath also that those in the gate should discover his weakness, he went not home to his house, but into the chamber over the gate, there to vent his grief; yea, so was he transported with violence of passion that he could not hold out so long till he came thither, but in his very passage up the stairs to that room he broke out into such woeful lamentations that those in the gate were ear-witnesses of them.

{would God I had died for thee} David could not choose but know what miseries and mischiefs would have befallen the whole state, those especially that were godly and religious, if Absalom had outlived his father; but either the violence of his passion makes him forget this at the present, or else in this comparison he has only respect to his own death as temporal, seeing he was sure of God’s favor, and dying so, should have no loss, but gain; and to Absalom’s, as eternal, seeing in all likelihood he died in God’s displeasure. In this regard he was willing (if it had been possible) to have prevented and redeemed his Absalom from the danger of everlasting misery by dying for him a temporal death.

CHAPTER 19

Ver. 1. {And it was told Joab} It is not expressed by whom; but is likely that Ahimaaz and Cushi reported it when they returned unto him; and so it came to be noised throughout the whole army that the king immoderately lamented the death of his son, v. 2.

V. 2. {And the victory that day was turned into mourning} i.e. Whereas they expected joy and triumph for so great deliverance by so glorious a victory, contrariwise it came to pass that the king’s mourning caused all the people to mourn, the body sympathizing with the head, and not enjoying its health when the head aches, Prov. 16. 15. & 19. 2.

V. 3. {And the people gat them by stealth that day into the city} i.e. They came not like a victorious army with joy and triumph, but scattering themselves here and there secretly conveyed themselves into the city, as they could, not desiring either to see the king, or to be seen of him. Others take it in another sense, therein following (as they conceive) the Hebrew, thus, The people stole away in entering; and so the vulgar Latin reads it, The people declined that day to enter the city, even as people fleeing before their enemies, i.e. they came not into the city at all, but being about to enter they withdrew themselves into other places, through shame, grief and discontent, when they heard how heavily and heinously the king took the death of his son. Which Joab observing, told the king that if he did not forthwith cease his mourning, and go out and speak comfortably to the people, there would not any one of them tarry with him that night.

V. 4. {But the King covered his face} After the manner of close mourners. See on ch. 15. 30.

V. 5. {And Joab came into the house to the king} i.e. Either into the chamber into which he ascended when he first heard the news of Absalom’s death, or into the house in the city whither he had now retired himself.

{and said, thou hast shamed this day the faces of all thy servants} Though this speech of Joab’s were very harsh and saucy, proud and peremptory, and in respect of the manner much to be condemned, as far unbeseeming a subject to use unto his sovereign, and in part also very false, and wrongfully applied to David; yet thus far it admits of excuse and extenuation; It was for the most part true, in respect of the matter and substance of it; and though he failed in the manner, yet what he spoke was out of love and faithfulness, to prevent the great mischief which might have followed if David had held on his course of mourning: And it was uttered by a friend whom David had always found faithful, true and trusty to his person and cause; and was no more (as it seems, all circumstances considered, compared with the event and issue of it) than was profitable, and even at this time almost necessary. For David was so deeply and dangerously sunk into a gulf of sorrow, that he could have been no otherwise pulled out of it, and preserved from sinking deeper, than by such a rough and rude hand. So that though the sauce was over-tart and sour, and unfit for the palate of a king, yet the food itself was wholesome, and fit to strengthen and recover him out of his languishing passion. And first he tells him that he had shamed the faces of all his servants, i.e. had so discountenanced them by disrespecting their service, that not daring to come into his presence, they were in great discontent ready to leave and forsake him, as not deserving their future service, seeing he had no better rewarded their former, by which both himself and all his sons and daughters, wives and concubines, had been preserved from utter ruin. So also he had confounded their faces with shame, by disappointing them of their hopes, in not accepting of their faithful service, which they had performed with extreme hazard of their lives, nor any ways encouraging them with praise or reward, as they expected.

V. 6. {In that thou lovest thine enemies, and hatest thy friends} i.e. Have expressed so much love to Absalom, who was an enemy and traitor, by your bitter lamentation for his death; and so much hatred to your friends and followers, by withdrawing your person, and discountenancing their service. Here he charged David with that which was untrue, and sinisterly misinterprets both his passions and actions. For he bemoaned Absalom, not as an enemy, but as a son; nor withdrew himself from his friends and followers out of any hatred to them, but because he would not discover unto them his weakness in his excessive mourning, which for the present he was unable to temper and moderate, being transported by the vehemence and violence of his inordinate affection and unruly passion.

{for this day I perceive, that if Absalom had lived, and all we had died—then it had pleased thee well} These words, as they were extremely harsh and bitter to be uttered by a subject to his sovereign, especially being wounded already in his spirit, and dejected with grief, so also they were utterly false: For David desired the life and welfare of all his friends, but of Absalom also among the rest, though he had showed himself his mortal enemy. Neither does Joab moderate and qualify this his speech, by saying that if he went on in this course he would seem to his princes and people to be thus ill affected towards them, but positively affirms out of his own knowledge that it was so indeed.

V. 7. {Now therefore arise, go forth, and speak comfortably to thy servants} i.e. Congratulate their victory; give unto them due honor and praise for their well deserving in fighting and venturing their lives in your cause, and encourage them by giving or promising rewards for their good service. Here he gives him wholesome and faithful counsel, but embitters it in a proud and peremptory manner, not sweetening it with humble entreaties, but making it distasteful by insolent commands not beseeming a subject to his king; like a good potion or pill profitable for cure, but not so prepared and sweetened that the patient might take it without great loathing and reluctancy.

{for I swear by the Lord, if thou go not forth, there will not tarry one with thee} i.e. All your people will forsake you as unfit to govern them, who are not able to rule your own passions; and think of choosing another king, who is more moderate in himself, and just to them; and then your case will be miserable, though you retain the title of a king, seeing in the multitude of the people is the king’s honour; but in want of the people is the destruction of the prince, Prov. 14. 28. And this Joab confirms by a solemn oath, the more to startle and move the king to follow his counsel, though he had no certain knowledge that it would so fall out, but only guessed that so it would be by probable conjecture, which was no sufficient warrant for an oath.

{and that will be worse unto thee than all the evil that befell thee from thy youth until now} i.e. Though you have gone through many troubles, and endured great afflictions in former times, especially through Saul’s persecution, and Absalom’s late rebellion, yet this will exceed them all, when in your old age you shall be deposed, and exposed to contempt and desperate dangers.

V. 8. {Then the King rose, and sat in the gate} i.e. He addressed himself to follow and act Joab’s counsel; because though he disrelished it as harsh and tart, yet he saw it was profitable and necessary. And therefore for the present he shook off sorrow; and that he might win the people’s hearts by showing himself graciously unto them, he sat in the gate, the ordinary place of judicature and public assemblies.

{and they told unto all the people} i.e. David’s friends and followers appointed for this service gave notice to all the rest of the people, to wit, all those who were of the king’s party: for those who followed Absalom and had escaped out of the battle, were fled, and returned to their own houses.

V. 9. {And all the people were at strife} Recounting now in their second thoughts the great and manifold benefits they had long enjoyed by David’s government, and their unworthy requital of him by rising against him in that horrid rebellion, God working a great change in their hearts, they begin to repent and condemn that course they had begun; yet none being willing to bear the whole blame, every man was willing to put it off to another: And now misliking their own slackness in making him some amends, they began to think and speak of his return with honor to his own home at Jerusalem, that he might be reestablished on his throne; and to this end provoke one another, and call upon their magistrates and elders to hasten the work.

{The King saved us out of the hand of our enemies} To wit, the Moabites, Ammonites, Idumeans, Syrians and especially the Philistines; and therefore little reason had we to rebel against such a king, by whom we have had so many and mighty deliverances: But seeing we have done it, great cause we have to make him some amends by hastening his return, that we may peaceably submit under his government.

V. 10. {And Absalom whom we anointed over us is dead} i.e. Though there had been reason that we should, if Absalom had lived, have liked our course, and proceeded in it; as it seems there was none, seeing God has showed his dislike, by rendering it unprosperous and fatal both to him and us; yet now it were madness to proceed in this rebellion, and not to submit to David as our king, seeing he in whom we trusted is taken away.

V. 11. {And King David sent to Zadok and Abiathar the Priests} Whom he had left at Jerusalem, as most able and faithful to negotiate his business.

{Speak unto the Elders of Judah, saying, Why are ye the last to bring the King back} Because they were the first and chief that had strengthened Absalom in his rebellion, they were more apt to despair of pardon and reconciliation, and so were (as it seems) afraid, and loath to address themselves to the king, seeing they were so highly in his displeasure. Therefore to take off this fear and jealousy, he sends to the Priests and gives them commission to acquaint them with his mind, and tenderness of affection towards them, notwithstanding their former error, if they now repented of it, seeing they were in a nearer relation to him than any other tribe, as being his friends and kinsmen, who had anointed him for their king, while the other tribes adhered to another. Herein David was a lively type of Christ, who stays not till his enemies seek unto him, but sends his ministers unto them, to seek and sue that they will be reconciled, 2 Cor. 5. 20.

{seeing the speech of all Israel is come to the King} To wit, expressing their resolution of coming to fetch him back to his house from Mahanaim.

V. 12. {Ye are my brethren, ye are my bone, and my flesh} i.e. Stand in a most intimate relation to and near conjunction with me; and therefore no more possible it is that I should remember former wrongs, and revenge myself upon you, than I should bear to hurt my own flesh and bones. And so this phrase is used, Gen. 2. 22. Judg. 9. 2. Eph. 5. 29, 30.

V. 13. {And say ye to Amasa, Art not thou of my bone, and of my flesh} He was David’s nephew, being son to Abigail David’s sister, 1 Chr. 2. 16, 17. And Absalom had made him general of his army, ch. 17. 25. Unto him therefore David sends, as being desirous to gain him, and make him firm to his service, because he was potent with the people, having been their general, and able to draw a great party after him. And because having so highly offended him, he might despair of pardon, or at least of being received into his favor, that this might not hinder his design of bringing him in, he assures him that he was not only ready to forgive and forget all that was past, but also willing in respect of the near relation that was between them, to advance him to the highest honor.

{God do so to me and more also} See on Ruth 1. 17.

{if thou be not Captain of the host, &c.} Though Joab had incurred David’s just displeasure by divers acts, as the killing of Abner and Absalom, and by his harsh and insolent speeches, and peremptory expostulations unbeseeming a subject, yet considering how faithful he had always been unto him, what good and successful service he had ever done, and that in those particular failings his main intention was to promote the good of the king and the whole commonwealth, and contrariwise how faithless and rebellious Amasa had been unto him, I cannot see how it could stand with David’s justice to advance Amasa, who had so ill deserved, and to turn Joab out of that place which of right belonged unto him both by David’s promise and his own purchase, in hazarding his life in such a dangerous service, as was the assaulting and taking the strong fort of Zion. Neither can I think his policy justifiable in using such a means to reduce that party that had stood out against him, to their obedience, as he had formerly done to Abner with like success. Nor can I but (as I conceive) justly suspect that his chief quarrel against Joab was the death of his dearest Absalom, though it brought so much good both to him and the whole commonwealth, seeing he pardoned greater faults in Amasa and others, yea, instead of punishing did reward and advance them. But though David were a holy and just man in his ordinary carriage, yet he was but a man, and had his failings, and this among the rest. Nor can I think (as some do) that he did this by a secret instinct of God’s Spirit; for what were this, but to make it the veil to hide men’s failings? And it is like that if he had done this by an inward spiritual motion, he should have had better success both in Abner’s case, and in this of Amasa.

{before me continually} i.e. As long as you and I live.

V. 14. {And he bowed the heart of all the men of Judah} i.e. David by his friendly message and gentle speech, delivered by the Priests from him to the men of Judah, inclined their hearts with unanimous consent towards him. Some understand it of Amasa, that he having received from David this comfortable message concerning himself, persuaded the men of Judah to fetch him home.

V. 15. {So the King returned, and came to Jordan} i.e. The other side of Jordan towards Mahanaim.

{and Judah came to Gilgal} i.e. A place on this side Jordan, near Jericho, where Joshua first pitched his camp after he came over and circumcised the people, from whence it had its name. See on Josh. 5. 9. Hither now the men of Judah came; and passed over the river to fetch the king homewards from the other side.

V. 16. {And Shimei—hasted and came down with the men of Judah} Taking this opportunity of reconciling himself to the king, and obtaining pardon for those gross abuses which he had offered unto him, hoping to speed the better because the men of Judah also came to make their peace, and to obtain pardon for their rebellion.

V. 17. {And there were a thousand men of Benjamin with him} These he brought to intercede for his behalf for the king’s favor. Hereby is implied that he had some relation to the house of Saul, and that he was a potent man in that tribe.

{And Ziba the servant of the house of Saul} Ziba being guilty of treachery in slandering his innocent master, came among others, to see how things would go, and to make the best shift he could for himself, to retain the king’s favor if he were questioned; though David’s partiality made this care needless.

{and they went over Jordan before the King} i.e. To meet him on the other side, and to conduct him over.

V. 18. {And there went over a ferry-boat to carry over the king’s household, and to do what he thought good} i.e. To bring over some of the chief of his family, as his wives, children, and whom he pleased, and to be employed for such other uses as he thought good; the rest and gross of his company making shift as they could to pass over by the flats and fords, or as Josephus will have it, by a bridge made of boats.

{And Shimei fell down before the King} Not to excuse his heinous fault, which was altogether unexcusable; but to make an humble acknowledgment of it, crave pardon, and deprecate deserved punishment.

V. 19. {Let not my Lord impute iniquity unto me} i.e. Though my fault be heinous and capital, yet do not, as in justice you may, lay it to my charge, but pardon it, seeing nothing more adorns a king than clemency. Neither do you only forgive, but also forget it, that you may not still harbor hard thoughts in your heart against me, as my fault deserves.

V. 20. {For thy servant doth know that I have sinned} i.e. The guilt of my sin so overburdened my conscience that it pressed from me this humble acknowledgment, not any ways extenuating or excusing my fault, but wholly relying upon your mercy and clemency.

{therefore, behold, I am come} i.e. Not despairing of grace, but presuming on your goodness, I have not run away, but taken the boldness to press into your presence, that I may obtain forgiveness.

{the first this day of all the house of Joseph} i.e. Out of an earnest desire to regain your favor, I have by care and diligence prevented others far nearer to this place than I am, to wait upon you, and to find grace in your sight. He names the house of Joseph, not because he was of that family, either Ephraimite, or Manassite; for it is plainly said he was a Benjamite; but his meaning is, that he came first of all the tribes of Israel, Judah only excepted. For it is usual in the Scripture to divide all Israel into these two, Judah, and Ephraim; Judah having Benjamin joined to it, and Ephraim comprehending the other ten tribes, which are all called by its name, because it was the chief, and had still the preeminence above the rest, all the rights and privileges of primogeniture or birthright by Jacob’s blessing being divided between it and Judah. So Zach. 10. 6. Isa. 7. 2. and 11. 13. Jer. 31. 9. Hos. 5. 13. Or else he might be said to have come first, or, before all the house of Joseph, because he came now with the men of Judah, before any of the ten tribes came. Judah and Benjamin were so joined and mixed together that they were accounted but as one tribe. Now Shimei makes use of this precedency, as an effectual argument to move David to pardon him, seeing by his coming in, submission, and reliance upon David’s mercy he had given a good example to all others; and if he, in so doing, found good success, it would be a singular encouragement for them that had risen against him to do the like; whereas if he should deal with him in rigor of justice, it would deter and dishearten others that had been in the rebellion, from coming in and submitting themselves, seeing there was no hope to find mercy.

V. 21. {Shall not Shimei be put to death for this?} q.d. Surely he cannot in justice be spared, seeing the law of God condemns his offense as a great sin, Exo. 22. 28. 1 King. 21. 10, 13.

V. 22. {What have I to do with you, ye sons of Zeruiah} q.d. Why do you so over-busily intermeddle with my regal affairs, hindering me from exercising my kingly prerogative, in pardoning and showing mercy to whom I please? See on ch. 16. 1.

{that you should this day be adversaries unto me} i.e. Howsoever you would seem friends, and thus advise me out of zeal to mine honor; yet your counsel is so ill at this time, all circumstances considered, that you could not have given me worse, had you been my enemies; hindering me in that which is good, and exciting me to evil, to wit, unseasonable revenge.

{shall there any man be put to death this day in Israel?} Seeing God, by giving me victory over mine enemies, and restoring me to my kingdom, has made this day unto me and all that love me, a day of rejoicing and thanksgiving, should I cause it, by shedding of blood, to be unto any a day of mourning and lamentation? See on 1 Sam. 11. 13.

{for do not I know that I am this day King over Israel?} I am, as if I were newly created king, my lost kingdom being restored: And what better beseems and more adorns a king, or wins and knits the hearts of his subjects unto him, than clemency? especially in the day of his inauguration, or restitution to his kingdom, when the eyes of all are upon him, and read his disposition in his actions? or what more alienated their affections from him than rigor and severity, which are at this time so unseasonable?

