Annotations Upon the Historical Books Part 2

CHAP. IIII.

Vers. 1. ANd when Saul's son heard that Abner was dead in Hebron, his hands were feeble, &c.] That is, he was so dismayed and discouraged, Abner being slain on whom he wholly relied, that there was no power in him to do anything for himself: the like phrase we have, Ezra 4.4. And the people of the land weakened the hands of the people of Judah, and troubled them in building; and Neh. 6.9. They all made us afraid, saying, Their hands shall be weakened from the work that it be not done. Now therefore O God, strengthen my hands. Yea, and thus it was too with all the tribes of Israel, as it follows in the next words, and all Israel were troubled, to wit, because they had opposed David, and now their general on whose counsel and power they had hitherto stayed themselves, was taken away; yea, and that when he went about to yield himself to David, and further his title to the crown. So that should they go forward in that resolution of revolting from Ishbosheth to David, they suspected they should find no more favor then Abner had found.

Vers. 2. For Beeroth also was reckoned to Benjamin, &c.] This is added, to show why Rimmon the father of the two forenamed captains, is called a Beerothite, to wit, because he belonged to Beeroth a city in Benjamin, Josh. 18.25. For though they dwelt not indeed at present in Beeroth, but sojourned in Gittam another town in Benjamin, Neh. 11.33. yet that was because the Beerothites fled to Gittam, and were sojourners there, (to wit, when Saul and his sons were slain) leaving Beeroth to the Philistines, who came and dwelt in it, 1. Sam. 31.7. and so still they were called Beerothites after the place of their former habitation, and lived but as sojourners in Gittam amongst their brethren the children of Benjamin.

Vers. 4. And Jonathan Saul's son, had a son that was lame on his feet, &c.] This is here inserted, to imply, what it was that did chiefly encourage these men to murder Ishbosheth, to wit, because he being taken away, there would be no legitimate issue of the royal stock of Saul left, but only Mephibosheth, who being but a child of twelve years of age, and withal lame in his feet, was altogether unfit to succeed in the kingdom; whence they infer, first, how advantageous this their intended fact would be unto David: secondly, how likely they were to be highly rewarded by him: and thirdly, how safely they might do it, because there would be none left of Saul's house to revenge the death of Ishbosheth.

And his name was Mephibosheth.] He is also called Meribbaal, 1. Chron. 8.34. So Jerubbaal, Judges 6.22. is called Jerubesheth, 2. Sam. 11.21. and Ishbaal, 1. Chron. 8.33. is the same Ishbosheth, whom Abner now made king over Israel. Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal, and to put in the room of it this word bosheth, or besheth which signifieth a shameful or infamous thing, Hos. 9.10. They went to Baal-peor and separated themselves unto that shame.

Vers. 5. Who lay on his bed at noon.] Though it be not simply evil to lie on a bed at noon, yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothful and dull spirit, not active in anything, but leaving all to Abner's disposing, we may justly think that it is purposely noted here, as the just reward of his idleness and sloth, that as he slept away his time, so he died at last sleeping.

Vers. 6. And they came thither into the midst of the house, as though they would have fetched wheat, &c.] The meaning of this is, either that they came in the disguise and habit of countrymen or merchants that came to buy wheat, or of porters that came to fetch away wheat that was bought, or else rather, that being known Captains of Ishbosheths bands, under a color that they came to fetch corn for the soldiers or for themselves, (for the soldiers in those times had usually their pay in corn) they had free access into the house, and so went in where he lay, and slew him, and that by smiting him under the fifth rib; of which, see the note, chap. 2.23. and this doubtless they did, hoping that David would reward them for it: for though David seemed greatly to take to heart the death of Abner, and to be highly displeased with Joab for it, yet because he did not punish him, these captains perhaps concluded, that David was well enough pleased with it, though he would not be known of it, and so he would be with them too, if they should kill Ishbosheth; and hereby it is likely they encouraged themselves in this treacherous villainy against their Lord and Master.

Vers. 11. How much more when wicked men have slain a righteous person.] That is, in respect of them which conspired against him; he had deserved well of them, and for them therefore thus treacherously to slay him, in his own house upon his bed, when he thought of no danger, was a villainy that did far more justly deserve death: and the rather too, because they durst do this, notwithstanding David had so severely punished him that pretended he had slain Saul.

Vers. 12. And they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron.] To wit, that all men might see how much David abhorred this fact of theirs, and how far he was from knowing anything of it, or giving the least encouragement to them that did it.

CHAP. V.

Vers. 1. THen came all the tribes of Israel to David unto Hebron, &c.] That is, many of all the tribes of Israel in the name of the rest; not only the elders and heads of each tribe as is expressed, verse. 3. So all the elders of Israel came to the king to Hebron, but multitudes also of the people that bare arms, as is more largely expressed, 1. Chron. 12.23. where it is particularly expressed, how many thousands of each tribe there came, as likewise how they were there with David three days eating and drinking and making merry together, verse. 39.40. For saith the text, their brethren had prepared for them, and there was joy in Israel; And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul; yet because now at last they were not subdued by the sword and forced to submit, but came in freely of their own accord, God inclining their hearts thereto, even this submission of theirs did also shadow forth the willing submission of believers to Christ's scepter and government: as is noted before concerning the men of Judah's taking David to be their king, chap. 2.4. as likewise David's free accepting of these, did shadow forth Christ's gracious acceptance of those that do at length come in, and submit to him, and that he never will cast off any for their former obstinacy and rejecting of grace.

Behold, we are thy bone and thy flesh.] That is, Israelites as thou art; Herein they might imply their hope, that in this regard he would receive them into his favor, though they had hitherto sided with the house of Saul against him: but doubtless they principally alleged this as one of the main motives that now induced them to accept of him for their king, to wit, because though he were not of any of their tribes, yet he was an Israelite, and the law enjoined them only to this that their king should be one from amongst their brethren, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set king over thee: thou mayest not set a king over thee which is not thy brother: and seeing the hand of God was so evidently with him, why therefore should they oppose him? and indeed this also brings in all believers to stoop willingly (as was prophesied, Psalm 110.3.) to the scepter of Christ, Ephes. 5.29, 30. For no man ever yet hated his own flesh, but nourisheth it and cherisheth it, even as the Lord the Church. For we are members of his body, of his flesh and his bones: and Heb. 2.14, 16, 17. Forasmuch therefore, as the children are partakers of flesh and blood, he also himself likewise took part of the same▪ that through death he might destroy him that had the power of death, that is, the devil. For verily he took not on him the nature of angels, but took on him the seed of Abraham; Wherefore in all things it behooveth him to be made like unto his brethren, that he might be made a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people.

Vers. 2. Also in times past when Saul was king over us, thou wast he that leadest out, and broughtest in, Israel, &c.] That is, thou wert our captain that 〈◊〉 lead forth our armies, and bring them back again. Two other reasons are here alleged by the Israelites, whereby they were now moved to come in and submit themselves to David's government: The first is, that they considered how well David had deserved at their hands, and that indeed during Saul's reign, he had been their chiefest support and defense under God, against their enemies: and the other is, that God had by Samuel appointed him to rule over them, and they were bound by the law of God to take a king of his choosing, Deut. 17.15, Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose, & • . and this they allege as the chief motive in the following words, And the Lord said to thee, Thou shalt feed my people Israel, that is, as a shepherd provides for his flock, so must thou provide for my people, and thou shalt be a captain over Israel, and indeed this is the chief reason too, that brings men to submit to Christ's government: to wit, because God the father appointed him to be our king, according to that, Psal. 2.6. I have set my king upon my holy hill of Zion: and in that David rejected not these Israelites, that so long opposed the government which they knew God had appointed, there is an intimation of comfort for those, that being convinced of the truth of the Gospel, do yet stand out a long time against knowledge, to wit, that if at last yet they repent and come in, Christ will not reject them.

Vers. 3. And king David made a league with them in Hebron before the Lord.] To wit, concerning the government, they binding themselves to obey him as their king, and he binding himself to forget all that was past, and to govern them like a good king according to the Law; and because this was done with invocation of God as a witness of their league, therefore it is said that this league was made before the Lord.

And they anointed David king over Israel.] This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven, declared to be the Son of God, and the promised Messiah: First, at his baptism, Matth. 3.16▪ 17. And Jesus when he was baptized, went straightway out of the waters; And lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo, a voice from heaven, saying, This is my beloved Son▪ in whom I am well pleased. Secondly, at his transfiguration▪ Matth 17.5. While he yet spake, behold a bright cloud overshadowed them: and behold, a voice out of the cloud which said, This is my beloved Son in whom I am well pleased: Hear ye him. And thirdly, a little before his death, whilst he was teaching the people; John 12.28. when Christ had said, Father, glorify thy name, then came there a voice from heaven, saying, I have glorified it, and will glorify it again.

Vers. 4. David was thirty years old when he began to reign.] At the same age was Christ also inaugurated as it were into the office of the Mediator, Luke 3.22, 23.

Vers. 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land, &c.] Jerusalem stood in the very confines of Judah and Benjamin, so that part of it which stood on the hill Salem, was in Judah's lot; and part of it, yea the greatest part of it, which stood in mount Zion, was in Benjamins; the men of Judah took that part of it which belonged to them, and smote it with the edge of the sword, Judge. 1.8. But the children of Benjamin could not drive out the Jebusites out of their portion, Judge. 1.21. no not when they had the help of their brethren, the men of Judah, as may be gathered by that with is written, Josh. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day: And therefore we read, that afterward it was a city of strangers, when the Levite and his concubine went that way, Judge. 19.10, 11, 12. yea, so it continued till this time, when David intending (not without the instinct of the spirit of God) to make Jerusalem the chief seat of his kingdom, and having now the advantage of a mighty assembly of the men of war of Israel that were come up armed to Hebron to make him king, took this opportunity, and led them forth against Jerusalem, resolving that the wresting this out of the Jebusites hands, should be his first enterprise.

Except thou take away the blind and the lame, thou shalt not come in hither, &c.] There are many several expositions of this passage, concerning the Jebusites scoffing at David when he came to besiege them. But two expositions there are which are both very probable: The first, which indeed most Expositors follow, is this, That being over-confident in the strength of the place, they in a flouting manner answered David, when he required them to yield up the fort, that except he could take from them the blind and the lame amongst the inhabitants, he should not come in thither; implying, that though they should man their walls only with the blind and the lame of the people, even they should be able to defend that place against him and all the forces he could make. And indeed, it seems to have been a place of exceeding great strength, because they had held it ever since Joshua entered the land; that is, almost four hundred years, and yet it was even in the heart of their country. The second Exposition is, That they spake this of their gods, in whom they were never a whit the less confident, because the Israelites despised them; except thou take away the blind and the lame, thou shalt not come in hither, that is, even those gods of ours, which you in contempt call blind and lame gods, shall easily defend us against all thy forces, and will in that be found to be neither lame nor blind. And indeed this exposition seems best to agree with the following passages in the 8. verse: And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind that are hated of David's soul, he shall be chief captain, Wherefore they say, The lame and the blind shall not enter into the house. Nor need it seem strange, that they call their own gods blind and lame: for this they might do purposely, to let the Israelites see how little they were discouraged by these reproaches which the Israelites cast upon their idol-gods, from putting their trust in them, as being most confident of their aid and assistance.

Vers. 7. Nevertheless, David took the strong hold of Zion, the same is the city of David.] For David having proclaimed, that whosoever should first scale the walls, and so get up to the gutter, as it is expressed in the next verse, and enter the fort, he should be chief captain, that is, the General of his forces, Joab the rather happily that he might recover David's favor, whom he had highly offended by killing Abner▪ did hereupon first scale the walls, and so was made the Lord General of the kings forces, as it is more fully expressed, 1. Chron. 11.6. and this was that strong hold of Zion, which because it was taken by him, was afterward called the city of David.

Vers. 8. Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, &c.] That is, the blind and the lame Jebusites, wherewith they had, or pretended they could man their walls, and that it should be sufficient for the defense of the place, which are here said to be hated of David's soul, because of that bitter taunt wherewith he had been flouted concerning them; and herein David gives his soldiers to understand, that if they took the fort, his mind was all should be put to the sword, not so much as the blind and the lame should be spared, and that because he had been upbraided with them; but according to the second Exposition of that speech of the Jebusites, that it is meant of their blind and lame gods (which may seem the more probable, because here the Jebusites, and the blind and lame, are distinguished from each other, who so smiteth the Jebusites, and the blind and the lame; the meaning of this clause is more evident, to wit, that these their idol-gods were abhorred of David, and that he would utterly destroy them.

Wherefore they said, the blind and the lame shall not come into the house.] That is, it grew to be a Proverb, to wit, the blind and the lame shall not come into the house. They that understand that speech of the Jebusites, verse. 6 Except thou take away the blind and the lame, thou shalt not come in hither, of the blind and lame amongst the people, find it somewhat difficult to give the sense of this Proverb. Some conceive that against those that were confident of keeping any fort, which they could not keep, or (generally) that bragged of anything which they could not effect, this used to be objected as a Proverb, the blind and the lame shall not come into the house, that is, take heed your confidence prove not like that of the Jebusites, or if you do it, it must not be by the blind and the lame, as the Jebusites thought to defend their walls; or take heed that be not done to you, which you threaten against others, as David cast out the blind and lame, which should have kept out him: others think that the people did thus insult over the Jebusites, your blind and lame, that should have kept out us, are never likely to enter again into this fort; or that David did indeed make this order, as a perpetual monument of this victory, that neither blind nor lame should enter his palace, called the city of David (but did Mephibosheth think we, never enter it?) But now if we understand that speech of the Jebusites, verse. 6. of their idol-gods, then the meaning of this Proverb is plain, to wit, that no blind nor lame gods should be tolerated in the Temple or in the city, or anywhere amongst them that were the people of the everliving God.

Vers. 9. And David built round about, from Millo and inward.] This Millo was the town-house in the city of David, where the people had their solemn assemblies, or rather some tower or fortress and place of munition belonging to the city; for 2. Chron. 3.5. it is said of Hezekiah, that he repaired Millo in the city of David, and made darts, and shields in abundance, and we see there was the like place in Shechem or near unto it, Judge. 9.6. And all the men of Shechem gathered together and all the house of Millo, and went and made Abimelech king. Now from thence inward only David is said to have built, because the rest of the city without, Joab repaired, 1. Chron. 11.8. And he built the city round about, even from Millo round about: and Joab repaired the rest of the city.

Vers. 11. And Hiram king of Tyre sent messengers to David, and cedar trees, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 and carpenters, &c.] This may be inserted here, either with reference to that which is related in the foregoing verse, concerning the continual increase of David's glory and greatness, David went on and grew great; and so though hitherto we read of no Embassy, that any of the neighbouring kings sent unto him, yet now Hiram king of Tyre sent messengers unto him, to wit, to congratulate his settling in the kingdom; or else, to the last words of the former verse, and the Lord God of hosts was with him, to wit, as an effect of God's favor, the Lord being with him, even Hiram though a stranger shown him great respect, and kindness; howsoever, we may surely conclude, that it was upon David's request, that he sent in these Cedar trees, and Carpenters, and Masons; it seems that when Hiram sent his Ambassadors to David, David took this occasion to desire of Hiram both Cedar trees, and workmen to build him an house, because there was plenty of Cedar trees in Lebanon, which was, the greatest part at least, in his dominion, and the Tyrians were esteemed the most excellent workmen that were, both in wood and stone, and so the king of Tyre fulfilled his desire; and indeed the like is clearly expressed concerning Solomon, 1. Kings 5.1, 2, 3.

Vers. 12. And David perceived that the Lord had established him, &c.] That is, he saw it by daily experience, the spirit of the Lord withal inwardly persuading his heart, that it was so.

Vers. 13. And David took him mo • concubines, and wives, &c.] Which was expressly against the Law of God, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself, that his heart turn not away.

Vers. 14. Shammua, and Shobab, &c.] This Shammua is called Shimea, 1. Chron. 3.5. and so also Elishua verse. 15. Elishamah, 1. Chron. 3.6. and Eliada verse. 16. Beeliada, 1. Chron. 14.7.

Vers. 17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David.] Whilest there were civil wars betwixt David and Ishbosheth, they were content to stand by and look on, but when they saw the people generally to submit to the government of so puissant a Prince, and that he had driven out the Jebusites from Jerusalem, and that the king of Tyre had made a league with him, they thought it was time then for them to oppose him, and what they could to hinder the growth of his Royal power.

And David heard of it, and went down to the hold.] To wit, there to muster and arm his soldiers, that then he might go out against the Philistines, 1. Chron. 14.8. And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David: and David heard of it, and went out against them. It may be meant of any strong fort, but most probably we may think, that it was some fort nigh the Philistines, convenient for the keeping of them in, that they might not invade the land of Israel.

Vers. 18. The Philistines also came, and spread themselves in the valley of Rephaim.] Or, the valley of the giants, which was in the border of Judah, Josh. 15.8.

Vers. 20. And David came to Baal-perazim, &c.] A place so called, because of the victory here obtained, whither the Philistines were now come up from the valley of Rephaim, 1. Chron. 14.11. So they came to Baal-perazim, and David smote them there: then David said, God hath broken in upon mine enemies by mine hand, like the breaking forth of waters: therefore they called the name of that place Baal-perazim, and so much is expressed in the following words of David, the Lord hath broken forth upon mine enemies before me, as the breach of waters, which hath reference either to the dispersion of the enemy, who were scattered; as water in an earthen vessel, will run about when the vessel is broken: or to God's power in driving away the enemy, as when waters break through the banks, and sweep away all before them, and thence this place was called Baal-perazim, or the plain of breaches: and to this the Prophet doth allude, Isa. 28.21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act.

Vers. 21. And there they left their images, and David and his men burnt them.] That is, the soldiers burnt them at David's command▪ for so it is expressed, 1. Chron. 14.12. And when they had left their gods there, David gave a commandment, and they were burnt with fire; and this was according to the Law, Deut. 7.5. Thus shall you deal with them, Ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Now the leaving of their gods there, is a sign of the terror wherewith they were stricken.

Vers. 23. Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees.] That is, thou shalt not go up directly against them, but fetching a compass about, shalt set upon them over against the mulberry trees, to wit, that setting suddenly upon them, where they looked not for him, the assault might strike them with the greater terror.

Vers. 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself, &c.] When David heard the sound of a going in the tops of the mulberry trees, not a noise of the shaking of the tops of the trees, with a wind, but a sound, as if somebody were going upon the tops of the trees; then he was to break forth suddenly upon the Philistines, whether this sound of going were as if an army of men, horsemen and chariots had been marching over the tops of the trees, as some conceive, we cannot say; but doubtless it was appointed as a sign of God's going forth with his holy angels, to destroy the Philistines before them, wherewith David being encouraged, was presently to break forth and set upon them; and therefore it was upon the tops of the trees, not on the ground, to signify forces that were sent from on high from heaven, and such as needed not the ground to support them, but could march through the air, to come in, to the help of his people.

CHAP. VI.

Vers. 1. AGain David gathered together all the chosen men of Israel, thirty thousand.] The ark, the especial sign of God's presence amongst his people, and from whence he had promised to answer them concerning all things, he would give them in charge, had been in the private house of Abinadab in Kirjathjearim about seven and forty years, ever since the Philistines sent it back to the land of Judah, 1. Sam. 7.1. now because being there in a private house the people began by degrees to neglect it, as if they had forgot what a treasure it was, so soon as David was established in the kingdom and had driven the Jebusites out of Jerusalem, he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem; first, as judging it most for the honor of God and of his ark, that it should not lie hid in a private family, but be settled in the chief city of the kingdom in a place purposely appointed for it: and secondly, that being in the heart of the kingdom, and in Jerusalem the royal city, the people might the more conveniently resort unto it, to consult with God and to perform the duties of his worship and service. In the 1. Chron. 13.1, 2, &c. it is said, that first David called together all the captains, and elders, and heads of the people, and imparted to them what he thought, and then consulted with them, whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem; and that when they had approved of this his purpose, then he gathered together this great assembly of the people, even thirty thousand as is here related; and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he obtained over the Philistines, whereas here the story of those two victories is set down first in the latter end of the former chapter, may well be this, because that consultation with the captains and elders, was before the invasion of the Philistines, but the assembling of the people to fetch up the ark was after it, as here it is set down.

Vers. 2. And David arose, and went with all the people that were with him from Baale of Judah, &c.] That is, being come with all those chosen men of Israel, whom he had gathered together to Baale of Judah, (that is, to Kirjath-jearim, 1. Chron. 13.6. which was also called Kirjath-baal, Josh. 15.9. and Baalah or Baaleh of Judah, where the ark had been so long a time saving only when it was upon extraordinary occasions brought into the camp, as there, 1. Sam. 14.18.) David arose and went thence to carry the ark unto Jerusalem.

Vers. 3. And they set the Ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah.] That is, a hill or high place so called in Kirjath-jearim, of which see the note, 1. Sam. 7.1. doubtless because it was a long way to carry the ark from Kirjath-jearim to Jerusalem, therefore they put it in a cart, encouraged thereto by the example of the Philistines, and thence it was that they put it into a new cart as they also did, 1. Sam. 6.7, 8. Now therefore make a new cart, and take two milch kine, and take the ark of the Lord, and lay it upon the cart, &c. But herein they manifestly transgressed the law of God, which expressly appointed that the Levites should carry it upon their shoulders, Num. 4.15. and 7.9. and so this was the first occasion of God's displeasure, and of that dismal accident that followed in the death of Uzzah, verse. 6. for so much David himself acknowledged, when he came up the second time with the Israelites to fetch away the ark, 1. Chron. 15.12, 13. Sanctify yourselves, saith he to the Levites▪ both ye and your brethren that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it; for because ye did it not at first▪ the Lord our God made a breach upon us, for that we sought him not after the due order. It is indeed very strange that when David had called together thirty thousand men of the chief of Israel, both priests and others, there should not be one amongst them all that should stumble at this, but that they should all run on so confidently in so gross an error. But we must consider that they had been long strangers to the ark, and never questioned but that they might safely do, what the Philistines had done before them without any danger; and then besides, God would let us see how easily multitudes of God's people may err, if they do not the more heedfully examine all by the rules of the word.

Vers. 4. And Ahio went before the Ark.] To wit, to look to the oxen, as Uzzah went behind to take care of the cart and the ark that was in it.

