God my Saviour And blessed be the Lord God of Israel saith Zachary for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David vers 68.69 Yea thus do all Gods redeemed ones triumph because Christ hath made them more then Conquerours over all their enemies Rom. 8.33 39. Vers 7. Saul hath slain his thousands and David his ten thousands To David they ascribed ten times as much as to Saul because by his killing of Goliath he was the cause of the routing of the whole army Now so solemn and glorious was the triumph of the Israelites and such generall notice was taken of this particular passage in the womens song that it came to be reported and known to the Philistines as we may see chap. 21.11 And the servants of Achish said unto him Is not this David the king of the land Did not they sing one to another of him in dances saying Saul hath slain his thousands and David his ten thousands And chap. 29.5 Is not this David of whom they sang one to another in dances saying Saul hath slain his thousands and David his ten thousands Vers 8. And he said They have ascribed unto David ten thousands and to me they have ascribed but thousands and what can he have more but the kingdome The meaning is that from thenceforth he began to suspect that David was the man of whom Samuel had told him that should be king in his room chap. 13.14 The Lord hath sought him out a man after his own heart and the Lord hath commanded him to be captain over his people Vers 9. And Saul eyed David from that day forward That is he looked upon him with an envious and malitious eye and watched for an opportunity to make him away Vers 10. The evil spirit from God came upon Saul and he prophesied in the midst of the house In his frantick fits it is said that Saul prophesied either because he sung songs perhaps such hymns and songs as were usually sung by the sonnes of the Prophets which is usually called prophesying in the Scriptures as we may see in a former note chap. 10.5 And this he might do by the suggestion of Sathan Or else because generally being besides himself and possessed with an evil spirit both his behaviour and speech in some regard was outwardly such as when the Prophets were stirred by the spirit of God who in their extasies and raptures had some uncomposed kind of motions and actions and were as men besides themselves for the time and therefore often termed mad men 2. Kings 9.11 Wherefore came this mad fellow to thee so Jer. 29.26 Every man that is mad and maketh himself a prophet c. Men possessed do many times utter strange languages and words which they formerly never learned nor understood yea many times they will divine of secret things as no doubt that damsel did that was possessed with a spirit of divination Acts 16.16 As therefore those idolatrous seducers of the people that were never sent of God were yet usually called prophets so here Saul because his speech and carriage was in some particulars like that of Gods prophets is here said to have prophesied Vers 11. And Saul cast the javelin for he said I will smite David to the wall with it And this he did twice perhaps in two severall fits as the folloing words imply and David avoided out of his presence twice Whilest David sought to cure Saul of his phrensie Saul sought to take away his life And so likewise whilest our Saviour sought the health of the Jews and their recovery out of Sathans power by preaching to them the glad tidings of the Gospel they often sought to kill him sometimes openly sometimes secretly that he was oft forced to withdraw himself from them as there at Nazareth Luke 4 28 29 30. And they all in the Synagogue when they heard these things were filled with wrath And they rose up and thrust him out of the city and lead him to the brow of the hill whereon the city was built that they might cast him down headlong But he passing through the midst of them went his way Vers 13. Therefore Saul removed him from him and made him his Captain over a thousand c. That is a Colonel or a chief Commander in his army Perceiving that David by his watchfulnesse did still decline the stroke of his javelin and perhaps that he did forbear to come at him any more in his frantick fits he removed him from him that is he resolved to imploy him abroad that he might not be vexed any more with the sight of him and so he made him one of his Collonels hoping also that he would some time or other be slain in the battel and thence it is said of David in the following words that he went out and came in before the people that is he led them out to battel and brought them back again Vers 17. And Saul said to David Behold my elder daughter Merab her will I give thee to wife And thus under a pretence of performing that promise formerly made to him that should kill Goliath chap. 17.25 he sought to expose David to the sword of the Philistines For this renued promise of his daughter he hoped would make him the more eagerly prosecute his warres against them and then one time or other he thought the Philistines might slay him but now all this while he never seriously intended she should be his wife or else he soon changed his mind for within a while after he gave her to another man of which see the note upon vers 19. Vers 18. What is my life or my fathers family in Israel that I should be sonne in law to the king What is my parentage education condition of life that I should think my self a fit husband for a kings