V. 23. {Therefore the King said unto Shimei, Thou shalt not die; And the King sware unto him} This is not simply and absolutely to be understood, but in reference to his former faults, for which now he craves pardon. For, if he committed any new offense, this oath would not privilege him from deserved punishment. Neither could David undertake for future times after his death, but only for the time of his own reign. Yes, but how could it stand with David’s oath to give order to his son Solomon to put him to death when he came to reign, 1 King. 2. 9? I answer, His oath did not bind him to restrain his son from doing justice in punishing this offense, which was so heinous and scandalous that he did not think it just, it should be wholly remitted, lest others should be encouraged by his impunity to do the like; and therefore he leaves it to his successor to call him to an account for it, and not to hold him guiltless. For though respecting seasonable circumstances and the prudent carriage of things, with reference to state policies and purposes, he had sworn, that he would not put him to death with the sword, as he speaks in his charge given to Solomon, 1 King. 2. 8, 9. yet he leaves him at liberty to execute justice: Yet not directly to punish him for that fault which he had remitted, but upon the committing of some new transgression, into which he foresaw (knowing the malice and wickedness of his heart) that he would readily fall, if in his prudence he would lay any law or injunction upon him, and strictly hold him to the keeping of it; And if so, then he might take occasion thereby to put him in mind of his former wickedness, and punish him for one as well as the other.

V. 24. {And Mephibosheth the son of Saul} i.e. The nephew or grandson of Saul, father of his father Jonathan.

{and had neither dressed his feet, nor trimmed his beard, nor washed his clothes} i.e. He came in all respects of habit and deportment as a true mourner for David’s long absence and many troubles.

V. 25. {When he was come to Jerusalem to meet the King} It seems this passage in the story is transposed, seeing it is afterwards said that the king was not come to Jerusalem, but was still at Barzillai’s near Jordan; unless we will read words thus, as others do, when the king was coming to Jerusalem, Mephibosheth met him, wanting as it seems opportunity of coming sooner to him through Ziba’s treachery.

{Wherefore wentest thou not with me, Mephibosheth?} As the rest of my friends and followers did, being willing to partake with me in my condition? This question he uses to see how he would answer to those things which Ziba had laid to his charge, ch. 16. 3.

V. 26. {My lord, O King, my servant deceived me} Though he knew that Ziba had most unjustly slandered him, yet he does not charge and accuse him for doing him that great wrong, until he was necessitated by David’s question to make his just apology.

{For thy servant said, I will saddle me an ass} i.e. I made known my purpose to Ziba, and commanded him to make ready my ass, and he neglected to do it, carrying him away for his own use, and so disappointed me.

V. 27. {But my lord the King is as an Angel of God} Of excellent wisdom to discern truth and falsehood, good and evil. See on ch. 14. 20.

{do therefore what is good in thine eyes} i.e. If you judge me faulty, punish me how you please; for you may justly do it, seeing all my father’s house have deserved to be punished with loss of goods and life, by rising against you our lawful king, and siding with Ishbosheth.

V. 28. {What right therefore have I yet to cry any more to the King?} i.e. To make further complaints of my servant’s ill dealing with me, though thereby I should lose both my honor and lands; seeing you who have given them unto me of your free love and bounty without any of my deserts, may at your pleasure justly take them away, and dispose of them as you think good.

V. 29. {And the King said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land} This sentence some excuse, and justify as if this were the meaning, That he should not need to trouble the king or himself in making any long apology, seeing he did accept of his excuse, and was content howsoever upon Ziba’s information he had passed an hard doom, now to revoke it; and that his first sentence should stand, to wit, that Mephibosheth should enjoy the right and inheritance of all the lands of Saul wholly to himself, and that Ziba should till and husband them to the halves, i.e. for his care and pains should have an equal moiety with him in the profits, according to ch. 9. 9, 10. though no such order of husbanding the lands to the halves appears in that place, but only that as a servant he should do his business, and for his pains have a servant’s reward. But howsoever, to justify David, I would willingly subscribe to this exposition, yet I see not how I can do it, seeing it cannot (as I conceive) stand with truth; For it is manifest that David does not here speak of dividing the fruits for tillage, but the land itself; as also Mephibosheth’s answer plainly implies, Yea, let him take all, i.e. both lands and fruits. And therefore those words, I have said, cannot have any relation to his former order, but to his present sentence of dividing the land, as it is plainly expressed. q.d. Trouble me no more with your matters, being at this time full of weighty business that concerns the state; for I have passed my sentence, and am resolved to have it stand, that the land shall be divided between you. Thus David, though a most just king, passes and ratifies a most unjust sentence, being now blinded with Ziba’s lies, sycophancy, flattery and bribes, and with a kingly jealousy of his crown and kingdom, and rewards a perfidious villain, who for his treachery deserved severe punishment. And as contrary to law he formerly had taken the single testimony of a servant against his master, and that in his absence; so now he ratifies it, though there were no color for it, that a poor cripple should aspire to the crown; and though he might appear to David by Mephibosheth’s habit, deportment and utter neglecting of himself that he had out of love to him grieved and mourned all the time of his absence and trouble. Neither would he now, though the cause were so important, vouchsafe to give it a new hearing for the rectifying of his judgment, but slubbers it over, as resolving to stand to his sentence, whether right or wrong; yea, though he might plainly see Ziba’s extreme faultiness, since standing by and hearing his master’s accusation he had nothing to say in his own excuse. This injustice of David is much aggravated, if we consider the person upon whom he did exercise it, even the only son of his dearest Jonathan, who to the hazard of his life had done him so many favors; all which he now ungratefully forgets, and with them his covenant and oath also which in God’s presence he had made with him that he would forever show kindness both to him and all his posterity after him. So frail and infirm are the best men, if in the day of temptation God leaves them to themselves, there being no sin so foul into which they are not apt to fall, if they stand only in their own strength.

V. 30. {Yea, let him take all, for as much as my lord the King is come again in peace} i.e. Both fruits and lands; and not a part only, but the whole: For seeing it goes well with the king and state, it joys me so much that I can easily dispense with my own private loss.

V. 31. {And Barzillai—came down from Rogelim} A city beyond Jordan where he lived.

V. 32. {For he was a very great man} i.e. In power and riches, seeing he was able so long to sustain the king and all his numerous followers, ch. 17. 27.

V. 33. {Come thou over with me, and I will feed thee} Here David shows his humanity and gratefulness by his readiness to requite Barzillai’s bounty and kindness, though he in respect of his wealth, needed it not.

V. 34. {And Barzillai said to the King, How long have I to live?} i.e. I cannot, in respect of my great age, live long, and therefore have no reason to change my habitation and course of life for so little a time; especially being unfit, by reason of age, to enjoy the pleasures of the court.

V. 35. {I am this day fourscore years old} And therefore it is high time for me to prepare for death, rather than delight and solace, whereof I am not at this age capable.

{can I discern between good and evil?} To wit, in meats, drinks, and other delights?

{wherefore then should thy servant be yet a burden to my lord the King} Being unable to do you any service in this my decrepit age.

V. 36. {And why should the King recompense it me with such a reward?} i.e. My poor kindness in supplying your late wants with so rich a reward, whereas all I did was but my duty.

V. 37. {Let thy servant return that I may die in my own country} q.d. It becomes men of my age to think rather of their death and burial than of enjoying courtly delights: and therefore the best way to gratify me, if so you are pleased, is to give me leave to return unto my own home, where, for the short remainder of my life, I may enjoy rest and retiredness, fit myself for death, and after I am dead may be buried in the sepulcher of my father and ancestors, which is to all a thing acceptable.

{Behold thy servant Chimham, let him go over with my Lord} That he may not slight the king’s kind offer, he propounds a thing which would be to him more acceptable and profitable, namely, that Chimham one of his sons, might be taken into his favor, and preferred by him as he should think good. Which motion David entertained; and in his old age, when he could not live to see it done, he commends him to Solomon his son, 1 King. 2. 7. Of this Chimham we read Jer. 41. 17.

V. 38. {Chimham shall go over with me} To the other side of Jordan, and so to the court.

V. 39. {The King kissed Barzillai, and blessed him} i.e. Taking leave of him, he gave him thanks, and wished him all prosperity. So ch. 14. 22.

V. 40. {and also half the people of Israel} i.e. Not precisely the just half, but either those that had not rebelled, or had reconciled themselves to the king, or so many of them as in that great haste could make themselves ready to go out to meet him.

V. 41. {Why have our brethren, the men of Judah stolen thee away?} i.e. Fetched you homewards unawares to us, and not expecting our company, thereby engrossing you, and appropriating to themselves all the glory of the action.

{and have brought the King and his household} Here they change their speech from the second person to the third, which is usual with the Hebrews when the inferior speaks to his superior, that he might exalt him, and abase himself.

V. 42. {Because the King is near of kin unto us} i.e. Of our tribe, and dwells among us.

{have we eaten of the King’s cost?} i.e. Have we done him this service for our own advantage, and not rather in the former respects?

V. 43. {And the men of Israel answered—We have ten parts in the King} q.d. If David be considered as a private man, you have more interest in him than we; but consider him as a king over the whole land, and then we have a greater share in him than you, being ten tribes; and you only two, though Benjamin be also reckoned with you; and so we are the far greater part of this kingdom. In this contention between Judah and Israel the mutability and inconstancy of the common people is very observable, seeing they who lately rejected David and rebelled against him, do now in a hot contention strive who should have the greatest interest in him. So the Jews dealt with our blessed Savior, one day singing Hosanna unto him, and blessing him, and the next day crying out, Crucify him, Matth. 21. 9. and 27. 22.

{And the words of the men of Judah were fiercer than the words of the men of Israel} i.e. They were more rough and stout, presuming upon their privileges, because the king was of kin to them, and the royal dignity settled on their tribe, and because they were the greatest and richest, and in wars had precedency before the other tribes. This contention the king hearing, and saying nothing to compose it, being loath to displease either party, it afterwards broke out into a further and greater inconvenience: For seeing Judah challenged the greatest part in the king, Israel impatient of such a disparagement, refused to have in him any interest at all, ch. 20. 1.

CHAPTER 20

Ver. 1. {And there happened to be there} i.e. When the ten tribes contended with Judah, which is mentioned as the occasion of Sheba’s rebellion and commotion.

{a man of Belial} See on Judg. 19. 22.

{whose name was Sheba the son of Bichri, a Benjamite} He being a chief man of that tribe, and, it is like, of Saul’s family, having gotten this opportunity, out of hatred to David, and hope to reduce the crown back again to that tribe and family, and particularly to himself, became the chief head and captain in this rebellion.

{he blew a trumpet} Namely to assemble the Israelites, who were now discontented, and to stir them up to rebellion ch. 19. 41, 43. Unto which they were the more apt, because as yet they were not well settled in their allegiance; like a broken bone newly set, before it had time to knit together. Thus God was pleased to correct David for his sins, and to exercise his faith and patience, with a new affliction coming in the neck of the former, as one billow follows another, not allowing him any time of rest or breathing.

{and said, We have no part in David} This was a form of speech used by the Hebrews, whereby they professed that they would have no commerce with those who had displeased them, 1 King. 12. 16. Act. 8. 21. but here occasionally taken up, because Judah had claimed a chief share in the king above Israel; q.d. Seeing Judah challenges the whole interest in the king, therefore let them wholly have him, and let us make choice of another, unto whom we may have as good right as they.

{Neither have we inheritance in the son of Jesse} So he called him by way of contempt, in respect of his mean parentage. And hereby he discovered the spleen and scorn of a proud Benjamite; who had high thoughts of themselves, because formerly the crown and scepter had been worn and wielded by Saul a man of their tribe.

{every man to his tents, O Israel} i.e. Desist from prosecuting your purpose of bringing David home, and return back to your own houses and tribes, that you may there advise and consult what is to be done.

V. 2. {So every man of Israel went up from following David} i.e. Embracing Sheba’s counsel they forsook David, not accompanying him any longer or further, but leaving him wholly to Judah, who still unanimously adhered unto him, and conducted him the whole way from Judah to Jerusalem.

V. 3. {And the King took the ten women his concubines} To wit, which Absalom had defiled, ch. 16. 22.

{and put them in ward, and fed them} i.e. Provided nourishment and all necessaries fitting for them. Wherein he dealt graciously with them, if they were defiled by voluntary consent, seeing when they had justly deserved death, yet he favored and spared them, because they had been his wives, and contented himself only with their confinement. Yea, they deserved little less than death, though they were in some sort unwilling to be thus abused, if they did not to the uttermost of their power make resistance, choosing rather to die than become the subjects of such an horrid and shameless villainy. Yea, if they were wholly innocent, and mere patients to Absalom’s violence and wicked lusts, yet David dealt piously and prudently with them (especially if it were done by their consent) to put them in ward, and never more to company with them, because they had in an incestuous manner been defiled with his own son, and could not go abroad without shame to themselves, and some disgrace to him, and without renewing the memory of Absalom’s filthiness and wickedness, which he out of his tender affection desired should be rather forgotten and buried with him.

{living in widowhood} For though their lord and husband still lived, yet they were in a sort widows, because they were divorced and perpetually separated from him, and so he was to them, as if he had been dead.

V. 4. {Then the King said to Amasa, Assemble me the men of Judah} Having appointed him to be general instead of Joab, to ratify this grant and confirm him in his place, he put him into present employment suitable hereunto, namely to raise an army to pursue Sheba, and prevent his design.

{within three days} This was a great work to be done in so short a time; but David thought expedition necessary, lest Sheba by longer leisure should have increased his number of mutineers, and grow too strong.

V. 5. {So Amasa went—but he tarried longer than the time} Either the time was too short for such a dispatch, or most of the people were so addicted to their old general, under whom they had formerly such good success, that Amasa could hardly persuade them to follow him, who of late had prospered no better. But whatsoever was the cause, this delay might work some jealousy and suspicion in David, that he being but a reconciled enemy was not true to him and his cause, and so make him think to employ another in that service which required such quick dispatch.

V. 6. {And David said to Abishai} David was impatient of Amasa’s long stay, yet being resolved not to restore Joab to the generalship, as fearing that if he should use him in his service he would encroach upon him, and by gaining the people’s favor would usurp it into his hands, he chooses rather to employ Abishai in this expedition.

{Now shall Sheba—do us more harm than did Absalom} He will raise up against us a more dangerous rebellion, if he be not speedily prevented; seeing many that would not adhere to Absalom, because he was David’s son, would now follow Sheba, who was of Saul’s tribe and family, and David’s professed enemy.

{Take thou thy lord’s servants, and pursue after him} This some understand of Joab, who had been general of the army; and others of Amasa, who was now in his place. See ch. 11. 11. But most probably it is meant of David’s own servants, and chiefly of the Cherethites and Pelethites, who were of his guard with others of his faithful followers, that were mighty men, and now about him as it is expressed v. 7.

V. 7. {Joab’s men} So called because they had been under his command.

{and the Cherethites, and the Pelethites} See on ch. 8. 18.

V. 8. {When they were at the great stone} When Abishai and Joab with the rest of their company were come to this great stone, which was a landmark stood near Gibeon, they discovered Amasa and part of the army going before them; and so Joab hastened to overtake him, with a full resolution to kill him, as afterwards it appeared.

{And Joab’s garment that he had put on, was girded unto him} i.e. His soldier’s coat or cassock was tied close to him, that it might not hinder him in acting his design.

{and upon it a girdle, with a sword fastened upon his loins} i.e. Hanged on the outside of his coat in a soldier’s belt, that he might readily use it upon any sudden occasion.

{and as he went forth, it fell out} i.e. Purposely going with Abishai, with a full resolution to kill Amasa, as he had formerly done Abner for the same cause (being encouraged, it seems, by his impunity) he put his sword into a wide scabbard, that being glib in the sheath it might upon the moving and bending of his body fall out, and that so falling he might without Amasa’s suspecting any thing stoop to take it up, and in his rising might deadly wound him, while he embraced him and took him by the beard to salute and kiss him.

V. 9. {And Joab said to Amasa, Art thou in health, my brother?} i.e. My dear kinsman. For he was his cousin-german, or sister’s son; and it was the manner of the Hebrews to call kinsmen brethren, 1 Chro. 2. 16, 17. Mark 6. 3. Matth. 12. 47. Joh. 7. 3.

{and Joab took Amasa by the beard—to kiss him} As their manner was in saluting. See Gen. 29. 11.

V. 10. {But Amasa took no heed to the sword that was in Joab’s hand} i.e. He suspected nothing, when, slipping out of the scabbard, he stooped to take it up, thinking that it had slipped out by accident, and not by any design.

{So he smote him therewith in the fifth rib} i.e. He stabbed him into the body under the fifth rib, near his belly, so that his bowels came out. See on ch. 2. 23.

{and struck him not again} Heb. doubled not his stroke. Because he had made sure to kill him already, and had given him his death’s wound with the first blow. See 1 Sam. 26. 8.

{and he died} i.e. Received a mortal wound.

{so Joab and Abishai his brother pursued after Sheba} Joab having thus taken Amasa out of his way, resumed this office of being general over the army, and as their captain led them out against Sheba.

V. 11. {And one of Joab’s men stood by him} i.e. By the body of Amasa, appointed by Joab (as it seems) to stand there to make the following proclamation to the soldiers as they passed by.

{He that favoureth Joab} i.e. Who loving him, desires to restore him to his place of general, Amasa being dead.

{and that is for David, let him go after Joab} i.e. Whoso desires that David and his party should have good success in this expedition against the common enemy and the traitors that join with him, let not this accident hinder him from pursuing them.