Vers. 6. And when they came to Nachons threshing floor, &c.] This Nachon is also called Chidon, 1. Chron. 13.9. and the last clause of this verse which is here translated, for the oxen shook it, is there translated for the oxen stumbled, and it may well be that the oxens stumbling shook the ark, and so thereupon Uzzah laid hold on the ark to stay it, for fear it should have fallen. Where this threshing floor of Nachon or Chidon was, it is not expressed, but most probable it is, that they had not gone far from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart.

Vers. 7. And God smote him there for his error, &c.] To wit, because having put the ark into a cart which should have been carried on the Levites shoulders, he now also laid hold on the ark, which no man might touch but the priests only, Num. 4.15. The sons of Kohath shall come to bear it: but they shall not touch any holy thing lest they die. Indeed the ark was to be covered by the law, but perhaps in this as in other things, they had neglected the direction of the law; or else, being covered only with a loose covering, that might fly up with the tottering of the cart, Uzzah might touch the bare ark with his hand; and for this God presently struck him dead in the place. A most remarkable example of God's severity against those that will not keep close to the direction of his word in all things that concern his worship, upon what pretence soever they do it. Though Abinadab the father of this Uzzah had entertained the ark in his house above forty years together, and took it in at a time when others were afraid to receive it through the terror of the judgment which fell upon the men of Bethshemesh, 1. Sam. 6.19, 20. Yet was his son now struck suddenly dead, because he reached forth his hand and touched the ark; and yet he did it too with a good intention to stay the ark from falling; and suddenly, not thinking of the unlawfulness of this act, as is intimated in these words, God smote him there for his error, or rashness, as it is in the margin of our bibles.

Vers. 8. And David was displeased, because the Lord had made a breach upon Uzzah.] That is, he was grieved, troubled, and disquieted because of this heavy judgment wherewith the Lord had broken forth upon Uzzah. Some will have this understood, that David was merely displeased with themselves for their heedlessness, as thinking it too harsh to say of David that he was displeased with God; but doubtless it was partly the very judgment itself that befell Uzzah that he was troubled at; he could not well keep his heart from murmuring and rising against this severity of God, in striking Uzzah dead in the place for so small a matter, he was discontented, that when they had undertaken such a work of piety, on a sudden all the joy of the people should be dashed and damped with such a sad disaster; and so, partly because he did not so quietly stoop at first under God's hand as he ought to have done, therefore it is said, David was displeased.

Vers. 9. How shall the ark of the Lord come to me?] That is, I shall not do it without danger, yea it seems the Lord is not pleased that the ark should be carried to Jerusalem; and therefore it will be safer to desist from my purpose.

Vers. 10. But David carried it aside to the house of Obed-edom the Gittite.] Who it seems gladly entertained it. Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh, at the first coming of the ark thither; and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark, and that David himself trembled and was afraid to to carry home the ark to his house, yet considering that there was no danger in harbouring the ark if they carried themselves with that respect and reverence therein that God required, he gladly received the ark into his house. That this Obed-edom was a Levite is evident, 1. Chron. 15.17, 18. and therefore it seems he is here called Obed-edom the Gittite, because he was of Gathrimmon a city which was given in common by the tribes of Dan and Manasseh to the Levites of the family of Kohath, as we may see, Josh. 21.24, 25.

Vers. 12. And it was told king David, saying The Lord hath blessed the house of Obed-edom, &c.] It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family; but doubtless it was some extraordinary and wonderful blessing that God poured forth upon him and his, in the increase of his cattle and the success of all his affairs, &c. because it was so presently discovered and notice taken of it by those that dwelt about him in so short a time; for the ark was in his house but three months in all, as is noted in the foregoing verse. Indeed in the 1. Chron. 26.5. it is said that the numerousnesse of his children was, because the Lord blessed him; but this could not be the blessing here spoken of, that in the space of three months was so clearly discerned by those that lived about him.

So David went and brought up the Ark of God, &c.] That is, perceiving by God's bounty to Obed-edom, that the ark might be entertained without danger, he at length found out where their former error had been, and so resolving to amend that, he undertook again to fetch the ark to Jerusalem; and having again assembled the people, and given the Priests and Levites their charge, to wit, to carry the ark on their shoulders, he fetched it with great solemnity from the house of Obed-edom; as is largely related in the 15. and 16. chapters of the first book of Chronicles.

Vers. 13. When they that bare the ark of God had gone six paces, he sacrificed oxen and fatlings.] And this he did, First, by way of testifying their thankfulness to God, for their successful entrance upon this great work; so soon as David perceived that they had begun this work, and that as yet there was no sign of God's displeasure against them, as there had been formerly in the smiting of Uzzah, it greatly cheered his heart, and thereupon he judged it fit to stay a while there, and offer God some sacrifices by way of thanksgiving, to wit, upon some altar for that purpose erected. He knew well that it was of God's mercy that they had found out their former error, in carrying the ark in a cart, and had now reformed it, by appointing the Levites to carry it on their shoulders according to the Law: and he considered besides, that for many other things the Lord might have taken advantage against them▪ and punished them as formerly; and therefore presently by way of thankfulness, he sacrificed oxen and fatlings; and indeed so much is plainly intimated, 1, Chron. 15.26. where also the number of the sacrifices offered is expressed; And it came to pass when God helped the Levites that bare the Ark of the covenant of the Lord, that they offered seven bullocks and seven rams. And secondly, by way of imploring God's mercy, that he would show them favor in the rest of the way, as he had done hitherto. The remembrance of that doleful disaster that befell Uzzah, made him the more fearful, and so the more careful to seek God's favor.

Vers. 14. And David was girded with a linen ephod.] That is, a linen garment, like that of the Priests ephod; which doubtless he put on, not only that he might be lighter to dance before the ark, but also to show his devotion.

Vers. 17. And they brought in the ark of the Lord▪ and set it in his place in the midst of the tabernacle that David had pitched for it.] For the tabernacle and altar of burnt-offerings which Moses had made, were both still at Gibeon: 2. Chron. 1.3, 4. So Solomon and all the congregation with him, went to the high place that was at Gibeon: for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness. But the ark of God had David brought up from Kiriath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem: and 1. Chron. 21.29. For the tabernacle of the Lord which Moses made in the wilderness▪ and the altar of the burnt-offerings, were at that season in the high place at Gibeon. At this time David did also deliver to the Levites a Psalm to be sung before the ark, as we may see, 1. Chron. 16.7, &c.

Vers. 20. Then David returned to bless his household.] That is, to rejoice with them in private, and to worship God with them, and to crave a blessing from God on them, as he had done on the people.

How glorious was the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, &c.] That is, who forgetting or casting off the respect of his regal dignity, both in apparel and behavior, mixed himself with the base multitude, dancing and leaping in the open streets, as fools will do and vain men, when they are hired to make others sport, as one of the vain fellows shamelessely uncovereth himself. Some conceive, that whilst David danced, having only a loose linen garment upon him, some part of his bare legs or thighs might be discovered, which they judge the more probable, because his wife upbraids him that he had uncovered himself in the eyes of the handmaids. But I conceive there is no necessity, that the discovering his naked skin should be hereby meant, but only that laying by his princely attire, he had used light behavior, not beseeming the gravity of a king, and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removal of the ark.

Vers. 21. And David said unto Michal, It was before the Lord, which chose me before thy father, &c.] Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents, and how far every husband is bound to bear with the infirmities of his wife, as the weaker vessel, it may seem that David was somewhat too tart in this reply of his upon his wife; for it must needs cut her to the heart to hear herself twitted with the Lord's rejecting of her father and his family. But indeed David had just cause to be thus sharp, not only because the flouts and insolencies of a wife are most insufferable; but also especially because it was his zeal and devotion in the service of God, which she derided; that it was, that chiefly moved his spirit, that it should be cast in his teeth as a matter of reproach and disparagement, that he had humbled himself so in a way of religion; which was indeed a reproaching of God.

Vers. 23. Therefore Michal the daughter of Saul, had no child unto the day of her death.] And thus when David came to bless his house▪ Michal by her sin brought a curse upon it. If she were barren before (as indeed we read not of any children she had hitherto) yet David's prayers might have prevailed for this blessing; but now because of this wickedness, God adjudged her to perpetual barrenness, and so she died childless.

CHAP. VII.

Vers. 1. ANd it came to pass when the king sat in his house, &c.] This clause when the king sat in his house, is here inserted, First, to imply, though▪ more obscurely, what is afterwards more fully expressed, to wit, that David for the present had rest from war, he sat quietly in his house, the Lord had given him rest round about from all his enemies, (as it follows in the next words) and so being freed from former troubles, he began to think of further promoting the cause of religion, and of building a temple for the ark, which he had lately brought to Jerusalem. And secondly, to intimate what it was that made him think of building a temple, to wit, that he was come to dwell in that stately house, which he had built for himself (for the building whereof Hiram had sent him, both cedar trees, and carpenters, and masons, chap. 5.11,) and so sitting in this his palace, he began to think with himself, how unreasonable it was, that he should dwell in such a stately house, and the ark of God should be lodged the whilst in a poor tent or tabernacle: for though when the people of Israel removed from one place to another, the Lord chose to dwell in a tent which might be removed, yet now that Israel had been a long time settled in the land which God had given them, it was no longer necessary that God's dwelling place should be a tent; and therefore David conceived, that his purpose of building a settled house for God, would not be a crossing of that which God himself had ordered▪ in choosing a tent to be his dwelling place.

Vers. 3. And Nathan said to the king, Go, do all that is in thine heart, &c.] Yet afterwards by express direction from God, he was appointed to cross this which now he said; whereby is manifest, that the Prophets had not always the spirit of prophecy upon them, but spake sometimes as private men, as Samuel did, 1. Sam. 16.6. And it came to pass when they were come, that he looked on Eliab, and said, Surely the Lord's anointed is before him: and 2. Kings 4.27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone, for her soul is vexed within her; and the Lord hath hid it from me, and hath not told me. But before Nathan came to David with that message, this present approbation had encouraged him to bind his resolution with a solemn vow, to wit, that which we read of, Psal. 132.1, 2, 3, 4, 5. Lord remember David, and all his afflictions. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Surely, I will not come into the tabernacle of my house: nor go up into my bed. I will not give sleep to mine eyes, or slumber to mine eye-lids; Untill I find out a place for the Lord; an habitation for the mighty God of Jacob.

Vers. 5, Shalt thou build me an house for me to dwell in?] That is, thou shalt not. The Lord purposed to have a house built which should be the peculiar place of his worship and service, and had made known so much long since to his people, Deut. 12.11. Then there shall be a place which the Lord your God shall choose, to cause his Name to dwell there, thither shall ye bring all that I command you: your burnt-offerings and your sacrifices, &c. But David was not the man he had appointed for this work, and therefore though the Lord commended David for this holy intention, as is evident, 1. Kings 8.18. And the Lord said unto David my father, Whereas it was in thine heart to build an house unto my Name, thou diddest well that it was in thine heart, and made many gracious promises unto him at this time, ver. 10, 11, 12, &c. to testify how well he took it that he had such a purpose in his mind: yet withal he made known to him, that he meant not that it should be done by him▪ but by his son, and shown him also the reasons why he might not do it, (though they be not here expressed) to wit, First, because he should still be so encumbered with wars, that he should not have leisure or opportunity to effect so qreat a work: 1. Kings 5.3. Thou knowest how that David my father, could not build an house unto the Name of the Lord his God, for the wars that were about him on every side, until the Lord put them under the soles of his feet. Secondly, because he had been a man of war, and had shed blood; 1. Chron. 22, 7, 8. And David said to Solomon, My son, as for me it was in my mind to build an house unto the Name of the Lord my God. But the word of the Lord came to me, saying, Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my Name, because thou hast shed much blood upon the earth in my sight: and it must be a peaceable king that was to build the Temple, that he might be a type of Christ, the Prince of peace, Isa. 9.6.

Vers. 6. Whereas I have not dwelt in any house▪ since the time that I brought up the children of Israel out of Egypt, &c.] Though David's intent was generally in itself good, insomuch that the Lord himself commended him for it, as is manifest in that place before cited, 1. Kings 8.18. yet it was not without some mixture of error: for herein he failed, because he undertook to do it without any particular direction or warrant from God, led hereto only by the judgment of his own reason, that it was not fit God should dwell within curtains, when he dwelt in an house of cedar; and therefore though the Lord told him that his purpose was in the general commendable, yet withal he rejected his purpose, and discovered thereby that he should have waited his leisure and direction, and disproved his reason, showing that till he required a Temple to be built, the ark was altogether as well in a tabernacle, as in a Temple; which was evident, because he had never charged any of the Judges with this fault, Why build ye not me an house of cedar? See the note upon 1. Chron. 17.6.

Vers. 8. Thus saith the Lord of hosts, I took the from the sheep-cote from following the sheep, &c.] That David might not be discouraged, and fear that this inhibition that he should not go forward in the work intended, did proceed from the Lord's disregarding of him, or from any displeasure the Lord had conceived against him (as a loving wife will grieve if her husband refuse any service she proffers to do him) in these following words he shows how well he esteemed of him, both by recounting what he had done for him, & by promising what he would do more. But yet withal, in these words, I took thee from the sheep-cote, &c. to be ruler over my people, the Lord implies, that in doing this, for which he had exalted him, in ruling his people, he might sufficiently approve his thankfulness to God, and leave the care of building a Temple, to whom God should choose.

Vers. 10. ( Moreover I will appoint a place for my people Israel, and will plant them, &c.] This passage included in our Bibles in a Parenthesis, is very intricate and obscure. According to our translation, the meaning I conceive is this. Because the glory and happiness of a king, depends much upon the pro • perous and flourishing estate of his people; therefore the Lord doth promise David, that the Israelites should be now settled peaceably and quietly in the land of Canaan, and should not be molested and oppressed, as they had formerly been in the days of the Judges; I will appoint a place, saith the Lord and will plant them, that they may dwell in a place of their own, and move no more, that is, I will now settle them so in the land of Canaan, that they shall quietly enjoy it, as their own lawful inheritance, and not be dispossessed and tossed up and down, as formerly they have been; neither shall the children of wickedness afflict them anymore, as before time; that is, neither shall they be molested and vexed continually by their oppressing neighbors, as in former times they have been (and observable it is, that speaking of those that had afflicted and distressed the poor people of God, he terms them in that respect, children of wickedness) and as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies, that is, and as they have been oppressed, ever since that I appointed Judges to govern and defend them, even unto this time, that I have now given thee peace and rest, from thine enemies round about. This I conceive must needs be the meaning of this passage, according to our translation: for though it may be questioned, why the Lord should say, I will appoint a place for my people Israel—that they may dwell in a place of their own. Since God had done this long since (he had long since appointed the land of Canaan to be theirs, and had driven out the inhabitants that had dwelt in it before, & had put them into possession of it, and they had enjoyed it as their own for many years together) yet for answer to this, we must know, that because hitherto the Philistines and other of the old inhabitants of Canaan, had still kept some good part of the land from them, and by them and other neighbouring nations, they had been hitherto ever and anon molested, they being still ready upon all advantages to challenge their land, and to seek to wrest it from them; therefore the Lord speaks of the peaceable possession of the land, as a thing that was not yet made good to them; but should be now in the days of David and Solomon. And whereas again it may be objected, that much seems here to be promised, which was never made good to the Israelites, as that the Lord would so plant them in a place of their own, that they should thence move no more, and that the children of wickedness should not afflict them anymore, as before time. &c. whereas we see, that after Solomon's days, both the kingdom of Israel and Judah, were often invaded and wasted by many of the neighbouring nations, and that the Israelites were at last carried captive to Assyria and Babylon, and other countries; to this the answer must be, that either this must be restrained to the time of David and Solomon his son, in whose time the Israelites did at last peaceably enjoy their land as their own, without any molestation from the neighbouring nations; or else it must be understood as a conditional promise, God reserving liberty to himself, to deal otherwise with them, if they should rebel against him (and indeed accordingly we see how marvelously they flourished, till in the end of Solomon's reign they fell again to idolatry) or else we must expect the full accomplishment hereof, when this people shall come in to Christ, and so shall be planted again in their own land, never to be removed thence anymore, nor ever more to be afflicted by the children of wickedness.

Vers. 11. Also the Lord telletb thee, that he will make thee an house.] That is, that he will rear up of thy posterity, on whom the kingdom shall be established after thee, from one generation to another, till it comes at last to be established in Christ: see the note, Exod. 1.21.

Vers. 13. He shall build an house for my name.] That is, a house for my worship and service; of which see the note, Deut. 12.4. and it is meant of Solomon's building the Temple; for though David in his life time prepared great store of materials for this great work, 1. Chron. 22.14. and did also give unto Solomon the pattern of the house, and the services thereof, which he had received from the Lord, 1. Chron. 28.11. Then David gave to Solomon his son the pattern of the porch, &c. and again, verse. 19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern, yet David laid not so much as the foundation of the building, but Solomon began and finished the work, 1. Kings 5.1. &c. But withal it is meant likewise of Christ the son of David, by whom only the Church is built, that house of God of which the Temple was a type, 1. Pet. 3.5. Ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ.

Vers. 14. I will be his father, and he shall be my son, &c.] This clause is also meant both of Solomon, and Christ. That it is meant of Solomon is clear, 1. Chron. 28.6. where this prophesy is repeated, Solomon thy son he shall build my house, and my courts; for I have chosen him to be my son, and I will be his father; and that it is also meant of Christ is as evident, Heb. 1.5. where the Apostle proves by this place, that Christ was far above the angels; For unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? and Again, I will be to him a father, and he shall be to me a son? Indeed the following clause cannot be meant of Christ, If he commit iniquity I will chasten him, &c. for though sin was imputed to Christ, Isaiah 53.6. The Lord hath laid on him the iniquity of us all: yet it cannot be therefore said of Christ, that he did commit iniquity. The rule therefore for understanding these prophetical passages, is this, That only those passages are to be applied to Christ wherein Solomon was a type of Christ; the first therefore is meant both of Solomon and Christ, I will be his father, and he shall be my son, but in a different respect, God was a father to Solomon by adoption and grace, to Christ, by natural generation; but then the second, is meant only of Solomon, If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, and thereby some understand that men should be the rods wherewith Solomon should be chastised; and so indeed it was with Solomon when he fell to idolatry in his latter days, God corrected him for this, by the rebellions of Hadad, and Rezon, and Jeroboam against him, 1, Kings 11.14, &c. but rather I conceive the meaning is, either generally, that as men use to correct their sons, whom they love most dearly, so God would correct Solomon, though he would not cast him off as he cast off Saul, yet he would make him smart for it, if he sinned against him; or else that God would correct him with moderation and gentleness: for indeed, gentle correction may well be termed the rod of men, and the stripes of the children of men, both because such correction is fitted to the weakness of men, and because men are wont so to correct their children with a light and gentle hand; or else in opposition to the strokes of God's revenging justice: for as the heaviness of God's judgments upon Babylon is implied in that expression, Isa. 47.3. I will take vengeance, and I will not meet thee as a man; so on the contrary, God's gentleness may be well intended by this expression, I will chasten him with the rod of men, and with the stripes of the children of men. If God should plead against us with his great power, as Job speaks, chap. 23.6. it would soon grind us to powder; but his purpose in smiting his children is only to amend and not to destroy, and therefore he doth it with great moderation and pity.

Vers. 15. But my mercy shall not depart away from him, &c.] That is, I will not cast him off from being king, as I did Saul: It is not that mercy which is the portion of God's redeemed ones, of which the Lord saith here, that it should not depart away from Solomon, as he took it from Saul; for Saul never had any share in this mercy, and where God affords this mercy, he never takes it away. But the mercy here spoken of, is only that of continuing the kingdom to him: this mercy the Lord saith should not depart from Solomon, he would not utterly cast him off from being king as David had seen Saul cast off, whence is that last clause, whom I put away before thee.

Vers. 16. And thine house and thy kingdom shall be established forever before thee, &c.] These words before thee, are added, because his kingdom should be established in him unto the day of his death, and should whilst he yet lived, be settled upon his son, and so should continue in his posterity, they seeing and enjoying it till the coming of Christ, in whom it should be established forever.

Vers. 17. According to all these words, and according to all this vision, so did Nathan speak unto David.] And herein did Nathan approve his integrity and fidelity; he was not ashamed at God's command to unsay and recant what he had formerly said, and to contradict the counsel which himself had given to David, ver. 3. And Nathan said to the king, Go, do all that is in thine heart, for the Lord is with thee.

Vers. 18. Then went king David in, and sat before the Lord, &c.] That is, he went into the tent where the ark was, and continued there before the Lord: for the Hebrew word here used, signifies as properly and usually to remain and abide in a place, or at a thing, as to sit, as Gen. 27.44. Lev. 14.8. 1. Sam. 1.22. and 20.19. I deny not but that perhaps David might in these his private soliloquies, even sitting (as elsewhere walking, and lying in his bed) pour forth his soul unto the Lord in prayer, as Moses prayed sitting, Exod. 17.12. But Moses hands were heavy, and they took a stone and put under him, and he sat thereon: and Elijah, 1. Kings 19.4. But he himself went a days journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die, and said, It is enough now, O Lord, take away my life. But the more probable opinion is, either that by this word (sat) is meant, tarried before the Lord, or else that he at first sat down in the tabernacle, and meditated of God's goodness and mercy to him, and afterwards addressed himself to pray unto the Lord, & that kneeling, as the greatest of God's servants were wont to do; Psal. 95.6. O come, let us worship and bow down; let us kneel before the Lord our maker: 1. Kings 8.54. It was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from the altar of the Lord▪ from kneeling on his knees, with his hands spread up to heaven.