daughter And thus he modestly refused the honour that was tendered him as knowing that as yet they understood nothing of his being anointed to succeed Saul Vers 19. But it came to passe at the time when Merab Sauls daughter should have been given to David that she was given to Adriel the Meholathite to wife This Adriel the Meholathite was the sonne of Barzillai as is expressely noted 2. Sam. 21.8 Where also it is recorded that all the sonnes that he had by this daughter of Saul that we may see how the curse of God followed this unlawfull match were hanged up in satisfaction to the Gibeonites for they are certainly Adriels sonnes by Merab that are mentioned there onely they were brought up by Michal of which see the note there It seems the promise of giving her to David to wife carried on so farre that the time was set for solemnizing the marriage and yet then at the time when Merab should have been given to David she was given to Adriel which is very observable in many regards For first we see that God having
he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it â—arre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for â—â— seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Keâ—lah for say they being here in Judah that is in the midst of the land of Jâ—â—â— we are in continuall jeopardy and fear to wit least Saul or any of his troops shâ—â—â— come upon us how much more dangerous must it then needs be for us to go agâ—â—â— such a potent enemy as the Philistines and that even in the borders of their 〈◊〉 where we may happely be hemmed in with the Philistines before and Saâ—â—â—â—â—is men behind us Vers 4. Thou David enquired of the Lord yet again Though David 〈◊〉 â—â—â—ly satisfied upon his first enquiring of God having received that expresse 〈◊〉 〈◊〉 and smite the Philistines and save Keilah yet because his men were 〈◊〉 credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
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 ruine and from the false gods on whom their enemies relyed for help so that here David joyns together the deliverance of the Israelites both from the Egyptians and from the Canaanites and other nations that sought to oppresse 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 greatnesse and terriblenesse 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 passe that David smote the Philistines and subdued them In this chapter the warres 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 leasure to do it by reason of his many warres and also to shew how the Lord performed his promises made to David in the former chapter concerning the prosperity and flourishing estate of his kingdome 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 Palestina 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 countrey about was kept in aw Vers 2. And he smote Moab and measured them with a line casting them down to the ground c. The Moabites were alwayes deadly enemies to the Israelites as is evident Num. 22.1 2 c. and therefore though the king of Moab gave entertainment to Davids father and mother taking him then to be an enemy to Saul and his people 1. Sam. 22.3 4. David went thence to Mizpeh 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 warre against them yea indeed the Lord had commanded the Israelites alwayes to account them enemies Deut 23.6 Thou shalt not seek their peace nor their prosperity all thy dayes for ever 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 havock in the countrey 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 custome of absolute conquerours 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 prophesie in part fulfilled Numb 24.17 There shall come a starre out of Jacob and a sceptre shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth and Moab became Davids 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 Davids servants and brought gifts To wit by way of tribute Vers 3. David smote also Hadadezer the sonne 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 warres 1. Sam. 14.47 He grew now exceeding powerfull 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 warre no doubt by his command vers 5. And when the Syrians of Damascus came to succour 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 souldiers happely the remainder of Hadadezers broken troups and made himself king of Damascus and as it seems of all that was his Lords David therefore considering how mighty this neighbour king began to be who was alwayes an enemie 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. Psalme 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 passe either through some part of Davids kingdome 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 Abrahams seed that land even unto