V. 12. {And Amasa wallowed in his blood} Being in the pangs of death.

{And when the man saw that all the people stood still} When Joab’s friend and follower, v. 11. observed that, notwithstanding his proclamation and encouragement, many of the soldiers, as they were passing by, stood still to gaze upon Amasa’s body, as a strange and formidable sight, he removed it out of their way, that they might march on under Joab’s conduct.

V. 13. {When he was removed—all the people went on after Joab} Hereby it appears in what high favor Joab was with all the militia and army, in that notwithstanding David’s displeasure against him, and his bloody and treacherous murdering of Amasa, none of the soldiers, no not those who were lately under Amasa’s conduct and command, refused to follow him. And this may somewhat excuse David for not punishing him for his foul fact, seeing it was not in his power to do it; though he may justly bear the blame, in that after his return he did not so much as sharply reprove him for it, if at least the story report wholly all that was said and done.

V. 14. {And he went through all the tribes of Israel} i.e. Joab and his army pursued Sheba with his followers, who went through all the tribes to stir them up to join with him in this rebellion; that is, all those that lay between Jerusalem and Abel, to wit, Ephraim, Manasseh, Issachar, Zebulun, and Naphtali.

{unto Abel} Situate in the tribe of Naphtali, in the north border of Canaan towards Syria, where were valleys called Maachah. Hence it is named Abel-beth-maachah here, and 2 King. 15. 29. and Abel-Maim, 2 Chr. 16. 4. to distinguish it from another city of this name not far from Gadara, in the tribe of Judah. Some think this Abel-Maachah was in the tribe of Manasseh, and so named from the wife of Machir, who was called Maachah, and was of Manasseh, 1 Chro. 7. 16.

{and all the Berites} i.e. The inhabitants of the land and city of Beeroth in the tribe of Benjamin, near Abel, Josh. 18. 25.

{and they were gathered together} i.e. The Israelites which inhabited the forementioned places, not hearkening to Sheba, followed after Joab.

V. 15. {And they came and besieged him} i.e. Sheba the rebel.

{and they cast up a bank} That from or upon it they might fight with and beat off those that defended the city wall.

{and it stood in the trench} Or, it stood against the outmost wall.

{and all the people that were with Joab battered the wall to throw it down} Heb. marred to throw down. To wit, with engines; and, as the word implies, under-mined the wall.

V. 16. {Then cried a wise woman out of the city} i.e. From the city wall.

V. 18. {They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter} Or, They plainly spake in the beginning, saying, Surely they will ask of Abel, and so make an end. According to the former reading some understand it thus. The inhabitants of this city in former times being reputed very just and prudent, were in weighty affairs resorted unto for counsel; whence it grew into a proverb, That they who needed advice should ask at Abel. And when they had heard it, they so rested in it, that the controversy was ended and determined, and all well and peaceably concluded. Which course if Joab had taken before the siege, he might have saved that labor, and the city have been preserved from danger. Others think, according to the second reading, that she puts him in mind of the old law, which commanded that before they besieged a city, they should summon it, and offer unto it conditions of peace, to which if the citizens yielded, there should be a cessation of arms, Deut. 20. 10, 11. Wherein tacitly she charged Joab that he had failed; as in truth he had done, and therein offended by transgressing God’s law; for if by his messengers he had sent such conditions of peace unto Abel before he laid siege to it, they had yielded to them, and so the war had ceased.

V. 19. {I am one of them that are peaceable and faithful in Israel} i.e. I, with many others in this city are of a peaceable condition, and faithful to the king, and not apt to rise up against him in rebellion; though it may seem otherwise, seeing Sheba, a rebel and a seditious person fled hither for harbor, is here sheltered, and the gates shut against you and your army. But he suddenly came in upon us, and we did not know his end and aim in resorting to us. And the shutting of our gates was not caused by any disaffection to the king or your self, but by a sudden fear, when we heard that an army approached near unto us, and had from you no intimation of the cause: And if the gates should have been left open, there being in every army some unruly soldiers given to plunder and prey, they might have done us a mischief, and we should have had the amends in our own hands.

{Thou seekest to destroy a city and a mother in Israel} This she speaks in the name of the city, that it was a mother or head city, having towns and villages under it, which had ever been peaceable and loyal to the king. And this she uses as another argument to dissuade Joab from destroying or hurting it, seeing it would be an act of great injustice, and very disserviceable to the state, which would be much weakened by the ruin of such a famous city.

{Why wilt thou swallow up the inheritance of the Lord?} q.d. If you use unjust rigor in ruining this city and the inhabitants of it, you shall not only much prejudice and endamage the whole commonwealth by cutting off such a helpful member, but also deal impiously and injuriously against God himself by destroying a city in Israel which he accepts and loves, as his inheritance and by robbing him of his right commit abominable sacrilege, and so make yourself obnoxious to much guilt and punishment. She uses this expression of swallowing up the Lord’s inheritance to intimate unto him that, if in fury and compassion he proceeded in his course, he would not show himself a man, who leisurely chews what he eats, but resemble a ravenous wild beast, which out of greediness and hunger devours the prey at once, and as it were swallows it down whole.

V. 20. {Far be it from me that I should swallow up or destroy} Joab wholly disclaims all that the wise woman had laid to his charge, and protests in a redoubled speech, that his aim was not to destroy the city and endamage the commonwealth, but to preserve both, by cutting off and taking from among them a common pest, which would infect all that came near him with the contagion of his sedition and rebellion, if we were suffered to live any longer.

V. 21. {But a man of mount Ephraim—Sheba by name} Sheba is said to be a man of mount Ephraim, because he had dwelt in the confines of Ephraim. But properly the Beerothites, of which he was, were Benjamites. See v. 1. and ch. 4. 2. Josh. 18. 25.

{And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall} This wise woman thus confidently promises, either because she already knew the minds of the elders and chief magistrates of the city, who had sufficient power in their hands to effect it, and it may be had put her upon this employment, as being wise, and so fit to manage it, and a woman, and therefore more likely to be heard with pity and compassion; or else because she thought it a thing so reasonable that they should cut off a rebel to preserve the whole city, which was now in extremity of danger, that she doubted not but that, wisely and prudently pressing the matter, she should easily persuade them all to hearken unto her.

V. 22. {the woman went to all the people in her wisdom} She persuaded the citizens generally, as well as the elders, with her wise reasons, to give Sheba’s head to Joab, as she had promised. See Eccl. 9. 15.

{and he blew a trumpet, and they retired from the city every man to his tent} Here again Joab showed his wise moderation, and that he was a lover of the peace and welfare of the commonwealth, and a prudent general, keeping his soldiers in good order and discipline, seeing when they were so near the taking of this mother city, upon his bare command they were content to retire themselves, and so after all their labor to lose their expected prey.

{and Joab returned to Jerusalem unto the King} David is not here said to have reprehended Joab either for killing Amasa, or re-estating himself in the generalship against his order and without his consent. And such a matter, it is likely, would not have been omitted, if it had been done seriously and severely as it ought. But David did not think it fit to be done at this time, partly, because Joab had such success in this expedition as gained the hearts of the soldiers; and partly because he saw he could not well want his service for the time to come, especially now that Amasa was taken out of the way; and partly because Abishai would have been incensed against him if he had offered any hard measure to his brother; and partly also, because he dared not displease Joab, who was now so potent and powerful: Therefore in a prudential and politic way he thought it in vain to reprehend that which he was not able to reform or punish, and chose rather a better opportunity; and what he could not do himself, he thought it best to give in charge to his son.

V. 23. {Now Joab was over all the host} Here the names of David’s chief officers are expressed, as they were when he began to reign over all Israel, ch. 8. 16. because this reestablishment was as if he had been again anointed and crowned. And first, Joab is said to have been still general over the army, being restored to his place after the death of Amasa; not that David desired it, but because another could not be substituted without danger of commotions. See ch. 3. 39.

{and Benaiah—was over the Cherethites} He also was formerly named, but here again repeated, with divers of the rest, because upon David’s restoring to the kingdom though there might happen many great alterations, yet these officers for the most part remained still the same. See on ch. 8. 16.

V. 24. {And Adoram was over the tribute} This office and officer were not mentioned ch. 8. but now were added to the rest, because David had use of them, there being many nations by his conquests become tributaries unto him.

V. 25. {And Sheva was Scribe} Called Seraiah ch. 8. 17. as some think, the same man having two names, as was not unusual with the Hebrews.

{and Ira also the Jairite} Of the country of Jair in Gilead, Num. 32. 41. Judg. 10. 4.

{was a chief Ruler} Or, prince. David’s sons mentioned ch. 8. are not here spoken of, because divers of the chief of them, as Amnon, Absalom, and (as it is very likely) Chileab, were now dead.

CHAPTER 21

Ver. 1. {Then there was a famine in the days of David} i.e. After the things related in the former story, concerning the rebellion of Absalom and Sheba, were done and ended, God sent a grievous famine upon Israel, which continued three years one after another. Some expositors think this story of the famine, and that following, of David’s victories against the Philistines, are transposed, and that these things happened before those rebellions, grounded their conceit upon the forty years mentioned ch. 15. 7. which they reckon from the beginning of David’s reign in Hebron: But seeing the account may be better taken from his anointing by Samuel, as I have showed in my notes upon that place, and so the things which followed might be done in that order as they are set down in the story, there is no reason to admit of such a transposition in the Scriptures, seeing it is never safe to allow it but when it is necessary and cannot be avoided.

{And David enquired of the Lord} i.e. When by the long continuance of the famine he conceived there was some cause of it above ordinary course of nature, in the fourth year, like a good king, careful of the welfare of his subjects, he inquired (as is most likely) by the high Priests, with the breastplate and Urim and Thummim, what was the cause of God’s wrath, that he might use means to appease it, and so the famine might cease, Numb. 27. 21.

{It is for Saul, and for his bloody house, because he slew the Gibeonites} This was an heinous sin in God’s sight, both because they violated their oath made in his presence, Josh. 9. 3, 15, 18. and also because they used this bloody cruelty towards them who were proselytes to the Jewish religion, and by the long prescription of divers hundreds of years were invested into the same privileges with God’s people, being of the same faith, and by their calling and profession serviceable to the sanctuary. The sin is imputed to Saul and all his house, and punished both in them and all the people, because they were accessory to Saul’s bloody fact, either by their advice and counsel, or in that they liked and approved it, or at least did not seek to hinder and dissuade him from it.

V. 2. {Now the Gibeonites were not of the children of Israel} To wit, by nation and birth, though they dwelt among them.

{but of the remnant of the Amorites} They were not Amorites properly, but Hivites, Josh. 9. 7. but because the Amorites were the chief and most potent and warlike people of all those cursed nations, and because, though they had a peculiar country to themselves which they principally inhabited, many of them were dispersed and intermingled with the rest on both sides Jordan, therefore usually all the inhabitants of Canaan are in the Scripture called Amorites, as Gen. 15. 16. Josh. 5. 1. & 10. 5, 6. and 24. 8, 15. as in many other places they all go under the name of Canaanites, though they who were properly so called did inhabit but one part of the country, lying upon the coast of the Mediterranean sea, Gen. 13. 7. and 24. 3. Numb. 14. 25.

{and Saul sought to slay them} i.e. Utterly to destroy and root them out of the land.

{In his zeal to the children of Israel and Judah} Not in a true and holy zeal, aiming at God’s glory; for it tended much to his dishonor to have them destroyed who were now proselytes, and professed his true religion, and had put themselves under his protection; but in a blind and bloody, and hypocritical and preposterous zeal, aiming, as he pretended, at the welfare of the commonwealth of Israel; though indeed his main end was popular applause, and to gain their favor, by seeming to be so zealous in promoting their good. In which respect he is said to have done it in his zeal, and not inspired by God. He would seem to envy these Gentiles and cursed nations, that they should be incorporated into God’s people, and enjoy all their privileges; and thinking to rectify the error of Joshua and other rulers, and to bring the kingdom into a right frame, when none enjoyed any part of it but only Israelites, to whom it was given, he endeavored to have all others rooted out from amongst them. And this is called zeal, because he seemed herein to respect the law of God, which commanded that these cursed nations should be utterly destroyed, Exod. 23. 32, 33. Deut. 7. 16. And here by the way we may observe Saul’s gross hypocrisy, in that being expressly commanded to destroy the Amalekites, he spared Agag out of a seeming pity, but here uses barbarous cruelty in seeking to root out the Gibeonites, who were to be preserved by oath and covenant, for no other fault but because they were strangers; and this he did under pretense of zeal.

V. 3. {Wherefore David said to the Gibeonites, What shall I do for you?} i.e. What satisfaction will you require, that you may not complain unto God of his people’s cruelty, and so draw down his judgments upon them; but contrariwise, being satisfied, may pray for their peace and prosperity? Hereby it may seem that when David consulted with God about the cause of the famine, he not only told him what it was, but also required that he should use this means to give satisfaction for the wrong which the Gibeonites had received: For otherwise he would have done what himself thought best, and not have put it to their choice to demand what they pleased.

V. 4. {We will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel} To wit, saving those only whom we will now name unto you. And here they show that their ends and aims in the satisfaction required were not base and covetous; for they desired no money, nor cruel and unjust; for though many of them had been murdered and massacred, yet they would rest satisfied with the death of some few, and of those only who were chief actors in their destruction, namely, Saul’s bloody family; and that not so much for private revenge, as that by their death an atonement might be made unto the Lord, and so the famine might be removed.

V. 5. {The man that consumed us, and that devised against us} i.e. Who destroyed a great number of us, and not so contented, plotted still and contrived to root out utterly all the rest.

V. 6. {Let seven of his sons be delivered unto us} i.e. Of his posterity; for he had none of his own sons living, immediately descended. In this demand there was an overruling hand of providence that inclined and directed them, that Saul’s posterity being rooted out, David’s kingdom might be established, according to God’s promise. For these, if they had lived, would upon all occasions have been ready to disturb the peace by aspiring unto the crown.

{and we will hang them up unto the Lord} i.e. Devote them unto him, to appease his wrath incensed against the land of Israel. So Numb. 25. 4. Such execution was sometimes used to make atonement for some public misdeeds Deut. 21. 22, 23.

{in Gibeah of Saul} To wit, for their great dishonor, Gibeah being the place of their habitation, among their kindred and friends; and to the end also that by their example all others, especially their family and tribe, might be deterred from attempting the like bloody design.

{whom the Lord did choose} Namely, to be the first king of Israel. This they added as an aggravation of his bloody sin, in that being advanced above all others out of God’s mere grace to be king, he turned tyrant, and imbrued his hands in innocent blood. Others read the words thus, O elect of Jehovah, and apply them unto David, who was elect and chosen of God both in respect of the kingdom, and his own person, with his posterity after him; and also in respect of the Messiah, of whom David was a figure, and in him eternally elected.

{And the King said, I will give them} Being appointed by God to give them satisfaction, he promises to deliver seven of Saul’s sons into their hands to be hanged by them. Here it may be demanded first, how this could stand with David’s justice, to punish the children for the father’s sin, contrary to the practice of Amaziah 2 Kings 14. 6. which was grounded on God’s law, Deut. 24. 16. I answer, David’s fact was lawful, yea necessary, seeing he had God’s warrant and direction for it, who has power, when he pleases to dispense with his own laws. But secondly, how will this stand with God’s justice, to have Saul’s posterity punished for his sin, contrary to what he protests Ezek. 18. 20. I answer, Though it be said that God will visit the sins of parents upon their children unto the third and fourth generation, that is not to be understood simply and absolutely without any reference to the sin of the children, for principally in his punishments he has respect to a man’s own sin: As in this place, Saul’s posterity are punished for his bloody sin; but it is not simply for his sin alone, they being innocent, but because they were accessory and guilty of the like cruelty; in which regard they are here called his bloody house. And it was just, in way of retaliation and requital, that as Saul had slain the Gibeonites and their posterity, so they also should slay his. Yea, but God often punishes the sins of parents upon their children, though they be not guilty of them. I answer though they be innocent of their parents’ sins, yet they have sins enough of their own which God may justly punish, when and how he pleases, though he may take occasion of so doing by calling to remembrance the sin of the parents. And this he may do justly in little infants, who are often involved in the same punishment with their parents, though they never committed any actual transgression, seeing they are under the guilt of original sin, which deserves death. Again, punishments are to be distinguished into temporary, and eternal. In the former, children, and such as are innocent of those sins for which the punishment is inflicted, are usually involved, because they live in the same community and corporation, and are as it were members of the same body; and therefore they rejoice and mourn together; and as they participate and communicate in temporal blessings and benefits, so also in outward crosses and calamities, like the members of the same body, which though they be sound and healthy in themselves, yet sympathize with their fellow members, if they be diseased and pained. But as for those punishments which are eternal, they are never inflicted upon any but only for their own sins. And therefore of these chiefly the prophet is to be understood, Ezek. 18. 4, 20.

V. 7. {But the King spared Mephibosheth—because of the Lord’s oath that was between them} He had likewise sworn to Saul that he would not cut off his seed after him, 1 Sam. 24. 21, 22. But when God by his command had dispensed with that oath, and it was at David’s choice to appoint to death which seven he would of all Saul’s posterity, he spared Mephibosheth above all the rest, because of that special covenant that was between him and Jonathan, which was contracted and grounded on that great mutual love which they bore one to another, 1 Sam. 18. 3. and 20. 8, 16, 42.