Vers. 19. And is this the manner of man, O Lord God?] That is, this is not the manner of man. And some Expositors understand this thus, that the settling of such blessings, as God had promised, upon his posterity, was not according to the law of nature, that children should inherit the estates and honors of their parents, but of God's mere grace and good will to them. But there is more I conceive then this intended in these words: David having acknowledged the great goodness of God, in promising the kingdom to his seed after him, and especially in assuring him that his seed should be the Son of God, and should rule over his people forever, he breaks forth at length into an admiration of this wonderful goodness and mercy of God, And is this the manner of man, O Lord God? thereby implying either that it was not the manner of man to afford such favor of mere grace, above all desert, or to deal so freely and familiarly with those that are beneath them, as God had dealt with him; or else that this goodness and mercy of God, especially in giving his own Son to be made man▪ that he might redeem them to himself, that were before the enemies of God▪ and the slaves of Satan, and so rule over them as his own peculiar people, was far above the mercy that could be expected from the most gracious and merciful man; or else▪ that poor base man could not be in any degree worthy of such mercies as those were, nor indeed capable of them, according to the ordinary condition of man; and so is this place parallel with that Psal. 8.4. What is man that thou art mindful of him? or the son of man that thou visitest him? which the Apostle applies particularly to God's mercy, in the incarnation of his only begotten son; and the advantages and honor that redound to man by this, and by the work of our redemption performed by him▪ Heb. 2.6 &c.

Vers. 20. And what can David say more unto thee? for thou Lord God knowest thy servant.] The first clause here, And what can David say more unto thee? may be understood two several ways, either that David knew not how to ask more then God of his own free grace had promised him, and was ready to confer upon him, and indeed as this passage of David's prayer is expressed, 1. Chron▪ 17.18. it seems best to bear this sense, And what can David speak more to thee, for the honor of thy servant? But then the meaning of the next clause is this, For thou knowest thy servant, that is, thou knowest what is good for me, thou knowest my wants and desires better then I can discover them to thee, according to that of our Savior's, Matth. 6.8. Your father knoweth what things ye have need of before ye ask them: or else, that he was not able to express how highly he esteemed of that goodness and mercy he had shown to him; and then the next words, for thou Lord knowest thy servant, are added to imply, that God knew well enough the motions and desires of his heart to praise his name, though with his tongue he was not able to express them.

Vers. 21. According to thine own heart, hast thou done all these great things to make thy servant know them.] That is, of thine own free grace hast thou made all these glorious promises to me and mine, that thy servant might know what thou meanest to do, for him and his, in time to come.

Vers. 23. And to do for you great things and terrible, &c.] By a certain figure called Apostrophe, David being now speaking to God, turneth his speech as it were abruptly, to the people of God, And to do for you (that is, for you O Israel) great things, and then in the next words directs his speech again to God, for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations, and their gods, delivering them from all the nations that fought their ruin, and from the false gods on whom their enemies relied for help: so that here David joins together the deliverance of the Israelites both from the Egyptians, and from the Canaanites, and other nations that sought to oppress them; as it is also expressed, 1. Chron. 17.21. What one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out the nations from before thy people whom thou hast redeemed out of Egypt? See the note upon, Exod. 12.12.

CHAP. VIII.

Vers. 1. ANd after this it came to pass, that David smote the Philistines, and subdued them.] In this chapter the wars and victories of David are recorded, both to discover one cause amongst others, why the Lord appointed him to give over his purpose of building the temple, to wit, because he should not have leisure to do it, by reason of his many wars; and also to show how the Lord performed his promises made to David in the former chapter, concerning the prosperity and flourishing estate of his kingdom and people.

And David took Metheg-ammah out of the hand of the Philistines.] That is, Gath and her towns, 1. Chron. 18.1. This Gath called afterwards Dio-caesaria, stood on the frontier of Palestine at the entrance into Judea and Ephraim, and the mountainous tract of ground whereon it stood, was it seems called Ammah, or Amgar, whereupon it was called, Metheg-ammah or the bridle of ammah, because being a town of great strength, it was as it were the bridle whereby the whole country about was kept in awe.

Vers. 2. And he smote Moab, and measured them with a line, casting them down to the ground, &c.] The Moabites were always deadly enemies to the Israelites, as is evident, Num. 22.1, 2, &c. and therefore though the king of Moab gave entertainment to David's father and mother, taking him then to be an enemy to Saul and his people, 1. Sam. 22.3, 4. David went thence to Mizpah of Moab, and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth and be with you, till I know what God will do for me. And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. Yet when David was once established king of Israel, it is likely the Moabites bare now the same hostile mind against David, which they had formerly against Saul, and might give just occasion to David to make war against them: yea indeed the Lord had commanded the Israelites always to account them enemies, Deut, 23.6. Thou shalt not seek their peace, nor their prosperity, all thy days forever; and thereupon, he smote Moab and measured them with a line, that is, he did so absolutely vanquish them, that they were wholly at his mercy, he might dispose of them as seemed good to himself, slaying and sparing whom he pleased, and had made such havoc in the country, levelling their towns and cities with the ground, that it lay open before him to be measured with a line, to be divided and disposed of, as a place newly to be planted and inhabited; this phrase of measuring with a line, is grounded upon the custom of absolute conquerors, who having gotten a land into their power, do divide it amongst those that shall dwell in it, as the Israelites did the land of Canaan, or else, it is a similitude borrowed from husbandmen that measure out land, some for tillage, some for wood, some for pasture; or rather from carpenters, who with a line strike their timber to set out how much shall be hewed off, and how much reserved for the building; implying that even so David slew and kept alive of the Moabites taken prisoners whom he pleased, even with two lines measured he to put to death, and with one full line to keep alive, that is, he slew two third parts of the people, and one third part he kept alive, that the land might not lie wholly desolate, and so now was that prophesy in part fulfilled, Numb. 24.17. There shall come a star out of Jacob, and a scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth; and Moab became David's washpot, as David sung, Psal. 60.8. Moab is my washpot, over Edom will I cast my shoe, which was composed at this time.

And so the Moabites became David's servants, and brought gifts.] To wit, by way of tribute.

Vers. 3. David smote also Hadadezer the son of Rehob king of Zobah, as he went to recover his border at the river Euphrates.] With this Hadadezer (or Hadarezer, 1. Chron. 18.3.) king of Zobah, called Syria Zobah, and with his father Rehob Saul had wars, 1. Sam. 14.47. He grew now exceeding powerful, and had it seems subjected Damascus or Aram (another part of Syria lying north east of the land of Canaan, as Syria Zobah also did; for the Syrians of Damascus were engaged in this war no doubt by his command, verse. 5. And when the Syrians of Damascus came to succor Hadadezer king of Zobah, David slew of the Syrians twenty thousand men; and 1. Kings 11.23. Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned, chap. 10.16, 17, 18. gathered together a band of soldiers, happily the remainder of Hadadezers broken troops, and made himself king of Damascus, and as it seems of all that was his Lord's. David therefore considering how mighty this neighbor king began to be, who was always an enemy to the Israelites, and knowing of this his expedition, for the recovering or establishing the border of his dominion at the river Euphrates, he raised an army under the command of Joab (as is evident in the title of the 60. Psalm, To the chief musician upon Shushan-Eduth, Michtam of David, to teach. When he strove with Aram Naharaim, and with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand) and Abishai, 1. Chron. 18.12. and so encountering with Hadadezer (who must need pass either through some part of David's kingdom on the other side Jordan, or close by it) he utterly overthrew his armies. Others conceive indeed, that it is David of whom it is here said, that he went to recover his border, at the river Euphrates, & that upon that occasion he vanquished Hadadezer, that sought to oppose him; but however, thus that prophecy was in part fulfilled, Gen. 15.18. that the Lord would give unto Abraham's seed that land, even unto the great river Euphrates, that country becoming now tributary to David: and upon the occasion of this victory, David composed the 60 Psalm, as is evident in the title before expressed.

Vers. 4. And David took from him a thousand chariots, and seven hundred horsemen, &c.] That is, seven hundred decuries, seven hundred companies or ranks of horsemen, having ten in each company, or in each rank: for so it must necessarily be expounded, to reconcile this with, 1. Chron. 18.4. where it is said, that David took from them seven thousand horsemen, unless the chief be here only expressed, and all there.

And David houghed all the chariot horses, &c.] He reserved only for an hundred chariots, as having respect to that which God had said of the kings of Israel, Deut. 17.16. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses, the rest he houghed to make them unserviceable for the wars, though useful other ways, as we see the like done by the Lord's direction, Josh. 11.6. Thou shalt hough their horses, and burn their chariots with fire.

Vers. 7, And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.] And so laid them by for the building of the Temple, verse. 11.

Vers. 8. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.] These cities are called Tibhath, and Chun, 1. Chron. 18.8. Happely, because their names were afterwards changed, when that history was written.

Vers. 10. Then Toi sent Joram his son unto king David to salute him, and to bless him, because he had fought against Hadadezer, &c.] That is, to congratulate his victory, and withal no doubt, for fear of David; this Joram the son of Toi is also called Adoram, 1. Chron. 18.10.

Vers. 11. Which also king David did dedicate unto the Lord, with the silver and gold, &c.] Thus Christ vanquishing Satan, converted the spoils to the use of the Church, and the glory of God; those that had been in bondage to him, he made Apostles and teachers, and those precious arts which had formerly been used in the devils service, were afterward employed in the building of the Church.

Vers. 12. Of Syria and Moab, and of the children of Ammon, &c.] See chap. 10.22.

Vers. 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.] That is, David grew very famous by those victories, especially because returning with his armies, he obtained another very glorious victory in the valley of salt, wherein he slew eighteen thousand of his enemies; this valley of salt was it seems, in the country of the Edomites, 2. Kings 14.7. He slew of Edom in the valley of salt, ten thousand, and took Selah by war; yet the enemies which there he slew, are here called Syrians, though they are said to be Edomites, both in the title of the 60. Psalm, To the chief musician upon Shushan eduth Michtam of David, to teach. When he strove with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand, and in 1. Chron. 18.12. Moreover Abishai the son of Zeruiah, slew of the Edomites in the valley of salt, eighteen thousand. But the reason of this must needs be, because many of the Syrians were now joined with the Edomites, in this battle which they fought with David. And as for the number of the enemies slain, which is diversely related here, and 1. Chron. 18.12. and in the title of the 60. Psalm, the most probable opinion is, that Abishai did at first set on them, and slew six thousand, that afterward Joab came upon them, and slew twelve thousand moe, as is expressed, Psal. 60. in the title, all which together, makes eighteen thousand as here; which whole sum of eighteen thousand is ascribed to Abishai, 1. Chron. 18.12. because he first beg • n the battle, and brake the troops of the enemy; and here to David, because both Joab and Abishai were his captains, and fought under his conduct and command.

Vers. 14. And he put garrisons in Edom, &c.] And thus they became tributaries, and had hence forth, even unto the days of Jehoshaphat, a vice-roy or deputy appointed over them, 1. Kings 22.47. There was no king in Edom, a Deputy was king. That prophecy therefore concerning Esau and Jacob, that the elder should serve the younger, Gen. 25.23. began now to be literally accomplished: more of this story, and of the flight of Hadad into Egypt, see 1. Kings 11.14.

Vers. 16. And Joab the son of Zeruiah was over the host.] Joab was the son of Zeruiah David's sister, but was made General of his forces, because of that exploit of his, in winning the castle of Zion from the Jebusites, 1. Chron. 11.6. And David said, Whosoever smiteth the Jebusites first shall be chief, and captain. So Joab the son of Zeruiah went first up, and was chief.

Vers. 17. And Zadok the son of Ahitub, and Ahimelech the son of Abiathar were the priests.] Zadok was of the stock of Eleazar, 1. Chron. 6.4.8. and was afterward by Solomon made high priest, in the room of Abiathar, 1. Kings 2.35. Ahimelech the other priest here named, was of the stock of Ithamar, and as it seems, the son of Abiathar, who fled to David from Saul, 1. Sam. 22.20. these were the priests in David's time, that is, they were the two chief priests of these two several stocks, and had the chief command (under the high priest Abiathar the father of this Ahimelech) of the other priests, each over the priests of his own family: for David had divided the priests into two parts, according to the two families of Eleazar and Ithamar, 1. Chron. 24.3.4. And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service. And there were moe chief men found of the sons of Eleazar, then of the sons of Ithamar, and thus they were divided; Among the house of Eleazar, there were sixteen chief men of the house of their fathers, and eight of the sons of Ithamar, according to the house of their fathers; and these two were appointed to be chief of each family, and to have the over-sight of the rest.

Vers. 18. And Benaiah the son of Jehoiada, was over both the Cherethites, and the Pelethites.] The opinion of Interpretours differeth much concerning these Cherethites, and Pelethites, so that it is hard to say what they were, or why they were so called. The most probable opinion is this, that they were two bands of select soldiers, chosen to attend upon the kings person, as his guard, at least in their courses, chap. 15.18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites six hundred men, which came after him from Gath, passed on before the king: and 20 7. And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri: and 1. Kings 1.38.44. So Zadok the Priest, and Nathan the Prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down and caused king Solomon to ride upon King David's mule; but why were they so called? Some derive their names from certain Hebrew words, which may imply, that the Cherethites were the kings executioners that did cut off malefactors, and the Pelethites were excellent men, and chosen to defend his person: but because we find, that the Philistines were called Cherethites, 1. Sam. 30.14. We made an invasion upon the South of the Cherethites, and upon the coasts which belongeth to Judah: and Cherethims, Ezek 25.16. Thus saith the Lord God, Behold, I will stretch out mire hand upon the Philistines, and I will cut off the Cherethims; and the nation of the Cherethites, Zeph. 2.4, 5. Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. Woe unto the inhabitants of the sea coast, the nation of the Cherethites: the word of the Lord is against you: I rather subscribe to those that hold, that the Cherethites were such garrison soldiers of the Israelites, as were seated in Chereth of the Philistines, from whom there was still a band chosen to attend the kings person, as the guard of his body, because they were the most expert and able soldiers; and so also the Pelethites might be garrison soldiers amongst the Japhlethites, Josh. 16.3. And goeth down westward to the coast of Japhleti.

And David's sons were chief rulers.] In 1. Chron. 18.17. chief about the king.

CHAP. IX.

Vers. 1. ANd David said is there yet any left of the house of Saul? &c.] Thus David began now to call to mind the covenant he made with Jonathan, 1. Sam. 20.14, 15. And thou shalt not only while yet I live show me the kindness of the Lord that I die not. But also thou shalt not cut off thy kindness from my house for • ever, no not when the Lord hath cut off the enemies of David. It may seem strange indeed, that David did not long ago think of this, or that now thinking of it, he should know nothing of Mephibosheth Jonathan's son; but for the first of these we may ascribe it to the continual wars wherewith he had been hitherto encumbered, and besides, we know that in the sacred History all things are not set down in the very same order wherein they were done: and for the second, we must consider, first, that David having lived as an exile both from the court and kingdom of Israel a long time, might happily know nothing of this child of Jonathan's when he came to the crown: secondly, that the friends of Saul might purposely conceal him for fear of David: thirdly, that David was not through jealousy and fear inquisitive after Saul's posterity: and fourthly, that there is no cause why we should be so solicitous to clear David from being too remiss in taking care of performing the covenant which he had made with Jonathan. However observable it is, that when he inquired whether there were any left of Saul's family he expressed the reason, That I may show him kindness for Jonathan's sake: for doubtless this was added purposely, that his courtiers might not forbear to deal plainly with him, for fear he should inquire after them with an ill intent.

Vers. 3. Is there not yet any of the house of Saul, that I may show the kindness of God unto him?] That is, that great kindness that in the presence of God I promised to Jonathan; or the kindness which God showeth to the fatherless and afflicted, yea to his very enemies, and which he likewise requires, that we should show to them that are in distress and misery, that we may be like herein to God. All this may be comprehended in this expression; and it was indeed in the very same terms challenged from David when Jonathan made a covenant with him, 1. Sam. 20.14, 15. And thou shalt not only while yet I live▪ show me the kindness of the Lord that I die not: But also thou shalt not cut off thy kindness from my house forever▪ &c.

Vers. 4. Behold, he is in the house of Machir, the son of Ammiel in Lodebar.] A place beyond Jordan, see chap. 17.27. so far from Jerusalem he was perhaps purposely removed, that he might be the better concealed from David.

Vers. 6. Now when Mephibosheth the son of Jonathan, &c.] Who is also called Merib-baal, 1. Chron. 8.34.

Vers. 7. I will surely show thee kindness, for Jonathan thy fathers sake, and will restore thee all the land of Saul thy father, &c.] This land of Saul's had been hitherto it seems in David's hands, either by way of confiscation, because of Ishbosheths rebellion, or by title of succession, as crown lands belonging to the king of Israel, or by right of inheritance, because David had married Saul's daughter, according to the law, Num. 27.8. If a man die and have no son, then ye shall cause his inheritance to pass to his daughter.

Vers. 10. And thou shalt bring in the fruits, that thy masters son may have food to eat, &c.] That is, that Mephibosheth thy master Saul's son may have wherewith to nourish and provide for his son, and the rest of his family. Many Expositors hold, that by his masters son in these words is meant Micah, mentioned verse. 12. the son of Mephibosheth, who was now Ziba's master; and so they take the drift of David's words to be this; that with the fruits of the land he should nourish Micah his master Mephibosheth’s son, and that Mephibosheth himself should live with him in his Court, and eat at his table; but because in the verse immediately before this by his masters son is meant Mephibosheth, I have given to thy masters son all that pertaineth to Saul, and to all his house: and so likewise in the words immediately following, But Mephibosheth thy masters son shall eat bread always at my table; I cannot think that in these words between, he should not mean the same by his masters son; only indeed it is plain by these words▪ that thy masters son may have food to eat, is only meant, that he might have food in his house for his family to eat; for the next words show, that himself was to be continually at David's table, But Mephibosheth thy masters son shall eat bread always at my table.

Vers. 12. And Mephibosheth had a young son, whose name was Micah.] Mephibosheth was but five years old, when Saul and Jonathan were slain, chap. 4.4. and now he had a young son: so long it was after Saul's death, ere David began to think of requiting the love which Jonathan had shewn to him.

CHAP. X.

Vers. 2. THen said David, I will show kindness unto Hanun the son of Nahash, as his father shown kindness unto me.] It is nowhere expressed what this kindness was which David here speaks of, most probable it is, that Nahash did some way succor David, or at least give friendly entertainment to him in the time of his troubles, and that because he was persecuted by Saul, whom he might the rather hate, because he had been discomfited by him before Jabesh-gilead, 1. Sam. 11.1, 11. and had continual war with him, 1. Sam. 14.47. Indeed we read before, chap. 8.12. of spoils taken by David from the children of Ammon; but that is meant of this war which here the sacred History enters upon; for till this time David molested them not.

Vers. 4. Wherefore Hanun took David's servants, and shaved off the one half of their beards, &c.] Doubtless because he desired to expose these ambassadors of David, to the derision and scorn of everyone that should see them; therefore he chose to shave off only the one half of their beards; yet it may well be that he did the rather pitch upon this way of disgracing them, as it were in contempt of their religion, because by the Law of God they were forbidden to cut or shave their beards at all, even in their greatest mourning: Lev. 19.27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. And indeed, why else did David when he heard of this, verse. 5. appoint them to tarry at Jericho till their beards were grown; when the Ammonites had shaven off one half of their beards, it had been an easy matter by shaving off the other half, to have taken away the deformity of half a beard; and at the worst, they had only then looked as they did in their younger years: but it seems the shaving of their beards at all, was in itself a reproach to the Israelites, and therefore he would not suffer them to stir abroad, till their beards were grown on the other side. As for that other disgrace he put upon them, to wit, that he cut off their garments to the middle, even to their buttocks, that was a greater reproach then the other, because the Israelites wore not breeches, as we do, but only long loose garments, and the discovering of those parts, by the light of nature all men abhor; whence is that of the Prophet, concerning the stripping of the Egyptians that should be carried away captives, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.

Vers. 5. When they told it unto David, he sent to meet them, &c.] To wit, to comfort them, to clothe them anew, and to appoint them to stay by the way at Jericho till their beards were grown, as it follows in the next words; concerning which see the foregoing note. Indeed it was long after this ere the city Jericho was built up again, as we see 1. Kings 16.34. where it is noted of Ahab's reign, In his days did Hiel the Bethelite build Jericho. But it seems there were some cottages already in this place, for the use of those that kept their cattle, and in these the ambassadors might be appointed to stay; for the more desolate the place was, the fitter it was for them to stay in, till their beards were grown again.

Vers. 6. The children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, &c.] These Syrians he hired with a thousand talents of silver,, and with these here mentioned those also of Mesopotamia, and two and thirty thousand chariots, 1. Chron, 19.6, 7. When the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver, to hire them chariots and horsemen out of Mesopotamia, and out of Syria Maachah, and out of Zobah. So they hired thirty and two thousand chariots: who were all ready enough to engage themselves in this war, as hoping to free themselves from that yoke which David had laid upon them, and to revenge that loss they had formerly received; for he had lately vanquished them, and made them a tributary people, chap. 8.6. Then David put garrisons in Syria of Damascus, and the Syrians became servants to David, and brought gifts.

Vers. 7. And when David heard of it, he sent Joab, and all the host of the mighty men.] As thinking it best policy to be beforehand with them, and to fight with them in their own country.

Vers. 8. And the children of Ammon came out, and put the battle in array at the entering of the gate.] To wit, of Medeba a city in the borders of Ammon, Num. 21.30. where they assembled together, 1. Chron. 19.7. So they hired thirty and two thousand chariots, and the king of Maachah and his people, who came and pitched before Medeba.

And the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field. &c.] To the end that they might hem in the Israelites, and set upon them both in the front and in the rear, the Syrians were appointed to pitch by themselves in a place of the field apart from the Ammonites, either openly or in secret, as lying in ambush (for they would not trust these their mercenary auxiliaries of the Syrians, with the guard of the city) and the Ammonites themselves pitched their soldiers before the city.

Vers. 9. He chose of all the choice men of Israel, and put them in array against the Syrians.] Being persuaded that these mercenary Syrians would soonest shrink, if they were courageously assaulted, he chose out the slower of his army to set upon them, not doubting but if they were routed, the Ammonites would soon be discouraged, and sly too.

Vers. 12. Be of good courage, and let us play the men for our people, and for the cities of our God, &c.] Thus Joab did encourage his captains and soldiers to fight valiantly; first, by putting them in mind that they were to fight for their own country and people, to defend them against cruel adversaries, who if they prevailed, would certainly over-run their land, lay waste their cities, and make havoc amongst their brethren: and secondly, by remembering them that it was for God's cause and party, the people of God, and the land which he had chose for his inheritance.

Vers. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river, &c.] That is, beyond Euphrates: Hadarezer and his Syrians fearing that David would be revenged on them for aiding the Ammonites, resolved that there was no way but to stand it out; and therefore made themselves as strong as the could, that they might assay to cast off David's yoke.

