Commentary on the Old Testament Volume 2-4

CHAP. XV.

A Asalom being now at the Kings Court beginneth to lay a foundation to his intended usurpation of the kingdom, he prepared him Charlots and horses, and 504 men to run before him, and by his affability to every man, and curtefie he won the hearts of the people. This, saith Josephus, was done in the fourth year after his return to Jerusalem, for having lived privately two years, and after his coming into his fathers presence, a year in feigned duty and obedience, in the fourth he made this preparation. Tostatus, in the fourth year after his perfect reconciliation to his father, and likewise Theodoret; Jerome, in the sixth year after his fleeing to Geshur. But because the time is not expressed in Scripture, it is uncertain, only it is probable that he stayed a year at the least before he took this pomp upon him, for it had been too great audacity to have done so at the first, neither could the people's hearts in a shorter time be so generally won unto him. The causes, saith Martyr, of this his aspiring to the Crown might be, 1. His fear, that if he stayed till his fathers death, another should be made King, viz. Solomon, of whom happily he had heard somewhat, that David promised to make him his successor, and Bathsheba his mother was most beloved, and his own mother was a stranger, but in the Law it was provided, that the eldest, although the son of a wife not so greatly beloved, should be heir to his father. 2. His long banishment and indignity then offered unto him might still stick in his mind and exasperate him to revenge. 3. His mother also being a Kings daughter might happily put him on, and his extraordinary beauty apt to draw men's affections towards him, and to puff him up with pride. His preparation of Chariots and footmen served to ravish the minds of the people, not being wonted to such things, for men are apt to be taken with novelties, and David indeed should not have permitted this, as being contrary to their Law, which forbad them horses and Chariots. But some think, that Absalom provided him not these Chariots, till afterwards, seeing otherwise his rebellion would at the first have appeared: but I rest in the former, his glorious going forth was one of the engines which he used to make himself glorious, and to be thought by the people worthy of the kingdom, and because he was the Kings eldest son, he through his indulgence towards him, permitted it without control, so also Pelican. Amongst other means which he used to alienate the hearts of the people from his father, and to win them to himself, he lyingly said to suitors that came to the Court, your cause is good, but none are appointed by the King to hear you; for that this was false, appeareth, 2 Sam. 8. 28. David reigned over all Israel, and executed justice and judgment to all the people. Wherefore Pelican putting all his vices together saith, he was most wicked, for he was ungrateful, ambitious, arrogant, an hypocrite, a liar, a contemner and persecutor of his father, a subverter of the people, a deflowrer of his mothers, being made a sacrifice to the devil in his hairs, an example and monument of rebellious sons, and of all that persecute God's servants. Josephus saith, that he used this speech to such, as against whom the judgment went, meaning that the Judges deputed by the King were corrupt, for which he seemed to be much grieved, wishing, that the burden might be laid upon him for the good of the people, whom the King so neglected, and would hear none of their causes himself.

At the end of 40 years Absalom said to his father, Let me go I pray thee, that I may pay my vow in Hebron. Here because it can hardly be determined, what 40 years be meant, the Vulgar Latin hath it 4 years, following Josephus, but this is against both the Hebr: Sept: Chaldee: and Jerome’s translation, followed by Lyra, in all which it is 40 years, and Jerome giveth warning against that reading, wherein it is 4 years, saying, it is a corrupt copy. But what 40 years are meant, is not without cause much doubted. Some think from the people's first asking of a King. Some from the destruction of the Priests made by Saul, whereof David was the cause in that he deceived Abimelech, and was now punished for it. Some from the beginning of David's reign, which Pelican laboreth best to make it agree, saying, it is meant, when he had reigned about 40 years, for the scripture standeth not precisely upon a year or two, so that although David lived 2 or 3 years after, yet it might be said, at or about the end of his 40 years reign. Hebr: at the end of 40 years, so that if we take 40 years here together for the whole sum of his time, it is as if it had been said, when the time of his 40 years reign was now almost determining. And with this exposition the time agreeth well, if we count it by Solomon's age, when he began to reign, who was then very young, for David called him at that time a child and tender. He was borne before the defiling of Tamar by Amnon, after which Absalom passed 2 years in silence, then 3 in Geshur, 2 after his return before he came into his fathers presence, and 2 or more before his rebellion, altogether 9 years, so that he might now be 10 or 11, and by the account of all expositors he was, as some • ay, but 12, some 13, when he was crowned King, at what time an end was put to the reign of David.

Therefore this was not long before, as also the following part of this history intimateth, wherein nothing is recorded to have been done till Solomon's crowning, but what might well be done in two or three years. Some by these 40 years understand the age of Absalom at that time, and some reckon from Samuel's first anointing of David to the Kingdom, which they say was at 20 years of age. But as Martyr saith, that time is concealed in Scripture, and therefore not probable that any reckoning is made therefrom; and as for Absalom's age he could not be 40 when David died, because he was his third son borne in Hebron, after that he began his reign, 2 Sam: 3. 2. And touching the two former opinions, the first also falleth by the same reason, for it is not recorded in what year they asked a King, and the time doth not agree, if Saul, as is commonly held, reigned 18 years, for David's reign must needs be now above 30 years, seeing Absalom his third son was a man grown and had a family 9 years at the least before this. And for the second there is no color of reason, seeing this affliction befell David not for the Priests, from whose blood he was free, but for his murder and adultery, as Nathan foretold. It was then about the end of David's reign when he was aged about 67, or 68. so that it was thought that he could not live much longer, being now very crazy through the great troubles and turmoiles of war, which he continually endured, therefore Absalom ambitious of the kingdom, thought it necessary, to take this time, lest if he stayed a while longer, he should be prevented by another, who might be made King. He asked leave therefore under a color of piety to go to Hebron, to pay his vow, which he had made in Geshur for his safe return to Jerusalem. Hebron was the chief City in the Tribe of Judah, where David was anointed King and Absalom was borne, and there was an high place, whereupon they might lawfully yet sacrifice, till the Temple was built, as also in other high places, because no certain place was yet chosen for the Ark to abide in. And this place was famous for the Sepulchers of Abraham, Isaac and Jacob there. Yet it is not rightly gathered from hence by the Jesuit Sallianus, that they went in pilgrimage to the relics of Saints departed, under their patronage, as it were to offer their devotions: for then it might have been so done still after the building of the Temple; and this was not the thing, whereby the people were then moved to resort thither, but because there was an high place there. It was, saith Martyr, distant from Jerusalem 15 or 16 miles. By this pretext of devotion the King was easily moved to give him leave, for what godly father would hinder his son from performing his vow? In Pigestis, a president of a province is required not to go out of the bounds of his province, yet to perform his vow he is permitted.

Thus Absalom pretended devotion, but he intended rebellion, for he sent secretly throughout all the parts of Israel to signify, that when they should hear the trumpets sound, they should say, Absalom reigneth in Hebron, that is, in every place proclaim him King.

And there went with Absalom from Jerusalem 200. men in the simplicity of their hearts, being invited &c. At the times of sacrificing they were wont to make feasts, at which great men used to have many friends with them, saith Martyr, and so did Absalom at this time, he took with him 200. friends, telling them of nothing, but the sacrifice feast, so that they knew no more of his intended rebellion, then David himself, and therefore were at the first guiltless of it, unless they took part with him afterwards. These, it is likely, were of the principal men of the City Jerusalem, by the policy of Ahithophel, as it is thought, taken with him, that other Cities thinking, that Jerusalem was for Absalom, might be drawn to follow their example, and to follow him also. But that subtle fox stayed at home in his own City, till he was sent for, that if things succeeded not, he being not amongst them might seme to be guiltless. Now though these 200. only are spoken of as going with Absalom to Hebron, yet it is not to be thought, but he had many more with him of his ordinary retinue that were of his counsel.

The news was brought to David of this conspiracy who fled hereupon afoot, leaving 10 concubines to keep the house, but all his servants went with him, and the Cherethites, and Pelethites, and Gittites, those 600. men, that came with him from Gath, these were then 600. and so continued still, but it is most likely, as any died, others were put into their rooms, they were called Gittites from Gath, because they had lived with David there. Although his own son conspired against him, yet his servants remained faithful to him. Who the Cherethites and Pelethites were, see before ch. 8. 18. the Gittites were those, that had in times past fled unto him, and lived with him in Gath, and Ittai, the Gittite, who is next spoken of v. 19. is thought by some, saith Martyr, to have been the King of Gaths son, who was now be come a Proselyte and lived in Jerusalem for Religions sake. He left his 10. Concubines or inferior wives, to keep the house, not against the enemy, for that they were not able to do, but happily, it being an office, that belonged unto them, supposing that Absalom would not do any hurt to weak women. But God had an hand in this, as the sequel proved, when Absalom went in unto them, that the threatening of God by Nathan might be fulfilled. What he did with his other wives, is not said, but most probably he sent them to other places, where they might be kept in more safety. In David's fleeing thus out of the City that the people might not be smitten with the sword, appeared his great care of the good of his subjects, yea greater then of his own honor, for he had many valiant men with him, by whom the City might have been a long time defended against Absalom, and to flee in this case, before the approach of the enemy, might seem ignominious unto him: but he did doubtless look at the hand of God, whereby this judgment was brought upon him for his sins, and so quietly submitted himself to bear it, whose power he knew, that if his forces had been far greater, he could by no means have withstood; and his quiet submission further appeareth in that he useth no reproachful terms against Absalom, but called him the King, as Theod. noteth, and in that he went barefooted, when he fled, v. 30. Neither did he for all this cast away his hope and faith in God, but trusted in him against all his enemies, as appeareth Psal. 3. which was made upon this occasion, as the title showeth.

Touching Ittai the Gittite, he is thought by some to have been the Captain of the 600 Gittites, who came but lately to David, being drawn by his piety and virtue, and now in his necessity did stick unto him, when his own subjects rebelled with Absalom against him. But the 600 Gittites are said to have come with David from Gath, and to have now gone before him, but Ittai with his men came lately to him, and went not before him, till that after some parle he bade them go before. And how many there were of them is uncertain, but the whole company that went with David, consisted partly of Gittites, that went before him, then of Ittai with his men, and lastly of David's other servants, and the Cherethites and Pelethites, who went as a gard to the King about his person. And they abode in a place a far off, that is, far from all houses, that they might be seen, that David's friends might thither resort unto him, and that they might see what was done by the enemy, and yet be out of his danger. And here when he would have dismissed Ittai and the men with him, being strangers, who came in love to dwell under David with their families, drawn as it seemeth by his virtue, of which there had been former great experience in Gath, but he refused, resolving most lovingly and courageously, with David to live and die, he caused him to pass over the brook Kedron before him, thinking to flee into the Wilderness, where in times past he had lived, when he fled from Saul, as being a place well known unto him, since that time. The brook Kedron, was without the City Jerusalem in a valley, saith Martyr, and the Wilderness to which he directed his course, is thought to be the Wilderness of Jericho.

Then the whole land wept, that is, all that wished well to David, seeing his sudden misery so unworthily brought upon him by his own son, were so stricken with sorrow, that they lamented exceedingly, those that were with Absalom in the mean season rejoicing and triumphing. Whereas David caused all to pass over the brook Kedron before him, Lyra noteth it to have been done, that he himself might be in the greatest danger if Absalom should pursue him, hereby acknowledging that all this came to pass for his sins. And whereas Ittai a stranger and his friends with him, cleaved so constantly to David in this time of his danger, Pelican noteth the singular providence of God herein, in that when his own rebelled against him, strangers were stirred up to this fidelity towards him to his great comfort.

Zadok also and the Levites came after him out of the City with the Ark, and Abiathar &c. Zadok and Abiathar are said before ch: 8. 18. to be the Priests, where enough hath been said of two High-priests together. The Ark is brought after David that hereby he might consult with God and have direction, what place to go unto, saith Lyra, and because the Priest to show his fidelity to the King, would partake with him in his banishment, and the Ark might not be left without the Priest, he brought that also with him. But David biddeth him to carry it back again, and both Zadok and Abiathar to abide in the City, that from them he might have intelligence. Hereupon it is inquired, why David did thus, seeing the comfort of the Ark being present might be more unto him, then the endeavors of any friends in Jerusalem, as being a symbol of God's presence, whereby the Israelites had been so long guided and protected in the Wilderness, and great miracles had been wrought. Some Hebrews and Jerome after them say, that Abiathar consulted with God by the Ark for David, and had no answer, and therefore he dismissed it; but this is only a conjecture, and not probable, because in the next words he speaketh of his hope to be brought back again to the Ark, and by that which the Hebrews themselves further deliver it is confuted. For whereas David speaketh to Zadok and not to Abiathar, saying, thou art a seer, they say, that when Abiathar had consulted without answer, Zadok consulting had answer, and so he was thenceforth preferred as appearing to be more gracious with God, then he. For if the Lord gave answer by the Ark to Zadok, the not answering by Abiathar could not be the cause of his sending it back, yet this is followed by Lyra, Hugo, Comestor, Tostatus, &c. Others say, that he sent it back, as disallowing the removing of it out of the place where he had set it in Zion, where it should settledly abide; but against this maketh the removing of it before to the siege of Rabbah, and afterwards to the Temple in mount Mariah, after which indeed it might no more be removed, but yet it might. Others therefore say, that he did it to prevent the danger which might happen to the Priests, if Absalom should prevail, as before for his sake in the days of Saul it had happened. But Theodoret giveth the best reason next to that in the Text, David sent the Ark back, because he knew it would not profit the wicked, and such as God was offended withal, but rather hurt them, as in the days of Eli 70 years before, and such he acknowledged himself yet to be, as perceiving by God's judgments against him, that he was not yet pacified, but offended with him for his sins. Touching Zadok to whom David speaketh, and who is first mentioned, and then Abiathar, it is not necessary, as the Hebrews do, to gather from hence, that Abiathar now began to be in disgrace, for before this, ch: 8. 17. he is named after Zadok, and 1 Chron: 16. 39. 40. where Zadok is appointed to attend upon the Tabernacle, he is not mentioned at all, and at this time happily he came to David after Zadok, who most probably helped to bring the Ark, and Abiathar with the rest of the people followed. It is certain that Abiathar was High-priest before Zadok, and therefore his superior, but he being set to serve, as chief at the Tabernacle, whilst Abiathar attended upon the Ark, he was made in a manner equal to him, and so for a time there were two High-priests as I have shown before. And either because he was a Prophet, as Dionysius thinketh, from the words following, where David calleth him a seer, or because David knew that Abiathar, as being of the family of Eli, should be put down by God's just judgment, and Zadok set up, he graced him most, and likewise the holy Scripture • when he is named at other times before Abiathar.