V. 8. {But the King took the two sons of Rizpah} i.e. Saul’s concubine, ch. 3. 7. and v. 11.

{and the five sons of Michal the daughter of Saul} i.e. Of Merab the sister of Michal, and wife of Adriel, 1 Sam. 18. 19. Her sons being educated and adopted by Michal are called here Michal’s sons. See Gen. 16. 2. and 30. 3. and 50. 23. Ruth 4. 17. Some think here is used the figure ellipsis, which in a curt and short manner of speaking according to the Hebrew idiom cuts off the name of the one sister, and expresses it by the other. So v. 19. Goliath for the brother of Goliath: and Jer. 32. 12. Jeremiah’s uncle is put for his uncle’s son. Howsoever, it is manifest that Merab, and Michal, was married to Adriel; and that Michal was first married to David, and afterwards to Phalti, and then again resumed by David, but had no children to the day of her death, and if she had borne any to him, they must have been reckoned rather the posterity of David than of Saul 1 Sam. 18. 19. 1 Sam. 6. 22.

{whom she brought up for Adriel} Heb. bare to Adriel. This makes me prefer the ellipsis, Michal for Merab Michal’s sister: For otherwise it should rather have been said that she adopted them to herself or her husband, than for Adriel, who was their natural father: unless we would say that she only educated them for Adriel; and then they could not be called her children, seeing they were so neither by nature nor adoption.

{the son of Barzillai the Meholathite} So called, because he was of Abel-Meholah in the tribe of Benjamin, Judg. 7. 22. 1 King. 4. 12. and 19. 16. And it is here used to distinguish him from Barzillai the Gileadite, ch. 19. 13.

V. 9. {and they hanged them in the hill} i.e. In some eminent hill Gibeah-Saul, v. 6. that all might look upon them as a fearful example of God’s high displeasure against Saul and his bloody family for massacring the Gibeonites, and to deter all others from attempting the like cruelty.

{before the Lord} i.e. To appease God’s wrath, and to make an atonement for the people, that the famine might cease.

{fell} i.e. Were executed and put to death.

{in the days of harvest, in the first days, in the beginning of barley harvest} Which in Canaan was in the month Nisan, part whereof was in March, and part in April. See Ruth 1. 22. They were to hang from this time till God by sending rain did show that his wrath was appeased. Whereby it appears that the cause of the famine was a great and long drought, the usual cause of famine in the land of Canaan, as we see 1 King. 17. 1. and 18. 1, 2. Deut. 11. 12, 14. and 28. 23, 24. And though it does not appear how long the bodies did hang, yet it is manifest that it was much longer than the ordinary time, seeing they were to hang from the beginning of barley harvest till the Lord by sending rain should testify that his wrath was appeased. And though this were not deferred, as some guess, till the usual time of their latter rain, i.e. September, (for in an extraordinary case God had sent rain in an extraordinary time, or else it would not have been so manifest that his wrath was pacified) yet it appears by Rizpah’s preparation and attendance that they hanged much longer than one day, the time appointed by God in the law for the hanging of dead bodies on a tree, Deut. 21. 23. This David could not have done without manifest transgressing God’s express commandment, but that he had herein special direction from God, who when he pleases may dispense with his own law.

V. 10. {And Rizpah—took sackcloth, and spread it for her upon the rock} Some understand that she spread the sackcloth upon the dead bodies to preserve them from birds and beasts: But seeing it is said that she spread it not for them but for herself, and not upon their bodies but upon the rock, I rather with others conceive that she spread it as a tent to defend her from the heat of the day, and from malignant influences in the night, whilst she watched these bodies; and that for this purpose she used sackcloth rather than other cloth, to testify her mourning. And it seems the bodies were not covered, but hung in the open air, seeing it is said that they remained there until the water dropped upon them from heaven, and that Rizpah watched them to keep off the birds and beasts from preying upon them.

{from the beginning of harvest, till water dropped upon them} Though by God’s law bodies were to hang but to the setting of the sun the same day, Deut. 21. 23. yet because the famine came by drought, the king by God’s direction would have them hang till rain came, that so it might be a sign that God’s wrath was appeased, and mercy obtained; for which end they were hanged up.

V. 11. {And it was told David what Rizpah—had done} David no doubt approved of her natural and pious affection towards her sons, manifested in her taking such care and pains herself to preserve their dead bodies from being rent and devoured, when in all likelihood she had servants whom she might have employed in that service.

V. 12. {And David went and took the bones of Saul—and Jonathan} i.e. Commanded it to be done by his servants and officers; being (as it seems) put in mind to do it by the example of Rizpah.

{from the men of Jabesh-Gilead} See on 1 Sam. 31. 10, 11, 12.

V. 13. {And he brought up from thence the bones of Saul, &c.} To wit after they had been long buried. See 1 Sam. 31. 12.

{and they gathered the bones of them that were hanged} That hereby he might give some comfort to their afflicted mother, and by an honorable burial make some amends for their ignominious death. Now whereas it is said their bones were gathered, it is implied either that this was not done soon after their death, but some good space of time after, or rather that they used their bodies as the men of Jabesh-Gilead formerly had used the bodies of Saul and his sons, which being so putrefied that they could not be embalmed, they burnt off the flesh with sweet odors, and buried the bones: See on 1 Sam. 31. 12, 13.

V. 14. {Of Benjamin in Zelah} Josh. 18. 18. where was the sepulcher of Kish Saul’s father.

{and they performed all that the King commanded} i.e. All before spoken of, and concerning their funeral, with all the solemnities belonging unto it.

{and after that, God was intreated for the land} This he testified by taking away the famine, and returning plenty, by sending rain. So ch. 24. 25.

V. 15. {And David waxed faint} Being now aged, and not able to hold out with that vigor, as he had in the time of his youth and strength.

V. 16. {And Ishbi-benob, which was of the sons of the Giant} Called Rapha, who dwelt at Gath, from whom other giants had the name Raphites, v. 22. Of giants. See on Gen. 6. 4.

{the weight of whose spear} Heb. the staff, or, the head. The iron of his spear’s head. See 1 Sam. 17. 5.

{three hundred shekels} i.e. Twelve pounds and an half. See on 1 Sam. 17. 5.

{he being girded with a new sword, thought to have slain David} Some think he was then called to some place of military honor and command, as to be a centurion, tribune, or captain, and in token thereof had, as the custom was in this case, put on a new sword. And he now adventured to press into the army to assault David, that he might give an eminent proof and trial of his valor.

V. 17. {Thou shalt no more go out with us to battle} This oath they make not in a compulsory way to restrain the king against his will, but as faithful and loyal subjects, out of a reverential love and prudential care, to preserve him from falling again into the like danger.

{that thou quench not the light of Israel} Heb. candle, or, lamp. q.d. Lest the glory and splendor of Israel perish with you. Good kings by their wisdom guide and counsel the people, and go before and direct them by the light of their holy and just conversation, and are the very joy and life of the whole nation: In which respect they are called lights and lamps, as David here, and others in other places, 1 Kings 11. 36. & 15. 4. Psal. 132. 17. 2 Chr. 21. 17.

V. 18. {there was again a battle with the Philistines at Gob} Was situate by Gezer in Ephraim, upon the borders of Benjamin, towards the country of the Philistines. Whereupon it is said 1 Chr. 20. 4. that this battle was fought at Gezer, because Gob was near unto it.

{Then Sibbechai} One of David’s worthies. 1 Chr. 11. 29.

{slew Saph} Another giant, called also Sippai, 1 Chr. 20. 4.

V. 19. {Where Elhanan} Another of David’s worthies, 1 Chr. 11. 26.

{the son of Jaare Oregim} Called also Jair, 1 Chr. 20. 5. To which name (as some would have it) Oregim was added, because the spear of the giant whom Elhanan slew was like a weaver’s beam, as the word signifies. The which might have been probable, if the name Oregim had been added to Elhanan after he had slain this giant; and not to Jair, who was his father, and had his name before this battle was fought.

{slew the brother of Goliath} Heb. Goliath. Here by ellipsis the brother is left out, and in our translation rightly supplied. So v. 8. Michal for Merab Michal’s sister. For David himself slew Goliath, 1 Sam. 17. But this giant here was his brother, and called Lahmi, 1 Chr. 20. 5. See on Josh. 11. 22. and the Appendix after Genesis.

V. 20. {And there was yet a battle in Gath} i.e. Near unto Gath, one of the five famous cities of the Philistines, near unto the midland sea.

{that had on every hand six fingers, &c.} And so was not only a giant of a vast growth and stature, but also a monster, and therefore the more terrible.

{and he also was born to the Giant} Or, Rapha. So called in way of eminency, because the other giants descended from him.

V. 21. {And when he defied Israel} i.e. Reproached, dared and challenged them with scorn and despite, as Goliath had formerly done. See on 1 Sam. 17. 10, 25, 36.

{Jonathan} Some think he was the same man who is before called Jonadab, that gave that wicked counsel to Amnon, ch. 13. 3, 5. And if so, then it appears that he was a man of more wit, strength and valor, than of piety and honesty, as the most are of his profession.

{the son of Shimea} Named also Shammah 1 Sam. 16. 9.

V. 22. {These four—fell by the hand of David and—his servants} To David as king and general, the victory of his soldiers and commanders is ascribed. Or we may add to these Goliath, who was slain by David himself. 1 Sam. 17. All these were sons to this giant. And so taking one with another, they may be said to have all fallen by the hand of David and his servants.

CHAPTER 22

Ver. 1. {And David spake unto the Lord the words of this song} i.e. Composed and sang unto the praise and glory of the Lord this psalm, to testify his thankfulness for his many and great deliverances, victories over his enemies, and singular blessings and benefits conferred upon him.

{in the day that the Lord had delivered him out of the hand of all his enemies} i.e. In his old age, and the last year of his reign, when having vanquished all his enemies, both foreign and domestical, he enjoyed a settled and secure peace; Not spending the remainder of his days in ease and idleness, pleasure and voluptuousness, as has been the manner of many kings and conquerors in the like case and condition, but devoting himself to pious and religious exercises to the glory of God, who had been the chief cause and author of all his deliverances and victories.

{and out of the hand of Saul} Him he specially names above others, because his persecutions of him were most fierce and cruel, dangerous, and of longest continuance.

V. 2. {And he said} i.e. In penning this song of thanksgiving and praise he expressed himself in the following words. This is all one with the eighteenth psalm, saving that there is some variety of expressions here and there, and some small passages left out or added in the one which are not in the other. And this some conceive was done, by reason this here, recorded in the Book of Samuel, was the first draught, and that it was by David afterwards revised, and so put into the volume of his Psalms, and committed by him to the Levites to be sung by them. But I cannot see how this can well stand with the immediate inspiration of God’s Spirit; unless we will say that the Holy Ghost chiefly respected the matter of the Scriptures, and not the expressions; as seems to appear plainly by comparing parallel places as the books of Samuel, kings and Chronicles, and the four evangelists, all which agree in a sweet harmony in respect of sense and substance, though they vary in words and some other circumstantial differences. And first here those words are omitted in the beginning, I will love thee, O Lord my strength, Which are the proposition of the whole psalm; all the rest that follow being but reasons of the Psalmist’s ardent and intent affection towards God, who had vouchsafed him so many and great deliverances, with such miraculous victories over so malicious and potent enemies.

{The Lord is} Here David uses great variety of expressions to set forth in a more lively manner the experience he had found of God’s all-sufficiency in the many kinds of his deliverances from innumerable evils and enemies, and to raise up and even ravish his spirit with unfeigned thankfulness to God, who had so multiplied his favors towards him that he could not find words enough sufficiently to express them.

{my rock} i.e. A sure, strong and immovable foundation of all the good which I enjoy or expect, and a place of safety against all the machinations of my enemies, either hiding me in its caverns when they seek after me to destroy me, as in the days of Saul; or securing me when I stand upon my defense against their assaults and fury, as being a place impregnable and inaccessible, 1 Sam. 13. 6. Judg. 6. 2. By this allusion David shows that though he had formerly used rocks to secure himself from his enemies, yet he had not relied chiefly on them, but on God his Savior, who had used them as means of his safety. Now this in a peculiar manner may relate unto Christ, who is the rock upon whom his church is built, Matth. 16. 18. and the sole foundation of all his comfort and salvation, unto whom that alone may rightly be applied, v. 32. Who is a rock, save our God?

{my fortress, and my deliverer} i.e. My stronghold and place of protection, to defend me against all the assaults of my enemies; and my Savior, to deliver me in time of danger from falling into their hands.

V. 3. {The God of my rock, in him will I trust} Psal. 18. 2. My God, my strength, in whom I will trust. i.e. Both as he girdeth me with strength, as he speaks Psal. 18. 32. and endues me with such valor and fortitude as that I am able to resist all the encounters of my enemies; and also as he is my strength, who supports and sustains me when in my own strength I am ready to faint.

{he is my shield} i.e. A strong defense, to repel all the encounters and assaults of my enemies.

{and the horn of my salvation} Whereby I do not only defend myself, but also offend my enemies. A metaphor borrowed from horned beasts, to whom their horns serve not only for beauty and comeliness, but only for defensive and offensive weapons against those that oppose them. So Numb. 23. 22. and 24. 8. Deut. 33. 17. Psal. 92. 10. Thus Christ is called the horn of our salvation, Luk. 1. 69.

{my high tower and my refuge} i.e. An invincible fort strong both by art and nature, unto which retiring myself in time of danger I am safe from the violence of all my adversaries.

{my Saviour, thou savest me from violence} When I was so circumvented and ensnared with the plots and power of my foes that there appeared no way nor hope of escaping, you contrary to the opinion of all, and mine own expectation, did provide a means of my deliverance from the violence of mine enemies.

V. 4. {I will call upon the Lord, who is worthy to be praised, &c.} Seeing all my safety is from God, who, whether I recount his goodness in himself, or his graciousness towards me, deserves all praise, therefore in all my difficulties and dangers I will have recourse unto him by prayer, being assured that he is both able and willing to save me out of the hands of my most potent and malicious adversaries.

V. 5. {When the waves of death compassed me} Or, the pangs, or sorrows, Psal. 18. 4. i.e. When I was beset on all sides with many and malicious enemies, who threatened imminent death and destruction without any hope of escaping, calling upon you, I found deliverance. He compares his enemies, and the evils they threatened to bring upon him, to huge waves ready to drown and overwhelm him, and even to swallow him up quick, as Psal. 124. 3, 4, 5. both in respect of their multitude which came against him from all parts of the kingdom, and of their sudden and frequent attempts, which like waves and billows came one in the neck of another, and of their unresistible strength and violence, like a raging torrent bearing all down before them; but withal intimating that they were like land floods, but of short continuance. For the time they lasted, they put him in fear, as land floods and torrents do passengers, when they see and hear them with an hideous noise coming against them from the mountains, upon the melting of snow, or some sudden and hideous storm of rain; But these fears lasted not long; and whilst they continued, they were turned to his good, driving him unto God by fervent and effectual prayer for help and deliverance. Others read it thus, When the cords of death compassed me, i.e. When I was in great consternation and fear, like those that have present death before them, and being bound fast with cords are led out to execution.

{the floods of ungodly men made me afraid} Heb. Belial. i.e. The outrageous attempts of graceless and lawless men struck such terror into me that I could see no hope of escaping their might and malice if you in your goodness did not send deliverance. See Judg. 19. 22.

V. 6. {The sorrows of hell compassed me} i.e. I was enclosed on all sides with the sorrows and fears of death and the grave, like a man who, lying on his deathbed, has no hope of recovery; yea, like one carrying to the grave, and bound with graveclothes, who has no strength to come forth.

{the snares of death prevented me} i.e. My enemies had so cunningly and closely plotted and contrived my death and ruin, (like cunning fowlers, or foresters, that lay secret snares to catch and kill birds or beasts) that I should have been easily circumvented by their plots and policies, and so have fallen into their mischievous gins, unless you had discovered them, and so made way for my escape.

V. 7. {In my distress I called upon the Lord, and cried unto my God} By this repetition he shows that he prayed unto God not seldom, but frequently, again and again, in the time of his straits and troubles, and that not slackly and slightly, but with all fervency and earnestness, both calling and crying for help and deliverance.

{and he did hear my voice out of his holy Temple} i.e. When David prayed unto God out of the place of his public worship, where in a special manner he is present. Or rather it is to be understood of the place from whence God heard his prayers; i.e. heaven the place of his habitation Which is called his temple, because the temple was a type of it, both in respect of God’s special residence there above all other places, and also of its purity and holiness, seeing no unclean thing may enter into it; and finally, because God had made special promises that he would hear the prayers of his servants calling upon him from his temple, the place upon which his name was called, and where his honor dwelt, 1 King. 8. 29. 2 Chr. 7. 15. And hence it was that, though they were absent from the temple, yet they prayed with their faces towards it, Dan. 6. 10. And herein the temple was not only a type of heaven, but also of Christ himself, in reference to whom all our prayers are heard and granted.