Vers. 18. And David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, &c.] To wit, seven thousand men which fought in chariots, besides forty thousand footmen, which though not here expressed, are yet mentioned 1. Chron. 19.18. But the Syrians fled before Israel, and David slew of the Syrians seven thousand men▪ which fought in chariots, and forty thousand footmen. The greatness of this overthrow makes it probable, that at this time it was that Rezon a servant to this Hadarezer, revolted from him, and made himself king of Damascus, 1. Kings 11.23, 24. And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his Lord Hadadezer of Zobah: And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus.

CHAP. XI.

Vers. 1. ANd it came to pass, that after the year was expired, at the time when kings go forth to battle, that David sent Joab, &c.] That is, in the spring of the year following, after the overthrow of the Syrians mentioned in the former chapter (for then the year was accounted to begin, because then the sun returns to the place whence it went forth in the former year.) After those victories obtained, whereof mention is before made, the winter approaching, David and his captains gave over the prosecuting of their new conquest in the land of the Ammonites: but in the Spring of the next year (which was the usual time when in those countries they went out to war, because then they had the Summer before them, for the perfecting of any hard siege they should undertake, and then in those regions both grass and corn began to ripen and so they might have food and relief both for themselves and their horses) David sent out Joab with a great army to perfect the conquest of the Ammonites, which the year before they had begun, and so besieged Rabbah, the chief city of the Ammonites, afterwards called Philadelphia.

Vers. 2. And it came to pass in an evening tide that David arose from off his bed, and walked▪ &c.] The occasions of David's fall into that grievous sin of adultery with the wife of Uriah, are here set down. First, he went not out himself to war against the Ammonites as formerly he had wont to do, but sent out Joab, as is expressed in the former verse: and secondly, being at home, he gave himself to his ease; having spent some good part of the day in stretching himself upon his bed, in the evening he arose and walked upon the roof of his house, (which were amongst the Jews built flat upon the top) and so was there entangled with the sight of Bathsheba. As long as David was persecuted by Saul he kept close to God, nor do we read of any scandalous sins he fell into, but when he was settled in the kingdom, and so lived in the plenty, pomp, and state that became so great a king, but especially, when he came to take such liberty for his ease, as to lie upon his bed at noon and to spend his time in walking upon his house top, then we see into what a grievous sin he fell with this wife of Uriah. Running streams are clear and wholesome, but standing waters are usually muddy and unsavory, and apt to gather all kind of filth and corruption.

And from the roof he saw a woman washing herself.] To wit, to purify herself from her menstruall uncleanness according to the law, Levite. 15.27, 28. for so it is expressed. verse. 4. For she was purified from her uncleanness. It is not probable indeed, that Bathsheba would wash herself, especially in this kind, where she thought anybody might see her, but only her servants that were with her; but lust is quick sighted, and some want of wariness and care it seems there was in her, and so David espied her from the top of his house, and so by that means his eye proved an inlet of lust into his soul.

Vers. 3. And David sent and inquired after the woman.] When the sight of naked Bathsheba had kindled lustful thoughts and desires in David's heart, had he presently cast out those unclean motions, and set his mind upon better things, perhaps he had never gone further; but we see he went on thinking of the sight he had seen and sent to inquire what woman it was, and so suffering the poisoned arrow to lie rankling in his heart, at length the wound grew incurable, and he could not be satisfied till he had enjoyed her.

And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?] Bathsheba is called Bathshuah, 1. Chron. 3.5. as also Eliam her father is there called Ammiel. Why Uriah is called the Hittite, we may see by that which is noted, 1. Sam. 26.6.

Vers. 4. For she was purified from her uncleanness.] That is, from her menstruall uncleanness, Lev. 18.19. and hereby she was the more apt to conceive.

Vers. 5. And the woman conceived, and sent and told David, and said, I am with child.] To wit, as bewailing her condition, and to see if he could or would do anything, to prevent those miseries that were like to come upon her, and wherein he also was sure to have a great share: now she began when it was too late, to bethink herself how her husband would be enraged against her, and what in his rage he might do to her; day and night it ran in her mind, what shame and reproach her great belly when it came to be known, would bring upon her; how everyone would look upon her and despise her as an harlot; loathing her the more, because she was unfaithful to so brave a man, as her husband Uriah was; and that too, when he was abroad fighting for his country; and how at length she must be brought forth, and put to death as the law had appointed; and thus being overwhelmed with sorrow and fear, she sent to impart it to David, as having this only hope, that he might happily find out some way to prevent these miseries.

Vers. 7. David demanded of him how Joab did, and how the people did, and how the war prospered.] Thus we see how David faultered in seeking some prete • e for sending for Uriah to come home to him; for were not these very weak pretences for fetching home such a worthy as Uriah was, from a service of such concernment, as was the siege of Rabbah? Alas, these things he might have known, and did daily hear by every messenger that came from the camp; and enough it was to make Uriah suspect some underhand plot, to see that he should be sent for upon so sleight an occasion, as to satisfy such trivial queries as these were. But David was forced to dissemble and pretend somewhat, and could not act this part artificially.

Vers. 8. And Uriah departed out of the kings house, and there followed him a mess of meat from the king.] To wit, that this might be an occasion of inviting him to make merry with his wife, and so to lie with her.

Vers. 9. But Uriah slept at the door of the kings house with all the servants of his Lord.] That is with the kings guard, whose custom it was, to watch at the door of his house all night.

Vers. 11. And Uriah said unto David; The ark, and Israel, and Judah abide in tents, &c] They used in perilous wars to carry the ark with them into the camp, both as a testimony of God's presence, and that they might ask counsel of God as occasion served; as is evident, 1. Sam. 4.4. and 14.18. and therefore the most of Expositors conceive, that accordingly at this time, the ark was with Joab in the camp at the siege of Rabbah; and that this was the reason why Uriah spake of the arks abiding in tents, together with Israel and Judah: but yet because it seems not probable, that they would carry the ark, the sign of God's presence amongst his people out of the land of Canaan into the country of the Ammonites; I should rather think, that being to speak of the abiding of Israel and Judah in tents, in regard that the ark was also in the tent which David had set up for it, chap. 6.17. Therefore only it is, that he joins the ark with Israel and Judah; The ark, saith he, and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open fields; shall I then go into mine house to eat and to drink, and to lie with my wife? &c. But however, the drift of these words is evident, to wit, that Uriah herein rendered a reason why he would not go home to his house, namely, because he judged it unfit and unreasonable, that he should take his ease and pleasure, whilst his General and his brethren lay abroad in continual danger in the open fields: and then besides, there was withal in these words, by the providence of God, a secret check given to David, that Uriah should make conscience of taking pleasure with his own wife, at a time when the people of God were in continual danger, and yet David had not scrupled at that very time, to satisfy his lust with the wife of Uriah.

Vers. 13. And when David had called him, he did eat and drink before him, and made him drunk.] It is not probable, that Uriah that had so resolutely refused to feast and frolic with his wife; would yield to do that with the king, which he had refused to do with his wife; only when David had invited him to his table, he thought it too much to reject the kings favor, and therefore resolved to yield herein to the kings commandment no further then might stand with his resolved course of austerity; fully purposing not to let loose himself to any delight or freedom in eating or drinking: but we see the event; by degrees he was overtaken and e • snared, contrary to what he had purposed with himself, and so was made drink which was that David aimed at, hoping that when he was heated with wine, he would then go home to his wife, which hitherto he had refused to do.

And at even he went out to lie on his bed with the servants of his lord, but went not down to his house.] He went not to sleep as the night before, at the door of the kings house, verse. 9. (to wit, because he had drunk too freely) but yet he went not home to his wife, but lay in the court amongst the kings household servants: so that though he were a little overgone with excess, yet he still remembered and stuck to his former resolution of not going home to his wife: A passage very observable, whilst David used all his skill to get him home, doubtless his wife was not wanting to act her part too: it cannot be thought, but that she sent and came to him again and again, and solicited him earnestly to come home to her, (for it much concerned her) and yet all this could not move him; even when he was drunk he would not home to his house: for whence was this? doubtless there was a secret hand of Providence in it; it is like enough he was displeased that he was so causelessly taken off from that noble enterprise of the siege of Rabbah, and deemed it unfitting, as he had said before, to take his pleasure, whilst his brethren and fellow soldiers were in such hard service: but yet considering how many means were used to overcome him; we may well conclude, that there was a special hand of Providence, in the firmness of his resolution; the Lord intending hereby to counterplot David, and not to suffer him to smother his sin, as he desired to have done.

Vers. 16. He assigned Uriah unto a place where he knew that valiant men were.] To wit, that he might be slain by them, as David had in his letter commanded▪ There was no reason given in the letter, why this plot must be laid for his life; it was sufficient to Joab that the king commanded it; he knew how much advantage it might be to him, to have the favor of his prince, and what danger there might be in opposing his commands; and therefore he stuck not at doing what he had enjoined: yea and perhaps too, remembering what himself had done in the murder of Abner, he was the more willing that David should be involved in the same sin, as thinking that he would be the readier to pardon him, when himself was become guilty in the s • e kind.

Vers. 21. Wh • smote Abimelech the son of Jerubesheth.] That is, Gideon who was called Jerubbaal, Judges 6.32.

Vers. 25. Let not this thing displease thee: for the sword devoureth one as well as another, &c.] The time was, when David's conscience smote him for cutting off though lap of Saul's garment, though he was his deadly enemy; and yet now his heart being hardened upon his adultery with Bathsheba, he could sleight the murder of Uriah, and many other of God's people slain by his means, as if it had been a matter of nothing.

Vers. 26. And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.] Considering what shame would have fallen upon her, if her husband had lived, and the hope she might well conceive of becoming now the wife of so great a Prince as David was, we may well think that she was inwardly glad of these tidings; but yet the better to conceal her sin, she would not omit the customary ways that were used in those times, of mourning for her deceased husband.

Vers. 27. But the thing that David had done, displeased the Lord.] This is added, to show the vanity of David's comforting himself in what was done; he chuckered himself now, as concluding that now the shame he feared would be prevented, and so all would be well: But saith the text, the thing that David had done, displeased the Lord, and this he found to be bitterness in the end; little cause had he therefore to be so well satisfied with the secrecy of his sin, the Lord being so highly offended with him.

CHAP. XII.

Vers. 1. ANd the Lord sent Nathan unto David, &c.] It was now about three quarters of a year, since David committed that foul sin with the wife of Uriah (for the child she then conceived, was now born, verse. 14.) in all which time, though doubtless his conscience did often gall him, yet he strived to harden himself against such fears, and only took care to conceal his sin that it might not be known (which yet he could not do; for however, he did it secretly, and had done what he could to keep it close; yet by reason of his marriage with the wife of Uriah, &c. it began now to be by some suspected, and blazoned abroad; and therefore Nathan tells him, verse. 14. that by this deed he had given great occasion to the enemies of God to blaspheme:) now therefore the Lord in mercy sent Nathan to him, that he might be brought to confess his sin, and unfeignedly to rise out of this sad condition.

There were two men in one city, the one rich, and the other poor, &c.] As a Chirurgeon will hide his instrument, wherewith he intends to launch a sore, under an handkercheif, or some such thing, so doth Nathan at first hide his reproof under the veil of a Parable, that David might the better be brought to pass sentence against himself, in a third person. For the intention and application of the Parable, it is this: by the rich man, that had exceeding many flocks and herds, he meant David, who had very many wives and concubines: by the poor man that had nothing, save one little ewe-lamb, is meant Uriah, who had it seems but one wife▪ to wit, Bathsheba; and she is not only compared to an ewe-lamb, but also to such a lamb, as we use to call cade-lambes, or cosset-lambes, which without a damme, are brought up by hand; and therefore it is said, it was a lamb which he had bought (for husbands in those times, used to give dowries for their wives) and nourished up, and it grew up together with him, and with his children; it did eat of his own meat, (or as it is in the original, of his own morsel; implying, that though the poor man had but a little, yet he gave his darling lamb part of it) and drank of his own cup, and lay in his bosom: which doth sweetly express the condition of a wife, whom the husband ought to esteem his only darling and delight, and make her a sharer of all that he hath; as indeed men are the liker to do when they have but one wife. Again, whereas it is said, verse. 4. that There came a travailer into the rich man, and he spared to take of his own flock, and of his own herd, for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. By this traveler, or wayfaring man, for whose entertainment the rich man took away the poor man's ewe-lamb, is meant the devil, by means of whom indeed it was, that David encroached upon the bed of Uriah, and lay with his wife, though he had so many wives and concubines of his own, and the allusion is very fit: first, because the devil may well be compared to a traveler, in regard of his continual traversing the earth, from one place to another, that he may tempt, and seduce men to sin; when the Lord asked Satan whence he came, Job. 1.7. he answered, from going to and fro in the earth, and from walking up and down in it; and S. Peter saith, 1. Pet. 5.8. that As a roaring lion, he walketh about seeking whom he may devour: secondly▪ because hereby is sweetly implied, a notable difference betwixt the temptations of the regenerate, (such as David was) and the sins of wicked men; to the one the devil comes now and then, as a traveler, and wayfaring man, and finds for the time too good entertainment; but in the other, he dwells as a Lord and master, ruling and reigning in them at all times: and thirdly, because when men especially such good men as David was, do give any entertainment to the devils temptations, for the committing of any sin, they feast the devil herewith; it is meat and drink to him, to win such men to sin against God.

Vers. 5. And he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die.] That is, he shall not only restore the lamb fourfold according to the Law, Exod. 22.1. If a man shall steal an ox, or a sheep, and kill it, or sell it, he shall restore five oxen for an ox, and four sheep for a sheep; but besides, he shall be put to death: Thus David in his wrath threatens a heavier punishment then God in his Law had appointed; as accounting it such a merciless act, and so, such a singular wickedness, that fourfold restitution was not punishment enough; for so much he expresseth in the following words, verse. 6. And he shall restore the lamb fourfold, because he did this thing, and because he had no pity: and so unwittingly passeth a most heavy sentence against himself.

Vers. 8. And I gave thee thy masters house, and thy masters wives into thy bosom, &c.] That is, I advanced thee to such an estate, that all that was thy masters was in thy power, even his wives and concubines were at thy disposing; and indeed it seems kings had in those times many which they took for wives and concubines, whom they never carnally knew, and of such this might be meant. Doubtless it was unlawful for David, to marry any of Saul's his father-in-laws wives, to wit, such as he had carnally known; for she that was Saul's wife, was David's mother-in-law, and such he might not marry, Levite. 18.8. The nakedness of thy fathers wife thou shalt not uncover; it is thy fathers nakedness: either therefore the meaning of these words, if meant of such, must be only this, that Saul's wives and concubines were in David's power, that he might have taken them, though he did it not; or if it be conceived that David did indeed take to him any of Saul's wives or concubines, we must understand these words [ I gave] only of God's bringing them into his power (though he made use of his power unlawfully) not of God's approving of this fact of his against the Law, as in the like sense this word is used again, verse. 11. I will take thy wives before thine eyes, and give them unto thy neighbor▪ &c.

Vers. 9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?] Because when men embolden themselves to do that which they know is contrary to God's commandment, only because they can do it secretly, and nobody shall come to know of it (and yet they cannot be ignorant that God is privy to all they do) this is an evident argument, that in effect they make light of transgressing God's Law, and care not much for displeasing God, so no other inconvenience be like to come upon them; hence it is that the Prophet Nathan chargeth David with despising the commandment of the Lord, in doing that which was evil in his sight.

Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, &c.] First, the person whom David had caused to be slain, is so expressly named, the rather because Uriah was a man of such eminency, one of David's worthies, chap. 23.39. and one it seems that feared God, and was zealous for God and his people, as appears by that he said to David, chap. 11.11. The Ark, and Israel, and Judah abide in tents, and shall I then go home into mine house, to eat and to drink, and to lie with my wife? and so the worth of the party murdered did much aggravate his sin. Secondly, even his marrying with Bathsheba is mentioned here as a branch of his sin; for because he had accomplished this marriage by such wicked means, to wit, by causing her husband to be killed, that he might marry her, and had done it purposely to conceal his adultery, and having brought this to pass, did now chucker himself, as if all had been well, even by this marriage he had highly provoked God to displeasure against him. And thirdly, this is mentioned as a great aggravation of his sin, that he had slain Uriah with the sword of the children of Ammon: and indeed there was much evil wrapped up in this: For first, there was a treachery in this; a sin which God greatly abhors; they set him upon a desperate service, and then according to the plot they had laid, when he was engaged, they retired from him, and so basely betrayed him to the sword of the enemy: secondly, by this means many of God's people were slain together with him: thirdly, the Ammonites were encouraged hereby, and took occasion to insult over God's people, and over the truth and religion they professed; yea, perhaps over the God of the Israelites, as regardless of those that served him, or not able to protect those that fought in his cause: and fourthly, the hearts of God's people were exceedingly sadded and discouraged thereby.

Vers. 10. Now therefore the sword shall never depart from thine house.] This may be referred not only to the violent death of his three sons Amnon, Absalom, and Adonijah, who were all slain with the sword; but also to the bloody wars wherewith the posterity of David were continually molested, especially betwixt them and the kings of Israel, the successors of Jeroboam.

Vers. 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, &c.] This is meant of Amnons incest, and Absalom's rebellion, and other abominable wickedness: for though God be not the author of sin, yet his providence concurs in the worst evils that men do: and so it did both in the rebellion and in the incest of Absalom; concerning which, that is meant which followeth in the next words, and I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun: where by his neighbor is meant one that was nigh to him; and who was nigher to him then his own son; and it is said that this should be done before David's eyes; because it was done whilst he lived, and he came to know of it; and in the sight of the sun, because Absalom did it openly, in the sight of all Israel, chap. 16.22. and in a tent which they spread for him in Jerusalem, upon the top of the house; perhaps the same house, from the roof whereof David did first cast a lustful eye upon the wife of Uriah, chap. 11.2.

Vers. 12. For thou didst it secretly; but I will do this thing before all Israel, and before the sun.] And thus God threatened to punish him with that, which should be a shame and reproach to him amongst all the people, because he had been more afraid of shame amongst men, then of his displeasure.

Vers. 13. And David said unto Nathan, I have sinned against the Lord.] If we compare together Saul's confession of his sin to Samuel, 1. Sam. 15.24.25. with this of David's to Nathan, there seems better expressions of a true penitent in that of Saul's, then in this of David's: for Saul confessed his sin in appearance more fully, I have sinned, saith he, for I have transgressed the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice: besides, he entreated for pardon, verse. 25. and desired Samuel that they might go and worship the Lord together, as it were to seek atonement with him. But now David only said, I have sinned against the Lord; which is the ordinary confession of those that most sleight their sins; and yet Saul was rejected, and David had an answer of pardon presently returned to him. But for this we must know, that David's heart was truly humbled, which Saul's was not, and thence was the difference: doubtless David was so overwhelmed with shame and godly sorrow, that he could not speak, he could say no more, but I have sinned against the Lord, and much ado perhaps he had to say that; but afterwards we see he confessed his sin more fully to the whole Church of God: for having penned the 51. Psalm, (which contains his acknowledgement of this sin, and the profession of his repentance) he committed it to the chief musician to be published in the sanctuary, as by the title of the Psalm we may see, To the chief musician a Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.

And Nathan said unto David, The Lord also hath put away thy sin, thou shalt not die.] That is, neither eternally, nor by any sudden stroke or judgment of God, both which his sin had deserved: even himself had so judged against himself, verse. 5. and he might the rather fear it, because of those words, verse. 10. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

Vers. 14. Howbeit, because by this deed, thou hast given great occasion to the enemies of God to blaspheme, &c.] Two several ways had David given occasion to the enemies of God to blaspheme: to wit, first, because by causing Uriah and others of the people of God to be slain by the Ammonites, he gave occasion to them (who were the enemies of God in regard they were the enemies of God's people) to insult and triumph over them; and so at least in effect to blaspheme the Lord God of Israel, as not able to defend his people against them; as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives, Isaiah 52.5. They that rule over them make them to howl, saith the Lord, and my name continually every day is blasphemed: and secondly, because by his gross sins he had given occasion to wicked profane men (whom God esteems his enemies) to speak evil of that which God had done for David; yea and of all the godly that walked strictly with God as David had done, and of all such ways of piety and zeal as David had hitherto walked in. What? might they say, is this the man after God's own heart, of whom Samuel promised such great matters? Did Saul ever commit adultery with another man's wife as he hath done? and why then was Saul cast off, and he anointed in his room? but thus indeed it is with all those that make such a show of religion, and seem so zealous of religion, there are none so bad as they: this is the fruit of their hearing and praying so much, &c. Thus wicked and profane wretches were like to descant upon these sins of David, and so to blaspheme according to that of the Apostle, Rom. 2.24. where having spoke much of the great wickedness of the Jews, he adds, For the name of God is blasphemed amongst the Gentiles through you; and for this cause the prophet tells David here, that the child he had begotten of the wife of Uriah should die; Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme: the child also that is born unto thee, shall surely die. For though it were in some regard a benefit both to David and Bathsheba that this child died, (so did God temper his displeasure with goodness, for as long as this child had lived it would have been a memorial of their sin and shame both to themselves and others) yet considering the affection they bare to their child, and the manifestation of God's displeasure therein; it was indeed a sharp affliction, and caused David a great deal of sorrow.

Vers. 16. David therefore besought God for the child, &c.] For though Nathan had told him that the child should surely die, yet he might hope that this was threatened conditionally, and that upon his tears and repentance this sentence might be reversed; as was afterward that of Hezekiah his death, and the destruction of the Ninevites.

Vers. 18. And it came to pass on the seventh day, that the child died.] That is, the seventh day after he fell sick, or (as many take it) the seventh day after he was born; and if we thus understand the words, then the child died, before he was circumcised, and yet after he was dead, David cheered up himself we see, not doubting of the child's salvation, yea though he was begot • en in adultery, verse. 23. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.