And the King said to Zadok, Art thou a seer? This is understood by Vatablus, as if he meant, that he was a wiseman and a man of counsel, and so might do him more good being in the City with Absalom, then abiding with him, likewise Cajetan, he might see there for David's good, and advertise him. The Ord: Gloss: because he prophesied when he had consulted with God, and Dionys: as hath been shown. Or because he was over those, that prophesied in singing praises to God. Peter Martyr and Pelican say, that he meant, he was both godly and wise, and as a prophet knew the will of God, and therefore he would have him judge of it, whether it were not best for him to go back to the City, and that so he might do him most good. Junius, thou art a seer, that is, a man, that should not follow me privately fleeing, but return and see for the public good. I think, because a Prophet is called a seer, 1 Sam: 9. David meant that he was a Prophet, who might consult with God for him, and pray for him as well in the City, as if he were with him in the Campe, for it was not unusual for an High-priest to prophesy, as we may gather from that passage touching Caiaphas, Joh: 11. 51. he being High-priest that year prophesied, wherefore it being not necessary for him to go with David, seeing he might do him as good service absent as present, he would have him return, and if either by revelation from God he knew anything tending to his good, or by observing Absalom's proceedings, to certify him thereof by his own son or by Abiathar's.

Then David went up the Mount of Olives weeping, and his head covered, &c. His head was covered, say some, because it was the manner of those that mourned thus to show their subjection to God afflicting them; and the woman must have her head covered in token of her subjection to the man. But Martyr saith, it was that their eyes being thus kept from any other objects, they might have their minds the more settledly fixed upon the thing for which they sorrowed, and that their tears might not be seen by others, but by God only.

David did not weep and go thus, as one saith, out of effeminate cowardliness, for he was most valiant, but for his sins, whereby he had brought upon himself this misery, and therefore he added unto it and punished himself with going barefooted, and great contrition of heart. The People wept together with him, their heads being covered out of a sympathy towards their King being in misery.

And one told David, saying, The hand of Achitophel is with Absalom, then David prayed, O Lord infatuate the counsel of Achitophel. By Achitophel taking part, with Absalom, David's danger was much increased, because wise counsel, such as Ahithophel's was, is of more force, then all other warlike preparations without it, according to that saying, parvi sunt arma foris, nisi sit consilium domi. But David in praying to God to infatuate his counsel took a right course to have it frustrated as foolish, as it was indeed, when it was not followed, although it were very wise. He acknowledged God to have all men's hearts in his hands to turn them, as it pleaseth him, as he hath indeed, and accordingly directed his prayer, and had this comfort, even when he was under the rod, that God heard him. For Ahithophel's being with Absalom, and against David, it is thought to have been caused through an hatred, which he bare against David ever since his adultery with Bathsheba his Grandchild, and the murthering of Uriah her husband.

Then David went up to the top of the Mount and prayed there, &c. He went to the top to pray, saith Mart. that from thence he might look towards the Ark, when he prayed, which he could not have done in the valley or upon the side, for one place was then consecrated for prayer, before which a man might be sooner heard, then elsewhere; this Mount was famous since, for Christ's praying there, of whom David was a type. What he prayed for is not said, but most probably it was for deliverance from Absalom's conspiracy, for the pardon of his sins and the confounding of Ahithophel's counsel, thus Martyr; but the third Psalm showeth plainly what his prayer now was, and against both Absalom and Achitophel and all his partakers, Psal: 55. And here see the effect of his prayer, Hushai the Archite came unto him, an honorable man, as it seemeth, and one of David's counsel, by whom God confounded the counsel of Achitophel, is is afterwards shown. He is thought to be called the Archite from the City Arach, in the Tribe of Joseph, Josh. 16. 2. so Junius, some from Arachis in the land of Sennaar or Coelosyria, holding him to have been a Syrian, but a proselyte in religion, won unto it by David's virtue.

Whereas it is said, that Hushai met with David, it may be doubted how this could be, if he came out of the City after him. It is answered, either he was in some other part before, from which he hastening to David towards Jerusalem met him here, or if he came out after him, when David turned himself upon the top of the Mount to pray towards the Ark, he came up against his face, and so met him, and chis is the most probable, because v: 34. he willeth him to return into the City, whereby is implied, that he came out from thence to follow David. Hushai is called David's friend, v: 37. and so 1 Chron. 27. 33. and he reposed trust in him, as in a most true friend, sending him back to Jerusalem, that he feigning himself to be also for Absalom might through his wisdom confound the counsel of Achitophel. But whether David may be justified in willing him thus to do, or Hushai in so dissembling is doubted. Martyr, after the question generally determined touching officious lying, bringing many arguments to prove it a sin, concludeth, that if by this means God would have the counsel of Achitophel frustrated, it was warrantable, because God can dispense with his own laws, otherwise it was a sin. Others excuse it, because Hushai in thus keeping Absalom from the most heinous sin of parricide did him the best service. But there needs no such excuse in this case. It was a thing commonly practiced by David before in case of necessity, when he fled to Achish, he feigned himself mad, afterwards coming to Gath again with his men, he told the King that he had gone against the south of Judah to make him the more confident, that he was quite fallen from the Jews, when he had gone against their enemies, and when he was ready to go to war with him against Saul, and to Ahimelech, and not only he, but divers others of God's holy servants have dissembled to save themselves or others, of which see before upon Josh: 2. 3. Whereas David in sending him back saith, if thou goest with me, thou shalt be a burden unto me. It was meant in respect of the trouble, that would be to him for the danger to which he should be exposed, because David was not at this time more solicitous for himself, then for his friends, so Martyr, but Lyra, because he was no warrours, so likewise Hugo Card. Hushai therefore returned to Jerusalem, and Absalom came to Jerusalem.

CHAP. XVI.

WHen David was a little past the top of the mountain, Ziba Mephibosheth’s servant met him with two Asses laden with 200. loaves, &c. He took this opportunity to show kindness to David for his own benefit, and not out of love unto him, thinking that David would finally prevail, and then reward him bountifully. Being asked for his master Mephibosheth, he most treacherously belied him to David, saying, that now he hoped the Kingdom would be restored unto him, whereupon David gave him all that was Mephibosheth’s. A most rash and injust sentence to condemn a man unheard, upon an accusation so improbable. For the stirring of the people now was not to advance the house of Saul, but to make Absalom King, and Mephibosheth could not in reason be thought to have any such imagination in his mind, being a man so impotent and unfit for government, yet David's credulity was such, that he believed it, either because through his present troubles his judgment was confounded, or being overcome with Zibah his kindness in this time of his misery, wherefore in this fact he is thought generally to have erred greatly, in condemning so rashly the son of his dear friend Jonathan, contrary to his oath, being also innocent; neither did he afterwards, when he knew the truth, reverse the judgment, as he should have done. Hence we may see, what the power of gifts is, that all Judges may take heed of them; and again, [Note.] that even the best are subject to err grossly, that we may not imitate them in all things.

Then David went on to Bahurim, and Shimei, a man of the house of Saul came out and cursed him, &c. Bahurim was a City of the Tribe of Benjamin, somewhat more then a mile from Jerusalem, of it mention was also made before, Chap. 3. 16. and he is said to be the son of Gera, who came of Benjamin, 1 Chron. 8. 3. which doth further confirm, that his City was in Benjamin, and in that he was of Saul's house, and a son of Jemini, Vers. 11. Whereas Chap. 19. 20. he speaketh, as if he were of the house of Joseph, for he saith, I came the first of all the house of Joseph, Martyr answereth, that hereby he meant that he came the first of all Israel, as Israel was commonly counted by it self, and distinguished from Judah, and was a several kingdom under Ishbosheth the son of Saul, the head tribe whereof was Aephraim, one of Joseph's Tribes. He seeing the King now in great misery, and fleeing before Absalom thought, that his Kingdom was at an end, and therefore was bold thus to vent his malice against him. And he did not only curse, but cast stones at him, not that he could hereby hurt him, but the more to show his hatred and contempt. And in cursing he called him a man of blood, because Ishbosheth and Abner had been slain by those, that were on his side, but he laid this to his charge unjustly, as is manifest by their histories before going. He called him also a man of Belial that is, most wicked, happily because of his adultery, and murthering of Uriah: but although these his sins were most heinous, yet his study generally was to live according to God's holy Laws, and therefore he coult not rightly for them be called a man that hath cast off God's yoke, as Belial signifieth. And he added, the Lord hath rendered unto thee all the blood of the house of Saul, in whose stead thou hast reigned, he taxed him as usurping the kingdom, and now justly punished therefore, when as the Lord had taken it from Saul's house, and given it unto him, and for this he saith, that God had again taken the kingdom from him, and given it to his son Absalom when as he attained it by usurpation. And all this, he saith, he suffered for his own wickedness, so that his humiliation would not profit him, wherein he said true indeed, but not in the sense wherein he spake it, for David suffered not for any sin against Saul or his house, but against God in the matter of Bathsheba, for which he now suffered, and came to this misery.

Abishai hearing him speak thus was so moved through love to David, whose kinsman he was, as Shimei of Saul, that he would have gone to cut off his head, calling him a dead dog according to the phrase familiarly used by the Hebrews, when they would debase themselves, or others, 1 Sam. 24. 15. 2 Sam. 3. 8. 2 Sam. 9. 8. But David would not suffer him, saying, What have I to do with you, ye sons of Zeruiah? whereby he meant both him and his brother Joab, both valiant Captains, and as it seemeth consenting to go and take this revenge upon Shimei, although Abishai only be named; so Martyr: or else remembering the bloody fact of Joab before against Abner he spake in the plural number, seeing Abishai offering to kill one in love to him also, as Pelican, who saith, that he spake thus, because Joab was the author of that bloodshed of Abner, wherewith he was charged by Shimei. He hath cursed because God hath hidden him to curse David, &c. He looked at an higher hand, which brought Shimei thus forth against him, as by his sins he had deserved, wherefore he patiently submitted himself to bear it, and would have no revenge for the present taken upon him therefore, but afterwards he appointed Solomon according to his wisdom to judge him, as he did, 1 King. 2. 46. But if God bade him curse, he seemeth not to have sinned, and so he ought never to have been punished for thus doing. Lyra answereth, here were two things considerable, 1. The spirit and boldness of Shimei, thus to come forth alone against the King, being guarded with so many valiant men, who would doubtless be ready to take revenge upon him; and to do this, the power came from God. 2. The malice of his mind out of which he so railed upon him, and this came from himself, and so he sinned: even as he that hath a lame leg, in that he goeth with it, this comes from God, but his limping is from his own imperfection. It was then Shimei his malicious heart against David, that put him upon this desperate adventure, but God by his virulent and slanderous tongue justly punished David for his former sins, as he well conceived, and now gave him occasion to exercise the virtue of patience: wherefore Shimei for his sin was worthy of punishment, although he did not utter these curses without God, who wrought herein justly for David's further humiliation; thus likewise Hugo and Tostatus, God did not infuse this corruption of malice into Shimei, but being in him inclined it towards David for his punishment, and Theod. we must know, that neither the incest of Amnon, nor parricide of Absalom, nor cursing of Shimei, as he might have added, were of the working of God, but David not being protected by the divine providence against these evils, his house was like to a ship without a governor, and assaulted by vehement wars of made devils. He is said to bid him curse because he laid open a way unto him, as another saith; God worketh in sinful actions, see Peter Martyr at large upon this place. And if this were the cause why David would not have Shimei slain, then Josephus erred, who saith, that he forbad it lest by his death occasion should be given of new stirs and troubles: And here is to be noted, how rightly David was [Note.] punished by Shimei his railing tongue for his hearkening so readily to the wicked flattery of Ziba; as he had hereupon spolled Mephibosheth unjustly of his goods, so he was now spoiled unjustly of his honors; and as he had hearkened to a servant rising against his master, so he was now forced to hear his subject rising up against him; and lastly as he had heard a slanderous tale of Mephibosheth’s aspiring to his kingdom, so he now heareth a slander laid upon him of usurping the kingdom of another: and so God will punish all his servants in their kind, if they sin in this world, that they may be saved in the world to come. But to this end we must bear his judgments patiently, as David did, whose patience was most admirable, he being herein a very type of Christ, who when he was reviled, reviled not again, although it was not secretly, but openly before all his servants, and the calumnies were most intolerable, and that when he had power immediately to take revenge upon him; unto his railing words, the throwing of stones and dust also against him being added, and that not once, but Shimei going along over against him and continuing so to do, to provoke him the more, Vers. 13. And he used besides this, that God bade him curse, two Arguments more as grounds of patiently bearing it; 1. Because his own son was risen up against him, whose rebellion he did bear, and therefore much more, the railing and indignities offered to him by this son of Iemini, who was nothing allied unto him, nor of his Tribe, and the kinsman of Saul, in zeal to whose house, being as he took it, unjustly put down by David, he offered this indignity to him out of a natural affection which he bare to his own family. 2. Because happily God would do good unto him for this his unjust malediction, he committing the matter wholly to him, and not revenging himself: which he spake not, as if he thought that his patient bearing of this injury were meritorious saith, Martyr, but because this is the order, whereby God in his mercy is wont to proceed, after affliction to send comfort, and it may be added truly, that he rewardeth afflictions patiently suffered with future good, yet not for the merit thereof, but out of his mercy. Some, because the seventh Psalm agreeth so fitly to David's case at this time, do think, that it was penned upon this occasion, although in the title it is said to have been made upon the words of Cushi, the Benjamite, for Cush signifieth an Ethiopian, who is black, and happily Shimei for his black and evil conditions might be so called: but Junius applieth it to some man not before named in Saul's time, but intimated in David's speech to Saul, 1 Sam. 24. And some apply to this occasion also, Psal. 37. Whereas David may seem to speak doubtfully, saying, Peradventure God will look upon this mine affliction, it was not because he doubted of good from God in the world to come, but of his restitution to his kingdom, which he knew not whether it would please God to do or not.

Then David and all the people with him being weary came and rested there, that is, in Bahurim, which was before spoken of, although Josephus saith, that contemning Shimei he went right on to Jordan and rested there, but that was too far a journey in one day, for it was from Jerusalem to Jordan 15. miles, the time being so much delayed, as it was, in dismissing the Ark, and Hushai, and speaking to Ittai, and Zibah, and touching Shimei, and going barefoot, and worshipping upon mount Olivet by the way, neither doth it agree to the proposition made before unto Zadok, that he should send unto him into the Wilderness near by, yet it seems by that which followeth that his stay was but short in Bahurim, for when the messengers came thither from Hushai, he was gone, and the same night when they had done their message to him he went over Jordan with all his train. Hushai David's friend in the mean season cometh to Absalom, and offereth his service to him upon this ground, he whom the Lord shall choose and all Israel, with him will I be, and I will serve his son now, whose father I have served. In all which he dissembled for the good of David, as the present necessity required. But whether is his argument good or not? and when one King is unjustly put down and another set up, whether the subjects ought to serve that King, is a question? Martyr answereth, if the state generally accepteth him for King, he is to be served, the other King being dead, because a commonwealth cannot stand without a supreme Magistrate, so the Romans obeyed Julius Caesar, and the whole Empire Phocas, after that he had murdered Maurice, but the case of David was not such, for he was living, neither did all Israel, but the rebellious in Israel follow Absalom, and therefore the argument were fallacious. Nay, saith Hushai, meaning that he would not continue his friendship with David any longer, and he spake thus to deceive Absalom, as he had before deceived his father, that he believing him indeed to approve his proceedings, as he seemed by his words to do, might the more confidently follow his counsel to the benefit of David, and his own deserved ruin.