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 sonnes were slain and therefore Shimei here chargeth all the bloud of the house of Saul upon David And the Lord hath delivered the kingdome into the hand of Absalom thy son As thou hast done to others so now through Gods just judgement others do to thee thou didst rise up against thy father-in-law to take the kingdome from him and now thine own sonne is risen up to take the kingdome from thee thus David lying under the crosse is reviled as our Saviour was by the Jews when he was crucified for our sinnes Vers 10. And the king said What have I to do with you ye sonnes of Zeruiah As if he had said trouble me not I will in this take none of your counsell nor will I have a hand in your wayes 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 Davids was grounded doubtlesse upon the Lords usuall dealing with his children for as Physicians are wont to give cordialls 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 recompence the evil they have done them even here in this world with some speciall 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 shew the violence of Shimie's malice secondly the constancy of Davids patience and thirdly the obedience of Davids 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 vers 5. Vers 16. Hushai said unto Absalom God save the king c. This Hushai might mean of David and so also that he addes afterward vers 18. And thus he deluded Absalom with ambiguous speeches Vers 17. And Absalom said to Hushai Is this thy kindnesse to thy friend c. This he saith to sift and try Hushai as wondring 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 alwayes 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 kindnesse to my father thy friend and why wentest thou not with my father but is this thy kindnesse 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 sinne Vers 21. All Israel shall heare 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 possibilitie 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 Absaloms abettours 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 villany 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 threatned 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 sinne 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 doubtlesse was a great aggravation of his sin Vers 23. And the counsell of Ahithophel which he counselled in those dayes was as if a man had enquired at the Oracle of God That is it was highly prized and for the successe 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 whilest 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 suddennesse 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 shew the villany of Absalom who could applaud him that had counselled to have his father slain by a sudden surprize 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 onely 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 beare 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 valour and their anger being now driven from their wives children and estates might assure Absalom that it would not be so easie a matter to terrifie them and make them flee with a sudden assault as Ahithophel had suggested And thy father is a man of warre and will not lodge with the people That is he is a man skilfull in martiall affairs and knows well how to order his affairs for the prevention of all the dangers of warre and therefore knowing that your aim will be presently to surprize him if it be possible he will not at this time lodge in the â—amp amongst the souldiers for fear there should be any traitours amongst them that should seek to betray him but in some other place so that it will not be so easie a matter to smite the king and seize upon the king and so put an end to the warre as Ahithophel hath apprehended it will be thus these words of Hushai must be understood for he doth not speak
what affection Rizaph had shown to her sonnes that were hanged and how carefull she had been to keep their dead bodies from being torn and mangled that they might be decently interred partly as being stirred up by the example of Rizpah to shew the like respect to the dead bodies of Saul and his family and partly that this honourable buriall of her sonnes might be some comfort to that poore sad woman he went himself and fetched the bones of Saul and Jonathan and buried them together with the bones of those that were lately hanged in the Sepulchre of Kish the father of Saul Vers 13. And they gathered the bones of them that were hanged That is after their bodies had been buried for some time or else we must say that the bodies hanged so long ere rain came that the greatest part at least of the flesh was consumed Vers 15. And David waxed faint To wit as being then grown old and therefore not so well able to hold out in the fight as formerly he had been Vers 17. Thou shalt go no more out with us to battel that thou quench not the light of Israel That is for fear thou shouldest be slain in whom consists the conduct joy and life of thy people kings are called in the Scripture the light of their people 1. Kings 15.4 The Lord his God gave him a lamp in Jerusalem to set up his sonne after him Psal 132.17 I have ordained a lamp for mine anointed partly because by their wisdome the people are governed partly because they are to shine as lights by good example but principally because they are the means of so much joy and comfort to a people and thence it is that the people here tell David that by his death the light of Israel would be quenched Vers 18. And it came to passe after this that there was again a battel with the Philistines at Gob. This Gob it seems was near unto Gezer and therefore 1. Chron. 20 4. it is said that the battel was in Gezer Then Sibbechai the Hushathite slew Saph. Or Sippai 1. Chron. 20.4 This Sibbechai was one of Davids worthies as was also Elhanan mentioned in the following verse see 1. Chron. 