Vers. 20. Then David arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord and worshipped, &c.] There is a law, Num. 10.14. That when one died in a tent, all that came into the tent and all that was in the tent, should be unclean seven days, yet David presently after the death of this infant, washed himself, and went up into the house of God: either therefore this law when they came to dwell in houses, was understood to extend no further then to the room where the party died, not to the whole house; or else, the child died not in the same house wherein David was, but in some other house not far from David's palace. Many reasons may be conceived, why David, his conscience being now awakened, was so eager to worship God in his house; to wit, partly that he might bless God for calling him to repentance, when he lay in such a dangerous condition, for giving him assurance by the prophet that his sin was pardoned, and for enabling him to bear with patience the loss of his child; and partly that he might further acknowledge and bewail his sins before God, and pray for mercy in regard of those remaining corrections which God had threatened him with, at least that God would strengthen him to bear them, and sanctify them to his good. However observable it is, that so eager he was upon these duties of God's worship, that though he had fasted all the time the child lay sick, yet he would not eat anything till he had first been in the house of God, that is, the tabernacle which he had set up for the ark; but when once he had been there and had there worshipped the Lord, Then, as it follows in the next words, he came to his own house, and when he required they set bread before him, and he did eat.

Vers. 24. And David comforted Bathsheba his wife.] Both concerning the loss of her child, and concerning her adultery with David, for which it is likely she was also at present much afflicted upon this discovery of the Lord's displeasure against them; and indeed some Expositors conceive, that Bathsheba was so far troubled about it, that she questioned whether she might as yet safely live as a wife with David, till he comforted her and satisfied her herein; which they gather from the order of the words in this place, And David comforted Bathsheba his wife and went in unto her and lay with her.

And she bare a son and called his name Solomon.] Which signifieth peaceable, and it was by express direction from God, that David gave his new-born son this name as is evident, 1. Chron. 2 • .9. where David tells Solomon how he had herein received a charge from God. Behold a son shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon; and I will give peace and quietness unto Israel: where we see the reason of his name is also expressed: because of the great peace the Israelites should enjoy under his reign, therefore was his name called Solomon, that is peaceable: and herein was Solomon a type of Christ, who is styled, Isaiah 9.6. The Prince of peace, and partly because his subjects do even here in this world enjoy peace with God, to whom he hath reconciled them by the blood of his cross; and peace with their own consciences, yea and with all the creatures; but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity.

Vers. 25. And he sent by the hand of Nathan the prophet, and he called his name Jedidiah.] That is, the Lord sent Nathan to David to tell him, that his child should be called not Solomon only, but also Jedidiah; that is, Beloved of the Lord, to wit, because of God's singular love to him; and thus did the Lord cheer David by the same prophet; by whom he had humbled him. Nathan it was that told him that his former child born of Bathsheba should surely die; and by Nathan now the Lord assured him concerning this child that he should be Jedidiah, that is, The beloved of the Lord, and herein also was Solomon a type of Christ, Matth. 3.17. And so a voice from heaven, saying, This is my beloved son▪ in whom I am well pleased.

Vers. 26. And Joab fought against R • bbah of the children of Ammon and took the royal city.] Rabbah (it seems) consisted of two parts, which were as it were two cities joined together, and one of them was called, both the royal city, because there the king had his palace; and the city of waters, because it was environed with waters; or at least lay upon the side of some river, as it is expressed, verse. 27. I have fought against Rabbah, and have taken the city of waters. Now Joab having continued almost a year in b • s •• ging this city (as indeed it was no wonder that God gave him no better success abroad, David having so displeased him by his sin at home) at length he took this royal city, or city of waters; and knowing that the other could not now long hold out; because this was far the strongest piece, and the other depended upon this; and had happily their water from this which was now cut off; he therefore sent to David to come thither, that he might have the glory of taking the city.

Vers. 29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.] It may justly seem strange, that David should go with a numerous army, out of the land of Israel, into the land of the Ammonites, only to take a city that was in a manner taken already; and which they were afraid would be won before he came; and that for no other end, but that David might have the name of taking the city. But for this we must consider: first, that even the best of God's servants are naturally vain-glorious, and too much transported with a desire of having their name famous and renowned; and secondly, there might be other occasions of David's going thither, as for the prosecuting of their conquests in the land of the Ammonites, and for giving directions for the punishment of those, that had with such scorn abused his ambassadors; and that Joab knowing this, did advise him only, the rather to hasten his coming thither, that the city might be taken by him; and so he might have the glory of this great piece of service.

Vers 30. And he took the kings crown from off his head; the weight whereof was a talent of gold, with the precious stones, &c.] There was but a talent of gold in the golden candlestick of the Sanctuary, Exod, 25.39. which is thought to have been at least an hundred and twenty pound weight; but the common talent, some say, was but half so much as the talent of the Sanctuary, to wit, sixty pound weight; and so much it may be therefore this crown weighed: and if so, doubtless it was too massy to be usually worn. Rather it was a crown of state, which was only set upon the heads of their kings, at their coronation; or hung over their heads in some chair of state, and so happily at this time it was set upon their kings head, and then taken off, and set upon David's; to show, that now the royal dignity was transferred from him to David: and indeed, because the brother of this king, the son of Nahush, succoured David when he fled from Absalom, chap. 17.27.28. it is most probable, that Hanun was now either deposed, or put to death by David, and his brother made governor of Rabbah, whence it was that he shown such respect to David in that time of his troubles.

Vers. 31. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron; and made them pass through the brick-kiln.] Thus severely David punished them (whether by express direction from God; or otherwise we cannot say) because they had against the law of nations, so shamefully abused David's messengers; withal having perhaps respect to their inhumane idolatry, in causing their children to pass through the fire to Molech; which was their idol, 1. Kings 11.7. Yet it is like that only, the principal ringleaders in that barbarous usage of David's messengers, and the stirring up of the neighbouring nations against him, were thus punished.

CHAP. XIII.

Vers. 1. ABsalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.] Tamar was Amnons sister as well as Absalom's (for they were all David's children) but she is called peculiarly Absalom's sister, because she was his sister both by father and mother; for both Absalom and Tamar, were born to David of his wife Maacha the daughter of Talmai king of Geshur; and observable it is, how much sorrow David had in both these his children, which he had by the daughter of an heathenish idolatrous king, the incestuous rape of the one, and the unnatural rebellion of the other, were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God.

Vers. 2. For she was a virgin; and Amnon thought it hard for him to do anything to her.] That is, being a virgin, and so strictly kept, and looked to, he thought it would be an impossible thing for him, ever to get an opportunity of satisfying his lust with her.

Vers. 4. Why art thou, being the kings son, lean from day today?] Two reasons may be given why Jonadab, wondering that Amnon should so droop and pine away as he did, amplified his wonder from this, that he was the kings son: to wit, first, because he thought the happiness of being the kings son, might easily overweigh any cause of sorrow he could possibly pretend: and secondly, because there was nothing almost which he could desire, which he might not have; Why art thou, being the kings son, lean from day today? as if he should have said, Being the kings son, thou mayest command what thou wilt; and wherefore then dost thou vex and afflict thyself?

And Amnon said, I love Tamar, my brother Absalom's sister.] He calls her here, not his sister, but Absalom's, thereby seeking to palliate, or extenuate his sin in lusting after her; by intimating that she was his sister only by the half-blood, and not his sister by father and mother, as she was Absalom's, and yet afterward he calls her his sister, the better to hide his purpose from his father, verse. 6. Amnon said unto the king, I pray thee, let Tamar my sister come, &c.

Vers. 6. The king was come to see him.] No sooner did Amnon pretend himself sick; but presen • lie his father came to see him. No doubt his late loosing of his child, that he had by Bathsheba made him the more fearful of his loosing this son too; and being also his eldest son, he could not but lay it the more to heart; and yet how well had it been for David, if he had been sick indeed, yea sick unto death; considering how much b • tter sorrow, he immediately brought upon him, by that unnatural villainy of his in ravishing his own sister.

Vers. 7. Then David sent home to Tamar, saying Go now to thy brother Amnons house. &c.] This doubtless did afterwards much add to David's sorrow, that himself was made an instrument to further such an execrable fact and that by his command, he had cost his poor child into the snare of so grievous a mischief.

Vers 10. And Amnon said unto Tamar, Bring the meat into the chamber &c.] He calls her into a more inward room, that if she should cry out, yet she might not be heard.

Vers. 12. And she answered him, Nay my brother, do not force me, &c.] By many several arguments Tamar endeavors here to dissuade Amnon, from seeking to satisfy his lust upon her, to wit, first, by putting him in mind that he was her brother▪ Nay my brother; for hereby she gives him a hint, what a high degree of wickedness this was which he went about, no less then incest in a high degree: being her brother he was bound by the law of nature, to be a refuge to her against any other that should seek to defile her, and for him therefore to defile her himself his own sister, was a most heinous wickedness: secondly, by pressing that aggravating circumstance of humbling her by violence and force, Nay my brother do not force me, though it were bad enough to commit uncleanness with one that consents to it, yet to force a poor woman, that had rather loose her life then her purity, in this regard if she knew how to avoid it, is far worse: thirdly, by alleging what a dishonor such sins brought upon the whole people of God, and the Religion they professed, which is implied in those words, for no such thing ought to be done in Israel, and fourthly by alleging the shame that this would bring upon them; And I, saith she, whether shall I cause my shame to go? that is, I never shall be able to free myself from shame and reproach, I shall be ashamed to show my face anywhere, as long as I live▪ and thou shalt be as one of the fools in Israel: that is, everybody will account thee a graceless wretch, and judge the unworthy to succeed thy Father in the throne.

Vers. 13. I pray thee, speak unto the king, for he will not with-hold me from thee.] When nothing else would prevail with him, being in a straight, she adviseth him to desire her of his father for his wife, not as thinking that this could be done; but only as desiring by any means to put him off for the present, from the prosecuting of this his wicked purpose.

Vers. 15. Then Amnon hated her exceedingly, &c.] Those pangs of grief and remorse of conscience, which men usually feel after an act of uncleanness committed, do naturally alienate the affections of men, from those that have been the occasions of their sin, and make them ofttimes to loath them more then before they loved them: and so it seems it was with Amnon, but then besides there was no doubt a special hand of God in this, whereby way was made to the publishing of this sin for the punishment of David.

And Amnon said unto her, Arise, be gone.] It is a wonder that Amnon should thus put her forth, even because of the respect he might have had to his own credit and safety; had he kept her a while with him, by many entreaties, and tendering what satisfaction could be made her, he might have persuaded her to conceal what he had done, whereas her blubbered eyes, and such other signs of the force done to her, being presently thrust out of doors, must needs make that wickedness which had been secretly done, either vehemently suspected, or manifestly known, and so expose him to the wrath of his father, the punishment of the law, (which in case of a rape was death) and shame amongst all that should hear of it: but God infatuated him, and why? he meant by this incest of Amnon, and Absalom's murthering his brother in revenge of this rape, to punish David for his adultery with Bathsheba, and murder of Uriah, and therefore by occasion of this mad rage of Amnon, it must be published and known.

Vers. 16. This evil in sending me away, is greater then the other that thou didst unto me.] To wit, because this turning her our in such a condition, would expose her to so much shame and reproach, and not only discover that she had been defiled, but perhaps also raise an opinion in some, that she had consented, and thereupon was hated and cast off by Amnon, as strumpets use to be by those whom they have inveigled to commit folly with them; and withal because hereby the name of God would be blasphemed amongst his enemies, when they should hear of such a fact committed amongst his people, the people of God would be scandalized, and the heart of their father deeply and sorely wounded. It is true indeed, that if by evil here, only sin be meant, she might well say in that sense in some regard, that the evil in sending her away, was greater then that of defiling her: to wit, in regard this was an act so full of inhumanity and cruelty, and for which there could not be pleaded such an over-bearing temptation as there was in the other: but yet there is little question I think to be made, that by evil here is meant the evil of injury, or mischief done to her, and so it is no wonder that she should say, that the evil in sending her away, was greater then that of his defiling her: for however the ravishing her was an incomparable wrong, yet considering how grievous the shame necessarily following the discovery hereof, would be to her, she might well judge this, in her passion especially, far worse then the former evil.

Vers. 18. And she had a garment of divers colors upon her, &c.] That is, a garment of wrought, or embroidered work; and that which is added, that with such robes were the kings daughters, that were virgins appareled, is to show, that the rending of her virgin attire, verse. 19. And Tamar put ashes on her head and rent her garment of divers colors: did as it were secretly discover, that her virginity had been by force rent from her.

Vers. 19. And Tamar put ashes on her head.] See the note, Josh. 7.6.

And laid her hand on her head, and went on, crying.] Which was the usual custom of women in extremity of sorrow, seeking as it were to cover and hide themselves, Jer. 2.37. Thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.

Vers. 20. He is thy brother, regard not this thing.] It seems when Tamar was turned out of doors she went not to her father, as being happily most ashamed to see him, and sensible what an exceeding grief it would be to him, but to her brother Absalom, who was near and dearer to her then the rest of her brethren, because he was her brother both by father and mother, who thereupon did what he could to pacify her: Hold now thy peace, saith he, my sister; he is thy brother, regard not this thing, as if he should have said, his shame will be the shame of us all, and therefore be silent: and thus he endeavored to say something to appease her sorrow for the present, though himself were even at the same time highly enraged at what his brother had done, and fully resolved to be revenged on him.

Vers. 21. But when king David heard of all these things, he was very wroth.] This is noted, as an inexcusable weakness in David: when he heard how Amnon had ravished his sister, and considered that he had made use of him to get his sister into his hands, that he might defile her, he was highly enraged at it, but for all this his anger, he let him pass unpunished; for what a poor punishment was the cheeks or frowns of a father, for such a foul abomination?

Vers. 22. And Absalom spake unto his brother Amnon neither good nor bad, &c.] To wit, concerning this abuse of his sister, as knowing this to be the best way to accomplish the revenge he intended. Had he quarrelled with Ammon, or shown himself discontented, this would have made Amnon the more jealous and wary of him; whereas now by carrying the matter so smoothly as he did, Amnon feared nothing, and so fell easily into the snare he had laid.

Vers. 23. And it came to pass after two full years, that Absalom had sheepshearers, &c.] When Absalom, after two years waiting, saw well there would be no course taken against Amnon, by David their father (the Lord having in this given him up to the inordinate love of his children, that Absalom provoked hereby, David might be now punished with the sword also) and hoped, that now they might think that Absalom had forgotten that which Amnon had done to his sister, he resolved to take this occasion of his sheep-shearing feast, to invite his brother home to his house, intending there to kill Amnon.

Vers. 24. Behold now thy servant hath sheep-shearers: Let the king I beseech thee, and his servants, go with thy servants.] Doubtless the chief reason why Absalom invited all his brothers to his sheep-shearing feast, yea and his father too, was, that Amnon might not suspect anything; yet it may well be also (as some expositors have noted) that he desired his father should have been an eye witness of the tragical execution of his incestuous darling, because he had all this while forborne to punish him: and yet at this time was David so tender over this his ungracious son, that he would not go with his servants to his feast, only lest they should be too chargeable to him, as it is expressed in the following words, Nay my son, saith he, let us not all now go, lest we be chargeable unto thee.

Vers, 25. And he pressed him, howbeit he would not go, but blessed him.] That is, he desired the Lord to be with him, and so sought to dismiss him.

Vers. 27. But Absalom pressed him, that he let Amnon, and all the kings sons go with him.] It was strange, that neither Amnon nor David should suspect anything▪ when Absalom was so earnest to have Amnon come to his house, that he would not take a denial of his father, but pressed him till at last he consented to it: but when the Lord means to correct his children, or to punish wicked men, he is wont thus to take away their wisdom and understanding from them, so that they shall not see the danger approaching, though never so evident, but shall go on, as blind men into a trap; when anybody that had their eyes in their heads, might easily discern it.

Vers. 28. Mark ye now, when Amnons heart is merry with wine, and when I say unto you, Smite Amnon, then kill him, &c.] David by making Uriah drunk, sought to hide his sin, and now Absalom by causing Amnon to drink, sought to accomplish the murder of his brother, because he had formerly defiled his sister; for doubtless the revenging of his sister Tamars rape, was the chief thing that drew on Absalom to this bloody fact, though withal, his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother.

Vers. 29. And every man gat him up upon his mule, and fled.] Hereby it appears, though the Israelites were forbidden to suffer the cattle of divers kinds to engender together Lev, 19.19. yet they might use the cattle so engendered; for such mules were, of which see the note Gen. 36.24.

Vers. 32. And Jonadab the son of Shimeah, David's brother, answered and said, Let not my Lord suppose, that they have slain all the young men the kings sons, &c.] This Jonadab was the main cause of Amnons ravishing his sister, and consequently also of Absalom's murdering Amnon, as is noted in the beginning of this chapter: yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar, which he had plotted and contrived, as if he had no way been concerned in the business.

Vers. 37. And went to Talmai, &c.] His mothers father, chap. 3.3.

Vers. 39. And the soul of king David longed to go forth unto Absalom, &c.] That is, he began to desire his return again, and had it not been for shame, he could have found in his heart to have gone himself, and fetched him home: because his conscience told him it was not fit he should show such favor to his own child being guilty of so foul a murder, he was ashamed and afraid to do it; but in the mean season his heart yearned after him, his grief for his other son▪ time by degrees had worn away, and so now he began to wish, that he had his Absalom at home again with him; only he knew not how he should with his credit bring it about.

CHAP. XIV.

Vers. 1. NOw Joab the son of Zeruiah perceived that the kings heart was towards Absalom, &c.] In seeking to fetch home Absalom, Joab knew well, that he should gratify him that was now in the eye of all men the heir apparent to the crown and kingdom of Israel: but the main thing that moved him was, as here is said, that he saw David inclined to it, though he were restrained by the conviction of his own conscience: for had he not found David desirous of his return, he would hardly have ventured to displease David, that he might curry favor with Absalom; and therefore we see, verse. 28.29. when David would not see the face of Absalom, Joab would not come at him neither.

Vers 2. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee feign thyself to be a mourner, &c.] This Tekoah was a city of Judah, 2. Chron. 11, 5, 6. the very same where the prophet Amos lived, Amos 1.1. The words of Amos, who was amongst the herdmen of Tekoah, &c. Now Joab resolved to employ a woman in this plot that he had in hand: first, because men are most ready to pity them in their misery: and secondly, because he thought a woman fittest to counterfeit and dissemble; a man he thought, would hardly have told a forged tale with such lively expressions of bitter sorrow, nor would have been so nimble and ready to make fit replies to anything that David should say, and therefore he determined to have a woman to be his instrument, because none can better feign themselves to be mourners then women can; why he pitched particularly upon this woman of Tekoah it is not expressed, only we may guess, that she was a woman singularly famous for her wisdom, or happily, one of those who were usually hired to mourn at funerals, and so being grown famous for her notable artificial performance of that service, was therefore chosen to be the agent in this plot.

Vers. 5. And she answered, I am indeed a widow-woman, and my husband is dead.] This she premiseth, that thereby she might win the king the more to commiserate her condition: for first, being a widow, she was the less able to defend her self against those that were risen up against her: secondly, being under such a heavy weight of sorrow for the loss of her husband, any addition of further grief must needs press her the more sorely: and thirdly, having lost already the stay and support of a husband, she was far the more unable to bear the loss of her only son too.

Vers. 6. And thy handmaid had two sons, and they strove together in the field, &c.] In these words, she seeks to extenuate the pretended offense of her son in killing his brother, to wit, that he did it in heat of blood, without any premeditated malice; being together in the field, where there was nobody by to part them, they fell out and quarrelled, and so at last fighting together the one (happily being sorely first wronged and provoked) killed the other.

Vers. 7. And behold the whole family is risen against thine handmaid, &c.] To wit, as knowing that my sons inheritance should come to them, if he were put to death; and indeed to this, those following words seem to have relation, which she pretends her kindred had spoken, and we will destroy the heir also, namely that by that means the land may come to us; but yet some Expositors do otherwise understand those words, to wit, that the kindred did thereby imply one chief reason why they desired her surviving son should be put to death: which was that he by killing his brother might not come to inherit his estate.

And so they shall quench my coal which is left, &c.] As if she should have said, this son is the only comfort that is left me in the world, like one poor coal in a heap of ashes, so is he left alive in the sad ruins of our family, so that by seeking to take away his life, they go about wholly to extinguish my husbands name, and to leave me destitute of all comfort.

Vers. 9. My lord, O king, the iniquity be on me and on my fathers house: and the king and his throne be guiltless.] Because David might happily scruple, whether he should do well to shelter one that had killed his brother upon any pretence whatsoever, therefore to remove this scruple, she offereth to take the sin upon herself. My lord, O king, the iniquity be upon me, &c. there is indeed no weight at all in this kind of pleading: for when men are persuaded to do evil, if they that persuade them do engage themselves to bear the punishment that they are liable to, set consenting to do it, they engage themselves for that they cannot make good; for God will punish both the one and the other: but yet because, first, there is in this a kind of slattering insinuation which may ingratiate men to those they persuade, namely, that they had rather the evil, if there were any to be feared, should fall upon themselves then them: and secondly, it implies so great a confidence in those that engage themselves, that there is indeed no evil like to follow upon it, therefore it hath been always a plea usual with men; so Rebecca pleaded with her son Jacob, when he scrupled the course prescribed him for deceiving his father. Gen. 2 • . • 2. Upon me be thy curse my son, only obey my voice; and so the Jews sought to win Pilate to yield to the crucifying of Christ, Matth. 27.25. His blood be on us, say they, and on our children.

Vers. 11. Then said she, I pray thee let the king remember the Lord thy God▪ &c.] That is, let the king be pleased to remember that this which thou hast said, hath been promised as in God's presence, that thou wilt not suffer the avengers of blood to destroy my son: and thus she covertly also presseth David to confirm what he had said with an oath, as we see thereupon he did, And he said, As the Lord liveth there shall not one hair of thy son fall to the earth, indeed nothing the woman had said concerning her supposed son that had killed his brother, contained any just reason why he should not be put to death (for the law of God did expressly enjoin that all manslayers should be put to death, excepting none but those that do it by chance, or in their own defense) and therefore it is strange, that David should undertake so solemnly to secure him from punishment. But it seems David's heart did incline to the saving of his own son Absalom, who was guilty of the like offense, and by this bias was his heart drawn aside, to spare unjustly this widows son too.