Then Absalom said to Achitophel, Give ye counsel, what we shall do, for though he only, be named Hushai was meant also, who when Achitophel gave that devilish counsel was enforced to dissemble and to give way unto it, lest if he had opposed him at the first, he should have been suspected touching his fidelity to Absalom, and so have been prevented of doing good in some other counsel of greater consequence.

Achitophel counseled him to go in to his fathers concubines openly, that all Israel hearing it, their hands might be strengthened with him, that is, saith Theodoret, and others after him, by this conceiving, that the difference between the father and the son would thus be made irreconciliable, whereas before they might fear a future reconciliation, and so be always fluctuating and wavering in their minds about their following of Absalom, betwixt whom and his father, if a reconciliation should happen to be made, they should be in danger many of them, of paying dear for this their rebelling with him. This counsel was most wicked, yet hereby was that fulfilled, which before was threatened, as a punishment to come upon David for his sins. 2 Sam: 12. 11.

Now the counsel of Achitophel was like the oracle of God, this is added, to show, in what great danger David was, seeing he had so political a man against him, and that the working of God for David, as he prayed, might be the more remarkable, when Ahithophel's counsel, which was always wont to be followed in David's time, and in Absalom's, as most certain, should be forsaken, and another man's counsel be preferred. But how could his counsel be like God's oracle, for so much as he was a man, and so might err, and sometime his counsel was most wicked, as at this time? Martyr answereth, that it is spoken hyperbolically, or hereby no equality is meant, but some similitude for certainty, or it is shown, how natural men esteemed of his counsel in all things. But it is said to have been so accounted in David's time, and therefore even by David, who was no natural man, therefore it is meant only for certainty to bring anything to effect, he had an insight into the way beyond all others, as if he had a divine spirit within him.

CHAP. XVII.

AFter his first devilish counsel, Achitophel giveth voluntarily another most dangerous to David, I will, saith he, take 12000 men and pursue David this night, now that he and his company are weary, &c. which Absalom and all the elders of Israel well approved. But forsomuch as God had said to David, thou shalt not die, but otherwise limited his punishments, it was vain, seeing there is no counsel against God. Yet this was the way according to human reason to work his destruction, seeing by celerity the victory is often obtained, and delaying loseth it, as Caesar writeth of Pompey. And Achitophel seemeth also to have been valiant, in that he offered to go against David to effect what he had counseled, which other counsellors seldom do.

This counsel of Achitophel, although it were approved by all Absalom's friends, yet he did not follow it, or rest in it, but would hear the counsel of Hushai also, then he boldly against all others spake against it, saying, that it was not good at this time. Wherein his fidelity towards David, and courage did wonderfully appear, that he durst for the good of David oppose so great a counselor and that after the hearing of his counsel approved by Absalom and all. For he might have feared, that this would have been taken as a sign of an hollow heart towards Absalom, to the endangering of his life, yet he, all fear being laid aside, adventured himself. But he used great art, 1. By implicitly approving the wisdom of Achitophel, in that he said only, that his counsel was not good at this time, hereby intimating, that it was good at all other times, and excellent, but now only he failed, as the wisest may sometime do, according to that, aliquando etiam ipse dormitat Homerus. 2. By showing divers probable reasons against it, as 1. That David and his men were most valiant and now so provoked, that they would be like a Bear robbed of her whelps most fierce, and so not likely to be overcome by such an army, as Achitophel spake of, he having so many worthies with him, and one of them able to deal with one, two or three hundredth enemies, ch: 23. 18. 2. That David being a man exercised in war from his youth, was not without warlike policy for his own better safeguard, happily lying not with the army, but apart in some secret place in the night, where they could not find him, because Achitophel had propounded the coming upon David in the night and slaying of him only. 3. That through the valor of David and his men, if it were otherwise, Absalom's men were likely at the first many of them to be slain, which if it happened, all Israel would be dismayed, because the report happily would presently go, that Absalom's army was overthrown, and so for fear they would be in danger of turning again and reconciling themselves to David.

The third way, whereby Cushai shown his art, was by persuading Absalom to gather all Israel together, and so to go against David in his own person, that the victory being obtained it might not be ascribed to a Deputy, but to himself, of which glory he was ambitious enough. And so, saith he, we will come upon him with a multitude as the dew in the morning, overwhelming his little company so, that none shall escape; and he spake in the first person, as if he would make one, that should lead forth such an army, that he might be thought no less to be against David, then Achitophel, because he had offered himself, if his counsel had been followed, to go with that army. And he addeth against that which might be objected, whilst this great army is in gathering, it may be, that David will get into some City of strength, out of which he cannot be soon expelled again, if he be gotten into any City, all Israel shall bring ropes and pull it down and draw it into the river, till that a stone thereof is not left, but this is hyperbolically spoken. The word 〈 in non-Latin alphabet 〉 rendered ropes, as Martyr noteth, signifieth also a troop, according to Lyra, a society, and if it be so taken, the meaning is, that they should all join together as one to demolish that City: but the former reading doth better set forth the facility of doing this, which was the thing that he aimed at. This counsel being heard was preferred before Ahithophel's, but it is said, that it came of the Lord to overthrow the good counsel of Achitophel, where by good understand profitable to attain to that end, which Absalom aimed at, for otherwise it was not good, but evil and wicked, and therefore the Vulgar Latin for bonum hath utile. But how was Hushai his counsel beneficial to David? Ans. Because whilst Absalom delayed to gather so great an army to come against him, he had time to pass over Jordan and to prepare the greater forces to fight against him, and to take a place of greatest advantage to fight in, as is afterwards shown that he did.

Then Hushai certified Zadok and Abiathar of all these proceedings in council, that by their care David might be certified, and not stay near to Jerusalem, lest if Ahithophel's counsel should be followed, there might be danger to him of perishing by the sword.

The Priests then by a maid send to Jonathan and Ahimaaz their sons, who were placed for the purpose near to Eurogel, or the well in Rogel, a well somewhat out of the way, saith Martyr, and therefore a fit place to lurk in, it was the boundary of the Tribe of Judah, nigh to Jerusalem, Josh: 15. 7. This Well Pelican will have to be the same, wherein they hid themselves, when the woman spread a clothe over it and laid ground corn thereon, v: 18. But this is both contrary to the course of the history, and to all others, who say, that being gone from this Well, they came to that in Bahurim. They could not come into Jerusalem to take their intelligence immediately, because they were known to be Absalom's professed enemies, and to take part with David. This maid most probably went out to this Well, as if she had gone to fetch water, or to wash some clothes there, and so went unsuspected, but a boy saw them, and came and told it to Absalom, who by the same expositors is held to have been her son, and thought by this means to come into great favor with Absalom: but the scripture leaveth it uncertain who he was. They then perceiving, that they were sought for, for Absalom sent some immediately to apprehend them, went to a Well in a man's yeard in Bahurim, and were hidden there by the care of a woman. How they perceived the danger coming is not said, but happily they had some inkling given them hereof, by some friend that perceived it. Sallianus saith, that Absalom's messengers pursuing them on horsbacke might be heard by them afar off, who feared the worst upon any sound made, and therefore hid themselves, but how they being footmen could do this so suddenly, and the Well be covered, and that device used by the woman to lay on a covering and ground corn upon it, I cannot see. Absalom's messengers coming thither, happily upon notice given, that they went into that man's yard, the woman, as another Rabab, to save them from danger, said, that they were gone in hasle, having drunk a little water, and so they ceased to pursue them, so the Vulg: Lat: but the Hebrew they are gone over the river of water, that is, over Jordan: A wonderful providence of God over David and his friends thus to move the hearts of some to [Note.] work for their good, and to work s • ch remissness in these pursuers, that they sought no further after them; so well doth he provide even beyond their expectation, for the good and safety of those that go in a right way.

Then these two men hastened to David, and he with his company after this intelligence had with all speed went over Jordan the same night, which could not but be a wonderful great trouble unto him, after his weary journey in the day to have no time to refresh him in the night, but yet he had one comfort, not one of his company forsook him in this danger, or miscarried in passing over the river in the night, for it is said, that there was not one, but was come over by the appearing of the next morning unto the other side.

Then Achitophel seeing that his counsel was not followed, hanged himself, viz: because he foresaw certained destruction to come upon Absalom, and that the victory would fall to David, which if it did, he was in danger of being put to a shameful death: A just reward for so wicked a man, who being endued with such excellent wisdom employed it so ill, whereas he should rather have devised how to make Absalom humble, and reconcile himself again to his father, so Lyra, and others. And Josephus saith, that he spake to this effect to those of his house, that David would reobtaine the kingdom, and he should be hanged, wherefore it was better for him to prevent it, and manfully to die with his own hands. It is likely also, that discontent wrought with him, forsomuch as his counsel, which had hitherto been held as an oracle, was now so slighted. But he was punished in his kind, he that would have lifted up his hands against his Lord David, lifteth up his hand against himself, and is by a just judgment given over to a sin so much greater then common murder, by how much his own life was nearer unto him then another man's. And in this, as in other things, he is rightly held by some to have been a type of Judas, who also gave counsel against his master Christ, and so came to the like shameful end.

Then David came to Mahanaim, that is, saith one, a City in the land of Gilead, of the Tribe of Gad, 44 miles from Jerusalem, this place had this name given it from Jacob, Gen: 31. because here Tents of Angels were seen about him to guard him when he was in danger by Esau his coming against him. This saith Josephus, was a most fair and well fenced City, to this Ishbosheth betook himself also, when he took the kingdom upon him, ch: 2. 8. David had not long rested here, but he was pursued by Absalom, who brought his army over Jordan after him. And he made Amasa Captain of his army, who was the son of Ithra by Abigail the daughter of Naas, the sister of Zeruiah, Joab's mother, so that he and Joab were sisters children, and both Nephews to David, for so much as Naas was otherwise called Jesse, the father of David, wherefore many Greek Copies, for Naas have Jesse, and both Josephus and Jerome affirm him to be the same, which also is confirmed, because Zeruiah her sister was Jesse his daughter. But Amasaes father is called an Israelite, and 1 Chro. 2. 17. an Ishmaelite, this by Junius is reconciled thus, he was an Ishmaelite by birth, but an Ismalite by profession, because he embraced the true Religion. The vul. Lat. hath it a Jezraelite, as if he had been borne in Jezreel, and an Ishmaelite, saith Jerome, he is called, because he was such in condition in his son Amasa, who fought against David, as the Ishmaelites against the people of God; R. Kimhi saith, that he lived among the Ishmaelites, and therefore was so called, but an Israelite, because he was so borne; some Hebrews, that the title of an Israelite is added to him, because that although he rebelled against David, yet this his fault was expiated by his death, when Joab slew him, after his returning to David, I subscribe to that of Kimhi as most probable.

And when David was come to Mahanaim, Sobi, the son of Nahash of Rabbah of the children of Ammon, and Barzillai the Gileadite, and Machir of Lodebar brought beds and other provision, &c. This Sobi is thought to have been constituted King of the Ammonites in the room of his brother Hanun, by David, after that he had subdued him. His father had been kind to David whilst he lived, in the time of his exile by Saul, and now his son showeth him kindness likewise in his great distress. R. Kimhi thinketh, that this Sobi was an Israelite of the foresaid Rabbah. R. Solomon, that he was Hanun himself, whom David subdued, called also Sobi, who turned to the true Religion, and dwelt now in Israel. But the first is best and followed by Jerome, and most generally. Machir of Lodehar was he, with whom Mephibosheth had been brought up, and Barzillai was the chief man of his City. These men by a singular providence are stirred up to furnish David and his men with all necessaries after their weary travail, which could not but be a great comfort unto him. But by the things bought unto him we may see in what great want he was of all things, not only food, but household stuff and beds; Thus soon may even a great and glorious King be brought to extreme poverty, and to be glad of relief by [Note.] the alms and charity of loving friends, such as these shown themselves indeed to be, and herein was David a type of Christ, who being Lord of all, had not whereupon to rest his head.

CHAP. XVIII.

DAvid hearing of Absalom's coming towards him with a great Army stayeth not in Mahanaim to expect his approach thither, but mustered his men, and placing Captains over them sent them forth to encounter with Absalom. For it agreed not with his courage and the courage of the men that were with him, to shut up themselves in a City and to be besieged by the insolent enemy, and hereby they might have been much disheartened. Wherefore dividing his Army into three parts, he set Abishai over one, Joah over another, and Ittai the Gittite over the third. And although the number of men that were now for David be not here set down, yet because Vers. 4. it is said, that they went forth by thousands and by hundreds, it appeareth, that he was greatly increased in his number, since his coming to Mahanaim, the men of those two Tribes and an half beyond the river, flocking to him from all parts, as being more faithful to their King then the Tribes which dwelt near about him. Josephus saith, they were 4000. Comestor 7000. but happily they were many more, according to others, for where the Scripture is silent, nothing can certainly be determined. It seemeth, that they were a sufficient Army, because David spake to the Captains as nothing doubtful of the victory, to entreat Absalom kindly for his sake. Yea Tostatus saith, that he knew he should have the victory, because Ahithophel's counsel was brought to naught already, as he had prayed, and therefore he gathered certainly, that God's favor was now again towards him, and that he had accepted of his humiliation and patience towards railing Shimei, and would do him good therefore.

To this war David offered also to go himself in person, although he was now aged, because he would not seem to expose his men to danger, and fear coming into it himself, as cowardly and voluptuous Emperors have done, as Nero, Commodus and Galienus, and David himself formerly. But his men would not suffer him to go. 1. Because the enemies would aim altogether at his destruction, who if he should perish, their cause must fall, and they all should be undone, whereas if many of them were destroyed, the King being safe, there might yet be hope. Therefore they add, 2. that he abiding in the City might be a defense unto them, that is, both because if they should flee at this time, they might return unto him, and the Army being repaired set upon the enemy again with better success afterwards, and also because when the enemies should see, that he was not amongst them, they would have no heart to fight so earnestly against them, and they would still fear that David would be ready to come forth with a fresh Army upon them, when they should be weary with fighting, for they would verily think, that the King was not left behind alone, but with a strong guard of men about him. And Theodoret, and after him Martyr addeth, that they feared, if David were in the battle he would be too favorable towards his son Absalom to their great disadvantage.