11.26 â—9 Vers 22. These foure were born to the giant in Gath and fell by the hand of David And by the hand of his servants Though David did not kill them himself yet their death is ascrâ—bed to David as well as to his captains and that beâ—◠〈◊〉 they fought in his quarrel and under his command CHAP. XXII Vers 1. ANd David spake unto the Lord the words of this song in the day that the Lord had delivered him c. In expressing the time and the occasion of Davids composing this following Psalme to wit that it was when the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul his deliverance from Saul is particularly mentioned not because that was the last of his deliverances but because that was the greatest the fury and rage of Saul against him was greatest and of longest continuance and brought him often into the greatest dangers and therefore he mentions this particularly when David had gotten some breathing-time from his troubles he gave not himself to idlenesse and worldly pleasures but calling to mind his many former deliverances he composed Psalmes of thanksgiving that God might have the glory of all that he had done for him Vers 2. And he said The Lord is my rock and my fortresse and my deliverer c. This very song we have again in the book of the Psalmes and it is there the 18. Psalme onely there are some clauses here that are expressed there in other words and in some places a clause is now and then added also in one of them which is not in the other as here in the very beginning of the Psalme we have not those words I will love thee O Lord my strength which are there prefixed the reason whereof may be as some Expositours conceive because here we have it as it was at first composed by David but there as it was afterwards revised and upon second thoughts in some expressions altered and changed when he delivered it to the Levites to be sung in the Temple the reason why he useth here in the entrance of the Psalme such variety of expressions to set forth the praise of God calling him his rock his fortresse his deliverer his shield the horn of his salvation his high tower his refuge his saviour is partly because his heart was so full of thankfulnesse upon the consideration of his many deliverances that this made him so abundantly to powre out his soul in the high praises of God he thought he could never sufficiently expresse them and partly because he desired hereby to set forth what an alsufficient defence the Lord was unto him that God was all in all for his preservation and that there was no securitie to be thought on but he had found it in God Vers 3. The God of my rock in him will I trust c. Psal 18. vers 2. this is expressed thus my God my strength in whom I will trust and the last clause of this verse my refuge my Saviour thou savest me from violence is not in the 18. Psalme as for the next words here he is my sheild and the horn of my salvation a horn signifieth in the Scripture power and glory Psal 92.10 My horn shalt thou exalt like the horn of an unicorn Amos 6.13 Have we not taken to us horns by our own strength Hab. 3.4 He had horns coming out of his hand and there was the hiding of his power horns therefore are used to signifie kings Dan. 8.21 The great horn that is between his eyes is the first king Rev. 17.12 And the ten horns which thou sawest are ten kings c. in which regard Christ is called an horn of salvation Luke 1.69 God therefore is here called by David the horn of his salvation to imply that by him he had been advanced and enabled both to defend himself and to push down his enemies before him Vers 5 When the waves of death compassed me the floods of ungodly men made me afraid To expresse the condition he was in by reason of his enemies David compares them here to waves and floods of waters first to set forth the multitude of his enemies they came in amain to Saul from all parts of the kingdome to take part against David as in a flood the waves come tumbling and rowling one in the neck of another secondly to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills and mountains and carry all before them and thirdly to intimate that yet like land floods that continued not long their roaring rage made him afraid but that fear did drive him to God as it follows in the next verse and then their rage was
soon stilled and so his former fears made him now the more thankfull Vers 6. The sorrows of hell compassed me about the snares of death prevented me That is deadly sorrows and dangers had so hemmed me in that there seemed to be no possibilitie of escaping them no more then there is of a sick mans escape that hath pangs of death already upon him I was brought to the very brink of hell or of the grave there was but a step betwixt me and death 1. Sam. 20.3 and to the same purpose tends the next clause the snares of death prevented me that is my enemies had so cunningly contrived their plots for my death that like hidden snares they were ready to take hold on me suddenly ere I was aware of them in so much that all hope of help seemed to be prevented if help should come it would come too late Vers 7. I called upon the Lord and cried to my God and he did then heare my voice out of his Temple That is he heard me out of heaven which is here called the Temple of God because the Temple was a type of heaven first as being the place of Gods speciall presence fot though God be every where present yet in heaven he manifests his presence in a more eminent manner then elsewhere secondly in regard of the exceeding glory of heaven which to shadow forth the Temple was built