Vers. 13. Wherefore then hast thou thought such a thing against the people of God? &] As if she should have said, since thou dislikest the violence of the men of my family against me, in seeking to deprive me of my son, because he contending with his brother slew him, why then shouldest thou entertain the very like thoughts against the whole people of God, which they have entertained against me? They would deprive me of my only comfort, and quench my coal that is left, even so hast thou sought to deprive God's people of thy son Absalom, upon whom their eyes are set as the man that should succeed thee in the throne, in whom the light of Israel should be renewed when thou art gone, and that because he hath slain his brother that had grievously provoked him, by ravishing his sister: thus Joab by his instrument the widow of Tekoah, sought to persuade David that the people were much grieved, and were like indeed to suffer very much several ways, because Absalom the kings heir (for it seems by this, that Chileab his second son, chap. 3.3. was dead also) should thus long live as an exile amongst an idolatrous people, and so endeavors to convince him, that he was blame worthy for this his severity against his son, by his own sentence in her cause, as is more fully expressed in the next words, For the king doth speak this thing, as one that is faulty, in that the king doth not fetch home again his banished, that is, in judging that it is fit my son should be spared, thou hast condemned thyself as faulty, in that thou hast not fetched home thy banished son.

Vers. 14. For we must needs die, and are as water spilled on the ground, which cannot be gathered up again.] Some Expositors understand this of the people of Israel, and the state of their kingdom and common-wealth, to wit, that their welfare did so depend upon Absalom's, that if he were not fetched home again, they esteemed themselves but as dead men, and that the state of their kingdom must needs come to nothing, and be dissolved without hope of recovery, even as water spilled upon the ground, which cannot be gathered up again: and thus she proves that the king was in the same manner faulty against the people of God, in not fetching home his Absalom, as the revengers of blood were against her, in seeking to bereave her of her only son. But rather I conceive it is meant of the inevitable lot of all mortal men, to wit, that they must need, die and that being dead they cannot be recalled, no more then water can be gathered up that is spilled upon the earth; for this is the plain sense of the words, and is pertinent to make good that which she had said, that the continuing of Absalom's banishment would leave God's people in as desolate a condition as she should be, loosing her second, and now only son: for though David were yet living; and Absalom (though in a strange country) yet against this she opposeth the uncertainty of their lives; who knows how soon David might die? or Absalom living in such sorrow as a banished man? if either of these should happen, they should be forlorn, loosing him whom they esteemed the coal that should renew the light of their Israel, when it seemed to be extinguished by David's death; or else it may be referred to Amnon; that he being dead could not be recalled, and why then should they for him, take away the life of Absalom too?

Neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him.] In these words, she moveth David to show mercy to Absalom, even from the example of the Lord himself: if David should say, that though he be his son, yet he must not be respected in point of Justice, she hath given here an answer to this, that neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him, that is, though to show his detestation of bloodshed, he hath imposed a kind of banishment upon those that kill a man unwillingly, yet he hath appointed cities of refuge for them, in the land of Israel, and hath not expelled them from him out of the land, to live where their souls should be endangered, amongst an idolatrous people; yea, he hath devised a means, that their banishment should not be hopeless there, for he hath given way, that at the death of the high priest, they should be freed from that restraint, Numb. 35.25. Some Expositors do otherwise understand this which is said, that the Lord doth devise means, that his banished be not expelled from him: for some conceive it is meant of his favor, in receiving repenting sinners, that though without respect of any man's person, he hath cast off all mankind for sin, yet he hath devised a means, that such as will repent, submit, and believe in Christ, should be received into his favor again; and thus they conceive, that this woman did covertly put David in mind of God's pardoning his adultery with Bathsheba, and murder of Uriah, as a strong inducement to move him to show mercy unto Absalom. Others understand it of God's providence in regard of Absalom, to wit, that though he had chastised him by this banishment he had suffered, yet he had hitherto kept him alive, and had now moved the people to set this woman a work to solicit David for him, and so had devised a means that his banished, that is, Absalom should not be forever expelled from him; but the first exposition I conceive is most proper.

Vers. 15. Now therefore that I am come to speak of this thing unto my Lord the king, it is because the people have made me afraid.] That is, because their discontent made me fear what the event of this would prove; or, because I was afraid for the people's sake, to wit, first, lest he should make an invasion upon the land, being aided therein by his father-in-law, the king of Geshur, to whom he is fled: or secondly, lest the people should rise up in some uproar, because of him, and send for him home without thy consent, and perhaps proceed further to some more mutinous and mischievous courses: or thirdly, lest the people should hereafter be corrupted in point of Religion, by means of him, who hath lived so long amongst idolatrous heathens.

Vers. 16. For the king will hear to deliver his handmaid, &c▪] As if she should have said, I reasoned thus with myself, surely the king will hear me his poor handmaid in this case of my son; and if so, his answer will be comfortable also, when I come to propound the case of his own; now this confidence of hers, that the king would grant her request, she alleges here, not only to show what it was that did embolden her to come to the king with this request, but also as an argument whereby to move him to satisfy her desire; for all men are naturally loath to deny those that come to them with full assurance, that what they crave shall be done for them.

Vers. 17. For as an Angel of God, so is my Lord the king, to discern good and bad.] That is, thou art exceeding wise to discern between good and evil in anything that is propounded to thee: some Expositors hold that she said, David was as an Angel of God to discern good and bad, because he was a Prophet, and inspired by God, to judge of anything propounded to him. But I rather join with them that say it was proverbial phrase used in those times, to express a man's excellency in anything, by comparing him to an Angel of God: for thus Achish said to David, 1. Sam 27.9. thou art good in my sight, as an Angel of God: and Mephibosheth to David, chap. 19.27. My Lord the king is as an Angel of God: however, the aim of the woman of Tekoah in extolling David thus, was partly to give a reason why she was so confident that he would rightly judge in this cause, and partly to curry favor with him, that hereby he might be the better won to grant her desire, and therefore we see in what an excessive strain she extolls his wisdom (as flatterers are wont to do, when they extol Princes) verse. 20. My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth.

Therefore the Lord thy God will be with thee.] Because thou judgest rightly (and no doubt wilt so do in this which I have adventured to commend to thee) the Lord will be with thee to bless thee in all thy enterprises, prospering thy government, and making thy kingdom to flourish.

Vers. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king, &c.] Though Joab knew well that David desired Absalom's return more then he (for this it was which put him at first upon this plot, as is expressed before verse. 1.) yet because David would seem to do it merely upon his request, and he knew it would endear him to David, that he should desire and rejoice at the welfare of his children, therefore he also carried himself, as if he thought that David had done it for his sake, professing that he accepted it with much thankfulness, and as a clear argument of the kings favor to him.

Vers. 24. And the king said, Let him turn to his own house, and let him not see my face.] This David enjoined: first, to humble Absalom the more for his sin, and that too that the recovery of his fathers favor, might not embolden him to do evil again: and secondly, out of a respect to his own credit amongst the people, that he might not seem too facile, to one that was guilty of so foul a fact, but that rather it might be thought he was in a manner constrained to fetch him home: and thirdly, to deter others from doing the like.

Vers. 25. But in all Israel there was none to be so much praised as Absalom, for his beauty &c.] This mention of Absalom's rare beauty, is here inserted to intimate one reason of David's strong affection to him, and to show how hard it was to hide himself from him, or it is prefixed before the story of his rebellion: first, because this was one main thing that made him so proud and high minded: and secondly, because this was one thing that did much win the hearts of the people towards him.

Vers. 26. He weighed the hair of his head at two hundred shekels, after the kings weight.] Which was about four pound weight.

Vers. 27. And unto Absalom there were born three sons, &c.] Chap. 18, 18. It is said he had no son, of which see the note there.

Vers. 29. Therefore Absalom sent for Joab, to have sent him to the king, &c.] This being thus prefixed before the story of Absalom's rebellion, it makes it probable, that the discontent he took at this, did first stir in him that purpose of rising against his father, and knowing not well how to accomplish this as long as he continued banished from the court, this might make him so violently earnest to be brought again into the kings favor.

Vers. 32. Wherefore am I come from Geshur? it had been good for me to have been there still.] First, because his fathers displeasure was far the more grievous the nearer he was to him: secondly, because the infamy of not being suffered to see his father, would not have been so notorious and remarkable had he continued in Geshur, as it was now that he was come home to Jerusalem: and thirdly, because in Geshur he enjoyed his liberty, whereas now he was cooped up in his house, and might not come to the court, therefore he professeth that he had rather have stayed in Geshur still, then live in that manner as he did. It seems he minded not much the liberty of God's ordinances, which he was wholly deprived of in Geshur, and now might enjoy again being returned to Jerusalem. No, what cared he for God's ordinances? because he might not come to the court, Jerusalem was to him no better then Geshur.

Now therefore let me see the kings face, and if there be any iniquity in me, let him kill me.] That is, if he will not suffer me to see his face, as being one that have deserved to die, let him put me to death: for I had rather die then live thus: but whence was this confidence of Absalom? perhaps out of an opinion that he did well in revenging the rape of his sister, but especially from a secret persuasion he had of his fathers gentleness and indulgence towards him, by reason whereof he knew he would not put him to death.

Vers. 33. So Joab came to the king and told him, and when he had called for Absalom, he came to the king, &c.] As soon as David heard that Absalom took it so heavily, that he was debarred from his fathers presence, and that he chose rather to die then not to see his face, he concluded, that now he was thoroughly humbled, and that this proceeded from tender affection to his father (when indeed there was no such matter, but he desired only to be at the court, that he might ingratiate himself amongst the people, and advance himself to his fathers throne) and so thereupon he sent for him, kissed him, and was fully reconciled to him.

CHAP. XV.

Vers. 1. ABsalom prepared him chariots and horses, and fifty men to run before him.] This is doubtless noted as an unusual state in the princes of those times, and as the first course he took, both to make known to the people that he expected to succeed his father in the throne (for in the great state he took upon him, they might see what his hopes were) and also to gain upon the affection of the people; for outward pomp, and shows, and magnificence, are wont mightily to work upon the common people, who by the outward bravery of men are still ready to conclude, that they are men of brave and gallant spirits: David we must know began now to be aged; Absalom therefore remembering how his father had shown his displeasure against him for killing his brother Amnon, and fearing least for that fact of his, he should be judged unworthy to succeed him; yea, and hearing perhaps some rumors to that purpose scattered abroad concerning Solomon, through he were David's eldest son, yet he thought it not safe to abide his fathers death, but resolved to see if he could make himself king, his father being yet living; and to that end, first he sought secretly to win unto himself a popular reputation, and so to steal away the hearts of the people from his father, and then brake forth into an open insurrection against him: and thus the Lord did not only correct David for his sins in the matter of Uriah, according to that which the Lord had said to him by the prophet Nathan, Behold I will raise up evil against thee out of thine own house. chap. 12.11. but also, for his fond indulgence towards this his ungracious son: when he had killed his brother, he was pardoned and was not cut off according to God's law, and now did he lay a plot against his father, that had • o spared him, and sought to take away both his crown and his life too.

Vers. 2. And Absalom rose up early, and stood beside the way of the gate, &c.] That is, the gate of the kings palace, or the gate of the city, the place of judicature; and his rising early to come thither is noted, because even by this circumstance, he did insinuate himself into the hearts of the people, that he was so diligent and zealous in enquiring into the causes of them that were oppressed, rising up early to look after the affairs of the people.

Vers. 3. See, thy matters are good and right: but there is no man deputed of the king to hear thee.] Or as it is in the margent of our bibles, none will hear you from the king downwards. And indeed however the words are read, the meaning of these words of Absalom was, not that the king had deputed no subordinate Judges or Magistrates, to hear the causes of those that resorted thither for justice, (for who can think that David had no judges under him to relieve those that came to complain) but that none that were deputed to that office, would hear them uprightly and do them justice.

Vers. 6. And on this manner did Absalom to all Israel, that came to the king for judgment, &c.] That is, thus he flattered them all as is before related, verse. 3. whether their cause were good or bad, it was all one to him, his answer was still the same, See, thy matters are good and right: but there is no man deputed of the king to hear thee: and thus he would embrace and kiss them all as is said in the foregoing verse, he made no difference between rich and poor, but would kiss and embrace the poorest man that came thither as soon as the greatest; and this is noted first, to show his desperate wickedness, in seeking so generally to spread the disparagement of his fathers government▪ by pretending that there were none deputed of the king that would hearken to the just complaints of his subjec • s; had he whispered this in the ears of some few, the wrong had been great, but to spread it abroad so generally, made his villainy the greater: secondly, to show and set forth how basely this proud wretch could stoop, that he might accomplish his ambitious designs: and thirdly, to intimate by what means the people were so generally afterwards, inclinable to favor his conspiracy, to wit, by this his screwing himself generally into the affections of the people, that came to the king for justice (for by this means, as it follows in the next words, Absalom stole the hearts of the men of Israel: ) and it is said, that he stole away their hearts, first, because he won them to a desire that the crown might be transferred from David to him: their affections might have been to him as their Prince, without any wrong to David; but to draw off those affections of the people from David, which they did owe him as their sovereign the Lord's anointed, and to win them so to himself, that they should wish that he were their king, this was manifest theft; because thus their hearts should have been set only upon David: and secondly, because he did this so secretly, closely, and cunningly, that David discerned it not, nor did the people at first discover his aim; he did not openly persuade them to revolt from his father, but by courting the people, and seeming to bewail their condition, that they had not such a refuge in the seat of justice as they should have, he did covertly and slily draw off by degrees the hearts and affections of the people, from the king to himself.

Vers. 7. And it came pass after forty years, that Absalom said unto the king, I pray thee, let me go, and pay my vows, &c.] Had he gone away with such a number of the people after him, as he had drawn into his conspiracy, and not acquainted his father beforehand with it, this might have been suspected: under pretence therefore of a vow which he had made in Geshur, to wit, that he would offer to God certain peace-offerings, gratulatory sacrifices, if God should be pleased to open a way for his return from that idolatrous place, to live again amongst the people of God, and in his fathers favor, he begged leave of his father, that he might go and pay this his vow at Hebron, the place where he was born, and where his father was first crowned and anointed king, and where was one of the chief high places in the tribe of Judah, whether in those time they resorted to offer sacrifices; and this he did, first, because this show of devotion he knew would please his father, and easily procure him liberty to go: and secondly, because when they offered these peace-offerings, they used to make great feasts therewith, and so under that color he might invite thither his friends and followers, and many of the people, whom he might hope to win to join with the rest, in his intended conspiracy: the greatest difficulty of this place is, whence we must count these forty years, after which it is said here, that Absalom got leave to go to Hebron, intending there to make himself king: that which would most readily come into any man's mind at the reading of these word is, that these forty years must be counted from the beginning of David's reign, and then because David reigned in all but forty years, chap. 5.4. the meaning of the words must needs be this: And it came to pass after forty years, that is, in the fortieth year, to wit, the last year of David's reign, that Absalom said unto the king, I pray thee let me go, and pay my vow, &c. And indeed some of our best Expositors judge this account the most probable; partly, because there can, they say, no just reason be given, why we should count these forty years from any other time, but the beginning of David's reign; and partly, because in the last year of David's reign we may the better conceive why Absalom should break forth into these open and violent practices against his father, and should find so many so ready to assist him herein, namely, because his father began then to be very aged, and there could not but be some discovery by that time of David's purpose to establish Solomon in the throne; but yet because it is very hard to conceive how all that which is afterwards related concerning David's reign, could possibly be done in one year, and particularly, how there could be within the compass of one year, so great a change in David, that he should in the time of Absalom's rebellion, be able to fly on foot out of Jerusalem, as it is said he did, verse. 14. yea and that barefoot too, verse. 30. and yet afterwards before the year was ended, lie bedrid with age, so extremely cold, that though they covered him with clothes, yet he could get no heat, as it is said he was before he died, 1. Kings 1.1. therefore indeed the most of Expositors do otherwise compute these forty years, as that it is meant of Absalom's age, or of the forty years from the anointing of Saul, or of the forty years of the current Jubilee, &c. of which all that I can say is this; namely, that there are only two of these ways of accounting these forty years, that have any great show of probability in them: first, that of those that account from David's first anointing, 1. Sam. 16.13. and secondly, that of reckoning them from the first setting up a king amongst them, which was when Saul was anointed, and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was, it may well be that they used still to reckon the years from that observable change, as they have done in many other kingdoms upon the like occasion.

Vers. 10. But Absalom sent spies throughout all the tribes of Israel, &c.] The meaning of this is, that at the same time when he had plotted his journey to Hebron, when he intended amongst his conspirators to be anointed king, he appointed also certain men as spies to go severally into all the tribes of Israel, who were to search and to sift the hearts of the people in all places, and to prepare and fit them for this change; and at the set time agreed upon between them, to wit, when he was to be anointed king at Hebron, upon the sound of trumpets they were to say, Absalom reigneth in Hebron: As soon, saith he, as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron: whereby is meant, either that upon the sounding of the trumpets in every tribe, these spies should make known the reason of it to the people; namely, that it was because Absalom was made king in Hebron instead of his father, that so then the people mighty cry out, as is usual at such times, God save king Absalom; or rather, that when the people were summoned by the sound of the trumpet to come to Hebron, then these spies should make known the cause, why they were called together, to wit, because Absalom in Hebron was newly crowned king.

Vers. 11. And with Absalom went two hundred men out of Jer;usalem, that were called and they went in their simplicity, &c.] That is, being invited to the feast of Absalom's peace-offerings, they went in the simplicity of their hearts, merely as invited guests not knowing anything of the plotted conspiracy: but why would Absalom invite such of whom he could have no assurance whether they would further his designs or no? I answer, that several reasons might induce him hereto, to wit, first, because he knew that the people generally favored him, and therefore hoped that when they came thither and saw what was done, they would soon approve of it, and join in the conspiracy: secondly, because however, if they proved firm to his father, then his fathers party would be weakened by drawing so many out of the city, that would there have taken his part against Absalom: and thirdly, because by inviting such known faithful men, that meant no ill, his plot intended would be the better concealed.

Vers 14. Arise, and let us flee; for we shall not else escape from Absalom, &c.] David was a man of great courage, the fort of Zion where he now was, was a place of great strength, bands of garrison soldiers he had, that attended him, as his guard the Cherethites, Pelethites, and Gittites, that were experienced soldiers, and men of tried valor, and many of the people there were too that were very faithful to him: and yet when he heard that the hearts of the Israelites were generally for Absalom, he would not stay in Jerusalem, but fled presently away, and he gives two reasons for it, one lest Absalom should surprise him, and the other lest the city Jerusalem should be smitten, whilst some stood for him, and some for his son Absalom; which rather then he would hazard, he resolved to flee abroad, and cast himself there upon the providence of God make speed, saith he, to depart, lest he overtake us suddenly, and bring evil upon us, and s • te this city with the edge of the sword: by the third Psalm which David penned at this time (the title of it is, A Psalm of David when he fled from Absalom his son ) it is clear that he was greatly cheered with the hope of God's help; I will not, • aith he, be afraid of ten thousands of people, that have set themselves against me round about: though remembering that the Lord had threatened to raise up evil against him out of his own house, this might make him the more subject to be frighted and terrified: yet it seems at other times he encouraged himself in the Lord his God; so that his fleeing was only because he saw that to be the safest and surest way, both for his own preservation, and the good of the city: he saw the people were divided in every place, some holding with him, and some with the traitor his son; what party his son had in the city, as yet he knew not, and should the adverse party prevail, he might by them he delivered up to his son Absalom, and the city in that dissention might be utterly ruined, and therefore that he might have time to discover how the people stood affected, and to use some means to defeat his sons attempts, he judged it best for the present, not to trust himself in Jerusalem, but to encamp abroad in the fields and deserts.

Vers. 16. And the king left ten women, which were concubines, to keep the house.] It is hard to say what David's intention was, in leaving these his concubines to keep his house: and indeed the less cause there was for it, the more evident it was that there was an over-ruling providence of God in it, for the effecting of that which he had threatened against David, chap. 12.11. I will take thy wives before thine eyes, and give them to thy neighbor, and he shall lie with thy wives, &c. but yet the most probable conjecture is, that he left them there to secure his palace: not that he thought they were able to guard his house against Absalom and his crew, but that he conceived that Absalom would not for shame cast them out, because they were women and because they were his fathers wives, so that if he had any regard to his father, he would not use them despitefully for his fathers sake.

Vers. 17. And the king went forth, and all the people after him, and tarried in a place that was far off.] That is, being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him, and that he might observe the ways and courses, which the rebels would take.

Vers 18. And all his servants passed on besides him, and all the Cherethites, and all the Pelethites, and all the Gittites.] Concerning these Cherethites and Pelethites, see the note. chap. 8.18. the Gittites doubtless were the garrison soldiers that kept Gath, which David had taken not long before from the Philistines, chap. 8.1.

Vers. 19. Then said the king unto Ittai the Gittite, wherefore goest thou also with us? &c.] This Ittai was one of David's principal Captains, to whom he committed the third part of his army when they went out against Absalom, chap. 18.2. and had fled (as it seems) from the Philistines or some other of the neighbouring nations (for why else is he called a stranger and an exile, ) and so living with David was become a Proselyte, and was at present the Captain of the Gittites. Now first, because he was a stranger and an exile, and therefore too, not like to be suspected or hurt by the new king or his followers, he thought it unequal to engage him in their dissensions; to make him that had lost all in his own land by siding in their combustions, to be as unsafe in Israel whither he had fled for sanctuary, as he had been before in his own country, he judged a very unreasonable thing: and secondly, because he was upon some occasion very lately come from Gath with his soldiers, he judged it too much to make them presently march up and down with him, before they had well rested themselves, and therefore he dissuades them from going with him, though he had all the reason in the world to strengthen his party as much as he possibly could; yet thinking it not fitting to take them along with him for the reasons here alleged, and being confident in God's assistance, as is evident, Psal. 3.6. he was not so eager upon any outward helps for the strengthening of himself, as to do anything that had but a show of unwarrantablenesse in it, and therefore he earnestly persuadeth him to return with his men and to abide with the new proclaimed king, that is Absalom, Return, saith he, to thy place, and abide with the king, &c. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai. verse. 34. If thou return to the city, and say unto Absalom, I will be thy servant, O king: as I have been thy fathers servant hitherto, so will I now also be thy servant; then mayest thou for me defeat the counsel of Ahithophel.

Vers. 20. Mercy and truth be with thee.] As if he had said, as thou hast been merciful, true and faithful to me, so I desire that thou mayest find God and man merciful true and faithful to thee.