David meekly submitteth himself to the will of his men, but as they went forth he stood in the gate, and willed them to entreat Absalom kindly, that is, as the vulg. Latin hath it, to save him alive, lest, as Lyra saith, if he should die in battle against his father, he should die in a mortal sin unrepented of, and so be damned everlastingly, and as Pelican, because David considered his son stirred up by the judgment of God against him for his sins, wherefore he was the rather solicitous for the good of his soul, to have him reserved to be judicially proceeded against, that thus, time being given him, he might be brought to repentance. Thus also Ben. Gerson, but Martyr, that he was carried with a natural affection towards him, which wrought so, that he was unwilling to have him slain, although his attempts against him were intolerable. It was out of his great love and lenity even towards his enemies, as Shimei, Abner and Saul, which generally is commendable in private persons, but if he would have him spared, and not put him to death at all, it was a sin in him being King and Judge. Josephus layeth a greater aspersion upon David, in that he saith, that he threatened, if they slew Absalom, to lay violent hands upon himself: wherein he did doubtless greatly wrong him, because if it had been so, it should not have been passed over in silence in the holy Scripture, and it is improbable, that so holy a King should have so wicked a thought. For as Augustine saith, if I should kill myself, I should not kill one innocent, because this very purpose maketh me guilty in mind, before that I kill my body.

Then the battle was made in the wood of Ephraim, and Israel was smitten by David's men unto 20000, &c. Both the Armies being beyond Jordan, and the Tribe of Ephraim situated in the Land of Canaan, it may be doubted, how any wood here could be called the wood of Ephraim. Lyra saith, it was so called, because it was over against the Tribe of Ephraim, the River only running between, but in the topography of Adrichomius it is placed right over against Issachar. Vatablus, that the Ephraimites did bring over their Cattle hither to pasture. Cajetan taketh the word Ephraim appellatively for increase. Tostatus, that it was called the wood of Ephraim, because Oreb and Zeeb were slain there by Gideon, the glory of which victory he ascribed to the Ephraimites to pacify them. Pelican agreeth with Vatablus and Lyra, saying, that it was indeed in the Tribe of Gad, Peter Martyr, that it had the name from Ephraim, because there they fighting against Iephtah were slain unto 40000. so likewise Junius, who placeth it in Manasseh, and this is more probable, then that of Tostatus, or any other, unless Adrichomius erred, and it was an wood over against Ephraim.

And the wood devoured more that day then the Sword, that is, say Junius and Martyr, by their falling into pits and ditches which were there, and by running against the trees, so likewise Lyra, who saith, that there were many great pits, the Chaldee. by wild beasts, which kept in that wood; but this is not so probable, because beasts, although most fierce, would not set upon men armed in troops as they were. It is to be held then, that they fleeing away in hast fell some into pits, being thus bruised and maimed, and not able to get out again, and some into thickets of trees and bushes, whereby they were torn, and held so fast, as that they strove in vain, till their strength failed them to go away, as Absalom was hanged in a tree, and could not get loose again, thus also Pelican. And that there were great pits there appeareth, because Absalom was cast into a pit and a great heap of stones brought and laid upon him, Vers. 17. Thus all things wrought against them, that rebelled against their King [Note.] to destroy them, that all other subjects hearing might fear to do the like.

And Absalom met the servants of David, riding upon a Mule, and his head was caught in the thick boughs of a great Oak, &c. that is, being in the wood where he knew not when he went towards his enemies, and when he fled from them, when he thought that he had fled from them, he unawares came upon them, and here seeking to escape them through an unbeaten way, whilst he hastened, he was caught in this Oak by the hair of his head, which superabounded, as was before noted, and he was not a little proud of it, and therefore it was now justly made the means of his destruction, that at once he might pay for his pride, murder of his brother, and treason against his father, as Pelican in part, and in part Lyra, who saith, that he might hasten his flight the more, he had put off his head piece, and so was caught by his hair. Martyr prosecuting this further saith, that he had taken great pride in his hair, now he was hanged by the hair of the head, that whereby a man sinneth, by it he shall be punished, he was cursed for his wickedness, and therefore he had his reward accordingly by being hanged upon a tree; as he [Note.] sought to destroy the Lord's anointed, upon whose head was the holy oil, so his head now was apprehended; and lastly as he ambitiously sought to be on high, he was listed up between heaven and earth. Josephus also saith, that he was hanged by the hair of his head, but Theodoret and Chrysost. speak of his hanging in the Oak, as if his head were caught between the boughs closing so about his neck, as that he could not get out, neither doth the Scripture make any mention of his hair in this place. A marvelous thing, saith Chrysost. that he did neither hold his Mule from going under this tree, and when he was entangled, that he was so stupefied, as that he took his hands from the rein, to help his head out, thus suffering the beast in the mean [Note.] season to go from under him. Thus God infatuateth them that are hateful to him for their sins, that they may come to their deserved destruction. A wicked rebel, whom his father through his indulgence would have spared, although he had so greatly wronged him, and was the author of sin and death to so many of his subjects, yet the vengeance of God would not suffer him to live. Then Joah was certified of it by a young man, whom he blamed for not killing him, and he went himself and thrust him through the heart with three darts, and ten men that bare his armor compassed him about and slew him. The man that told Joah, feared to kill Absalom because of the charge given by the King to the contrary, but Joah seeing that Absalom was incorrigible, having twice before reconciled him to his father, had rather incur the Kings displeasure, then to suffer such a pest of the Commonwealth to live any longer. For there needed no judicial proceeding against him, he was in arms against the King, his crime was manifest before all Israel, many thousands were by him brought to destruction, and God had now apprehended him, and offered him to be slain. Wherefore he as a true lover of the Commonwealth hastened to do execution upon him to prevent further bloodshed in Israel, and thrust him into the breast with three darts because he had deceived him, the King and the Sanhedrin, the 200. Elders of Jerusalem that went with him to Hebron, and then ten servants beat him, until all the life which remained in him quite departed, because he had defiled the ten Coneubines of David, thus Pelican. But Martyr and others censure Joab as sinning grievously in this doing, because he was a subject, and so was bound to obey his King, and not to take upon him a Judge to do this execution. Neither will it excuse him, that he feared there would be more civil wars if he were spared: for neither must evil be done that good may come of it, and by taking him captive and bringing him to his father, the further feared war might have been prevented. Moreover, he knew not what the Kings end was to have him spared, happily, as hath been said, that his judgment being respited, he might be brought to repentance. T. Manlius Torquatus having commanded his son not to fight, but only to go forth, to espy, because he did not only so, but fought, contrary to his command, cut off his head. And David dying took order, that execution should be done by Solomon upon Joab for this, as Tostatus thinketh, although it be not mentioned, it being implied in these words, thou knowest what Joab, son of Zeruiah did to me. Absalom being thus slain, Joab sounded a retreat, that no more blood might be shed, and Absalom's body was cast into a great pit there, and covered with a great heap of stones, and thus it is noted in Tradit. Hebr. and by Lyra to have been done according to the Law, Deut. 2. 18. Joab would have him thus cast out and overwhelmed with stones, as unworthy of a burial, and that his father might not be grieved with the sight of his dead body.

But Absalom had set him up a pillar in his life time in the Kings dale, &c. The vulg. Latin, for (pillar) hath title, and it was called Absalom's hand. Whereupon the Hebrews feign that he being taken down from the Oak craved respite before he died, that he might make him a title for a remembrance, because he had no son worthy to reign after him, and this being granted, he made the figure of his hand in this title. But to leave this, as a foolish fiction and contrary to the sacred history, seeing he was pierced to the heart, whilst he hung in the Oak, the Hebrew word indeed whereby that is called which Absalom set up is 〈 in non-Latin alphabet 〉 a title or statua, a pillar with an Image upon it, he also gave it the name of 〈 in non-Latin alphabet 〉 the hand of Absalom properly, and metaphorically the place of Absalom, or as Martyr, the work of Absalom; who also saith, that Josephus affirmeth it to have been a Pillar, others, a Pyramis of great cost, such as the Egyptian Kings built to continue their remembrance. This Absalom had built in his life time, not now at his death, but here mention is made of it, that we might note, how God crossed him in his pride, when he out of the haughtiness of his mind thought happily within this building to be buried, and to leave a glorious remembrance behind him, he was through the just judgment of God laid in a base desolate place, as a dead beast cast out of the way, and another monument of a most rebellious son, a great heap of stones laid upon him, that who so should afterwards come by that way [Note.] and see it, might have him in detestation, and all proud persons and disobedient persons, learn by his example, to what confusion they are tending, thus also Pelican. Whereas Absalom is said here to have had no son, but Chap. 14. 27. he had three sons, that is there resolved, they all died, after his return from Geshur. God would not have him to live in his children, who had so wicked an heart towards his father. The Kings dale, where Absalom had set up his Pillar, was according to Josephus, two furlongs from Jerusalem, a place where the Kings used to recreate themselves, and to see pastimes, therefore public, and such, as wherein Absalom thought that his monument should be continually in view.

Then Ahimaaz, the son of Zadok desired of Joab, that he might run and tell the King of the victory obtained, but he would not suffer him at the first, because the Kings son was dead, but sent Cushi, &c. Joab would not have Abimaaz, a good man, and one whom he greatly loved, the messenger of such news, as might be displeasing to the King, but when he had anything only pleasing to tell, he said, that he should carry the news: yet he urged him to let him run, because he thought it could not but be welcome news to David to hear of the debellation of his enemies, and the victory by his men obtained: but Joab, who was better acquainted with the Kings disposition, and remembering the charge given to save Absalom, knew, that it would be a great grief unto him to hear of his death. He therefore sent Cushi, who was not Cushi the Archite, spoken of Chap. 15. although Tostatus thinketh so, for he was with Absalom, and if not, as he thinketh, but fled from him in the way to David's part, yet he was too great a man to be employed in this service. This Cushi was then another man of an inferior rank, but one of David's servants, a Blackamore as Junius rendereth it, yet in Religion a Proselyte, whose acceptance before the King Joab did not so much regard. But he glad of the employment posteth away, nothing doubtful but that he should have thanks from the King for so good tidings. Then Ahimaaz was instant with Joab again, and ran, and did outrun Cushi, but in his news he dissembled Absalom's death, lest the King should be offended, leaving that to be told by Cushi. Then he cometh and telleth it, but not plainly, only he spake so, as that David easily understood that he was dead, whereupon he was so stricken with grief, that he went apart and mourned, never asking how he came to his end, whether being slain amongst others or willingly by any man, or as Saul desperately killing himself. If it shall seem strange that he should be thus greatly grieved, when he heard that Absalom was dead, but hearing before of the death of the child begotten in adultery, he ceased mourning. August. answereth, it was because he knew that Absalom perished eternally both in soul and body, but when the Infant died there was no suspicion of eternal damnation. And for this cause he saith in another place, Absalom afflicted David more dying, then living and rising against him, because then there was hope of repentance and remission, but now all hope was past. And it grieved him the more, saith Martyr, because he considered his own sins as the cause of all this misery. In lamenting Absalom's death, he named him divers times, the Hebrews note eight times, by seven of them bringing him out of the prison of hell, and by the eighth raising him up to paradise, but this is one of their putid fables. In lamenting he wished that he had died for him, but whether this be justifyable or not, is a question; it may be said, that he being in the state of grace believed, that God would receive him dying into his heavenly kingdom, and if Absalom had lived still, he might have repented and been received to mercy also, wherefore this wish of his was pious, as that of Paul, to be Anathema for his kinsmen, the Jews, and by the like piety he was afterwards moved, when he desired rather, that God's hand might be against him then against the people perishing by the Plague. But it is objected, that if piety moved him, it would have moved him also to lament the 20000. people, that perished with Absalom in the same rebellion. Sol. His son was dearest to him, and therefore his death affected him most, and although no mention be made of the rest; yet it is not unlikely, but that he grieved for them also. Ob. When Nabal died in sin, and it was told to David, he grieved not for the loss of his soul, but rejoiced and gave God thanks for avenging him of his enemy. Sol. He was a stranger to him, and therefore there was not the like reason, neither did he so certainly perish everlastingly. Ob. If David had had his wish and Absalom had lived and he had been slain, the case of the Commonwealth had been miserable, and of all David's faithfullest friends and servants, therefore it was an ill wish. Sol. The perishing of one soul is more then the misery of a Commonwealth, and David in wishing that Absalom had lived and he had died, meant, to repentance and amendment. Thus Peter Martyr, who yet doth not excuse him finally from all blame, because his sorrow was excessive and intempestive now to the endangering of all his people, who it might be feared, would hereupon have forsaken him and set up a new Captain over them. But if the eternal perdition of Absalom was the thing, that so much affected David, I see not, but that he may well be justified, because in the case of God's glory disparaged, or men's souls endangered, true piety and zeal knoweth no measure in grieving, and hath no eyes to look at anything else for that time.

Mystically by Absalom riding upon a Mule, we may understand the Pharisees insisting upon the carnal sense of the law, persecuting and stirring up the people against their own Messiah, but they lost both their kingdom and lives, being ignominiously exposed and covered with an heap of stones by hardness of heart. David mourning so much for Absalom figured out Christ weeping for Jerusalem, foreseeing their miseries to come.

Morally David setteth forth a virtuous man fighting against sin, his army being divided into three parts, the first consisting of interior meditations, the second, of acts of charity, both corporal and spiritual, the third of modesty in gestures and speeches; the King of vices is pride, as Absalom so exceedingly proud, of these enemies against whom David fought. The Mule, upon which Absalom did ride, is worldly glory, which passeth away, as the Mule, and pride is left hanging in Hell, as Absalom in an Oak, where he is pierced with three arrows or darts, the fire, the worm, and the loss of the sight of God forever, as Absalom was pierced with three darts by Joab.

CHAP. XIX.