V. 8. {Then the earth shook and trembled} From this verse to v. 17. he sets forth the vengeance which God exercised upon his enemies, in destroying them with sudden, fearful and inevitable plagues and punishments, by comparing them to an horrible tempest raised suddenly by his almighty power, which in a lively manner he here describes. And herein he alludes to God’s former wonders manifested in delivering the Israelites out of the Egyptian bondage, at the Red sea, on mount Sinai, in bringing upon the cursed nations in Joshua’s time swift and sudden destruction; all which were evident demonstrations of God’s presence, providence and power in protecting his church and destroying his enemies. First he says that the earth shook and trembled, alluding to that terrible earthquake at the giving of the law, which caused both the men and the mount also to shake and tremble Exod. 19. 16, 18. By such manifestations of his power God so terrified David’s mighty and malicious enemies that they dared not proceed in their mischievous intentions against him.

{the foundations of heaven moved and shook} i.e. The high mountains, which seemed to touch the heavens, as though they were founded upon them: Even as Atlas, an high hill in Barbaria, by the poets is said to be an huge giant sustaining the heavens with his shoulders.

{because he was wroth} i.e. God’s power and displeasure in destroying of my enemies was as plainly evidenced as when he suddenly sends such horrible storms and tempests.

V. 9. {there went up a smoke out of his nostrils} Here he alludes to the manner of men, who when they are inflamed with great wrath, do, as we use to say, puff and huff their breath out of their nostrils. By this smoke he understands thick vapors and clouds raised up by the sun and carried with the winds, which darken the heavens, and hide the sun and stars from the earth.

{and fire out of his mouth devoured} He alludes to a man inflamed with rage, who is said to spit fire out of his mouth, when he threatens ruin and destruction to those at whom he is offended. And here in the metaphor is meant hot and fiery exhalations causing thunders and lightnings, which are signs of God’s power and wrath.

{coals were kindled at it} Hereby is signified the durableness and continuance of God’s wrath against his enemies, which did not suddenly vanish, like a flash of lightning, but was like that fulgurous and gross lightning which takes hold on solid substances, rending trees and houses, and setting them on fire.

V. 10. {He bowed the heavens also, and came down} He alludes to a thick and foggy mist or cloud which makes the heavens seem to descend and come near unto our heads. And hereby is meant that God did so visibly execute his vengeance against David’s enemies that he seemed to come down from the heaven to the earth for that very purpose. Not that God properly can move from place to place; for being infinite and immense, he fills at once all places; but he is said so to do, when he does manifest his power and presence in one place more than in another, as he did here in the destruction of David’s enemies.

{and darkness was under his feet} i.e. Thick and black clouds; whereby is signified his secret and invisible ways, in which he came to rescue David out of all his troubles, and to destroy his enemies.

V. 11. {He rode upon a Cherub, and did fly} i.e. On the wings of the wind. Here he alludes unto the Cherubims over the mercy seat in the Holy of holies, which had wings, to signify the speed of the holy angels in executing God’s commands. And he resembles God to a triumphant king, riding in a winged chariot, descending as it were with a swift motion to bring deliverance to his servants and destruction to his enemies; and withal he shows that he was the same God who dwelling in the sanctuary, as a chief place of his residence, was in covenant with his people, and ready, according to his promise, to give speedy help and deliverance to his servants, and to bring destruction upon their adversaries.

{and he was seen upon the wings of the wind} i.e. Did manifest his power and providence in his speedy coming in to the rescue of his servants when their enemies did bend all their strength against them.

V. 12. {And he made darkness pavilions about him} Either to keep men from prying into the secrets of his judgments, or to show his displeasure against his and his servants’ enemies, like a king that retiring himself into his secret closet when as he will not vouchsafe so much as to be seen of those who are in his displeasure. Or else the Psalmist may seem to allude to the cloud which went before the Israelites, which was darkness to the Egyptians, but gave light to God’s people.

V. 13. {Through the brightness before him were coals of fire kindled} This is otherwise expressed Psal. 18. 12. At the brightness that was before him his thick clouds passed, hailstones and coals of fire. 13. The Lord also thundered in the heavens, and the Highest gave his voice; hailstones and coals of fire. Which is a description of the lightning breaking out of dark and thick clouds; and here resembles God’s judgments against his enemies, which are sudden, speedy and unresistible.

{were coals of fire kindled} See v. 9.

V. 14. {The Lord thundered from heaven, and the most high uttered his voice} i.e. By thunder and lightning God daunted Pharaoh, Exod. 9. 28. and the Israelites on mount Sinai, Exod. 19. and 1 Sam. 12. 17, 18. discomfited the Philistines, 1 Sam. 7. 10. according to Hannah’s prophecy, 1 Sam. 2. 10. So Psal. 77. 18. Thunder is called the voice of God, to show the terribleness of it, and to admonish us that we do not wholly ascribe it to natural causes, but acknowledge that it comes by God’s special providence and command, for the terror of his proud enemies, when they exalt themselves against him.

V. 15. {And he sent out arrows, and scattered them: lightning, and discomfited them} Or, he shot out lightning, Psal. 18. 14. i.e. Thunderbolts and hailstones; as upon the Canaanites, Josh. 10. 11. These are called God’s arrows, Hab. 3. 11. These the Lord shot and sent, to scatter and discomfit his enemies, and to comfort and deliver his servants, particularly David, out of their hands, as is here expressed, and v. 17, 18. And hereby is implied that those creatures which are terrible to the wicked, be comfortable to God’s servants, as being a means of their good. And therefore, when, seeing these things, men’s hearts shall fail them with fear, it is said that the faithful shall look up, and lift up their heads, because their redemption draweth near, Luke 21. 26, 28.

V. 16. {And the channels of the sea appeared} i.e. By reason of this raging tempest the waters and waves were so raised up, even as it were from the bottom of the sea, that the very earth was discovered, which is the foundation and center of the world. It is an emphatical and hyperbolical expression of a terrible tempest wherein withal David seems to allude to the drying of the Red sea, and of Jordan, that the Israelites might pass over.

V. 17. {He sent from above, he took me, he drew me out of many waters} i.e. He delivered me in a miraculous manner out of deep dangers and desperate calamities, which threatened to drown and destroy me, even as it were with his hand stretched out from heaven to pull me out of them. Thus it is usual in the Scriptures to call great calamities waters. Psal. 32. 6. and 69. 1, 2. and 130. 1. Job. 22. 11. And here the Psalmist compares the rage of his enemies to deep waters, from which he was delivered, not by his own or any human prudence, policy or power, but only by God’s omnipotent hand.

V. 18. {He delivered me from my strong enemy} This may be understood either indefinitely, of any of his greater enemies, as Goliath, Doeg, Achitophel, &c. or more particularly, of Saul, who as he matched any of the rest in malice: so he exceeded them all in power. And here David begins plainly and particularly to apply and explain those things which before he had spoken figuratively concerning his enemies, their rage and malice, and God’s wonderful deliverances of him out of their hands.

{for they were too strong for me} This he adds to magnify God’s almighty power, who was able to conquer and quell such potent enemies, and takes delight to interpose his might in assisting his servants when they are overmatched, and to manifest his power in their weakness when they are ready to faint and sink.

V. 19. {They prevented me in the day of calamity} i.e. They had so suddenly and subtly plotted my destruction, before I had so much as any time to think of it, and much less to prevent it, that notwithstanding all human counsel and strength they had surely supplanted me, unless the Lord had succored and sustained me.

V. 20. {He brought me forth also into a large place} i.e. Whereas I was heretofore in many straits and troubles, difficulties and dangers, like a man in prison bound and hampered with fetters and chains, he has freed me from my sorrows, and set me at liberty out of my restraint, giving me a time of breathing, and enlarging my heart with joy and gladness. And all this he did, not for any cause in me, but out of his free grace and good pleasure.

V. 21. {The Lord rewarded me according to my righteousness} Here we are not to understand a reward of merit; for so he should contradict his last words, that God did all because he delighted in him, out of his good pleasure; but a reward of mere grace, there being no proportion between the work and the reward. Neither does he speak of his righteousness in reference to God; for in this sense he prays, Enter not into judgement with thy servant, O Lord; for in thy sight shall no man living be justified, Psal. 143. 2. but of his innocency in respect of his enemies, as being clear of those faults and crimes which they slanderously laid to his charge, as rebellion against his king, ambitious aspiring and affecting the kingdom by unlawful means, disturbing the state and commonwealth, wars, murders, spoiling of the country to relieve his followers, and such like; in all which he appeals to God, to justify his cause against their false calumnies and imputations, who being the searcher of all hearts did know his integrity and innocency in all those things which they laid to his charge. So Psal. 7. 3, 4, 8.

{according to the cleanness of my hands} i.e. The purity of my actions, and mine innocency in all my courses and dealings, in reference to my enemies. In all which he shows that God had justified and approved him, in that he had so richly rewarded him, notwithstanding all their oppositions, out of his rich grace and bounty.

V. 22. {For I have kept the ways of the Lord} i.e. I have framed and squared my life and actions according to the rule of God’s word, and ordered my conversation according to his law, making choice of it as my ordinary way in which I have walked.

{and have not wickedly departed from my God} i.e. Howsoever I have had many slips and failings, and as it were errors and digressions out of God’s ways, yet I have not resolvedly proceeded in them; but still the bent of my will and my constant endeavor have been to keep myself close with God, and to please him, by walking constantly in the ways of his commandments.

V. 23. {For all his judgements were before me} I have set the whole law of God before me, as the rule of my life and all my actions, and have not wittingly and willingly dispensed with any one of his commandments, but endeavored to observe them all, one as well as another.

V. 24. {I was also upright before him} Howsoever I have had many failings and defects even in my best actions, yet what I have done in God’s service has not been in hypocrisy and dissimulation, but in the sincerity and uprightness of my heart, in singleness and simplicity, as he best knows who tries and searches the secrets of the heart and reins.

{and have kept myself from mine iniquity} I restrained myself from committing that sin unto which otherwise I was by nature prone to fall, as revenging myself upon mine enemies in an unjust way, when they fell into my hand, and particularly upon Saul, both in the cave, and in his camp, 1 Sam. 24. 26.

V. 25. {Therefore the Lord hath recompensed me according to my righteousness} Seeing I did not seek to right myself in a way of private revenge, but left it to the Lord to plead my cause, to whom alone vengeance belongs, therefore he has rewarded me abundantly, according to my uprightness and just dealing, by bringing mine enemies to destruction, and giving me deliverance.

{according to my cleanness in his eye sight} According to that innocency and uprightness which he saw in me, who judges all things according to truth; though mine enemies judged otherwise of me, and condemned me to be ambitious, seditious, ungrateful, turbulent and cruel.

V. 26. {With the merciful thou wilt shew thyself merciful} Here he rises from the hypothesis to the thesis; and from his own particular experience he gathers a general observation, That God would deal thus graciously with all his sincere and faithful servants, showing mercy to those who were merciful to others, and dealing righteously and faithfully in rewarding those according to his gracious promises, who had walked before him in the uprightness of their hearts; and contrariwise would punish and pull down those who had showed themselves hypocritical, unjust and cruel; as it now appeared in the example of himself, whom he had exalted, and of his enemies, whom he had cast down and destroyed.

V. 27. {And with the froward thou wilt shew thyself unsavoury} Or, froward, Psal. 18. 26. i.e. Those that walk perversely and cross unto God in all his ways, profane contemners of holiness and purity, either wholly neglecting his service, or not serving him in sincerity and integrity but in formality and hypocrisy, with such unsavory salt, as are so distasteful unto God, he will show himself unsavory, and not such as he is in his own nature, or such as they would have him to be, but such as they have deserved to find him, that is, unpleasant and distasteful to their appetite. Or, he will show himself froward to those that deal frowardly and perversely with him, i.e. not according to his own nature, who being good, does good to all that are in a capacity to partake of his goodness, Psal. 119. 68. but as a just Judge he will punish them according to their demerits, and laying aside the exercise of his mercy, which is his own most natural work, will do his strange work, as the prophet expresses it, Isa. 28. 21. The like phrase we have Lev. 26. 23, 24. If you walk contrary to me, I will walk contrary to you.

V. 28. {And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayst bring them down} Or, thine eyes will bring down the proud looks, Psal. 18. 17. i.e. You will preserve those who are unjustly oppressed by their mighty and malicious enemies; but will take special notice of their proud oppressors, to bring them to confusion and destruction in due time. Here he seems to meet with a secret objection, That in the ordinary dispensation of God’s providence it may seem that the godly are afflicted, and the godless flourish. To which he answers, That howsoever it may so fall out for a time, yet it shall not continue so forever; but in the end God will approve himself to be true and just in his promises and threatenings, delivering and exalting the godly, and punishing and destroying the wicked. So Psal. 37. 25, 36, &c. and 73. 17.

V. 29. {For thou art my lamp, O Lord; the Lord will enlighten my darkness} Or, thou wilt lighten my candle, Psal. 18. 28. Here he applies the general doctrine to his own particular, showing by his own example that God is true in his promises to his faithful servants, in supporting and comforting them in their troubles and afflictions, and giving seasonable deliverance, and restoring them to a prosperous condition, and joy and comfort in it. For in the Scripture light, and a candle or lamp, metaphorically signify prosperity and felicity, and joy and gladness in the fruition of it; because naturally light does clear and comfort the heart, even as contrariwise darkness makes it sad and lumpish. So Prov. 13. 9. The light of the righteous rejoiceth, but the lamp of the wicked shall be put out. Job. 18. 5. Esth. 8. 19. So that his meaning is, that God did both comfort him in his afflictions whilst they lasted, and by delivering him out of them, and bringing him into a prosperous condition, did replenish his heart with gladness.

V. 30. {For by thee have I run through a troop; by my God have I leaped over a wall} He ascribes all his good success, his valor and victories unto the Lord alone, as the chief author and giver of them. By his assistance he had prevailed against his enemies, both in the open field, in the day of battle, breaking through their troops, and so routing and discomfiting them, and also assaulting them in their fortifications, cities and walled towns, which though they seemed impregnable, yet he easily scaled them, and that with much celerity and speed, as he implies by that phrase of leaping over their walls.

V. 31. {As for God, his way is perfect} He returns from his own particular experience to a general doctrine, showing that God was not only to him, but also unto all the faithful, who put their trust in him, perfect in all his ways, not failing in any of his promises, nor dealing at any time deceitfully with them, but showing himself upright, sincere and just in all his performances.

{the word of the Lord is tryed} Or, refined. Not so much in itself; for so it is most pure, and needs no trial or refining, Psal. 19. 8, 9. but it is said to be pure and refined in respect of us, when in our experience we find it to be certain and constant without any dross of deceit, fickleness or unfaithfulness.

{he is a buckler to all them that trust in him} i.e. Protection and a sure defense in all difficulties and dangers, who repels all the assaults of their enemies that trust in him, reposing themselves under the shelter of his power, promises and providence.

V. 32. {For who is God, save the Lord?} i.e. Though there be many false gods among the nations, 1 Cor. 8. 5. yet there is no true God, who is able to help, or to give being to his promises, saving Jehovah only, Isai. 45. 22. and therefore none but he alone in whom we may put our trust.

{and who is a rock, save our God?} There is none save he who is a sure foundation on whom we may build our hopes, nor any else but he unto whom we may retire for safety and defense when we are pursued by our enemies.

V. 33. {God is my strength and power} Or, it is God that girdeth me with strength, Psal. 18. 32. i.e. It is he alone from whom I have all my strength and valor, whereby I have been victorious. He alludes to the soldier’s belt or girdle, wherewith he girds his loins for the strengthening of them; or to the loins and reins themselves, in which the Scriptures do sometimes place a man’s strength, which are said to be girt, when as men put forth their strength to achieve some noble exploit, Job. 38. 3. and 40. 16. Isai. 45. 1, 5. Nah. 2. 1. Prov. 31. 17.

{and he maketh my way perfect} i.e. God by his blessing prospers me in all my attempts, and gives good success to all my actions and proceedings, so as I find no rubs to hinder them.

V. 34. {He maketh my feet like hinds’ feet, and setteth me upon my high places} i.e. He has endued me with much agility and celerity to act all martial affairs, ch. 1. 23. 1 Chron. 22. 8. and enables me with much speed and ease to scale and master high castles and impregnable holds herein like unto hinds and goats, which with much facility and safety climb up the craggy rocks, which are unaccessible to other beasts.

V. 35. {He teacheth my hands to war} i.e. All my skill in managing martial affairs I have learned from him.

{so that a bow of steel is broken by my arms} i.e. He has endued me with such singular strength that I am able not only to draw the stiffest and strongest bow against my enemies, but also, if I be so pleased, to break it in pieces. Here he does not, like other great soldiers and commanders, arrogate the glory of his strength to himself, but ascribes it wholly to God alone, from whom he had received it.

V. 36. {Thou hast also given me the shield of thy salvation} i.e. All the means whereby I am saved and secured, are not of myself, but of your gracious and free gift.

{and thy gentleness hath made me great} Psal. 18. 35. And thy right hand hath holden me up, and thy gentleness hath made me great. i.e. You have strengthened and supported me in the day of battle, that I have not fainted and failed in any of my warlike enterprises. Neither do I ascribe my prosperous success whereby I am exalted, unto any thing in myself, but to your free grace and tender favor, which you have sweetly and graciously extended towards me.

V. 37. {Thou hast enlarged my steps under me} i.e. When I was brought into such straits and difficulties that there was no hope of escaping by any human help, then you did free me out of those desperate dangers, and set me at liberty, that I might go whither I pleased. He seems to allude to the time when Saul caused his to be watched and beset, and his wife let him out of a window; or, when being pursued by Saul, and almost apprehended, Saul was taken off by the news of the Philistines’ invasion, 1 Sam. 19. 11, 18. and 23. 26, 27.