Vers. 23. The king also himself passed over the brook Kidron.] Which was between Jerusalem and that mount Olivet, over which our Savior passed, John 18.1. when he was in danger of the Jews, as David did now when he fled from his rebellious son Absalom.

Vers. 24. And lo Zadok also, and all the Levites were with him bearing the ark of the covenant of God.] Whose course it seems it was at this time to attend upon the service of the ark: for it is evident, that by Samuel first, and David afterward, there were certain courses appointed for the priests attendance on the sacred ministry as we may see, 1. Chron. 9.22. All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the Seer did ordain in their set office.

And they set down the ark of God, &c.) That is, when they came to the place where David and his company resolved to stay a while, waiting and observing how things would pass, there they set down the ark; but as for Abiathar who was now the high priest, and went also out of Jerusalem together with David, it is here said that he went up until all the people had done passing out of the city: either because he went in the forefront of the people that came along with David, and so stayed not, but led them up mount Olivet until all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down: or else, because he went up to that part of mount Olivet where the ark was set down, and there stayed till all the people were come thither that followed David out of the city; and being happily in a high place, he might thence see the people coming, and when they left coming out of the city.

Vers. 25. And the king said unto Zadok, Carry back the ark of God into the city, &c.] Though David knew that the ark was a visible testimony of God's presence, and could have been glad to enjoy it; yet partly, because he desired to make use of the priests who attended the ark, and without whom he might not keep the ark, to give him intelligence out of the city of all the counsels and practices of Absalom against him, verse. 35.36. And hast thou not there with thee Zadok and Abiathar the priests, therefore it shall be that what thing soever thou shalt hear out of the kings house, thou shalt tell it to Zadok and Abiathar the priests. Behold they have there with them their two sons, and by them ye shall send unto me everything that ye can hear: and partly perhaps, because he was loath to bring them in danger, remembering what the priests had formerly suffered at Nob for his sake, he was contented for the present to want the presence of the ark, as having his confidence in God, and not relying altogether upon the external sacrament, and so advised them to carry it back again into Jerusalem.

Vers. 27. The king said also unto Zadok the priest, Art not thou a seer? &c.] Some conceive that Zadok is here called a seer, only because he was now in the course of his attendance upon the ark▪ as is noted above, verse. 24. and was to inquire of the Lord for the people upon all occasions, and to return them God's answer; which cannot be, because he was not the high priest, who only might wear the Ephod; but others conceive that he was also a prophet, and had that extraordinary gift of foretelling things to come, for such were called Seers, 1. Sam. 9.9. or that he was a man expert in the oracles of God, and consequently, that the drift of David's mentioning this, may be either to imply that in this regard, he was the better able to judge whether the advice he gave were not right and fit to be followed; or else, to show the cause why it was fit he should return (to wit, because he was in this his course the public minister appointed to attend the ark for the service of the whole Church, and withal, might there consult with God in his behalf, and give him notice of anything that concerned him, as occasion served: Return saith he, into the city in peace, and your two sons with you; but yet that their two sons Ahimaaz and Jonathan went not with their fathers into Jerusalem, is evident, chap. 17.17. Now Jonathan and Ahimaaz stayed by En-rogel, for they might not be seen to come into the city: and therefore it seems their fathers appointed them to stay at En-rogel.

Vers. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, &c.] His weeping was no doubt especially because he was afflicted with the remembrance of his sin, that had brought these troubles upon him, and his covering his head was suitable hereto; for so was the custom of mourners, to wit, partly that their tears might not be seen, and partly that the seeing of other objects, might not divert their minds from intending their sorrows, as being desirous to give up themselves wholly to bewail their mi • eries, of which custom, see Jer. 14.3. And their nobles have sent their little ones to the waters, they came to the pits, and found no water, they returned with the vessels empty: they were ashamed, and confounded, and covered their heads: chap. 19.4. The king covered his face, and cried with a loud voice, &c. and Esther 6.12. Haman hasted to his house mourning and having his head covered.

Vers 32. When David was come to the top of the mount, where he worshipped God, behold Hushai the Archite came to meet him, &c.] He worshipped the Lord on the top of the mount, because thence he might best behold the ark the testimony of God's present, as the priests were carrying it back to Jerusalem, and be thereby stirred up the more affectionately, and effectually to call upon the Lord, and because being gone over that mount, he was like for a time to see it no more; but that which is most observable is, that no sooner had David prayed against the counsels of Ahithophel, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness but presently there came to him Hushai (who is called the Archite, from the place of his birth or habitation, to wit, Archi, a place mentioned Josh. 16.2. which was in the borders of the children of Joseph) by whom God had determined to defeat his counsels.

Vers. 33. Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me.] Whereas by going back to Jerusalem, he might there do him better service, and withal be no way burdensome to him, and indeed though David had cause enough to be glad to see his party increase, yet no wonder it is, that he should tell Hushai, that staying with him he would be a burden to him: first, because he and his attendants that came with him, would help to expend their provision, which was yet but small: and secondly, because his care for those that went with him, and his grief for the misery they were like to sustain was • ch, that the more his company increased, the more his burden increased too.

Vers. 34. Say unto Absalom, I will be thy servant, O king, &c.] Herein David teacheth Hushai to dissemble with Absalom, and an easy thing it is for the best men in their extremities, to pitch upon such counsels as are not exactly such as they ought to be.

CHAP. XVI.

Vers. 1. ZIba the servant of Mephibosheth met him with a couple of asses saddled, &c.] Though David was under a cloud for the time, yet Ziba concluded that ere long this rebellion against him would be suppressed, and then they that shown him favor in this time of his affliction, would be well rewarded for it, and this made him come now with these presents to David. And thus many side with Christ, and that too in the time of persecution and trouble, that yet have false hearts, and aim merely at their own advantage; though his Church be for the present the weakest, yet they hope it will prove the strongest, and upon that ground they side with them; they follow Christ for his loaves, and fishes, Joh. 6.26.

Vers. 2. And the king said unto Ziba, What meanest thou by these?] The king might easily guess that the provision which Ziba brought, was brought for his supply, yet to invite him to declare why he had brought them, the rather happily, because he questioned whether it was done by his masters command, or of his own mind, he asketh him concerning those things, What meanest thou by these?

And Ziba said, The asses be for the kings household to ride on, and the bread and summer-fruit • for the young men to eat, &c.] As if he should have said, the things which I have brought, though too mean for thyself, yet might, I thought, be useful for thy servants, and such as belong to thee.

Vers. 4. Then said the king to Ziba, Behold, thine are all that pertained to Mephibosheth.] It is very strange that David, so just and good a king, should now when the hand of God was upon him, pronounce such an unjust sentence as this was, against a poor cripple, that was not very likely to affect the crown, as Ziba had slandered him, nor very well able to come and plead for himself; yea against the son of his dear friend Jonathan, who had always been so loving to him, and with whom he had made a solemn covenant, that he would show kindness both to him, and to his seed after him, 1. Sam. 20.14.17. but for this we must consider: first, that there were many probabilities to induce David to believe that false tale that Ziba had told him; as because Mephibosheth came not out to David, as other his friends did, and because for all his lameness, Mephibosheth the true heir of Saul, might in these troublous times, hope that Saul's family might be remembered, and so might prove treacherous, as many others did: and secondly, that David did this in a passon, being mightily enraged to hear, that Mephibosheth should so requite all the kindness he had shewn him: and thirdly, doubtless God was pleased herein to leave David to himself, that so he might see by this gross failing, that it was not for any merits in him, but of God's own free grace, that his enemies were afterwards suppressed, and he again settled in the throne.

And Ziba said, I humbly beseech thee that I may find grace in thy sight, my Lord, O king.] That is, I acknowledge thankfully the bounty of my Lord, yet I esteem thy favor more then the gift which thou hast given me; I came not to accuse Mephibosheth, that so I might wrest his estate from him, but I came to procure thy favor, O king, and that it is which I chiefly desire may be continued to me.

Vers. 5. And when king David came to Bahurim.] See the note, chap. 3.16.

Vers. 8. The Lord hath returned upon thee all the blood of the house of Saul, &c.] Shimei might in these words have respect to the death of Ishbosheth and Abner, as pretending that David had secretly a hand therein: yea, and perhaps too it was before this, that those seven sons of Saul were delivered up to the Gibeonites to be hanged by them, though the story of that be related after this, chap. 21. but besides all this, it is very probable, which some say, that the enemies of David did charge him, that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sons were slain, and therefore Shimei here chargeth all the blood of the house of Saul upon David.

And the Lord hath delivered the kingdom into the hand of Absalom thy son.] As thou hast done to others, so now through God's just judgment, others do to thee; thou didst rise up against thy father-in-law to take the kingdom from him, and now thine own son is risen up to take the kingdom from thee: thus David lying under the cross, is reviled, as our Savior was by the Jews when he was crucified for our sins.

Vers. 10. And the king said, What have I to do with you, ye sons of Zeruiah?] As if he had said, trouble me not, I will in this take none of your counsel, nor will I have a hand in your ways of revenge.

Vers. 12. It may be, that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day.] This hope of David's was grounded doubtless upon the Lord's usual dealing with his children; for as Physicians are wont to give cordials after purges, to support and cherish the spirits of their patients; so when the Lord suffers wicked men to abuse his servants, he is wont usually as pitying them for their sorrows, to recompense the evil they have done them, even here in this world, with some special mercy.

Vers 13. And as David and his men went by the way, Shimei went along on the hills side over against him, and cursed as he went, &c.] This is added; first, to show the violence of Shimie's malice: secondly, the constancy of David's patience; and thirdly, the obedience of David's captains, who now were quiet, though Shimei still ceased not to revile their Lord, and would not give over.

Vers. 14. And the king, and all the people that were with him, came weary, and refreshed themselves there.] That is, at Bahurim, verse. 5.

Vers. 16. Hushai said unto Absalom, God save the king, &c.] This Hushai might mean of David; and so also that he adds afterward, verse. 18. And thus he deluded Absalom with ambiguous speeches.

Vers. 17. And Absalom said to Hushai, Is this thy kindness to thy friend? &c.] This he saith to sift and try Hushai, as wondering at, and suspecting his revolt from David, not as disliking any such ingratitude; for why then should he not as well condemn himself for rising up against his father that begat him, and that had always been so loving, yea indulgent towards him; and indeed in his speaking of this to Hushai, one may see that his conscience did inwardly accuse him for doing as bad himself, as that he seemed to charge Hushai with, and therefore he said not, is this thy kindness to my father thy friend? and why wentest thou not with my father? but is this thy kindness to thy friend? and Why wentest thou not with thy friend? as being ashamed to mention the name of father, or to utter a word that would condemn him of so foul a sin.

Vers. 21. All Israel shall hear that thou art abhorred of thy father, then shall the hands of all that are with thee be strong.] That is, then shall all thy followers be bold, and resolutely firm for thee, when they shall see by this fact of thine that there will be no possibility of reconciliation. Ahithophel know well how easily parents and children are reconciled,; if it should to prove betwixt David and Absalom, what would become of him and the rest of Absalom's abettors: yea, if the people did but fear this, it might keep them from siding with Absalom; to prevent these mischiefs, therefore he seeks to engage Absalom in this (as he judged) unpardonable villainy.

Vers. 22. So they spread Absalom a tent upon the top of the house, and Absalom went in unto his fathers concubines, &c.] And thus was that accomplished which God had threatened, chap. 12.11. of which see the note there: he that slew Amnon because he had committed incest with his sister Tamar, did now himself commit the same sin with his fathers concubines; and this he did too, not drawn thereto with the strength of his lusts, but advisedly upon politick respects, led thereto by the counsel of Ahithophel, which doubtless was a great aggravation of his sin.

Vers. 23. And the counsel of Ahithophel, which he counseled in those days, was as if a man had inquired at the Oracle of God.] That is, it was highly prized, and for the success counted most sure and certain.

CHAP. XVII.

Vers. 2. ANd I will come upon him while he is weary and weak-handed, &c.] That is, whilst he is weary with the great march he hath taken, that he might suddenly get out of thy reach; and weak-handed, as being daunted with the suddenness of this rising of the people against him.

Vers. 4. And the saying pleased Absalom well, and all the Elders of Israel.] This is noted to show the villainy of Absalom, who could applaud him, that had counseled to have his father slain by a sudden surprise, but especially as a circumstance that did wonderfully illustrate the mighty power of God, in defeating the counsel of Ahithophel, that however at the first propounding of his advice at the counsel board, it seemed incomparably good, not to Absalom only, but to all the rest of his counsel, yet God so brought it about, that afterward the same Absalom misliked this counsel, which he had at first so much applauded, and preferred the counsel of Hushai before it.

Vers. 8. They be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field.] That is, running up and down in the fields when she hath lost her whelps: both their known valor and their anger, being now driven from their wives, children, and estates, might assure Absalom that it would not be so easy a matter to terrify them, and make them flee with a sudden assault, as Ahithophel had suggested.

And thy father is a man of war, and will not lodge with the people.] That is, he is a man skillful in martial affairs, and knows well how to order his affairs for the prevention of all the dangers of war, and therefore knowing that your aim will be presently to surprise him, if it be possible he will not at this time lodge in the • amp amongst the soldiers, for fear there should be any traitors amongst them that should seek to betray him, but in some other place, so that it will not be so easy a matter to smite the king, and seize upon the king, and so put an end to the war as Ahithophel hath apprehended it will be: thus these words of Hushai must be understood; for he doth not speak this, as if Generalls expert in war, used never in those times to lodge with the people; but as with reference to David's present condition, to wit, that as things now stood with him, he was too cunning to be where he should be in danger of being surprised by his enemies; he would hide himself a while till he had gotten a stronger party about him.

Vers. 9. Behold, he is hid now in some pit, or in some other place, &c.] These words may be understood either with relation to that which went before showing more fully how unlikely it was, that they should cease upon David, though they should presently pursue him, to wit, because he would not at that time lodge in the camp with his soldiers, but in some pit or cave, well known to him since in those places he used to hide himself from Saul & so would escape, though any distaster should happen to his followers; or else with relation to that which followeth, knowing that David, as an experienced soldier, was like enough to lie in ambush with his followers in some cave, or such secret place, whence, saith he, suddenly rushing out upon thy men that pursue them, it is like they will put them to the worst, at least at first, and then, saith he, it will come to pass, when some of them be overthrown, that is, some of those twelve thousand which Ahithophel intends to lead forth against thy father, the report will be, that thy soldiers are slaughtered, whosoever heareth will say, There is a slaughter among the people that follow Absalom, and so the stoutest of thy followers will be quelled, he whose heart is as the heart of a lion, shall utterly melt: all will be appalled, and the business we have in hand, utterly and irrecoverably ruined.

Vers. 10. For all Israel knoweth, that thy father is a mighty man, and they which be with him are valiant men.] This is added to prove what Hushai had said to Absalom, to wit, that upon the killing of some of his men at the first assault, there would be a report raised of a great slaughter amongst his men, and so all would be quelled and put to flight; how likely this was to be, he shows by this reason, taken from the great opinion which all the people had, of the exceeding valor of David and his men; namely, because this would make men the more inclinable, both to believe and to spread abroad such a report, and it would make the report also the more terrible to all that heard it.

Vers. 11. Therefore I counsel, that all Israel be generally gathered unto thee, from Dan even to Beersheba, &c.] Hushai aimed at David's good in this counsel, that he might have the more respite to strengthen himself, and might not be suddenly surprised; yet it was so ordered too, that it was very like to take with Absalom: for first, it was cunningly fitted to this young gallants ambitious and insolent humor, who was like to desire to have the leading forth of his army himself (whereas Ahithophel advised that he might go out with a party) and to be enflamed with the thoughts of having all Israel gathered, to follow him, from Dan, even to Beersheba, as the sand that is by the sea for multitude: and secondly, it carried a fair show of wisdom, to make as sure work as could be, in a business of such consequence, namely▪ by raising all the strength that possibly they could, ere they set upon David.

Vers. 12. We will light upon him, as the dew falleth on the ground.] That is, as the dew when it falls, overspreads the whole face of the earth, so shall we overspread the whole country where we come, by reason of the multitude of our army, so that where ever he is, we shall light upon him.

Vers. 13. If he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, &c.] Bigge and brave words to enflame the spirit of this proud prince. Now in speaking of pulling down this city, he mentions the pulling of it into the river, because great and strong cities stand usually upon some river, waters being always of great use and of great defense to any city; or else by the river must be meant the trenches about the city, which in the best fortified cities are usually great, and full of water.

Vers. 16. Now therefore send quickly, and tell David saying, Lodge not this night in the plain, &c.] Though Absalom and the rest had preferred Hushai's counsel before Ahithophels, yet Hushai like a prudent man, not knowing how suddenly their minds might alter again and embrace Ahithophels counsel, which now they had rejected, takes order to give David notice of that which had passed, and to advise him to hast away with all the speed he could, least they should suddenly go forth, as Ahithophel had advised, and surprise him ere he was aware of them.

Vers. 17. Now Jonathan and Ahimaaz stayed by Enrogel, &c.] Which was in the borders of Judah and Benjamin not far from Jerusalem: See Josh. 15.7. and 18.16. there they stayed because they might not be seen to come into the city, to wit, because then they could not safely go forth thence to carry David tidings of that which passed in the city, or because they were suspected; and a wench was sent to tell them this counsel of Hushai who might go to Enrogel (which signifies, the fullers fountain, ) under a pretence of going to fetch water, or to wash there: and so the intelligence was carried to David.

Vers. 18. Nevertheless a lad saw them, and told Absalom.] These sons of the priests Jonathan and Ahimaaz, being missing at Jerusalem, were it seems generally known to be of David's party; and therefore a lad spying them, soon carried word of it to Absalom, who as speedily sent out his servants to surprise them.

But they went both of them away quickly, and came to a man's house in Bahurim, which had a well &c.] Hearing or perceiving by something or other, that this lad had taken notice of them, and meant to discover them, they got them presently away, and in a well did hide themselves.

Vers. 19. And the woman took and spread a covering over the wels mouth, and spread ground corn thereon.] That is meal corn ground in a mill.

Vers. 21. Passe quickly over the water.] That is, over Jordan.

Vers. 22. By the morning light there lacked not one of them, &c.] Having travelled all night, by the morning the whole army were got over Jordan.

Vers. 23. And when Ahithophel saw that his counsel was not followed, he saddled his asse, &c.] And so went home and hanged himself: to wit, first, because his proud heart was not able to brook the undervaluing of his counsel, which had been always hitherto so highly esteemed; it went against his ambitious humor to think, that if Absalom should prevail, Hushai should have the glory of it and not he: and secondly and especially, because he was confidently persuaded, and did indeed rightly foresee, that this counsel of Hushai would be the cause of their ruin; that David by this advantage of time, gained through Absalom's delay, would so strengthen himself, that he would put his son to the worse, when they came to fight it out in the field; and then he knew that David would be revenged on him for his treachery; and even so Judas having betrayed Christ, despairing of mercy, hanged himself.

Vers. 24. Then David came to Mahanaim.] A place of strength beyond Jordan in the tribe of Gad, where Ishbosheth sought to strengthen himself, when he stood for the kingdom, chap. 2.8. Abner the son of Ner, captain of Saul's host, took Ishbosheth Saul's son, and brought him to Mahanaim.

And Absalom passed over Jordan he and all the men of Israel with him.] Not immediately after David was passed over, for Absalom stayed till he had gathered a mighty army of the people to him, as Hushai had counseled, verse 11. (and to intimate this, it is here said, that he went over, he and all the men of Israel with him, ) and so by this means David had time too, to gather a great army together of those that were faithful to him, and to his crown.

Vers. 25. Which Amasa was a man's son whose name was Ithra, an Israelite, that went in to Abigail, &c.] Here we are told who were the parents of Amasa, that was now the General of Absalom's army: to wit, that Ithra was his father, and Abigail the sister of Zeruiah his mother. In the • . Chron. 2.17. this Ithra is called Jether the Ishmaelite, And Abigail bare Amasa, and the father of Amasa was Jether the Ishmaelite: it seems therefore, that he was either an Ishmaelite by birth, but an Israelite by profession and habitation, and that because he became a proselite, and so joined himself to the people of God; or else rather, he was an Israelite by descent, and was only called Ithra, or Jether the Ishmaelite, because he had lived among the Ishmaelites, as several others upon the same ground were called Hittites and Gittites, &c. nor can there indeed be any probable reason conceived, why this should be so particularly expressed here, that he was an Israelite, but only this that it was to intimate, that however he was indeed generally called Ithra, or Jether the Ishmaelite, yet he was indeed of the stock of Israel as others were; as for his mother Abigail (of whom Ithra begat this Amasa, but not in lawful marriage, for so much the words seem to import, that he went in to Abigail, ) it is said here, that she was the daughter of Nahash sister to Zeruiah Joab's mother: now because it is evident, 1. Chron, 2.16 17. that both this Abigail the mother of Amasa, and Zeruiah the mother of Joab, were the daughters of Jesse, and sisters of David: (so that Joab and Amasa were cousin-germans, and David was uncle to them both.) either Jesse the father of David, Zeruiah, and Abigail, was also called Nahash; or rather, this Nahash was the wife of Jesse, the mother of Abigail.

Vers. 27. And it came to pass when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah, &c.] Three chief men are here recorded that brought in store of provision to David, when he was in the wilderness: the first is Shobi the son of Nahash of Rabbah: the most general and probable opinion is that this Shobi was a second brother to Hanun the son of Nahash. chap. 10.2. whom David for his fathers sake established in the kingdom after Hanuns overthrow; in thankful remembrance whereof, he relieved David now in this his extremity: the second is, Machir the son of Ammiel of Lo-debar: now considering that he was guardian to Mephibosheth, and had secretly kept him in his house when David came to the crown, chap. 9.4. not knowing then how David might deal with him, because he was of the house of Saul, it may well be, that when he came to see afterwards, that contrary to what he had feared, David did so much good to Mephibosheth the grandchild of his deadly enemy, this made Machir highly to esteem of David forever after, and so consequently, the readier to commiserate him now in this time of his troubles, and to bring him relief: the third was, Barzillai the Gileadite, of whom much more is spoken afterwards, in the nineteenth chapter.

CHAP. XVIII.

Vers. 2. ANd the king said unto the people, I will surely go forth with you myself also.] Thus David would intimate to the people, that he was willing to hazard himself in the battle together with them: but yet we may well think, that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battle was, that he hoped by his presence to help forward the saving of Absalom's life.