THE mourning of David for his son was told to Joab, as he returned joyfully with his army, and then all their joy was turned into mourning, happily Joab was certified hereof by the messengers, Ahimaaz and Cushi, and so the news going amongst the Soldiers, they all were as men confounded and afraid to come into the City where the King was, as supposing him to be angry with them, although not for slaying Absalom, yet for casting stones so contemptuously upon him; wherefore they came into the City not as men that had gotten the victory with the voice of joy and triumph, but as men overcome, by stealth and in great silence. And indeed if there had been no cause in the Kings sorrow and offense, yet they should have had little cause to triumph for this victory, wherein so many of their brethren perished: for even amongst the Romans they never triumphed for any victory obtained in a civil war. The Vulgar Latin hath it, the people declined that day to enter the City, even as a people fleeing before their enemies, Hebr: stole themselves away in entering, and therefore it seemeth best rendered by the Vulgar Latin, they came not into the City by stealth, but shunned thus to do, withdrawing themselves through grief and discontent to other places. And this is further confirmed by Joab's speech to David, v: 7. Go out and speak comfortably to thy servants, for if thou dost not, there will not one tarry with thee this night. Whereby it is intimated, that they came not in, but were going away: and also by that which followeth, v: 8. when he went out and sat in the gate, they came before him, that is, in entering into the City. Thus also Tostat. rendering the words thus, the people stole away, that they might not enter the City. They would not enter to mourn, when they rather expected joy in the King, they refrained from entering that day, because they thought the King would be changed by the next morning and then they would come in.

Then Joab went in to the King and very boldly upbraided him, for this his behavior, whereby he shown so great discontent for Absalom's death, with the whole Army, when as they by adventuring their lives for him, had deserved better, charging him that one Absalom was more to him then all his faithfullest servants, and requiring him to come out and spake comfortably to them, &c. Josephus addeth, that he asked him if he were not ashamed to be thus affected with sorrow for a son, that had been of so hostile a mind against him, and bade him come forth and speak kindly to the people, and give them thanks, threatening that if he did not, he would deliver the army and kingdom to another. But this is more then in the holy Scripture. He dealt thus boldly, First, being puffed up with the present victory. Secondly, because of that estimation that he was in amongst the people. Thirdly, because of his near alliance to David. Fourthly, because it was for David's good that he spake, and he knew, that he had been always faithful to him, and by his great experience knew what was best to be done. Sixthly, above all, because he had slain Absalom and so was the cause of all this trouble, wherefore he would have the King come forth and by a cheerful countenance show, that he accepted well of all that was done, because that by doing contrariwise he disparaged him before the people, seeing they all knew, that it was Joab's act, which dejected the King with so much sorrow. Thus the meek King suffered himself to be reproved and commanded by his subject, and hereupon made a show in his face to the People of being well pleased, when the grief of his heart was rather augmented then lenified by this ill usage. But now it was no time to castigate the petulancy of Joab, he deferred that therefore, and referred it to [Note.] his son Solomon, that no Subject might be animated by Joab's example to such audacity towards his Sovereign in what extremity soever.

The people of Israel, who had been for Absalom, seeing, that he was now dead, consult about bringing back David to Jerusalem again, recounting his former benefits towards them. They were now ashamed of following Absalom, and of their infidelity towards David so well deserving, and are angry with themselves that they made no more haste to go and submit themselves unto him again. Thus all the other Tribes of Israel, and this being told unto David he sent to Zadok and Abiathar to speak to Judah, as v. 11. for more expression of which, the Vulgar Latin addeth to the Text, and the counsel of all Israel came to the King, and whereas v: 11. it is said, seeing the speech of all Israel is come to the King even to his house, the Vulgar Latin, but the speech of all Israel came to the King to bring him back to his house, because the King had said, Thus ye shall speak to the people, &c. respecting more the plain making of the sense, then the rendering of the words verbatim. For so it is to be understood, when David heard of the consultation of the men of Israel he sent to Zadok to speak to Judah, and these words, ye are my brethren, my bones and my flesh, v: 12. are the words which David willed Zadok to use unto them. Moreover because Amasa, David's sisters son, was of greatest power amongst them, he willeth him and Abiathat to deal with him in particular, who might well fear, that the King was irreconcilably offended with him, as being the chief against him. And he sought to draw him, 1. By the same argument which he used to the men of Judah, thou art of my flesh, &c. for both they and he were near unto him in the flesh. 2. By swearing to make him Captain in Joab's stead. And in thus seeking to his Subjects, who should rather have sought unto him, David was an example of wonderful clemency, in that he prosecuted not his victory against such rebellious subjects to the destruction of many more of them, but as unwilling to have more blood shed, reconciled himself gently unto them. And herein he was a true type of Christ, who seeketh to his rebellious Subjects in all places for reconciliation by his ministers, 2 Cor: 5 20. But whether was it just in David to offer this dignity to Amasa and to take it from Joab, seeing Joab had always been faithful to him, but Amasa rebellious? And Joah by adventuring himself against the Jebusites, 1 Chr: 11. 6. obtained this honor? He was indeed over bold in speaking to David, and rash to do that, which he forbade, in slaying Absalom, but it was for David's own good. Some say, that David would have made Amasa Captain only under Joab, as Lyra, and some, Joab being now old, that he might rest from the toil of wars in favor to him. But the sequel showeth the contrary, and it is improbable that Amasa would be drawn by the offer of an inferior place being as near to David in blood as Joab. It is therefore rather to be held, that David had in his mind adjudged Joab to death for transgressing so manifestly against his command and charge, and after this coming in so malapertly unto him and vexing him more, when he was mourning, and for his murthering of Abner long before, and being determined to cut him off, he wisely sought to draw Amasa unto him, who was of great power withal Israel, and offered to make him his chief Captain, which being once effected, he might the more easily do execution upon Joab, which otherwise he could not do safely for the great power, that Joab was of, having all the army at his command. For be it that Joab merited and so by promise came to that dignity of General, yet transgressing so greatly, the King might justly deprive him of this dignity again, and his life also. For the Magistrate beareth not the sword in vain, and every soul is subject to the higher powers to be punished for doing evil. If there were any error then in David in this matter, it was in that he offered this dignity to a wicked man and a rebel, whereas he should rather have put a godly man into Joab's place. And through the just judgment of God Amasa was prevented, being slain by Joab, so as that he never attained it, and Joab met with his deserved punishment in God's due time afterwards.

But Amasa in the mean season inclined all men's hearts to David, and they sent him word accordingly, willing him to return. But yet an higher hand, viz: of God, is herein to be looked at, who brought it about about, that David's enemies thus soon became his friends and willing to subject themselves again unto him, Prov: 16. 7.

Then the King returned to Jordan, and the Tribe of Judah came to Gilgal to meet the King and to conduct him. This Gilgal was near to Jordan, where Joshua had in times past circumcised the Children of Israel. Hither they came, saith Josephus, but not staying here they went to Jordan and made a bridge over it, for the King and his company to pass over, that is, saith Martyr, of boates, others as Lyra hath it, say, that they did ride on horseback before him to find out where the waters were shallowest, I hold rather with Martyr, because the King with his company was on foot. To Gilgal the Tribe of Judah came first, as a place at which they agreed to meet from all parts, and so together to go to the King. Now here is no mention made of the other Tribes, whereby it seemeth, that the King neglected them, although they ought rather to have been first certified of the time of the Kings return, because they sent first unto him, and the Tribe of Judah not till after that the King had solicited them by Zadok and Abiathar. Wherefore he is blamed by Tostatus, as over partial to his own Tribe, which gave occasion to the contention following between the men of Israel and these of Judah, v: 40. 41. where yet it is said, that half the men of Israel were with the King also, when he passed over Jordan. And hereupon followed the insurrection of Sheba, chap: 20. which caused a new trouble.

Then Shimei came and 1000 men of Benjamin with him, together with the men of Judah, and Ziba with his 15 sons, and 20 servants. The men of Judah coming through the Tribe of Benjamin, Shimei had a fit opportunity to go with them and to offer his service to the King, and therefore he went in hope that the King would hereby be moved out of his lenity to pardon him. Whether these thousand men of Benjamin were any way under him as their captain, is not said, but it may seem probable, because he was of the house of Saul, and so happily a great man in his tribe. And what did they to show their officiousness to the King? It is said, they passed over Jordan before him, that is, as some think, on horsbacke to find out the safest way, and then the boat followed, which was prepared to carry over the King and his household. Touching Zibah, he came to show his thankfulness for the benefit lately received from the King, and he came with the Benjamites as belonging to that Tribe also. Then Shimei, who was the foreman and chief of this company, fell down before the King craving pardon of his former misdemeanure towards him, and pleading that he came unto him the first of all the house of Joseph, touching whom Abishai again spake, that he might be put to death, but David sware that he should not die, checking the sons of Zeruiah as he had done before ch: 16. 10. In what sense he spake of the house of Joseph, seeing he was of Benjamin, see before upon Ch. 16. 5. and it may further be added according to Martyr, that Benjamin, and Ephraim, and Manasseh dwelt near together, being thus made, as it were, one people, and Numb, 2. 18. 24. this Tribe in marching is reckoned under Ephraim, which was of Joseph, and lastly Joseph had two Tribes, wherein he excelled all others, wherefore the rest of Israel were named by Ephraim, as their head afterward. And as Pelican further addeth, because Joseph and Benjamin came of one mother and had been always brought up together, it may be said, that Reuben being put from his birthright, it was conferred upon Judah and Joseph, and so all Israel were called by them two, one part by Judah and the other by Joseph. Now Shimei his oration to David was very effectual to move him to pardon him, when he pleaded, that he came to submit himself the first of all the house of Joseph, as if he had said, I have given example to others in Israel to do likewise, and if thou shalt pardon me, they will be the forward • to come in also, and submit themselves, but if otherwise, such as be not yet come, fearing thee to be implacable, seeing all rebelled against thee, will keep away, and those that are coming, out of the same fear will be ready to withdraw themselves again. And in this respect it was that David said to the sons of Zeruiah, ye are adversaries to me. As for Ziba it stood him in hand also to come, because his fraud was likely to be discovered. Touching these words v. 18. Shimei fell down before the King as he was come over Jordan: they are understood by Tostatus and some others, as if it were meant, that after the Kings coming over he did thus. But this doth not stand with reason, but rather this word he is to be referred to Shimei, he passing over Jordan did thus humble himself, and deferred not, till the King was come over, because that had been too much remissness in him, and v. 39. the Kings passing over with all his family followed after this and his communication had with Barzillai.

For David's swearing to Shimei, that he should not die, it may seem, that he kept not his oath, because he took order afterwards so, as that Solomon put him to death. Here we may not say with some, that he meant only, that he should not die at that time, or with others, for his rebellion, but he meant not that he should not die for his cursing of the King; or with others, that he would not put him to death, not meaning yet, that no other judge afterwards should. For any of these ways he had deluded him and taken the Lord's name in vain. For he desired pardon not only for that time, but forever, and not of his rebellion so much with others, as of his peculiar sin in cursed speaking, and that he might not be committed to any other judge to be put to death therefore, and David must be understood to have sworn according to his meaning. It is therefore to be held, that he meant verily, that he should not die for that offense only, but he secured him not in respect of other lighter punishments, as imprisoning by Solomon in Jerusalem, which was by confining him to that City, and if herein he should transgress, for this he might justly, notwithstanding this oath, be put to death. He meant, saith Pelican, that he should take heed, that he did not afterwards transgress against any edict of the King.

Mephibosheth also, the son of Saul came to meet the King, &c. This history seemeth to be misplaced by an Hysteron-proteron: for he did not meet the King, till his coming to Jerusalem v. 25. where our translation hath it, when he was come to Jerusalem to meet the King, the Vulg: Lat: without any mention of Jerusalem, when he had met the King; Junius, he met the King, a • hen he returned to Jerusalem; in the the Hebr. Jerusalem is mentioned, but nothing affixed to signify, to, wherefore it may best be rendered, when Jerusalem went to meet the King, that is, all the inhabitants of the City, as it is likely they did at his approach unto it, Mephibosheth coming amongst them, because he was able to go no further, for his lameness, the King challenged him, as is here said. That of Barzillai then was in time done before this, although it be placed after, because Ziba his going out, when Shimei went to meet David at Jordan was before spoken of, that the history concerning him might be fully set forth before the relation of other things. For to this end Mephibosheth’s coming and David's dealing with them both, after that he had heard him, must needs be here set down. Some following the Vulgar Latin, think, that forsomuch as his accuser went to Jordan, he might use means to go thither also to meet the King, that there before his face he might clear himself from his calumniations, but this is against the original verity, where express mention is made of Jerusalem. Touching the manner of Mephibosheth’s coming, it is said, that he had not washed his feet, nor trimmed his beard, &c. since the King went away till his return in peace. Here because Hebr. it is, he made not his feet, the Rabbin's fain, that his wooden legs are meant, wherewith he used to go, as Jerome hath it in Tradit: Hebr: but this is counted ridiculous by all men, for if by the word 〈 in non-Latin alphabet 〉 to make, be implied the making of feet, the same word being used, when his beard is spoken of, that must also be taken according to the sound of the word, he made not his beard, but if this be absurd, then we must understand, that it is meant, he did not to his feet or beard, as men commonly used to do, he washed not the one, nor kembed the other, or cut off the exorbitant hairs, but continued a most sorrowful man for the exile of his great friend the King all the time of his absence. And this is here inserted, that his words following might the rather be believed, and Ziba his false dealing with him be the more manifestly discovered.

Him being come forth of the City with the inhabitants thereof, the King first speaketh unto, and challengeth for not going with him, he excused himself by his lameness, and told the King how Zibah deceived him, when he would have prepared to go with him upon his Ass: all which Zibah hearing could not contradict, yet by his flattery he so prevailed with the King, and by the present, which he had brought him before, that instead of punishing him, as a most perfidious servant, as he ought to have done, he gave him half Mephibosheth’s land. For which the Hebrews say, that God afterwards punished him in his posterity, by dividing part of the kingdom away to Jeroboam a servant, but this is plainly a fiction of their own, and that a voice was heard from Heaven, Rehoboam and Jeroboam divide the kingdom. For that division happened not for David's sins, but for the sins of Solomon as is expressly said. In the Pandects, setting forth the Imperial laws, a servant may not be heard against his Master, but only in case that he pleadeth for his liberty, or in things concerning the Common-wealth. But David both heard Ziba against his master, and was so swayed by him, that when he knew his fraudulent dealing, he yet to the injury of his master rewarded him. Wherefore he is herein condemned by all men, as dealing most unjustly, so that even the holiest of God's servants have their errors and are not by us [Note.] to be followed in all things. It seemeth that David was so prepossessed by Ziba his tale, that he would not believe Mephibosheth, and therefore cutteth him off so short, saying, speak no more of this matter, that is, I cannot but think there was some fault in thee, but I will sift it out no further, if I should, happily it would be worse for thee, therefore take half the land, that I may be short, and be thankful, and let Ziba have the other half. Thus Martyr, who also saith, that some excuse David, understanding him, as if he had said, speak no more to me, he shall have half the land and I will otherwise provide for thee. But no such thing is intimated in the text, but rather as hath been said before, that David spake to him in anger. Comestor thus, I gave it all first to thee, and then I gave all to Ziba, but ye cannot both have all, therefore I decree now, that ye divide.