{so that my feet did not slip} i.e. I had a fair safe and sure passage in all my undertakings, effecting what I took in hand, without incurring much danger.

V. 38. {I have pursued mine enemies, and destroyed them} Here he shows that God had made him prosper in all his warlike expeditions, even to the utter ruin of his enemies; which though he had executed with all severity, yet he was not to be taxed with injustice and cruelty, seeing he had done nothing herein but that which God had appointed and called him unto, and not out of malice and private revenge, but chiefly aiming at God’s glory and the preservation of his people, by rooting out their desperate and implacable enemies, whom he was bound to hate with a perfect hatred, as he protests Psal. 139. 21, 22.

V. 39. {And I have consumed them and wounded them, that they could not arise; yea, they are fallen under my feet} i.e. I have utterly destroyed them, they not being able to make any resistance, and have trampled them under my feet, which is a sign of their extreme dejection and unrecoverable ruin. Josh. 10. 24.

V. 41. {Thou hast also given me the necks of mine enemies} To wit, that I might behead them, slay and cut them off; Or, as others, that I might subdue and subjugate them, bringing their necks under the yoke of tribute.

V. 42. {They looked, but there was none to save} Or, they cried, but there was none to save them, Psal. 18. 41. i.e. In their troubles and miseries they cried unto the Lord, expecting from him help and deliverance; but he regarded not their prayers, because they were not of faith, nor accompanied with true repentance, but in hypocrisy, and extorted from them with pain and anguish. Not crying unto God with their hearts, when they howled on their beds, Hos. 7. 14. which seems not to be meant of his heathenish and idolatrous enemies, but of the hypocrites of his own nation, who called upon God with their lips, when their hearts were far from him. Like those spoken of Isai. 29. 13.

V. 43. {Then did I beat them as small as the dust of the earth} Or, the dust before the wind, Psal. 18. 42. I did stamp them as the mire of the street, and did spread them abroad, or, I did cast them out as the dirt in the streets, Psal. 18. 42. By these hyperbolical expressions he shows that he had not only wholly subdued and ruined them, but also had in a disgraceful manner trodden and trampled upon them, as filth and dirt, because of their abominable wickedness. This we see verified in the destruction of the Moabites and Ammonites.

V. 44. {Thou also hast delivered me from the strivings of my people} From the plottings and conspiracies, the insurrections and rebellions of mine own people, over whom you have set me as their king, and that both in the time of Saul’s reign, and those wars afterwards raised against me by Abner and Ishbosheth, Absalom, and Sheba.

{thou hast kept me to be head of the heathen} You have not only established me in a peaceable government in mine own nation, but also have extended my dominion over all the heathen round about me. And whereas formerly they had been grievous oppressors of your own people, now being vanquished, they have submitted themselves to live in subjection, and become my tributaries. Such were the Moabites, Ammonites, Philistines, and Syrians.

{a people which I knew not shall serve me} i.e. Strangers and aliens, whom I never owned as mine, or any ways belonging to me, are now become my subjects and servants. And herein David was a notable type of Christ, whose dominion was to the ends of the earth over Jews and Gentiles, Psal. 2. 6, 8. Gen. 49. 10. Hag. 2. 7.

V. 45. {strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me} Psal. 18. 44. As soon as they hear of me, they shall obey me; the strangers shall submit themselves unto me. i.e. The fame of my many victories shall so spread itself abroad that many nations against whom I never warred shall voluntarily submit themselves unto my government. This most fitly agrees to Christ, of whom David was a type, unto whose scepter the nations and Gentiles have submitted, and received him for their king, only by the hearing of the ear, and the preaching of the Gospel by his faithful ministers and ambassadors, Rom. 1. 16. and 10. 17. 1 Cor. 5. 20. Ephes. 2. 13. 2 Cor. 10. 4, 5. But as many nations submitted themselves to David’s yoke not freely and cordially, but out of fear and self-respects, so also is it with Christ’s subjects: Among these there are many carnal worldlings and hypocrites, who profess that they receive him as their king, but do it only in outward show, for their earthly ends; as is implied by the words here used, which may be thus read, as it is in the margin of our Bibles, they shall yield feigned obedience. And thus the word is used Psal. 66. 3. and 81. 15.

V. 46. {strangers shall fade away} i.e. Hearing the fame of my victories they shall be so amazed and terrified that their hearts shall faint and fail them; and all confidence in their own strength to make resistance being taken away, they should molder and come to nothing, like flowers, or untimely and blasted fruits.

{and they shall be afraid out of their close places} Though they have retired themselves for their safety into secret dens and caves, or else into their castles, fortifications and strongholds, yet all this shall not free them from fear, till they have submitted themselves unto me, and covenanted to become my subjects. This was typified in David, but verified in Christ, from whose rod of iron none living in sins can secure themselves from being crushed in pieces as a potter’s vessel, with any shifts and evasions, but are still possessed with fear and the spirit of bondage, till thereby they are wholly brought out of themselves, and willingly acknowledge that he is their king, and they his subjects.

V. 47. {The Lord liveth, and blessed be my rock} Here he concludes the Psalm with thanksgiving, and praising God for all the benefits formerly rehearsed, especially because he had been a rock of refuge in all his difficulties and dangers, and a sure foundation whereupon he had built all his hopes.

V. 48. {It is God that avengeth me} i.e. Who has made me victorious over all mine enemies, and delivered them into my hands, giving unto me courage and power to execute upon them such punishments as they have deserved for carrying themselves as malicious enemies to God and his people. And here he again repeats what he had often before said, that he might ascribe the whole glory of this good success unto God alone, and not any part thereof to his own prudence, power and skill in military affairs.

V. 49. {And that bringeth me forth from mine enemies} i.e. Delivers me out of their hands, notwithstanding all their policy and power.

{thou hast lifted me up on high} i.e. To a kingly state and strength, out of the reach of their malice and might, like a man seated in an impregnable fort, on the top of an high and inaccessible rock.

{thou hast delivered me from the violent man} i.e. Either indefinitely, from the violence of my mighty enemies; or particularly, from Saul’s powerful violence.

V. 50. {Therefore I will give thanks unto thee, O Lord, among the heathen} I will publicly declare your mercies and favors even unto the heathen nations that have not known you, that they taking notice of your grace and goodness towards your people, and to myself in particular, may be brought into your church, and the profession of your true religion; and so being made partakers of the like mercies, may magnify your glorious name, and together with your own people sing aloud your praises. And this David foretells by the spirit of prophecy, having respect to the calling of the Gentiles, and their joining to the church of the Jews; to which purpose this place is cited by the Apostle, Rom. 15. 8, 9.

{I will sing praises unto thy name} That I may glorify you by magnifying your favors and mercies towards me and all your people.

V. 51. {He is the tower of salvation for his King} i.e. The king by his power and protection, as by a strong tower, has strength and defense from all his enemies. He names himself under the title of God’s king, to justify himself against the obloquies and calumnies of his adversaries, seeing he was a king of God’s own calling and anointing, and not an ambitious usurper, as they charged him.

{and sheweth mercy to his anointed, unto David, and to his seed for evermore} Here he magnifies God’s favor and goodness, in that it is extended not only to himself, but also to his seed unto all generations; and more especially and chiefly unto Christ, of whom David was a type, ch. 7. 12. though his father according to the flesh, Rom. 1. 3. Act. 13. 23. In whom God’s favor and love is firmly established forever; and not only to himself, but in and through him to all the faithful, who are his seed, and by the ministry of the Word and Spirit are begotten unto him, and united into one body, whereof he is the head, by a true and lively faith. For so the faithful are called his seed, Isai. 53. 10. and his children, Isa. 8. 18. which prophecy the Apostle particularly applies to our Lord and Savior, Heb. 2. 13.

CHAPTER 23

Ver. 1. {Now these be the last words of David} Not the very last he spoke before he died; for he spoke many other words after these, concerning civil domestical affairs, and the administration of the kingdom, ch. 24. and 1 Kings 1 and 2. but the last which he spoke by the inspiration of God’s Spirit, as a penman of holy Scriptures, after his Psalms and other works, for the public use and edification of the church.

{David the son of Jesse said} He describes himself by divers titles, and first by his stock and parentage, that he was the son of Jesse. And this he does both to show that he was not, though a great king, ashamed of the meanness of his family and pedigree; and also because the kings of Israel, and the Messiah himself, by God’s special appointment, were to come out of the stock of Jesse, Isai. 11. 1.

{the man who was raised up on high} Here he describes himself by his advancement from a low and mean estate to sovereign dignity. This he mentions to magnify God’s free grace and mercy towards him.

{the anointed of the God of Jacob} Here he describes himself by his calling, which he had by God himself, who chose and appointed him to be king over his own peculiar people Israel, and herein to be a type of the Messiah anointed by God to an everlasting kingdom.

{the sweet Psalmist of Israel} This he sets down last, as being the highest of his titles, That God had inspired him by his Spirit to be a penman of holy Scripture, not only inditing Psalms and spiritual hymns, and singing them for his own comfort, and solace, but also publishing them for the service of God in the church, and withal appointing singers, and music of instruments, and tunes fitting for them, Amos 6. 5. 1 Chro. 16. 4, 5. This commendation of himself might well stand with David’s modesty, because what he spoke was truth, and his intention therein was not to praise himself but to glorify God, who had of his free grace endued him with these gifts; and because he spoke it not in an ordinary manner, out of his own private spirit, but as he was, being herein a penman of Scripture, immediately inspired by the Spirit of God, as appears in the words following.

V. 2. {The Spirit of the Lord spake by me} i.e. God the Father, and God the Son, who is called the rock of Israel, v. 3. Spoke unto him by his Holy Spirit. So that here we have expressed the Trinity of persons; and also, that they are all three but one God, of the same nature and substance, because the same action of speaking unto David is ascribed to them all.

{and his word was in my tongue} i.e. I spoke nothing of that which follows but by the motion of God’s Spirit. Hereby he implies the excellency and dignity of this speech, as also of his other Psalms, which proceeded not from private motion, but from the Holy Ghost, 2 Pet. 1. 21. In which respect the Apostles say in their prayer to God, that he had opened the mouth of his servant David, Act. 4. 25.

V. 3. {The Rock of Israel spake unto me} i.e. God, and his Son Christ, who is the immovable foundation upon which all the hopes and comforts of his church and people are built, and the only place of refuge unto which they retire themselves in all dangers. So Deut. 32. 4. Psal. 18. 2.

{he that ruleth over men must be just, ruling in the fear of God} It is fit that he who gives laws and commands to order and guide others should himself be just and straight; and that not for outward and civil respects, but from an inward and true principle, the fear of God, in whose right and place he rules. This David propounds as a maxim and general rule both to himself, and all his kingly posterity that should succeed him. Yet some think this is meant of our spiritual king, the Lord Christ, of whom David and Solomon were types, Psal. 2. 8. and 110. 2. and 72. 1, 2, 8. Jer. 23. 5. Zach. 9. 9.

V. 4. {And he shall be as the light of the morning} i.e. He that rules justly and in the fear of God shall still increase in glory and all prosperity; like herein to the morning light, which shineth more and more unto the perfect day, Prov. 4. 18. having no clouds to obscure and hide it from the sight of men.

{as the tender grass springing out of the earth or clear shining after rain} i.e. He shall grow and flourish like the grass and herbs which have the benefit of the sun and seasonable showers. This is to be understood of David and the good kings that succeeded him, and of the fruits and benefits that did accompany their just reign, as the types; but principally of the Messiah our Lord Christ, who was typified by them Psal. 110. 3. Isai. 60. 1, 2. Hos. 6. 3. Mal. 4. 2. Luk. 1. 78.

V. 5. {Although mine house be not so with God} i.e. Though I have not been myself, nor my successors will be, so exact and perfect in our rule and government as we ought, and as God requires, v. 3. but are subject to many errors and failings, and have often broken covenant, and through human frailty are like to do so still.

{yet he hath made with me an everlasting covenant} i.e. Durable and immutable, being not grounded on our worthiness and perfections, but on his own free grace and goodness, ch. 7. 15, 16, Jer. 31. 32, 33, 34. and on the promised Messiah, as the only sure foundation, which is to come out of my loins.

{ordered in all things and sure} i.e. By his eternal and gracious decree so disposed, both in respect of the end and means, that it cannot fail; but he will, notwithstanding our unworthiness, continue firm in all his promises both to me and mine house, even for his own name’s sake, and for his Christ, the foundation of the covenant.

{for this is all my salvation, and all my desire} i.e. The only ground of all my hope concerning salvation, and all that I can wish and desire.

{although he make it not to grow} i.e. Although for our sins and unworthiness he do not grant unto us that flourishing prosperity, expressed v. 4. yet all this will not frustrate his free promises grounded on the Messiah, and make them of none effect, Rom. 3. 3.

V. 6. {But the sons of Belial shall be all of them as thorns thrust away} i.e. Wicked and reprobate men, who being quite opposite to the just and faithful, have shaken off the yoke of Christ’s kingly government. See Judg. 19. 22. These because they are untractable, and cannot be dealt with, nor amended by any fair means or more gentle corrections, but rather are ready to prick and hurt them who come near, or have any conversation with them, shall be used like thorns, i.e. cut down, or stubbed up by the roots, by God’s vengeance.

V. 7. {But the man that shall touch them must be fenced with iron} i.e. Must either have his hand armed with some iron glove or gauntlet, or hold it in some iron instrument, to preserve it from being hurt by them.

{and the staff of a spear} i.e. Must thrust them from him and keep them aloof, that they may not prick and hurt him, with a staff or pole, like the staff of a spear.

{and they shall be utterly burnt with fire in the same place} i.e. Destroyed by the hand of the magistrate or by some extraordinary judgment; or at least, being cut off by the hand of God before their time, shall be cast into the everlasting fire of hell, like thorns which are burnt and consumed in the same place where they grew and were rooted up. Here some think he prophetically alludes to the destruction of the obstinate Jews, who were by the Roman army destroyed in the same place, where they by wicked hands had crucified the Lord of life, and their city was burnt and utterly ruined.

V. 8. {These be the names of the mighty men whom David had} i.e. Of his chief worthies, captains and commanders, who as they were men of great valor and fortitude, so also were they most faithful to him, both in his afflicted condition before he came to the crown, coming in to him, and giving him their assistance for making him king, 1 Chro. 11. 10. and afterwards also doing him service in all his wars against his enemies both foreign and domestical. And having so well deserved of David for their faithful service, they were worthy to have their names registered and eternized by having them kept in this sacred record. Now these worthies are said to have been, as they are here recorded, thirty and seven in all v. 39. And they are divided into two ranks. The first six were chief colonels and commanders over so many brigades it may be of the whole army, each containing several regiments, all under the conduct and command of Joab the Lord general; who though not here named, yet must necessarily be understood and supplied to make up the full number of thirty seven. The other thirty were it may be captains over thousands, or the like number. Again, the six great worthies are divided into two ternions; the first three being most eminent and famous for strength, valor and noble exploits; the other three, though exceeding valorous, yet not matching the first in height of fortitude and magnanimity, or at least not in strength and warlike achievements.

{The Tachmonite that sat in the seat} Or, Joshebbasshebeth the Tachmonite, head of the three. He is also called Jashobeam an Hachmonite, or son of Hachmoni, 1 Chro. 11. 11.

{the same was Adino the Eznite} He is described I. by his proper name, Adino. II. by the country where he was born or bred, the Eznite. III. by his parentage, the Tachmonite, or Hachmonite, as being the son of one Tachmoni or Hachmoni. IV. He is called Jashobeam, or Joshebbasshebeth, from the honorable place he had in the army, being next unto Joab the general, and the chairman or chief president in the council of war, unto which his name alludes.

{chief among the Captains} To wit, among the six colonels here spoken of, who in David’s army were set over the thirty captains mentioned v. 23, 24.

{he lift up his spear against eight hundred, whom he slew at one time} i.e. He fought against eight hundred, or set upon them to slay them. Though he slew only three hundred with his own hand upon the place, as it is 1 Chro. 11. 11. yet it may be said that he slew eight hundred, not only because he was the chief commander and principal actor, unto whom the glory of the victory is usually ascribed, but also because he exposed them to be slaughtered by others, when as by his valor slaying three hundred of them he discomfited and put to flight all the rest. Others think this place and that in the Chronicles speak of two several victories; but, as I conceive, it is not so probable.

V. 9. {And after him was Eleazar the son of Dodo the Ahohite} He is here described I. by his name, Eleazar; II. by his parentage, the son of Dodo, who was an Ahohite, descended of Ahoah a Benjamite, 1 Chr. 8. 4. III. by the honorable place he had in David’s army, he was the second of his three chief worthies. IV. by his famous exploit in slaying the Philistines himself alone, when the rest of the army had left him and were fled away. This story is somewhat enlarged 1 Chro. 11. 13. where it is said that at this battle he was with David at Pasdammim and in a parcel of ground full of barley.

{when they defied the Philistines} i.e. He was one of David’s worthies who defied the Philistines, afterwards smote and subdued them, when the men of Israel were fled away. Others think the word charaph here used is thus to be taken, that they exposed their life to danger in this service, as it signifies Judg. 5. 18.

V. 10. {and his hand clave unto the sword} i.e. Either because it is blistered with his fast holding it, or clammy with the blood of those whom he had slain, or so benumbed and stupefied by gripping it long and fast that he could not open it to take it from the hilt.