Vers. 3. But now thou art worth ten thousand of us, &c.] Their meaning is, that the common-wealth would receive more damage, and the enemy more advantage in their designs by his death, then if ten thousand of them were slain, and therefore they add, Therefore now it is better that thou succor us out of the city, that is, Mahanaim, to wit, first, by praying for them: secondly, by sending forth to them provision and new supplies, as occasion served: and thirdly, by receiving them into the city, if they should be put to flight.

Vers. 5. Deal gently for my sake with the young man, even with Absalom.] That is, though he hath deserved to have no favor shown him, yet deal favourably with him for my sake: David's forces were fewer then Absalom's, and yet trusting in the justness of his cause, but especially, in the mercy and faithfulness of God, we see with what confidence David speaks of the success of the battle, as not doubting of victory, he only gives order to his soldiers to deal gently with Absalom: nor is it any wonder that David should be thus tender over him, that sought to deprive him of his kingdom and life; for first, he was a loving, yea and over indulgent father: secondly, it could not but be grievous to him, to think that he should die in his sin: thirdly, his own conscience gave him, that he was raised up as an instrument to punish his sin in the matter of Uriah, and so his severity against himself might render him the more gentle towards him: and fourthly, he considered the folly and rashness of youth, and that when he came to more years, he might see his folly; and this therefore he intimates to his captains, that he might move them to pity, for he saith not, deal gently with my son Absalom, but deal gently with the young man, even with Absalom.

Vers. 6. And the battle was in the wood of Ephraim.] That is, it was near unto the wood; the battle was certainly fought in the tribe of Manasseh without Jordan; whereas Ephraim's portion was within Jordan: but the place was called the wood of Ephraim, either because it was close by Jordan, right against the portion of Ephraim, on the other side of the river; or else because this was the place where Jephthah slew the Ephraimites, Judge. 12.5, 6. And the Gileadites took the passages of Jordan before the Ephraimites, and it was so, that when those Ephraimites which were escaped, said, Let me go over; that the men of Gilead said unto him. Art thou an Ephraimite? if he said, Nay: then said they unto him, Say now Shibboleth and he said, Sibboleth: for he could not frame to pronounce it right, then they to • k her and slew him at the passages of Jordan: whence it seems it was afterwards called the wood of Ephraim.

Vers. 8. And the wood devoured more people that day, then the sword devoured.] That is, when they fled into the wood, there perished more there by the sword of those that pursued them, and by the country people that sound them there straggling, and fell upon them, then did in the battle by the valor of the servants of David, that fought there against them; for as I conceive, even those that were slain in the wood by the soldiers of David pursuing them, are here included in the number of those whom the wood devoured, and are opposed to those only that were slain by the sword in the battle: others understand it of such as perished there by wild beasts, by being hanged in the trees, by tumbling into ditches, and pits, and caves unknown. But the first Exposition I think most probable; for it can hardly be conceived how more should perish by such casualties, then by the sword in general.

Vers. 9. And his head caught hold of the oak, and he was taken up between the heaven and the earth, &c.] The words seem to imply, that his head was catched in a crotch, or forked branch of the oak, and so his mule running away from under him, there he hung by the neck: but the most common opinion of Expositors is, that it was his long and thick hair that was entangled, and wound about the thick boughs of the oak, by which he hung when his mule was gone from him; and thus, say they, God testified against his pride in his hair, making those goodly curled locks of his as a halter to hang him, whereof he had always been so proud, that he would only cut them but once a year, and that too because they grew too heavy for him.

Vers. 11. And why didst thou not smite him there to the ground, and I would have given thee ten shekels of silver, and a girdle?] As great a friend as Joab had formerly been to Absalom, yet now that he had rebelled against his father, and endangered the ruin of the land by a civil war, he resolved to take away his life; only still he had rather it should have been by another, then by him or his command, and therefore he tells the soldier what a reward he would have given him, if he had slain him; thereby also intimating, that he would give him the reward if he would go and do it, I would have given thee, saith he, ten shekels of silver and a girdle, that is, a soldiers girdle, which was a sign of strength and valor, and an ornament and ensign of honor.

Vers. 13. Otherwise I should have wrought falsehood against mine own life.] This phrase is somewhat difficult; that he means he should wittingly have exposed himself to the danger of loosing his life, by disobeying the kings command in killing Absalom, is very evident; but why doth he call this working falsehood against his own life? I answer, either first in relation to the secrecy of the fact, as if he had said, That though nobody had seen him do it, and he had endeavored to have concealed it with lies and falsehood, yet it would at last have brought a shameful death upon him; or else with reference to the vanity of his hopes, if he had done it in hope that it would not prove any way perilous to him, but rather would be rewarded, as if he had said, whatever vain encouragements had emboldened me to do it, they would have proved false and deceitful, I should have wrought fall • hood against mine own life; for as when men fail of effecting what they hoped and desired, they are said in the Scripture phrase, to bring forth falsehood: Psal. 7.14. He hath conceived mischief, and brought forth falsehood: so when men effect anything, but fail of their hopes therein, they may be said to work falsehood: and thirdly, because of the care which every man is naturally bound to have of his own life; in regard whereof, he that wittingly do • h anything to the prejudice of his life, may be truly said to work falsehood against his own life.

Vers. 14. And he took three darts in his hand, and thrust them through the heart of Absalom.] Joab knew well enough that as long as Absalom lived, there would be great danger least his party should again make head and maintain their former act in making him king; and knowing withal David's indulgence towards him, and what strict charge he had given for the sparing of him at this very time, he had just cause to fear that David would not do justice to him, if they should carry him away alive; and therefore preferring the peace and welfare of the king and commonwealth, before the kings command, he thrust these darts into him, and so slew him; yet withal perhaps he was also a little moved with a particular spleen against Absalom, to wit, because he had lately disposed of his place of Captain of the host, to Amasa his cosin german, chap. 17.25.

Vers. 17. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him.] See the note Josh. 7.26.

Vers. 18. Now Absalom in his life time had taken and reared up for himself a pillar, which is in the kings dale.] The same which is called the valley of Saveh, where the king of Sodom met Abraham, when he returned with victory having discomfited those four kings that had pillaged Sodom, and had carried Lot away captive; Gen. 14.17, And the king of Sodom went out to meet him (after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Saueh, which is the kings dale. Where this vale was, or why it was so called, we find nowhere expressed, only many conjectures we find in expositors; as that it was the same which was called the valley of Jehoshaphat, Joel 3.2. and consequently the kings dale: or that it was so called from the exceeding pleasantness and fruitfulness of it, as a place fit for the delight of kings; or because the king of Sodom and Melchizedek king of Salem, did there meet Abraham; and indeed if it were called the kings dale, because of any king of Judah or Israel, then that clause, Gen. 14.17. was not written by Moses but inserted afterwards by some other. As for the pillar which Absalom here reared up, that the memory of his name might thereby be preserved unto posterity, it is very probably conceived by some Expositors, that it was some monument, such as were the Egyptian pyramids, which he intended to be the place of his burial, and that upon the relation of his ignoble burial in the foregoing verse, to wit, that he was cast into a pit, and had a heap of stones thrown upon him, this is presently inserted concerning the goodly sepulchral monument which he had provided for himself, (to show how he was crossed in his expectation.)

For he said, I have no son to keep my name in remembrance.) Hereby it appears, that God had before this time deprived him of his three sons, mentioned chap. 14.27. not judging him worthy of sons, that would not stoop to honor his own father, and that had murdered his own brother: and withal, hereby God provided for the more peaceable advancing of Solomon to the throne, after David's decease.

Vers. 22. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi.] He pressed again for liberty to go after Cushi, as hoping to out-run him, and having be-thought himself that he might acquaint David with the good tidings of the victory, though he suppressed that particular concerning the death of Absalom.

Vers. 23. Then Ahimaaz ran by the way of the plain, and over-ran Cushi.] Whereas Cushi ran the nearest way which was hilly and mountainous, Ahimaaz chose to go a further way, by the way of the plain, and so by the advantage of the way, he out-ran Cushi, and came first to David.

Vers. 24. And David sat between the two gates, &c.] That is, at the entering in of the city Mahanaim, waiting to hear tidings from the army that was gone forth against Absalom. It seems that the gates of cities were in those times built (as they are now) with high towers, and so stronger and thicker then other parts of the wall, and therefore had two gates, one inward toward the city, and another outward toward the suburbs, and between these two gates it was that David now sat.

Vers. 25. And the king said, If he be alone there is tidings in his mouth.] That is, if there were many coming together, we might well fear they fled from the face of the enemy; but if there be but one alone, doubtless it is a messenger that is sent with some tidings.

Vers. 27. And the king said He is a good man, and cometh with good tidings.] David infers, that if it were Ahimaaz that was coming he doubtless brought good tidings, because he was a good man; whereof there may be two reasons conceived: First, that being a good man, he was not likely to be the first in flying away; and therefore it was not likely he fled from the enemy, but rather he came with tid • ngs: and secondly, that being a good man, he was the more likely to be desirous to bring good tidings to the king, or had used to bring him good tidings.

Vers. 33. And the king was much moved, and went up to the chamber over the gate.] See the note above, verse. 5. partly as apprehending the misery of Absalom's dying in his sin, and partly as remembering that his sin in the matter of Uriah, was now punished in the death of this his ungracious son, he felt his passions breaking out so violently, that not being able to go home to his own house, and being withal doubtless ashamed that his passion should be seen, he was glad to run up to the chamber over the gate, where he was sitting when he heard the tidings, there in secret to pour out his sorrow; nor was he able to suppress his passions • o long▪ but as he went up, as it follows in the next words, he brake out into a bitter lamentation, O my son Absalom, my son, my son Absalom, would God I had died for thee, &c. Because he feared his everlasting perdition, he wished that he had died rather then Absalom.

CHAP. XIX.

Vers. 3. ANd the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.] That is, instead of entering the city in a triumphant manner, as soldiers are wont to do, that return with victory from the battle, they scattered themselves asunder, and stole secretly into the city, as if they had fled in the battle, and as ashamed of their cowardice, were now loath that anybody should see them.

Vers. 4. But the king covered his face, &c.] See the note, chap. 15.30.

Vers. 5, And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, &c.] Joab saw that there was some danger, lest the hearts of David's friends and servants, should be alienated from him, by his carrying of himself so disrespectfully to those that had hazarded their lives for him; and he perceived too that his passions were so violent, that there was no way to win him to withstand them, unless he spake that which might startle him and scare him, and hence it was that he spake so roughly and sharply to David, more roughly indeed then otherwise it had been fit for a subject to speak to his sovereign.

Vers. 7. Now therefore arise, go forth, and speak comfortably unto thy servants, &c.] This Joab advised David to do, that he might prevent the alienating of his servants affections from him, and perhaps too because the addressing of himself to the affairs of his kingdom, would be the best means to allay his passions, and indeed after that he came forth and sat in the gate, we hear no more of his violent weeping and wailing.

Vers. 9. And all the people were at strife throughout all the tribes of Israel &c.] That is, throughout all the ten tribes of the Israelites, the people began to blame one another, for siding with Absalom in his insurrrection against his father, and to call upon their Elders and Officers to go and submit themselves to him, and to fetch him back again into the land of Israel, to the city of Jerusalem, that he might be reestablished in the throne, to reign over them again, as he had done.

Vers. 10. And Absalom whom we anointed over us, is dead in battle, &c.] This is another argument wherewith the Israelites persuaded one another to submit themselves again to David, and it is as if they had said, we see that God was against us in that attempt of ours to make Absalom king, and why do we then still stand it out, and not go in and seek reconciliation with our king whom we have wronged?

Vers. 11. And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the Elders of Judah, &c.] The men of Judah had been the first, and chief in siding with Absalom, and had delivered up to him the city of Jerusalem, and the strong fort of Zion, and being therefore conscious to themselves of much ingratitude against their sovereign, and fearing withal his just displeasure against them, they durst not think of going forth to meet him; David therefore by the priests who had stayed all this while in Jerusalem, sends them word how ready he was to pardon and forget all that was past, Why are you the last to bring the king back to his house? and assures them that his affection to them was singular, as being his brethren of the same tribe with himself, Ye are my brethren, ye are my bones, and my flesh, and acquainting them what he had heard concerning the resolution of the other tribes, warns them to take heed that they were not the last in fetching home their king that had cause to be the first: and thus was David a notable type of Christ, who doth also fetch in rebels to God, by proclaiming the tidings of mercy to them, the terrors of the Law may scare sinners, and make them desire if it were possible, to run away from God, but it is the tender of grace in the Gospel, that makes them come in and submit themselves.

Vers. 13. And say ye to Amasa, Art thou not of my bone, and of my flesh, &c.] David doubting that Amasa, despairing of the pardon of his offense, might draw from him a great part of the strength of Israel, now under his command, he sent particularly to him, both to assure him that he was ready to receive him into his favor again, and to give him the respect of a near kinsman (for he was indeed his sisters son, 1. Chron. 2.16, 17.) and also to proffer him the place of captain of the host, (the place which Absalom had given him, and which Joab now enjoyed, and had long since purchased by his valor, 1. Chron. 11.6.) God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab: and thus did David seek both to satisfy Amasa, and win him to come in, and withal to weaken the excessive power of Joab, who had always carried himself too too insolently towards him, and had now lately much provoked him, both by slaying Absalom, against his express command, and speaking so roughly and rudely to him, when he was in heaviness lamenting his death.

Vers. 14. And he bowed the heart of all the men of Judah, even as the heart of one man, &c.] Some understand this of Amasa, that upon this promise made to him, by David, he presently inclined the hearts of all the men of Judah to David, so that unanimously they sent to the king, their desire, that he should return to Jerusalem again, and the tender of their fealty and allegiance to him, as in former times; but I rather think with others, that this is spoken of David, and that it is mentioned as the happy effect of this his wise, and gentle carriage of himself, both towards the men of Judah in general, and Amasa in particular; namely, that herewith he bowed the heart of all the men of Judah, to desire unanimously to settle him again in the throne; it might have cost a great deal of blood to have subdued them by force; but by these tenders of grace, he bowed their hearts to him, even according to his own desire.

Vers. 17. And they went over Jordan before the king.] That is, before the king came over, to wit, to meet him there on the other side, and to fetch him over.

Vers. 20. I am come the first this day of all the house of Joseph, to go down to meet my Lord the king.] It may be justly questioned why Shimei, who was of the tribe of Benjamin, chap. 16.5. should here say, I am come the first this day of all the house of Joseph; but to this two answers may be given, which have good evidence of reason in them (to omit others that are not so satisfactory as these are) to wit, first, that hereby is meant, that he was the first of all the tribes of Israel that came to the king, as considered apart from the tribe of Judah: the Scripture is wont ordinarily to divide the tribes into Judah and Israel, and the tribes of Israel so reckoned a part from Judah, are usually called Ephraim (because that was the chief of those tribes) as Esa. 7.2. Syria is confederate with Ephraim; and the house of Joseph, Psal. 80.1. Give ear O shepherd of Israel, thou that leadest Joseph like a flock: and Zach. 10.6. I will strengthen the house of Judah, and I will save the house of Joseph: and so here in the same regard all the tribes of Israel, as distinguished from Judah, are comprehended under these words, the house of Joseph: or secondly, that hereby is meant that he was come before any of the house of Joseph, I am come the first this day of all the house of Joseph: that is, I am come before any of the tribes of Israel, and because indeed where Judah and Israel, or the house of Judah, are distinguished in the Scriptures, Benjamin is usually reckoned with Judah, therefore many Expositors do rather approve of this last resolution of this doubt.

Vers. 22. And David said, What have I to do with you ye sons of Zeruiah, that ye should this day be adversaries unto me?] That is, that you should advise me to that which may prove so exceeding prejudicial to me; my adversaries could not wish me more hurt, then this which you advise may bring upon me.

For do not I know, that I am this day king over Israel?] That is, am I not this day reestablished again in my kingdom, which I had in a manner lost? and would it be convenient to damp the joy of this day with shedding blood? or would it be safe to beat off them that begin now to submit themselves, and to endanger my yet unsettled estate, by showing such severity to him that first stooped, and acknowledged his fault? and should not God's mercy in restoring me to my kingdom, induce me to show mercy to others?

Vers. 23. Therefore the king said unto Shimei, Thou shalt not die, and the king sware unto him.] Yet at his death, he gave Solomon charge to put him to death, 1. kings 2.9. his hoar head bring thou down to the grave with blood, as persuading himself happily, that therein he should not break his oath: first, because he sware only for himself, that he would not put him to death, I sware to him by the Lord, saying, I will not put thee to death: secondly, because he did not (as it may seem) absolutely enjoin his son to put him to death for this fact, but to take some other occasion to do it, for so much those words seem to imply, which there he useth: thou art a wise man, and knowest what thou oughtest to do unto him, namely, that if he watched and observed him well, his malice and wickedness would break forth, and give occasion enough, in somewhat or other, to proceed against him in a way of justice, and so then he might punish him for all together.

Vers. 26. And he answered, My Lord O king, my servant deceived me, for thy servant said, I will sadle me an asse, &c.] To wit, in that when Mephibosheth had told him that he would have an asse saddled, that he might ride to the king, he took away the asses, and went secretly to David, leaving him behind, a poor lame man, no way able to help himself.

Vers. 28. For all of my fathers house were but dead men before my Lord the king, &c.] That is, we were in thy power, thou mightest have put us all to death, and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made, and therefore, saith he, what right have I yet to cry anymore unto the king? that is, what cause have I therefore to complain, though that which was given me, when there was so little cause for it, be now taken away.

Vers. 29. And the king said unto him Why speakest thou anymore of thy matters? I have said, Thou and Z • ba divide the land.] Some understand this thus, as if he had said, thou needest say no more, I believe and approve thy excuse, the latter sentence given upon Ziba's slander to wit, that he should have thy land. I recall, and do reestablish my former, which was, that thou and Ziba divide the land that is, that Ziba shall occupy the land to halves for thy use, for this they conceive was the order which David appointed at first chap. 9.10. to wit that Ziba should till the land, &c. and then he should have • alf the increase for his cost and labor and the other half Mephibosheth should have, and that this David did now again establish, and that therefore David useth these words, I have said, as having respect to his first order. But most Expositors do far otherwise understand this sentence, and I think rightly, to wit, that David as still scarce fully satisfied concerning Mephibosheth, and not willing to give any discontent to Ziba, especially at this time, pretended haste, that he had not leisure to examine the business any further, and therefore at all adventures resolved to go a middle way, and so to determine it thus, that they should divide the land betwixt them; I have said, that is, this I decree, and it shall not be altered, thou and Ziba divide the land: and indeed, if this were not the meaning of his words, why should Mephibosheth have answered David to show himself contented, verse. 30. Yea, let him take all, forasmuch as my lord the king is come again in peace, &c. It is indeed very strange, that David so good and just a king, should pass such an unjust sentence, especially against Mephibosheth, the son of his beloved Jonathan, with whom he had made a solemn covenant, that he would show kindness to him, and to his seed after him: for first, the tale that Mephibosheth told was in itself very fair and probable: secondly, even the poor plight wherein he was (for he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, since the king went from Jerusalem) made his report of the business the more credible, there being no appearance in this of one that affected to be king of Israel, as Ziba had slandered him: and thirdly, Ziba's being present and not answering a word to what Mephibosheth said, made the truth of this charge unquestionable: but it seems David was loath to displease Ziba by taking back from him all that he had given him, especially at this time, when he was so desirous to endear himself to everybody as much as he might, and therefore he hoped to salve all by appointing them to divide the land between them.

Vers. 33. And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.] Thus David was careful to requite those that had shown him kindness in his affliction; and so will Christ remember their love, and requite their kindness abundantly that afford any help or relief, to him or to his poor members, Matt. 25.34, 35. Come ye blessed of my father, inherit the kingdom: For I was an hungry, and ye gave me meat, I was thirsty and ye gave me drink, &c.

Vers. 40. And all the people of Judah conducted the king, and also half the people of Israel.] That is, those of Israel that had stuck to the king in the war, and fell not from him, and such as were since come and were reconciled to him, as that thousand of Benjamin, verse. 17. yet the precise half is not to be understood, but only a part, to wit, that they were not so wholly there, as the men of Judah were.

Vers. 43. And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king, &c.] To wit, as being ten of the twelve tribes, for the men of Benjamin were with Judah.

And the words of the men of Judah, were fiercer then the words of the men of Israel &c.] To wit, when they answered this objection of the men of Israel, they did not seek to appease the Israelites of the ten tribes, but when they came to reply upon them, their language was fiercer and rougher then the others had been.

CHAP. XX.

Vers. 1. ANd there happened to be there a man of Belial, whose name was Sheba, &c.] As bones new set are easily put out again, so a people that have broken out into sedition and newly quieted, if they be not very charily handled, are apt upon every light occasion to make a new insurrection, and so it was now with the Israelites; for by occasion of the quarrel between them and the men of Judah, mentioned in the latter end of the foregoing chapter, Sheba the son of Bichria man of Belial, as he is here termed (concerning which see the note▪ Deut. 13.13.) persuaded the Israelites presently to cast of David's government; and the motion he made, they as readily embraced, We have (saith he) no part in David, neither have we inheritance in the son of Jesse: in which words, though it may seem he alluded to some phrase of speech usual amongst the Israelites when they disclaimed their interest in anything, and therefore we see the ten tribes used the same form of speech, when they revolted from Rehoboam, 1. Kings 12.16. The people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse, &c. Yet withal, he intimates the reason, why they should no longer be David's subjects: namely, because they were slighted, as if they had no part in the king, and therefore saith he, what is the son of Jesse to us, let the men of Judah enjoy him wholly to themselves, and let us choose a king of our own; his scornful speaking of David shows, that as a Benjamite he still grudged at the removing of the kingdom from their tribe in the house of Saul.

Vers. 3. And the king took the ten women his concubines, whom he had left to keep his house, and put them in ward, &c.] This David did, first, because they had yielded to the incestuous lust of Absalom; (for they should rather have died then condescended to him) and secondly, because he judged it not fit to go in unto them, that had been defiled by his own son, or to leave them to be defiled by others.

Vers. 4. Then said the king to Amasa, Assemble me the men of Judah, &c.] And thus as he had promised, chap. 19.13. David employed Amasa as the general of his forces in Joab's room.