Tostatus and Dionysius note that David sinned greatly, and that many ways. 1. In rashly giving away all his lands. 2. In that when he knew his innocence he restored unto him but a moity again. 3. In that he punished not his false accuser, but made his false accusation gainful to him, as merchandizing, to nourish boldness in the wicked to do the like. 4. In that he went not by the rule of any Laws, but merely of his own will.

The business of Mephibosheth and Ziba being thus related, the Historiographer returneth to the setting forth of other passages, and first touching Barzillai the Gileadite, who was one of the three men, who had brought provision to David, Chap. 17. 27, 28. for his use and his people's. The other two, it seemeth, were either sick or dead, or otherwise hindered, that they could not accompany the King in his return, and therefore are no more spoken of; some suspect, that David neglected them, and only affected Barzillai, because afterwards also he commended his posterity only to Solomon, 1 King. 2. 7. and said nothing of them, but he might be beneficent to them also, although it be not related, seeing all things that passed, are not set down; but Barzillai, although very aged, viz. 80 left not the King, till he had brought him over Jordan, but then he craved leave of David to return home, who offered to take him with him to Jerusalem and there to requite his kindness. This he refused because he was so aged, that he had not long to live, and his senses now began to fail him, wherefore he desired leave to return to his ownr, that he might quietly spend the rest of his time there, and be buried in the Sepulchers of his fathers, which would be most contenting unto him. But he commended Chimbam his son to the King to go with him, and he was accordingly accepted of. In thus seeking to requite Barzillai his kindness in supplying his wants in the time of his necessity, David was a type of Christ, saith Martyr, who will recompense any kindness shown to him in his members being poor and in want. And Barzillai may be an example to aged persons now especially to mind their death and by sequestering themselves from the delights of the world, and serving God to prepare for it, and to provide for the good of their children. Plutarch relateth a story of Crassus, who going against the Parthians, met with King Dejotarus an old man, who was building of a new City, and asked him, why he in the 12. hour of his age gave himself to building, he answering said, And why dost thou (O Emperor) not being very young go against the Parthians to war? thus taxing each other from seeking troubles to themselves in their old age.

In the next place the Kings passing on to Gilgal is declared, and it is said, that he was conducted by all the men of Judah and half the men of Israel, who hearing of the Kings return hastened unto him, and as it seemeth, received him on this side Jordan, when he was come over, and soon after, he being come to Gilgal, all the rest of the men of Israel came to him also, that is, all they, that in the name of all the other tribes were sent out to do this service to the King. They seeing that the King was already brought almost home by the men of Judah, before that they could come to him, were greatly offended, that they stayed not for them, but ambitiously sought all the honor to themselves of restoring the King unto his kingdom, and therefore expostulated with the King, saying, why have our brethren, the men of Judah stolen thee away, &c. the men of Judah stayed not to hear the Kings answer, but answered themselves, that they were nearer of kin to the King, &c. Then the men of Israel replied, that they had ten parts in David to their one, and therefore their advice ought to have been had in bringing the King back, whereby they meant, that in case a King were to be elected, they should bear ten times as much sway as Judah, being more then so many voices to one. Comestor addeth, and we are the first borne, wherein he followeth the Septuagint, but this is not in the Hebrew, it is meant in respect of Reuben who was one of them.

And the words of the men of Judah were fiercer then the words of the men of Israel, what they said more is not related, the Rabbins conjecture, that they told the men of Israel, that they lied, and that they came not in love to bring the King home again: but Tostatus more probably, and more ad appositum, that they had no part in David, for from hence it seemeth, that the Rebell Sheba replied, we have no part in David, Chap. 20. Lyra saith, that the men of Israel thought themselves contemned and slighted, because they were not called to help and conduct the King, especially having dealt first about his restitution. And whereas they say, that they were greater by ten parts then Judah, and that David belonged more to them, for so the vulg. Latin hath it, he understandeth it in respect of succor and help against his enemies, or any support of which he had more by far from them, then from Judah being but one Tribe. For their fiercer words he saith nothing, but only that being of the Kings blood they were prouder, and so spake more disdainfully, as scorning to be thus challenged by them. Whereas the King said nothing, some blame him, as Tostatus for want of descretion; some think, that the contention was so great and tumultuous, that he feared to interpose himself; or refrained, because he leaned too much to his own Tribe: and some, that he spake, but could not be heard.

CHAP. XX.

VPon the contention before spoken of, the men of Israel being discontented separated and withdrew themselves from the King, leaving him to the men of Judah only to be conducted home. This one Shebah of the Tribe of Benjamin seeing and thinking it a sit opportunity to bring back the Kingdom to that Tribe again, blew a Trumpet, and as Jerome hath it, when all were silent at the hearing of it, he spake unto them, saying, What part have we in David, &c. to your tents (O Israel:) upon which they all followed him. He is said to be a man of Belial, that is, wicked, and one that shakit off the yoke, and most probably was a Prince of the Tribe of Benjamin, and so a man of great authority, otherwise the people would not so readily have followed him. By his speech which he used to them he meant, that they should provide themselves of another King, seeing they were so slighted by David. Martyr and others think this Sheba to have been of the kindred of Saul, and that he was never well affected to David, wherefore now having an opportunity he declareth himself, happily thinking, that he might be made King over Israel, as Ishbosheth had been. But the hand of God was also herein to punish David yet somewhat more with the troubles of sedition, as he had conspired against Uriah, and it may be, that this came upon him for his unjust dealing with Mephibosheth. But God who turneth evil into good to his faithful servants permitted this also for David's good. 1. That the seditious and falsehearted might be rooted out of the Land. 2. That seeing the instabilitie of men he might not trust unto them, but to God only. 3. That he might ascribe the reestablishing of him in his kingdom not to men but to God and give him all the praise.

Then David coming to his house put those ten Concubines, which he left to keep the house inward and fed them, but went not in unto them, and they continued in Widowhood to the day of their death; which is spoken, not because their husband was dead, but as it were dead unto them, because he never went in to any of them after this. The reason why he did thus unto them was because Absalom had defiled them by incest, neither is it said, that they did strive against that unlawful attempt, but rather, as may be conjectured, they consented being drawn by his great beauty and present kingly dignity. And if they committed this foul sin willingly, they were worthy to be put to death, but for so much as this was uncertain, David would not use so great rigor, but only punished them by imprisonment, and restraining them from the liberty of marriage, which other women divorced have. Theodoret saith, that David would not suffer them to marry to any other man, lest it should turn to an occasion or pretext of aspiring to the Kingdom, as was judged of Admijah afterwards, when he asked Abishag to wife, 1 King. 3. And as Martyr saith, he suffered them not to go abroad, lest by being seen the memory of Absalom's foul act should be renewed to his disgrace. If it be demanded, what if they could not live single, might they justly be debarred from marrying again? Martyr answereth, happily it was done by their consent, because they had once been unlawfully known by a man, they were willing henceforth to persist in holy chastity to the end of their lives, & being separated from the company of men to serve God continually. Lyra saith, that they were separated à thoro, that is, from the bed, but not à vinculo, that is, the matrimonial band, and this was done, as necessity required, because David's son had lien with them, whereby they became, as it were, one flesh with him, and consequently his daughters-in-law, and by the Law of God a man may not go in to his daughter-in-law. And forasmuch as they were a Kings wives, (as appeareth by this, that they are said to live in widowhood) they were of two great dignity for any subjects to marry them, although by a Bill of divorce the matrimonial bands had been dissolved. Pelican saith, that he shut them up that they might bewail their foul sin past all the residue of their lives, for they should rather have died, then yielded to Absalom in so great wickedness, which was aggravated by the impudency in committing it so publicly.

Then David commanded Amasa to assemble all the men of Judah unto him within three days, and when he stayed longer, David bade Abishai to go with his Lord's men after Sheba immediately, saying, that otherwise the danger might be greater, then that by Absalom. Wherefore he went forth with Joab's men, &c. Lyra for the clearing of this place saith, that David's whole Army consisted of three parts. 1. Of the men of Judah, who always cleaved unto him, and over them Amasa was Captain, as there was a particular Captain over the men of every other Tribe. 2. Of David's servants, and such stipendiary soldiers, as always were kept about him, as a guard, and over these was Abishai. 3. Of other valiant men of all the other Tribes of Israel, who cleaved constantly to David from the very days of Saul, as is shown, 1 Chron. 12. and over these as the greatest Army was Joab. Amasa therefore was employed to gather the men of Judah, and Abishai, when he deferred his coming, was appointed without delay to go forth with the Kings men, Joab being in the mean season busied in gathering together his Army out of all the other Tribes to join with Abishai, as appeareth, Vers. 8. where Amasa is said to have met with them, that is, Joab and Abishai, and Vers. 7. Joab's men went out with him. Martyr and Pelican contrariwise say, that the King having promised Amasa that he should be Captain in the room of Joab now began to put him into this office, meaning that Joab should not be any further employed, and this Martyr conjectureth to be the reason, why Amasa stayed longer in gathering the men of Judah together then the time set him, because they were affected to Joab, and therefore would not willingly submit themselves to a new Captain. And when Amasa stayed, the King being yet unwilling to employ Joab, sendeth out Abishai, but Joab voluntarily with such men as he had went with him, and having slain Amasa resumeth his chief captainship again, not expecting to be called unto it by the King. And this seemeth to agree best, seeing no mention is made of Joab's going out to gather up men, and therefore that of Lyra is rejected both by Dionysius and Tostatus, as founded upon a false ground, viz. that Amasa was made Captain under Joab. Josephus erroneously saith, that it was spoken to Joab, which is here said to be spoken to Abishai, that he should go out with the Kings men. But why the King feared more danger by Amasa his delay and Sheba his rebellion, then by Absalom, all agree, that it was because he began now to suspect Amasa, as not being true hearted towards him, and when Absalom rebelled, they went with the son against the father, many of them doubtless unwillingly, but now being exasperated, if they should make his professed enemy King over them, they would fight more desperately and resolutely against him.

Abishai and his brother Joab being gone as far as the great stone in Gibeon to pursue Sheba, Amasa came unto them, this was saith Josephus 60 furlongs from Jerusalem, and here Joab pretending to salute Amasa in love slew him, with the right hand taking him by the beard, as if he would kiss him, and in the mean season taking up his sword with his left hand, which when he bowed himself fell to the ground, that Amasa perceived not, he smote him under the fifth rib, as he before had done Abner, that he presently fell down dead. This murder was committed by Joab, that he might not lose his chief Captainship, to which David now began to advance Amasa, but his pretence might be, that he had not dealt well with the King, in staying longer, then he had appointed him, and because he took part before with Absalom. For this indeed Amasa was worthy to be cut off, and although the King intended him honor, yet the vengeance of God would not suffer him to live to enjoy it, yet Joab was worthy also for this to die as a murderer, as he did under Solomon. But in the mean season he went unpunished and returned to his former dignity, taking upon him the leading of the Army, as in times past, whereby he was so strengthened, as that David could not indeed do execution upon him, as he deserved.

Amasa lying there dead, one of Joab's men was left to make Proclamation to the Forces, which followed him, saying, he that favoreth Joab, and he that is for David, let him go after Joab. The vul. Latin too obscurely, Ecce qui esse voluit pro Joab comes David. Josephus more fully; Joab leaving one by the dead carcass bade him proclaim to the Army, that Amasa was worthily slain, but who so favored David's part should follow Joab & Abishai, as their Captains. This was done, lest the men brought by Amasa, when they saw him dead, should return to the King to have further directions touching a new Captain. But they which follow the vul. Latin give another different sense, as if some of Joab's followers had stayed by the dead man to mock at him, and to say, behold the man, that would be in Joahs place, the chief Captain and David's companion, that would have Joab to be in no reckoning in comparison of himself, see how he hath paid for his ambition. But the Hebrew agreeth better to the former sense, and therefore it is rather to be followed. Vers. 12. Thus the men of the Army were excited to follow Joab, and so it is likely, that the man left by Joab to speak unto them went away with some of them, but when others, who were behind came at the dead corps, seeing it lie in the blood, they stood still, till that another man perceiving it, who most probably was one of Joab's friends also, removed it out of the way into the field and there covered it with a garment, or cloth, and then all without staying went on after Joab. Of his burial, or any lamentation made by David for him we read nothing, as for Abner, although it is not to be doubted, but that he was affected with sorrow for him also being so near of kin unto him, but in that murder there might be some suspicion of David's integrity, which troubled him, in this none, because no man could think that he would give the least consent to one kinsman, and manifestly out of favor to slay another newly reconciled unto him, and preferred by him.

And he went through all the tribes of Israel unto Abel and Bethmaachah, and all the Beerites, &c. That is, as is generally understood, Sheba went through all these parts to gather up men, and was now in Abel in the Tribe of Naphtali, which lay farthest of all the Tribes from Judah, but Josephus saith, that Joab pursued Sheba through all those parts, till he came at Abel Machea, making that one City, which by the Hebrew Text seemeth to be two. Jerome thinketh rather, that they were two, in the one of which he was, and part of his forces in the other. It is to be thought, that Sheba going through all these parts Joab pursued after him by that way, which he understood that he had gone, till that being certified, that he was in Abel, he hastened thither. And thus, he went, is to be understood, Sheba went and Joab after him. Junius rendereth it Abel, viz. of Maachah spoken of, 1 Chron. 7. 16. holding with Josephus, that it was all one City, so called to distinguish it from other Abel's, of which Jerome saith, there were three. And this seemeth to be best, seeing no mention is made of any of his forces being in Bethmaachab, but in Abel only, where Joab besieged him, yea Vers. 15. it is Abel of Bethmaachab. Beerith was a City belonging to Benjamin, Sheba his tribe amongst whom Sheba had therefore gone to be strengthened by the inhabitants thereof called Beerites. Joab being come to Abel presently seeketh to throw down the walls thereof, but a wise woman called unto him out of the City, and persuaded so with the Citizens, that Sheba his head was cut off and thrown over the wall to Joab, who hereupon departed immediately and came to the King to Jerusalem. This wise woman, say the Hebrews, was Sarah the daughter of Asher, who came down with Jacob into Egypt, and had the spirit of prophesy, whereby she foretold Jacob, when he mourned for Joseph, that he was alive and he should see him again. But this is confuted by Lyra, as a fiction, because from that time till this was about 700. years, to which age none lived in those days. Wherefore he saith, that she is called a wise woman, not because she was a Prophetess, but for her natural wit, as the woman of Tekoah was called before. When this woman had obtained audience of Joab, she said, it was a proverb of old, They shall surely ask counsel in Abel, and so they ended the matter, with this preface she began, that she might win attention, but what the ground of this saying was is uncertain. Martyr thinketh, that in saying thus she had respect unto Deut. 20. where they are directed, when they made war, first to offer conditions of peace, whereby is implied, that Joab, before he had attempted the overthrow of this City Abel, should have asked, whether the Citizens would take part with Sheba against the King; or unto Deut. 13. where before the destruction of any City for Idolatry, inquiry was commanded to be made, whether such a sin had indeed been committed or no, which he saith, this woman might apply to the present case. For that of Deut. 20. standeth Lyra, expounding the clause of this proeme, so the Ordinance and Law of God was fulfilled. Thus also Pelican and Junius, and others: My Citizens expected in the beginning that thou shouldest according to the Law have asked by Legates or Heralds sent unto them, whether they meant for Sheba his sake to maintain any war against David, this if thou hadst done, all might have been quietly ended. To this effect also Theodoret, but Sallianus because the word proverb is used in Jerome’s translation, will have it indeed a proverb intimating the wisdom and counsel, that was noted of old to be in Abel, for which cause Joab might be willing to hearken to one appointed by the Citizens to speak unto him in the Cities behalf, although a woman. For so he thinketh, that the counsel of the City sent her up unto the wall to speak thus unto him, as being a thing which a woman might more safely do then a man; and a business wherein she might more easily prevail being wise, and apter by reason of her sex to get attention, as to a thing unusual. For if, of her own head she should have made such an offer, as she did, of the head of Sheba, she might have been in danger of reaping nothing but shame and derision, if she could not have effected it; thus he. But it is more probable, according to Martyr, that out of her love to her Country of her own mind she thus adventured both herself and credit, because v. 22. it is said, she went to the Citizens in her wisdom, and by her wise persuasions they were moved to cut off Sheba his head. But for the saying touching counsel in Abel; I incline rather to think, that as the people of some place are notorious for folly, so they of some other place might be notable for wisdom, and this might have been the case of the people of Abel a long time, and if so, it was a good ground for this woman to go upon to persuade Joab to hearken unto her, speaking to him in the name of them all, because they of this City were found by experience of old to be such as could give good and wholesome counsel.