{and the people returned after him only to spoil} i.e. The people that had fled returned, not to fight, (for he himself had got the victory) but only to take the spoil.

V. 11. {And after him was Shammah the son of Agee the Hararite} This was David’s third worthy of the first rank, called also Shammoth, 1 Chr. 11. 27. But others think that Shammoth was not the same with this Shammah; and that Shammah is not there mentioned at all, but that the same exploit which is here ascribed to Shammah is there attributed to Eleazar, the defending of a cornfield against a troop of Philistines, whom he routed and slew after his men were fled. But this is said to have been in a field of lentils, that in a field of barley. Whence some expositors probably conjecture that this exploit was achieved jointly by these two worthies at the same time, and that therefore it is said in the plural number, that they set themselves in the midst of that parcel, and delivered it, 1 Chr. 11. 14. and that there being both barley and lentils in the same field, Eleazar is said to have defended the barley field from the Philistines, and Shammah that part of the field in which the lentils were.

V. 13. {And three of the thirty chief} Or, the three captains over the thirty; i.e. Those three set over the thirty; which it is probably thought were the first three chief colonels, Adino, Eleazar, and Shammah, because these only are hitherto mentioned, and the other brought in after this story, which 1 Chr. 11. 19. is also concluded with these words, These things did these three mightiest, which being expressed in the superlative must in all probability point out the three first and greatest worthies. So v. 17.

{came to David in the harvest-time unto the cave of Adullam} Some conjecture that this action there related was done in Saul’s time, when David hid himself from his persecutions in this cave of Adullam. But this cannot be, seeing the Philistines then had no wars with David, but with Saul only. Therefore this is rather to be referred to the beginning of David’s reign over all Israel, when as the Philistines are said to have come up to seek him, and to have pitched in the valley of Rephaim, ch. 5. 17, 18. and in this place. And this is said to have happened in the time of harvest, when kings usually go out to war, in respect that then they may have plenty of forage. And the hot season might be the cause of David’s thirst, and his thirst put him in mind of the well of Bethlehem, which by reason of his old acquaintance with it he might think fittest to refresh him.

V. 14. {And David was then in an hold} Probably that mentioned ch. 5. 17. which it may be was that strong fort of Zion, or rather the cave of Adullam, seeing that it is here named, v. 13.

{and the garrison of the Philistines was then in Bethlehem} Or, in the country adjoining unto it; through which those who would come to the well must necessarily pass. This is added to intimate the great difficulty of the following action.

V. 15. {And David longed} Being much afflicted with heat and thirst he earnestly desired to drink of the water of this well.

{and said, Oh that one would give me drink of the water} i.e. Some one or other. He only hereby signified his desire to have it, if it could be had with a wish, but did not require, or so much as intend, that any should fetch it with the hazard of their lives. But the wishes and desires of good and gracious kings have in them the strength and virtue of a law or command with their loving and loyal subjects; as appears in this place.

V. 16. {And the three mighty men brake through the host of the Philistines} To wit, which lay spread abroad in the valley of Rephaim.

{and drew water out of the Well of Bethlehem} Notwithstanding the garrison of the Philistines there. So vehement and venturous these worthies were to give David satisfaction, even in the least wish, though it were by running the extremest hazard of their lives.

{nevertheless he would not drink thereof, but poured it out unto the Lord} In a religious manner, to testify by this oblation his thankfulness unto God for giving such valor unto these worthies, and for preserving them in that great danger; and also to testify how unwilling he was that they should have run such an hazard for pleasing of his appetite.

V. 17. {Is not this the blood of the men that went in jeopardy of their lives?} i.e. Be it far from me, O Lord, to drink this water, which was purchased by the hazard of their blood and lives. Herein he sets a good example to princes, teaching them that they should not buy their pleasures by endangering the lives of their subjects. And if David might fitly call the water blood that was purchased by the hazard of the blood of his worthies, why might not Christ call the wine in the sacrament his blood, seeing it is a sign of his blood, which he was to shed for our redemption?

{These things did these three mighty men} The first three great worthies.

V. 18. {And Abishai the brother of Joab—was chief among three} 1 Chr. 11. 20. Not the first three, but the second ternary of colonels, whereof two only are here named, Abishai, and Benaiah. Who the third was is not certainly known. But some conjecture it was Asahel. Others think it was one of those before mentioned, who slew the giants, to wit, Sibbechai, Elhanan, or Jonathan, ch. 21. 18, 19, 21. So do men vary in their opinions when they have not the Spirit of God to lead them.

{and he lift up his spear against three hundred, and slew them} i.e. He assaulted and fought against three hundred, and vanquished and slew them. This is here mentioned as his chief act of valor; though he had done many others; as namely, his going with David into the midst of Saul’s camp, 1 Sam. 26. 6. and his rescuing him when he was in danger, and slaying the giant, ch. 21. 16, 17. which are here omitted, because they were before related.

V. 19. {Howbeit he attained not to the first three} i.e. To that esteem of strength and valor.

V. 20. {And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel} A city in the south border of Judah upon the coast of Edom, near the dead sea, Josh. 15. 21.

{he slew two lion-like men of Moab} Which did resemble lions in courage and strength.

{he went down also and slew a lion in the midst of a pit in time of snow} The lion it seems was at unawares slipped into the pit being covered with snow: And this is added to commend Benaiah’s valor, both in that he voluntarily adventured himself to fight the lion in a place of great disadvantage, in the midst of a pit, where being in a narrow strait he must necessarily miscarry, if he did not overcome and master the beast by his strength; and also in that he did it in time of snow, when as lions wanting their prey (because cattle are shut up commonly by their owners, and fed in their folds and stalls, when they cannot graze) are above all other times most fierce and furious. This adventure Benaiah did not desperately undertake out of a foolhardiness, to show strength and valor, (for then it had not been commendable in him, as being a rash and an unnecessary act) but because he was necessitated unto it for the good of the country, this lion being known to have done much mischief in destroying their cattle.

V. 21. {And he slew an Egyptian, a goodly man} 1 Chr. 11. 23. It is said that he was a man of great stature, five cubits high, and that his spear was like a weaver’s beam: and yet Benaiah adventured to encounter him, and by clean strength overcame him, though he fought upon great disadvantage, having only a staff in his hand, and the giant this great spear, which Benaiah pulled from him, and slew him with his own weapon. It is also added, that David set him over his guard, or, as the Hebrew has it, over his audience. By which is not meant that he was his secretary, notary, or master of requests; for Jehoshaphat and Sheva had those places, ch. 20. 24, 25. but that he was set over the Cherethites and Pelethites, ch. 20. 23. who were the king’s guard that daily attended upon his person, and so were ready at the first hearing to execute his commands.

V. 24. {Asahel the brother of Joab was one of the thirty} And, as some think, the last of the second order of David’s chief commanders. And it is the more probable, because in the following catalogue there are thirty named besides him; which were under the command of the six principal colonels, five under each colonel.

{Elhanan the son of Dodo} By comparing this catalogue with that 1 Chr. 11. there appears great difference both in the names and number of David’s worthies partly because divers of them had two names, as was usual among the Hebrews; and partly because divers are reckoned 1 Chr. 11. which were either added to this number, or else substituted in the places of such as were dead, all which notwithstanding David’s worthies were still called thirty, in respect that there were just so many in his first constitution and choice, though afterwards they might be fewer, or more. As they were called still the twelve Apostles, when Judas was taken from them, and when Matthias, Paul and Barnabas were added to them, Joh. 20. 24. 1 Cor. 15. 5.

V. 25. {Shammah the Harodite} See Judg. 7. 1. This Shammah, and Shammah the Hararite, v. 33. as they were diverse one from the other, so both of them from him that was the third man of David’s first three worthies, who was the son of Agee, v. 11.

V. 26. {Helez the Paltite} Or, the Pelonite, 1 Chr. 11. 27.

V. 27. {The Anethothite} See Josh. 21. 18.

{Mebunnai} Called also Sibbecai, 1 Chr. 11. 29.

{the Hushathite} Of the tribe of Judah, 1 Chr. 4. 4.

V. 39. {Uriah the Hittite} The husband of Bathsheba, whom David caused to be slain by the sword of the children of Ammon.

{thirty and seven in all} To wit, if to the thirty one worthies here mentioned we add the five colonels, and withal either Joab, who was general of the army, or else the third man of the second rank of the great worthies, who is not named, but conjectured to be one of those spoken of in the note on v. 18.

CHAPTER 24

Ver. 1. {And again the anger of the Lord was kindled against Israel} i.e. After the judgment of three years’ famine, whereby in his just displeasure he had punished Israel, he was again by their sins incensed against them. Here anger improperly is attributed unto God: For he is in his own nature free from all passions; but by a speech borrowed from men he is said to be angry, when he does that which they use to do when they be angry, that is, punish those who justly have incurred displeasure by trespasses and sins. Now what these sins were, is not here expressed, but it is conjectured they were pride, carnal security and self-confidence in respect of their strength and number and the plenty and prosperity which they enjoyed after the famine, besides their rebellions and insurrections against their lawful king, under the conduct of Ishbosheth, Absalom and Sheba.

{and he moved David against them} He let loose Satan upon David, to tempt him to number the people, that he might take occasion thereby to bring upon them that judgment which he intended and their sins justly deserved. And therefore it is plainly said 1 Chr. 21. 1. Satan stood up against Israel, and provoked David to number Israel. Whereby we are not to understand that Satan had any absolute power in himself to make David commit this sin, but that God, to the end that he might take occasion to punish David’s and the people’s former sins, did give him over to be tempted by Satan, and withheld his grace, whereby he might have been enabled to withstand the temptation and so being left to himself he committed this sin of numbering the people, which did arise out of pride and confidence in his own strength, no necessity pressing him unto it, as is plainly implied v. 2. Otherwise in a civil use the action had been lawful, as appears by divers examples both in former and following times, Exod. 30. 11. Num. 1. 3. Now though this was a sin in David, yet it may be truly said that God moved him against them, to say, Go number Israel, because he had a special hand in disposing of it for his own ends. For we are not to conceive that God has only an inspection and permissive providence about sins which are committed, but that he has also in divers respects a special hand therein. For I. the power whereby the act of sin is done is from him alone, in whom we live and move and have our being; though the malignity and evil of the action be from the wicked agent. II. He punishes one sin with another, not infusing wickedness and corruption; but withdrawing his grace, whereby only we stand in the day of temptation, and which he is not bound to give unto any, much less to those who by their former sins have deserved to be left by him. III. He permits wicked instruments to tempt, delude and seduce; as he did when Satan offered himself to be a lying spirit in the mouths of the false prophets, to bring Ahab to destruction for his former wickednesses, 1 King. 22. 22. IV. He presents unto them objects and occasions of wickedness, which are not simply evil in themselves, and so leaves them to their own corrupt and wicked choice. V. Lastly and chiefly, He so orders the most wicked actions through his infinite wisdom and goodness that he makes them serve his providence for producing great good, namely his own glory, the good of his church, the exercise of his graces in his children, and the just punishment of the wicked; as we see in the example of Joseph’s brethren selling him into Egypt, Shimei’s cursing of David, and the Jews’ crucifying of our Lord and Savior Jesus Christ, which last God so ordered that the greatest good that ever was, came of it, even the eternal salvation of all the elect. See ch. 16. 10. 1 Sam. 26. 19. Gen. 45. 5. Act. 2. 23. and 4. 10, 12. Isai. 9. 14. and 63. 17. Exod. 7. 3. and 10. 20, 27. and 9. 16. 2 Thess. 2. 10, 11.

V. 2. {For the King said to Joab, &c.} Not inquiring of God, or having his command to warrant him in so weighty a matter, nor upon any just cause, either ecclesiastical or civil, but merely out of his own curiosity, that he might know their number.

{from Dan even to Beersheba} i.e. From north to south. See on Judg. 20. 1.

{and number ye the people} i.e. From twenty years old and upward, all the males that were able to bear arms; and were not disabled by age, and superannuated, Num. 1. 2, 3. and 26. 2. So v. 9. Others think he commanded all to be numbered that were able to go to war, without respect to this age, contrary to the law, Num. 1. 3. and that this might be the cause of the difference between the number ver. 9. and that 1 Chron. 21. 5. the one speaking of them only above the age of twenty, and the other of all in general.

V. 3. {And Joab said unto the King, Now the Lord thy God add unto the people—an hundred-fold} This was a wish to express how much his heart desired the good and prosperity of David and the people, and not implying possibility in nature, especially David’s old age being considered; though to God all things are possible.

{but why doth my Lord the King delight in this thing?} He implies there was no just cause of this tedious and troublesome work, but only the king’s will and pleasure, to satisfy his curiosity. Other reasons are mentioned 1 Chr. 21. 3. which Joab used to dissuade the king from putting him to this task; as 1. That they were all the king’s servants and subjects, and therefore always ready, how many soever they were, to be at his command; and 2. That he would be a cause of trespass to Israel; to wit, either by drawing them through his example to partake in the same sins of pride and self-confidence, or seeing the vanity of the action, to murmur against their king for doing of it.

V. 4. {Notwithstanding the King’s word prevailed} Notwithstanding all that Joab could do or say the king would have his will to stand for reason, and his bare command to go for law.

{And Joab and the Captains of the host} These it seems, at this time were all together attending upon the king in their course with their bands of twenty four thousand men, which came in and went out month by month, in their several turns throughout all the months of the year, to be employed in the king’s service as he pleased, as is plainly expressed 1 Chr. 27. 1. And now, as it seems, they were sent with Joab to countenance the action to prevent mutinies and insurrections (which might happen, either because the action was vain and troublesome, or chargeable and burdensome to the people, by reason of the officers’ exactions for the king by some poll money, or themselves for fees) and to assist him in this tedious and troublesome business.

{went out from the presence of the King to number the people} This act of obedience to the king’s command was, as I conceive, justifiable in Joab, though others think otherwise. For though he might very probably suspect that it was evil in the king, yet because had no certain knowledge of it, seeing the Lord only trieth and pondereth the hearts Prov. 17. 3. and 21. 2. and the hearts of kings especially are unsearchable, Prov. 25. 3. and seeing also that the action itself of numbering the people was not unlawful, therefore it seems to me that Joab’s acting of the king’s command was not in itself simply evil, though he might sin by doing of it in a sinful manner. For he did it doubtingly, and therefore not of faith, yea, against his own reason and conscience, the king’s word seeming abominable unto him, because he feared it would bring some judgment upon the land, 1 Chron. 21. 3, 6. and yet he would do it to avoid the king’s displeasure; which is to be condemned as a sin in him. But yet seeing all this was grounded but on his own jealousy and suspicion, and not on any certain knowledge; and it was possible that he might otherwise have been persuaded of better intentions in David in this action, out of his own charity, and the experience he had of his king’s piety and integrity; and if so, then it had been apparently sinful to have resisted his commands; therefore in such a doubtful case it was best to take the surer side. And something also it is, that this action of Joab passes in Scripture without any censure, though in David it be deeply condemned as a great sin. Howsoever, I confess, it had been much better for Joab if he had not suffered himself to be acted with an erroneous conscience, either in obeying or disobeying his king’s command, but had humbly searched out the depth of the matter with further expostulation, so far as might have stood with his duty and allegiance; seeing if we have only the guidance of an ignorant and erroneous conscience, we shall easily fall into sin, whether we do an action, or leave it undone.

V. 5. {and they passed over Jordan} i.e. They first began their journey towards the east side of Canaan.

{and pitched in Aroer} A city of the Gadites, Numb. 32. 34. situate between the two rivers of Arnon, the one of which runs into Jordan, the other into the Dead sea, Deut. 2. 36. whose coast belonged to the tribe of Reuben, Josh. 13. 15, 16. and so lies between both the tribes: and hence Arnon is here called the river of Gad.

{and toward Jazer} Situate on Arnon.

V. 6. {And to the—of Tahtim-Hodshi} Or, to the Nether-land newly inhabited. It had been recovered in the days of Saul from the Hagarites by the Reubenites, 1 Chr. 5. 10.

{and they came to Dan-jaan} Some think this was the city Dan, the north limit of Canaan, named also Laish and Leshem, Josh. 19. 47. Judg. 18. 7. but commonly called Dan without any addition.

{and about to Zidon} i.e. By the grounds and fields of Zidon. For the city itself the Canaanites possessed still, as also they did Tyrus, Josh. 19. 29.

V. 7. {And came to the strong hold of Tyre} i.e. They compassed all the west coast along from Tyre by the cities of the Hivites and Canaanites.

{and they went out to the South of Judah} i.e. They turned southward to Beersheba, and so came to Jerusalem, and finished their journey. In this survey Joab spent, as it is said v. 8. nine months and twenty days; whereas the Spies in their search spent but forty days, because they went only to discover the land, but Joab was forced to make many stays in this troublesome business of numbering the people. Joshua’s surveyors were seven months about their discovery. See on Josh. 18. 9.