I am one of them that are peaceable and faithful in Israel, thou seekest to destroy a City, and a mother in Israel, &c. This she spake in the name of the City, according to Lyra and others, for that City had always hitherto been faithful, and never rebellious against the King, wherefore she chargeth Joab with injustice in going about to destroy it, which she calleth a mother in Israel, because an ancient and metropoliticall City, to which many more belonged. And in going about to destroy it, she saith, he went about to devour the Lord's inheritance, because it was a part of the land of Canaan, of which the Lord had taken possession by his people, as of his own peculiar inheritance. Joab having heard the woman answereth, that it was far from him to destroy, only a man of mount Ephraim was risen up against the King, if he were delivered, the City should presently be left in peace; then she promised that his head should be thrown over the wall unto him, and this being by her persuasion done, Joab departed and came to David to Jerusalem. Sheba is said before to have been a Benjamite, how then is he said here to be of Mount Ephraim? Mount Ephraim was near to Benjamin, as the boundary thereof, and so he dwelling upon the foot of that hill might happily be said to be of Mount Ephraim; or although he were of one Tribe, he might upon some occasion dwell in another, and be called therefrom, as Elkanah was called an Ephratite, Obed-Edom a Gittite, and Uriah an Hittite: so Martyr. What words the wise woman used to persuade to the cutting off of his head, is not said, but Josephus saith, that she put them in mind of the great benefits, which they had received by David, by whose army their whole City was now endangered, wherefore she persuaded them not to hazard themselves any further, and all that they had for one man, a stranger. His head then was cut off and thrown over the wall, for they thought this the safest way, and not to open their gates for fear of the Soldiers violence, that might thus thrust in upon them, and make a prey of their goods. So the traitor had his deserved punishment to the terror of all rebels, [Note.] that should hereafter attempt the like. As for Joab, he having obtained this victory thus without bloodshed returned joyfully to Jerusalem, neither did the King once say anything unto him for murthering Amasa, or after this put him from his Captaineship, because he feared certainly so to do, lest new troubles hereupon should arise by Joab's means, he bearing so great a sway in that Commonwealth, as he did. For to show, that Joab was not put from his place it is added, Vers. 23. And Joab was over all the host of Israel, Benaiah over the Cherethites and Pelethites, &c. as Chap. 8. 16, 17. but only for Seraiah the Scribe there, here is, Seva was Scribe, as Martyr thinketh, the same man by another name, but he might be dead or removed by this time, as others conjecture and another in his place. Adorum was over the tribute, there was no such office then, but now many nations being subdued by David and made tributaries, it was necessary. Lastly for David's sons, Princes there, it is here said, Ira the Iairite was a chief ruler about David, Hebr. 〈 in non-Latin alphabet 〉 Priest to David, and so the vulg. Latin rendereth it, but Chap. 8. David's sons are also called 〈 in non-Latin alphabet 〉 , which words, as I have there shown, signifieth not only Priests, but Princes. Martyr conjectureth, that he was his counselor taken into the room of Acbitophel, but I see no reason for that; rather, because David's sons Amnon and Absalom, who ruled under him before, were now dead, and he would not adventure to commit any rule to Adonijah for fear of the like ambition, that had been in Absalom, he put this Ira into this Office. R. Solomon saith, that David made him a Prince and Judge in Israel. The Chal. Paraphrase calleth him a Prince, Kimhi, the Prince of David's council, Chap. 23. 26. he is called Iraa Thechoite, here a Jairite Kimhi saith, that the City Thechoa, of which he was, abounded with oil, which giveth a shining light, and from hence he had the name of a Jairite, for Jair signifieth to shine. Some think that he was the Kings Chaplain, and some his Almoner, but I pass these over as conjectures without ground.

By Sheba mystically understand the author of Heresy, which draweth many from Christ figured out by David; the wise woman, by whose means his head was cut off, sets forth true doctrine, whereby heresy being confuted, all return to Christ again.

CHAP. XXI.

ANd there was a famine in the days David of three years, then David inquired of the Lord & he answered, that it was for Saul and for all his bloody house, because he slew the Gibeonites. Whether this happened after Sheba his conspiracy according to the order here followed is doubted, because David was old, when he fell into those troubles, and lived not long after, and this famine continued three years. Some, saith Martyr, think that it began sooner and that this was the last year of the three after Sheba subdued, but he leaveth it, as uncertain. I see no reason, but that it may be thought to have happened in the order, wherein it is set down: for although David were old, yet he was not so old, but that he might live out these years after Sheba, and sometime after them. Pelican therefore thinketh, that the famine of these three years together was sent after three Rebellions, made by the Israelites against David: 1. under Ishbosheth, 2. under Absalom, 3. under Sheba, answerable to which were these three years punishments upon Israel. But this famine is said to have been sent for Saul's sin in slaying the Gibeonites contrary to the oath made unto them. But why was it sent in David's time, who had offended nothing herein? Lyra and Tostatus answer, that it was now sent to punish David's neglect, for he being King ought to have relieved the Gibeonites being so oppressed, and to have punished their oppressors, Saul's posterity, this because he had not hitherto done, God sent this famine to force him to do it. This indeed may seem to be a reason, but considering that the Gibeonites never complained to David, and the law of God is, that the children shall not die for the sin of their father, David could no way be guilty in this respect, unless that after answer received from God he should have neglected to right the Gibeonites wrongs. Others therefore answer better, that it seemed good to God now to send this famine, that hereupon occasion might be taken by his direction to root out such as remained of Saul's posterity, that might any way hereafter disturb the peaceable reign of David's son, that should succeed him in the kingdom. The Lord had hitherto grievously punished David for his sins in the matter of Uriah, and therefore would not have him put to any further trouble, now here is shown how he took order for the preventing of like troubles afterwards in great mercy towards David, and justly in respect of the house of Saul.

But how could he justly lay so soar a punishment upon all Israel, for the sin [Qu.] of one Saul, and he being slain long before for his offense, cut off his posterity? especially this being contrary to his own law, and to his protestation Ezek: 18. Ans: The people of Israel might make themselves guilty by rejoicing at the cutting off of these strangers, that their houses and lands might come amongst them, and especially Saul's posterity, who happily were much enriched hereby, seeing their City Gibeon was the City of Saul, otherwise called Gibeah, and if so, this judgment was brought justly upon them, and these children of Saul were justly cut off. And here we ought to take notice, that we may [Note.] be in danger of judgments for the sins of others, if either we be well pleased therewith, or sorrow not therefore, or stay not the course of sin in others as much as we can. Moreover touching a man's children, God hath limited mortal judges by his law, as R: Solomon hath it, but not himself, he may justly punish the father in the children, though not guilty in that particular, because all are sinners before him, that the judgment against a wicked father may thus be aggravated, and others seeing it the more terrified.

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

But whereby was Saul moved to slay the Gibeonites? Answ. Some think, [Qu.] because they served the Priests, whom he slew, and took their destruction heinously; some, that he might be the more enriched by their lands and goods, and enrich his Tribe, wherein they dwelt. But the reason is expressed, for his zeal not to God, but to Judah and Israel, to whom he thought it would be well pleasing to root these strangers out of the land, the plain zeal of Hypocrites to seek praise amongst men; and yet he might also be moved to this by covetousness and malice against all that any way appertained to the Priests, howsoever he pretended zeal.

But why did not David inquire of God the cause of this famine, till the third [Qu.] year? and by what means did he inquire? R. Solomon, saith Lyra, yieldeth this reason. The first year he inquired not, because he thought, that the drought and famine might come of natural causes, the second year seeing it still to continue, he thought that the Idol of Michah, which yet continued in the land might be the reason, wherefoae he destroyed that, and the third year seeing that this judgment ceased not, he inquired. But Tostatus better, either he inquired at the first, but had no answer till the third year, or God took away the heart from David to inquire, till now, that his judgments might have their full course, and be the more remarkable against the breaking of so solemn and public an oath. For David certainly never looked to secondary causes only in the time of any calamity, but to God; and for the Idol supposed to be by him destroyed, it is without all ground, and again •• reason, that such an abomination should be suffered to stand all Samuel's tim • , yea it is expressly said 1 Sam: 7. 3, 4. that at his exhortation the people di • put away the strange God's, that were amongst them. For his asking of the Lord, it was most probably by the High-priest, because that was the most ordinary way of consulting with God.

David being certified, that the cruelty of Saul against the Gibeonites was the cause of this famine, called for them, and asked what would satisfy them, wherewith the atonement might be made, that they might bless the inheritance of the Lord. Meaning, that whereas now they sighed and prayed out of their misery for revenge upon those, by whom they had been so greatly wronged, they would pray for them. A passage most remarkable, that Gentiles and Amorites, [Note.] who had been before appointed to destruction, should by their prayers avert a judgment and bring a blessing down upon Israelites. But they were herein a figure of the Gentiles under the Gospel converted to the faith, when the Israelites were hardened and suffered by God's great judgments, who pray now for their conversion and salvation. And forsomuch, as God shown himself to have so great regard to these distressed strangers sighing unto him, that for their sakes he punished his own people so severely, we may see how compassionate he is to any being in misery, and specially to such, as of what Country or Nation soever they be, embrace the true faith, and do that with care and diligence in his service, which is required at their hands, as these Gibeonites did, serving under the Levites, as they were appointed, in hewing of wood and drawing of water to the whole Congregation for their sacrifices, and without any reiucting that we read of to this day, to the shame of the Israelites, who could never be kept long in obedience to that, which was required of them.

The Gibeonites answer first negatively, we will neither have silver nor gold, &c. whence the Rabbin's gather that David offered them money at the first, and hereupon they replied thus, but it may as well be gathered, that he offered to put some to death in Israel which had wronged them, because they added, neither shalt thou for us kill any man in Israel.

Then he demanding, what they would have done for the expiation of this sin, they answered, The man that consumed us, &c. let seven of his sons be delivered unto us, and we will hang them up to the Lord in Gibeah of Saul, whom the Lord did choose. The Vulgar Latin, to these words, the man that consumed us, add, we ought so to destroy, as not to leave one of his stock in all the borders of Israel. Whereupon Lyra and Peter Martyr and others say, that they at the first propounded the utter rooting out of all Saul's posterity, but in the next words they limit their request to seven of his sons, which some think they did, because David replied, (although it be here omitted) that he could not grant this, because he had sworn to Saul not to root out his posterity, and to Jonathan to show kindness to his.

Yet Martyr rendereth the words according to our translation, and Junius making no mention of the rooting out of Saul's stock, but of Saul's going about to root them out, that none of them should remain in all the Coasts of Israel. The Hebrew word is 〈 in non-Latin alphabet 〉 which may well be rendered, we will destroy, and the next word, that there may be no remainder, but of whom is not expressed, but left to be understood. And therefore I rather prefer the Vulgar Latin herein. They would hang them up, that the judgment might be the more remarkable, they being thus exposed to the sight of all that passed by, that all might know, what a sacred band an oath is, and not dare hereafter to break it, and what a care the Lord taketh even of strangers embracing the true faith, that none might be discouraged from coming unto it. And they hanged them up in Gibeah of Saul to his greater ignominy, of Saul, the chosen of the Lord, that is, as the Vulgar Latin expresseth, sometime chosen, but now reprobated for his wickedness, and so the more worthy in respect of that singular favor of God abused, to be put to this ignominy in his posterity.

To this demand of the Gibeonites David presently yielded, and delivered to them the two sons of Rizpah, Saul's concubine, and the five sons of Michal the daughter of Saul, whom she had brought up for Adriel the son of Barzillai the M • holathite: of Rizpah see before, ch: 3. 7. and of Adriel, 1 Sam: 18. 19. he had Merob Saul's daughter to wise, of whom he begat these five, but they are said to be the sons of Michal Saul's other daughter, who was David's wife, because she having no children of her own, adopted them for her sons, so Lyra and others. But this is not so easily resolved, because Hebr: it is, which she bare unto Adriel, and so the Vular Latin rendereth it, and Junius supplying another word thus, the five sons of the sister of Michal, and if it be not read so, then he saith, the word 〈 in non-Latin alphabet 〉 rendered properly she bare, must be taken 〈 in non-Latin alphabet 〉 for she took, and brought them up, and for this he saith, is Ibn Ezra. Peter Martyr also will have it understood likewise, and whereas a question may be made, whether a woman might adopt, seeing by the laws of the Romans it was not permitted, but only in case that she had lost her sons in the war fighting for their country, he answereth, that more anciently they might adopt, for Pharaohs daughter adopted Moses, and so Michal might adopt the children of Merob her sister being dead for her own greatly solace, seeing she had none herself; or else she that was called Merob, might otherwise be called Michal also. Yet some, saith he, think, that Michal is put for Merob, by the mistaking of the scribe. Of all these solutions the first is most probable, touching Michal her bringing of them up, unless we shall acknowledge some error in the writing, which is not much material, seeing any reader might easily know that by Michal here Merob was meant.