V. 9. {And Joab gave up the sum of the number—and there were in Israel eight hundred thousand valiant men} In 1 Chr. 21. 5. are mentioned eleven hundred thousand. And for reconciling the seeming difference in these two places some think that David’s ordinary soldiers or trained bands are not here computed, because serving in ordinary every month in their turns there was no need that Joab should take an account of them, their names being always kept upon the roll; and yet they are reckoned 1 Chr. 21. 5. Now the number of these in ordinary was two hundred eighty eight thousand. For there were four and twenty thousand that served every month, and twelve times this number amounts to two hundred eighty eight thousand, as appears 1 Chr. 27. 1—15. Over these were set so many colonels, tribunes, centurions, captains, commanders and chief officers as made up the number of twelve thousand; So that in all the train-soldiers were three hundred thousand. See on 1 Chr. 21. 5. Others say that in the Chronicles all are expressed which were numbered by Joab, i.e. eleven hundred thousand; and that here is set down only the number which Joab gave up to David, i.e. eight hundred thousand; which came so far short of the other sum, because whilst he was making up the account, the plague was begun in Jerusalem, and that made him have little list to follow his business exactly. And this reason is implied 1 Chr. 27. 24. But against this it is objected that it is expressly said 1 Chr. 21. 5. that Joab gave up to David the sum of eleven hundred thousand, and therefore this reason is rejected, and the former way of reconciliation preferred before it.

{that drew sword} Hereby is implied that only those men were numbered which were of years and strength to manage weapons and to be serviceable for war, because David chiefly intended to know the strength of his kingdom, and how many able fighting men he could bring into the field, if he had occasion to use them. This was that in which he prided himself.

{and the men of Judah were five hundred thousand men} The men of Judah in this numbering were set apart from the men of Israel, (as they are in many other places of Scripture) as exceeding any other of the tribes both in number and dignity, the crown and scepter being entailed upon them. Now in 1 Chr. 21. 5. the men of Judah are said to have been four hundred threescore and ten thousand, that is, thirty thousand less than here. For reconciling of which difference it is said that here are reckoned the ordinary soldiers of David’s army in Judah, which are thought to have been thirty thousand, every one of those thousands having one of these colonels or commanders mentioned ch. 23. 8, 13, 23. set over them. Now these are left out in the computation 1 Chr. 21. 5. Others think, that according to the number related there, Joab did not at his return reckon the tribes of Benjamin and Levi, and Jerusalem itself, because he was weary of his work, and the king’s command was abominable unto him, 1 Chr. 21. 6. and 27. 24.

V. 10. {And David’s heart smote him after he had numbered the people} i.e. After he had lain in his sin nine months and twenty days, it pleased God to give him a true sight of pride and carnal confidence: For these his conscience accused and condemned him, as liable to punishment. And this was done either by the immediate operation of God’s Spirit in him, or by the ministry of Gad purposely sent by God to convince him of his sin, as may be probably gathered from v. 11, 12. and 1 Chr. 21. 9, 10, 11. at least being read according to our translation; especially considering that it is God’s more usual way to convince men of sin and to bring them to repentance by the ministry of his prophets than by the immediate working of his Spirit.

{And David said unto the Lord, I have sinned greatly in that I have done} No sooner is David by the testimony of his conscience, acted by God’s Spirit, thoroughly convinced of his sin, but laying aside all excuses he humbly confesses it with all aggravations, as knowing it to be the only way of obtaining mercy and forgiveness, Prov. 28. 13. 1 John. 1. 9.

{take away the iniquity of thy servant} Forgive and forget it, as a thing put out of sight, or cast into the bottom of the sea, Mic. 7. 18, 19. See ch. 12. 13.

{for I have done very foolishly} i.e. Howsoever in this action of numbering the people I seemed to myself very prudent and politic, yet now I plainly see that it was no better than extreme folly, seeing I swerved out of the way of your commandments through pride and carnal confidence.

V. 11. {For when David was up in the morning} And also had received from Joab the account of the people which he had numbered; then God sent his prophet unto him when his sin was now fully completed.

{the Prophet Gad David’s Seer} See on 1 Sam. 9. 9.

V. 12. {I offer unto thee three things; choose thee one of them} i.e. I propound unto you three judgments, with all the calamities which usually accompany them, that you may make your choice which of them you would have me inflict. Here God, like a gracious father, being resolved to correct his son, does yet out of his pity and compassion give him leave to make choice of his rod; because we bear those crosses and afflictions with more ease and patience in which we have some liberty and choice than those which are pressed upon us by violence and necessity. And though God had decreed and purposed that of all these three judgments he would send the pestilence, and neither famine nor sword, yet he leaves David to his choice, as he should be directed by his wisdom and prudence, but so as that in the meantime both it was enlightened and his will inclined by the secret motion of his Spirit. So that the determination of our wills by God’s decree may well stand with their liberty as it was with David’s in this place, who freely chose that which God had decreed and determined.

V. 13. {Shall seven years of famine come upon thee in thy land?} 1 Chr. 21. 11, 12. there is mention only of three years’ famine; but here, of seven. For reconciling of which seeming difference we are to reckon in this number the three years of famine, ch. 21. 1. inflicted for Saul’s bloody sin, now already past, and the present year, wherein God had sent seasonable rain and some plenty; unto which three years of famine more being added make up the seven here mentioned. Some by seven understand many, according to the usual Hebrew phrase. But it is not probable, that putting David to his choice, he would speak of an indefinite number, which should end he knew not when.

{or wilt thou flee three months before thine enemies, while they pursue thee?} To wit, they also overtaking you, and slaughtering you and your people in the flight. See 1 Chr. 21. 12.

{or that there be three days’ pestilence in thy land?} Or, as it is expressed and enlarged 1 Chr. 21. 12. three days the sword of the Lord, even the pestilence, in the land, and the angel of the Lord destroying throughout all the coasts of Israel. i.e. The sword of the Lord in the hand of his angel. This is added to show that this pestilence came not in an ordinary manner from the infection of the air, or other natural causes, but immediately from God by the ministry of his angel; that so, when this judgment was inflicted, they might not ascribe it to any secondary means, but look to him that smote them, and be humble under his mighty hand.

V. 14. {And David said unto Gad, I am in a great strait} Not so much in respect of making my choice, as that I am so encompassed with these three heavy judgments that there is no hope, God having determined it, that I should escape them all.

{let us now fall into the hand of the Lord} i.e. Seeing I with my people must necessarily be corrected for our sins, I desire that God will do it immediately by himself. For though the other two punishments, sword and famine, come also from God, 2 Chr. 6. 24. and 7. 13. yet that more immediately, and these by the mediation of secondary causes, as men, locusts, caterpillars, immoderate rain, or drought. And therefore David being to be corrected, and put to his choice what punishment to choose, like a loving child, chooses to be chastised by his father himself, rather than by the hand of a slave or servant.

{for his mercies are great} So great and infinite that even in his wrath he will remember mercy, and will correct us in measure, and not according to the merit of our sins, as a gracious and loving father uses to do with his son who has displeased him.

{and let me not fall into the hand of man} Who, when God permits them, do execute his judgments without mercy, and with all rigor and cruelty, Isai. 47. 6. Zach. 1. 15. like an executioner, who being to inflict death according to the sentence of the Judge, does in his acting of it, out of his malice, add torments unto it. But here withal we may observe David’s candor, impartiality, and love to his people, in making choice of such a punishment as he had no privilege or exemption from more than the meanest of his subjects. For whereas he might against famine have provided for himself by laying up store of provisions, and against war by retiring himself to some impregnable castle, or the strong fort of Zion, against the judgment of the pestilence he had privilege above others, especially this, which was to pass through the whole land; and therefore he could not secure himself by flight, nor have any benefit of antidotes, preservatives and cordials, seeing the people were immediately smitten with the sword of the angel. But if this be so, that David made such a wise and pious choice, how does this agree with that of the Apostle, that it is a fearful thing to fall into the hands of the living God, because he is a consuming fire? Heb. 10. 31. and 12. 29. To this I answer, that it is a fearful thing to fall into the hands of God as a just Judge, incensed with those grievous and unpardonable sins of fearful apostasy, despiting the spirit of grace, and trampling under foot the precious blood of Christ, of which the Apostle speaks; but not to fall into his hands as a gracious and loving Father, who corrects in mercy and measure, and that for amendment.

V. 15. {So the Lord sent a pestilence upon Israel, from the morning even to the time appointed} i.e. From the morning in which he had sent the prophet Gad unto him, until it was the latter part of the third day, which was the time that God had appointed, to wit, three days, v. 13. Yet it did not continue the full term of three days: for it could not have been said that the Lord repented him of the evil, if nothing of the former sentence had been revoked; neither should the Lord have needed to bid the angel to hold his hand, if the term of three days had been fully expired, seeing his commission extended no farther, beyond which he might not go. But the Lord, to show that in wrath he remembered mercy, taking compassion on the people, and as if he had been sorry for their calamities, moderated the rigor of his former sentence, and suffered not the angel to proceed in punishing throughout the whole third day, but stayed him perhaps about the time of the evening sacrifice. Now here was no change in God, but only in his action; nor any alteration in the truth of his word and sentence, seeing it was not absolute but conditional, like all other temporal judgments threatened upon the neglecting of repentance, as it is expressed Jer. 18. 8, 10. and was verified in the example of the Ninevites, Jon. 3. 10.

V. 16. {And when the Angel stretched out his hand} i.e. When the angel whom God had appointed to destroy, 1 Chr. 21. 15. addressed himself to persist in the execution of his commission, for which end God had sent him, and to destroy the inhabitants of Jerusalem, as he had done of other parts of the land. See on Psal. 78. 49. 1 Sam. 21. 13.

{the Lord repented him of the evil} i.e. Did as men do when they repent, ceasing to proceed in his action of punishing the people. For otherwise that is true, that God is not as man that he can repent, Num. 23. 19. Neither was there any change in him or his decree, seeing he was purposed to cease punishing, when by his fatherly chastisement he had brought David and the people to unfeigned repentance. See on 1 Sam. 15. 11.

{And the Angel of the Lord was by the threshingplace of Araunah the Jebusite} Called Ornan 1 Chr. 21. 15. where this story is enlarged. He is said to be a Jebusite, i.e. by birth descended from one of the cursed nations, the Jebusites, who were of old the inhabitants of Jebus, at this time called Jerusalem, Judg. 1. 21. and 19. 20. but now, being converted, a proselyte, and professor of God’s true religion.

V. 17. {And David spake unto the Lord when he saw the Angel} To wit, in the visible shape of a man, between heaven and earth, with his sword drawn in his hand. Together with David were the elders, who were clothed with sackcloth, and being thoroughly humbled with this terrible sight, were all fallen upon their faces, as it is to be supplied out of 1 Chr. 21. 16.

{Lo, I have sinned, and I have done wickedly: but these sheep, what have they done?} David knew well that the people slain by the pestilence (whom he calls sheep, because God had placed him over them as their shepherd) had committed many sins whereby they justly deserved this and far greater punishments; yet taking notice that this particular judgment was inflicted for his sin, he does as much as in him lies acquit them, and take the whole blame upon himself, yearning in his bowels with bitter grief that he should be the cause of bringing such a great calamity upon his people, who were so dear unto him.

{let thine hand, I pray thee, be against me, and against my father’s house} i.e. Let me, and those that belong unto me and my family, bear the punishment which I have caused by my sin, rather than this poor people, who had no hand in it. Here David, like a good shepherd offers to lay down his life for his sheep: And herein he was a type of the great shepherd of our souls, Jesus Christ; saving that he came far short of him; for he not only offered but freely gave his life for his sheep, and that when they were his enemies, and had by their sins deserved everlasting death, he himself being wholly innocent, John 10. 11.

V. 18. {And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord} i.e. The prophet Gad by God’s command came unto him when he saw him and the people thus humbled, and directed him to the means whereby an atonement might be made, and the plague stayed, as is expressed 1 Chr. 21. 18. David and the elders had humbled themselves, and prayed unto the Lord for the removal of this judgment, yet he would not stay the plague till David had reared an altar, and offered sacrifice. And this was done, to teach him and us that there is no merit in our humiliations and repentance, which may move the Lord to pardon our sins and remove our punishments, but only in the sacrifice of our Lord Christ, typified by those legal sacrifices, the virtue and efficacy thereof being applied unto us by a true and lively faith. David is commanded to build an altar, yet forbidden to build a temple, 1 Chr. 22. 15.

{in the threshingfloor of Araunah the Jebusite} This place was designed by God’s special appointment, chiefly because it so pleased him, though divers things might concur which are subject to our apprehensions. It was upon the mount Moriah, where Abraham offered to sacrifice his son Isaac, who was a type of Christ who offered himself as a propitiatory sacrifice even in the same place for the taking away both the sins and punishment of all his elect. It was the place also where the temple was afterwards to be built, 2 Chr. 3. 1. which also was a type of Christ; and was now to be consecrated to this sacred use, by having this altar there built, and hereby to be brought into an higher esteem among the people, as being the place where they received such a singular benefit, as the staying of this fearful plague, which threatened total ruin and destruction. And being now in the possession of Araunah the Jebusite, God would hereby typify the calling of the Gentiles, amongst whom after the coming of the Messiah he would have his church and place of residence, where he would be worshipped and served. And finally, God would have this altar erected in this place, because the Tabernacle was at this time in Gibeon, whither David dared not go to inquire of God, and so intermit or defer the means of making atonement, for fear lest this angel, which he saw with his sword drawn, should in the meanwhile proceed in his dreadful execution; and this reason is rendered of his not going to Gibeon, 1 Chr. 21. 29, 30. Neither could there be a fitter place to make intercession in, than this; chiefly, because it was of God’s appointing, and was also the place where it pleased God the angel should appear with his sword in his hand, that so there David might by his intercession thrust himself as it were between the living and the dead, for the staying of the plague, as sometimes Aaron had done in the like case, Num. 16. 47, 48.

V. 20. {And Araunah went out and bowed himself before the King} Giving him that civil adoration which was due unto him, as being his king and sovereign, 1 Chr. 29. 20.

V. 21. {Wherefore is my lord the King come to his servant?} q.d. It is very strange that a sovereign should so far condescend from his greatness as to come to his subject; yea, the king of Israel to one that was by birth of an heathen nation.

{to build an altar to the Lord} i.e. Both by the Lord’s appointment, and for his service, and likewise for the welfare of the whole commonwealth, as being the means ordained for the staying of the plague.

V. 22. {And Araunah said—Behold, here be oxen for burnt-sacrifice, &c.} Hereunto is added 1 Chr. 21. 23. wheat also for a meat-offering. All this Araunah offered (knowing to what use they were to be employed) to hasten the work of making an atonement, because they were all ready at hand; the oxen to tread out the corn, and the wooden instruments which were used about them for this service, which being dry and sear were fit to take fire, and so to expedite the business; and the wheat itself all ready trodden out for the meat offering. All these he presses upon David, though he knew that he had himself store of all these things; not only to show his homage by this great bounty, but also to expedite the business of staying the plague, which he could not choose but fear when he saw the angel with his slaughtering sword standing by his threshing-floor, where he and his four sons hid themselves for fear, 1 Chr. 21. 15, 20.

V. 23. {All these things did Araunah, as a King, give unto the King} i.e. Offered to bestow upon him out of a kingly bounty and munificence. Hence some collect that he had been formerly king of the Jebusites before David subdued them; and the rather because the Hebrew text thus has it, Araunah a king did give unto the king. But this is the less probable, because it is manifest by the story that David and Joab took it by assault, and had it not surrendered by this king, as they suppose, for which cause he was with David in this special favor.

{The Lord thy God accept thee} i.e. Become propitious by this sacrifice, and remove the present judgment from you and your people.

V. 24. {And the King said to Araunah, Nay, but I will surely buy it of thee at a price} This David speaks, not only out of kingly equity and courtesy, because he would not be overburdensome to a willing and freehearted subject, but also out of piety and conscientiousness, because he would offer unto God of his own substance, according to that Prov. 3. 9. Honour the Lord with thy substance; i.e. Your own, and not another man’s which cost you naught, which would disparage the sacrifice, and make it less acceptable, seeing it is to be ascribed rather to the bounty of the donor, which is at the cost, than to the devotion of him that offers a gift that cost him so cheap. And this reason David himself renders in this place.

{So David bought the threshingfloor and the oxen, for fifty shekels of silver} i.e. The very floor itself in which they threshed, and the oxen and threshing instruments, he bought for fifty shekels of silver. But for the whole place or plot of ground, wherein the threshing floor and the houses about it, with the gardens, yards and courts stood, in which was sufficient space and circuit for ground for the building of the temple upon it, with the courts and lodgings belonging unto it, he gave a far greater sum, even six hundred shekels of gold, as appears 1 Chr. 21. 25. where this story is enlarged, from v. 18. to v. 30.

V. 25. {And David built there an altar} As he might lawfully do, even for burnt offerings as well as meat offerings, though the ordinary altar was to be only in the Tabernacle, because he had God’s special command for his warrant.

{So the Lord was intreated for the land, and the plague was stayed from Israel} i.e. He accepted the sacrifice, as he made it appear by sending fire from heaven to consume it, as it is 1 Chr. 21. 26. (as he did Aaron’s sacrifice, Lev. 9. 24. and Gideon’s by fire out of the rock, Judg. 6. 21. and the sacrifice of Elijah by fire from heaven, 1 King. 18. 38.) and also by the success and issue of it, which was the staying of the plague. This came to pass, not out of any worth or merit that was in David’s sacrifice of itself, but because it was a type of Christ, and offered by faith in him, who is our alone high priest, altar and sacrifice, in whom God is well pleased, and all sacrifices services and prayers are accepted of him.