Then the Gibeonites hanged these seven men, and the time when is noted to have been at the beginning of barley harvest, how long, until water dropped upon them out of Heaven. For so long Rizpah is noted to spread hair-clothe to keep the Birds from preying upon them by day and the Beasts by night. Lyra saith, that it is to be understood, that of this hair-clothe she made her a Tent near to these dead bodies, and therein watched them night and day, that nothing might devour them; not herself alone, for that was impossible, but this was done by her and her servants at her appointment. If this shall seem to be against the law, that they should be suffered to hang day and night, seeing Deut. 21. it is commanded, that at the going down of the Sun such should be taken down, He saith, so indeed it ought commonly to be done, but in this case Nathan the Prophet had directed David to suffer them to hang, till that by the falling of rain upon the earth it should appear, that the drought so long continuing and famine caused hereby was brought upon the land for the wrong done to the Gibeonites, who being satisfied, an end was put to this judgment.

The reason, saith Martyr, of that Ordinance Deut: 21. was, lest the land should be defiled, as is there expressed, wicked men pollute the land, whilst they are living, and therefore being dead, they are soon to be taken away from polluting it when they are dead. 2. Because hanging is punishment enough for a malefactor, therefore the Lord would not have the ignominy of suffering them to hang still night and day added hereunto. But this case being different as R: Solomon noteth, these were suffered to hang many days, that the Gentiles passing by that way, and learning hereby, what a care the God of Israel had of the Gentiles converted to the faith, might be induced to turn to it also. The time that they hung, is described by the harvests beginning, and the barley harvest, because in that country it was first and the wheat harvest afterwards, the whole time according to the Hebrews account being 6 months, viz. from March till September. The sackcloth which Rizpah used she is said to have spread it for her upon the rock, that is, by making her a Tent thereof, wherein she might see that performed, which she desired to these dead corpses, for her care was such, that she would not refer it to the care of her servants only, and she took sackcloth, as fittest for mourning, thus Martyr, but the sackcloth, which she spread, is thought by other to be to lie upon, the Tent being left to be understood. And this was told unto David, who disliked it not, for when the time was come, he caused them to be taken down, and bestowed upon them the honor of burial in the sepulcher of their fathers. And he took this occasion also to translate the bones of Saul and of Jonathan from Jabesh to bury them together more honourably, the place where they were laid before, saith Lyra, not being so fit for persons of their rank and quality. This as a point of love and goodness Martyr commendeth in David, who disdained not to imitate a woman in showing kindness to the dead, to the shame of many inferiors to David, who scorn to follow their inferiors in anything, although it be good, when as indeed we ought to learn to do good even of the poorest little creatures, as of the Pismire, and the Crane, Stork and Swallow. How God liked of David's proceedings is shown in the next words, he was entreated for the land; to punish wickedness is as a sacrifice expiatory to turn away God's anger, but after severity used in such cases, we may learn by David's example, that it is pleasing to God to show kindness, and not to rage against dead bodies, except there be further cause, but not merely because they were our deadly enemies whilst they lived. For it is not to be doubted, but that David shown this kindness the rather, to show that he loved his enemies, and those that hated him, according to the Evangelical precept.

Moreover the Philistines had yet war again with Israel, &c. that is, as is generally thought, according to the order, wherein they are set down, after that the famine ceased. That which put the Philistines on to these battles may seem to be the confidence, which they had in their new Champions, Giants, who Goliath- like, thought that none were able to stand against them, but they being four fell all in four battles, God in his providence having a further end in these wars, viz. that the state of that kingdom might be left quiet and peaceable to Solomon. The Vulgar Latin, to make the time more plain, hath it, after these things, and Josephus saith, after the famine ended David set upon the Philistines again.

In this war David fainted, then Ishibenob a Giant being about to slay him, Abishai rescued the King and slew the Giant. This Josephus saith, was done, when the enemies being put to flight David pursued them before all others, and being seen now to wax faint, the Giant whom he calleth Armon, the son of Araph, turned back, and had undoubtedly slain him, but that Abishai coming on prevented it, and slew the Giant. By David's waxing faint it appeareth that this was done in his old age, he being now about 65, and therefore they would not have him to go forth to battle anymore, lest he quenched the light of Israel, whereby they meant that the glory of all his former victories would be in danger to be obscured, if at any time he should be slain in war. Wherefore they would rather henceforth content themselves to enjoy his direction, counsel and prayers keeping at home, then that his person should be hazarded by going to war abroad.

Some expositors, saith Martyr, hold that contrary to what was said before, these battles with the Philistines were fought before the 3 years famine, and not in the order, wherein they are set down for time, because it was a thing decreed in the time of Absalom's rebellion, that David should not be adventured to the war in his own person, and because 1 Chron: 20. 4. the three last of these wars are related immediately after the victory obtained over the Ammonites. But these reasons be of no force, not the first, for in the time of Absalom's rebellion David was kept from going out to the war, because the Rebels would principally aim at his destruction, after that he might still go to war against other enemies, till this time of his debility through old age appearing: nor the second, for the writer of the Chronicles omitteth whatsoever else happened between the subduing of the Ammonites, and these wars against the Philistines, yea and the first of these also, therefore it cannot be gathered by his placing of these next to that against the Ammonites, that they followed next after, but because his numbering of the people is placed there next unto these wars, that these were the last memorable gests of David before that unhappy numbering. Whereas it is objected, that the last three wars at the least must needs be before, because David was kept from going to war after the first of these four battles, he answereth although he went not to war in person, yet he went by his forces.

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

The second battle was in Gob, 1 Chron: 20. 4. it is said to have been in Gezer, of which Gezer, see 1 Chron: 14. 16. it was a City in the Tribe of Ephraim possessed by the Philistines, happily by them called Gob. Vatablus hath it Nob, and Adrichomius saith, that Nob and Gob was all one City in the Tribe of Benjamin, but because this was the same with Gezer, that City could not be meant. In this battle Sapha Giant was slain by Sibbecai an Hushathite. 1 Chron: 20. 4. for Saph is Sippai. Josephus calleth Sibbecai an Hittite, and saith that he slew many, that boasted themselves to be Giants, he was one of David's worthies, 1 Chron: 11. 29.

The third war was also in Gob, in which the brother of Goliath was slain by Elhanan, the son of Jaare Oregim, here the word brother is supplied out of 1 Chron: 20. 5. where he is called Lahmi the brother of Goliath, and Elhanan is said to be the son of Jair a Bethlehemite. But because he is said here to have slain Goliath, and his spear is said to be as a Weavers beam, as the spear of that Goliath, 1 Sam. 17. and Elhanan, who slew him, is said to be of Bethlehem, of which City David was, the Hebrews, as Jerome showeth de tradit: Hebr: will have David to be meant by him, and this Goliab to be the same spoken of before, for which v: 22. it is said, these four fell by the hand of David and of his servants, and accordingly his translation goeth, for Elbanan the son of Jaare Oregim, having Adeodatus, filius saltus polymitarius, which he applieth to David thus, he was sent of God, and was the son of the forest as it were, because he kept sheep there, and is called Polymitarius, a maker of curious works, as Oregim signifieth, because by his mother he was of the kind of Bezaleel, to whom God gave the spirit of wisdom to make curious works in brass for the sanctuary. And with this conceit are carried away Lyra, Comestor, Gloss: Ordin: and Tostatus sometime, and divers others, but it may be called their common delusion, wherein one followed another against sense, because it was not Goliath, whom David slew, that is here spoken of, but his brother, as is expressly said, 1 Chron: 20. 5. which was written after this to make all things more plain, which were too briefly set down in these books, neither doth the time agree at all, seeing that battle was above 40 years before this. And this Elhanan, to put it out of doubt, that he was not David, but one of his worthies, is numbered so 1 Chron 111. 26. next after Asahel, and is called the son of his uncle, the Bethlebemite, in our translation, the son of Dodo, but because he is here said to be the son of Jaare, or Jair, the word Dodo is better rendered by Jerome, of his uncle, as it signifieth, and taken not as a proper name, but as an appellative. Lastly whereas v: 22. is alleged, these four fell by the hand of David and of his servants, Martyr saith well, they fell by the hand of David, although he himself in person slew none of them, because they went out under him and by his appointment, that slew them, & they fell by the hands of his servants, because they were his instruments, by whom they were slain.

And there was yet a battle in Gath, &c. This battle Tostatus conceiveth to have been made to recover Gath taken by David from the Philistines, 1 Chr: 18. 1. They had now for their Champion a Giant of greatest stature, Josephus saith, 6 Cubits, that is, 9 foot high, and for his fingers and toes he was monstrous, having 24 in number, and not unlike Goliath he defied Israel, and then Jonathan David's brothers son slew him. What words he used is not said, but most probably he spake much like as Goliath had done, 1 Sam: 17. This Giant saith Josephus, Jonathan slew in single combat, and so the victory being obtained, the Philistines durst not make war anymore with Israel afterwards. Mystically by the Giants slain in these wars, the principal cause whereof, was David's hand, our victories over our Giantlike spiritual enemies were set forth by the power of our David Christ Jesus, that we may not be afraid of them, seeing we fight under such a King, and prevailing ascribe all the praise to him by whom only we are enabled to these conquests.

CHAP. XXII.

ANd David spake unto the Lord the words of this song, in the day that the Lord had delivered him out of the hands of all his enemies, and out of the hand of Saul. By all David's enemies are meant the Philistines, who were last subdued, ch: 21. and Sheba, ch: 20. and Absalom and Achitophel, and the Edomites, Ammonites, and Moabites, the Jebufites, and Ishbosheth with Abner, and before all them Saul, who ceased not to persecute him from the 10 year of his reign, as long as he lived, who is named in particular, because he was longest and most endangered by him, and he is named last, because he acted his part against him long before his other enemies, who were more fresh in mind and therefore named first. This is put amongst the Psalms, being the 18, committed to the chief Musician to be sung to the praise of God in the Congregation. And it is called a song, because in Hebrew it is metricall, and it was a point of singular commendation in David, that in his old age, (for he is thought now to have been 67.) when he was free from all trouble of enemies, that he studied how to set forth the praise of God best by compiling this, and as may be well conjectured, many other heavenly songs, and spent not his time now in rest and idleness, and setting up, as others do, some trophees of his victories to his own praise. And the singular providence of God towards David in exempting him from war and troubles, whereof he was full all his life time before, is most remarkable, that in his old age he might the more quietly prepare for his end, by setting his mind upon things heavenly, by giving instructions to his son Solomon and to his Princes for the better establishing of his kingdom, and by disposing his worldly treasures to the building of a Temple to the honor of God.

The 18 Psalm hath one Versicle before this, I will love thee O Lord my strength, and then follows, The Lord is my Rocks, in him will I trust. It is the same almost verbatim with Ps. 18. saving that for these words, my God, my strength in whom I will trust, my buckler and the borne of my salvation and my high tower, v: 2. of Psal. 18. here it is, the God of my rock, in whom I will trust, be is my shield and the horn of my salvation, my high tower and my refuge, and my Savior, thou savest me from violence. But this, and whatsoever small difference there is more shall be considered in expounding that Psalm amongst the rest, to which the explanation hereof doth properly belong, and therefore here omitting it I hasten to the next Chapter.

CHAP. XXIII.

THese are the last words of David. David the son of Jesse said, The man, who was set on high, said, The anointed of the God of Jacob, and the sweet finger of Israel. This is a prophesy, as all both Jewish and Christian Expositors hold touching Christ, and is set forth by this title, The last words of David; because that after the song before going compiled, and all other Psalms, which he made in his last old age, he uttered this, and lest it as the last confession of his faith for the comfort of all the faithful, which loved his house, of which Christ was to come, and for the terror of all the wicked enemies to him and his. For it is not to be understood so, as if he died without speaking more after these words spoken, for he caused the people to be numbered after this, Chap. 24. and appointed by word of mouth Solomon to be his successor in the kingdom, 1 King. 1. and gave him many instructions, Chap. 2. unless we shall say, that those things were done before, though placed after, that this might come next to other matter of the like kind. But granting all to be set down in order, these are called his last words, both because they are of things to come to pass in the last times, and the last words of praise to God which he uttered, as Lyra hath it, or the last prophetical words. Jonathan the Chaldee. Paraphrast, hereupon saith thus; These are the prophetical words of David, which he prophesied to the end of the world, to the times of comfort which were to come, that is, of the kingdom of the Messiah promised to David and to all the holy Fathers, they were spoken, and shall be performed in due time.

This prophesy beginneth with the titles of David, which are four: 1 David the son of Jesse hath said; he setteth down his parentage, as not being ashamed of it, although he were a great King. 2 The man, that was raised up on high, that is, from a keeper of sheep, to be King over Israel. 3 The anointed of the God of Jacob, for both these the vulg. Latin hath these words: Dixit vir, cui constitutum est de Christo dei Jaacob, that is, saith Lyra, to whom a firm promise was made, never to be revoked, concerning Christ of the God of Jaacob, who is so called, because Jaacob spake of him, Gen. 49. 10. Hebr. it is, the man said, that was set up, of the Christ of the God of Jaacob, Junius hath it, the anointed of the God of Jaacob, expounding it of his doing herein like Jaacob when he was now ready to die, and like Moses holding that this was uttered by him last of all, when he had made an end of giving instructions to his son Soloman, 1 King. 2. and of praying for him, Psal. 72. and for the word rendered, cui constitutum est, both he and Martyr have it, as in our translation, the man that was raised or set up on high, which I think to be the best, but because in the next words there is the preposition 〈 in non-Latin alphabet 〉 of, I prefer herein the vulg. Latin, to which the Chaldee Paraphrase agreeth. The last title is the sweet singer of Israel, for he compiled many sweet and heavenly Psalms for the public use of the Church of God, and set them to Instruments of Music, and did himself sing and play so sweetly, that he drove away hereby the evil spirit from Saul. And that the giving of himself these titles might not seem to come from vain glory, and that the prophesy following might be the better marked by all the faithful, it is added, Vers. 2. the spirit of the Lord spake by me, and his words were in my tongue, so that by the Spirit of God breathing upon him he spake thus, as all Prophets did, 1 Pet. 2. 19. and therefore these words were not his own, but both the matter and very words came from the Spirit of God.

The God of Israel said, the rock of Israel spake unto me, he that ruleth over men must be just, ruling in the fear of God; the vul. Latin, he that ruleth over men, the just ruler in the fear of God, and this is according to the Hebr. and saith Lyra, they be all the titles of God, and of him it is said, ruling in the fear of God, because he striketh into