so exceeding glorious and thirdly in regard of the transcendent holinesse of heaven whither no unclean thing shall ever enter where God is continually served by his Angels and glorified Saints and there is not the least mixture of pollution in their service Vers 8. Then the earth shook and trembled the foundation of heaven moved c. In these and the following words David sheweth how the Lord in his hot displeasure fought from heaven against his enemies and poured forth his vengeance upon them and that under the similitude of a sore tempestuous storm when the earth quakes the air is covered with thick black and dark mists and sends forth winds rain thunder and lightning c. first to imply that the Lords power and terrible wrath was as evidently to be seen and as much to be admired in the destruction of his enemies as in a horrid and terrible storm wherein every one is forced to acknowledge his hand and secondly to imply how suddenly God rescued him and destroyed them things were changed on a sudden as when a storm unexpectly ariseth in the air and thirdly to allude to the punishment of Pharaoh and the Egyptians when God rescued his people thence for the Scriptures do usually allude to that redemption of Israel out of Egypt that being as it were the archtype or chief pattern wherein God meant to let his people see how in all succeeding ages be would deliver them and destroy their enemies in Psal 18.7 this first clause is expressed thus the foundations of the hills moved and the meaning is that the hills were shaken even from their very foundations or bottomes but here these hills are called the foundations of heaven as elsewhere also to wit Job 26.11 the pillars of heaven because the tops of high mountains seems to touch the clouds and the heavens seem to lean upon them and because the earth is in the centre of the world about the which the heavens do continually turn Vers 10. He bowed the heavens also and came down c. For in rainy and tempestuous weather not onely the tops of hills seem covered with clouds but every where the lower region of the air is filled with mists and cloudy darknesse but withall some conceive that this following expression and darknesse was under his feet is used to imply Gods coming invisibly to the help of David Vers 11. And he rode upon a Cherub and did flie and he was seen upon the wings of the wind In Psalme 18.10 it is And he did flie upon the wings of the wind David here speaketh of strong and violent winds which the Lord also useth as his instruments in the execution of his judgements he saith that he rode upon a Cherub to wit because the Lord governs the winds at his command by the ministery of the Angels they raise them and they still them and they order them as God hath appointed and he useth the word Cherub rather then that of Angel because the Angels were represented in the mercy seat and tabernacle under the figure of golden-winged Cherubims and he desired so to expresse the power of God here as withall he might put them in mind that it was that God who did all these things that had entred into a speciall covenant with Israel that he would be their God and they should be his people and so dwelt among them in his tabernacle Vers 12. And he made darknesse pavilions round about him To wit as a king that being angry should withdraw himself from his subjects and not suffer them to see him Vers 13. Through the brightnesse before him were coals of fire kindled c. This is somewhat varied Psal 18.12 13. At the brightnesse that was before him his thick clouds passed hail-stones and coals of fire The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire Vers 15. And he sent out arrows and scattered them lightning and discomfited them By Gods arrows here are meant thunderbolts or hail-stones c. as the hail-stones that fell upon the Canaanites are called arrows Hab. 3.11 and therefore also Psalme 18.14 the last clause is expressed thus He shot out lightning and discomfited them Vers 16. And the chanels of the sea appeared the foundations of the world were discovered c. This is meant of the raging of the seas in tempestuous weather when the waves will rise in such an admirable manner as if in the gulfs and breaches of the waves made thereby the very channel and bottome of those seas would be discovered and laid bare yet withall there may be in these words an allusion to the drying up of the red sea and Jordan before Israel Vers 17. He sent from above he took me he drew me out of many waters This expression David useth to imply how strange and miraculous his deliverance was as if a hand from heaven had been reached forth to snatch him up when he was ready to sink Vers 18. He delivered me from my strong enemy c. This seems to be meant of Saul in particular but may be also understood indefinitely of all his strong enemies the like may be said of that clause vers 49. Thou hast delivered me from the violent man Vers 20 He brought me forth also into a large place c. That is he freed me out of all the straits I was in and this he did not for any merit in me but of his own free grace and favour He delivered me because he delighted in me Vers 21. The Lord rewarded me according to my
been induced to say that either this book was written by Mordecai or at least that he wrote a relation of these things from whence the pen-man of this book whether Ezra or any other did by the instinct of Gods spirit gather those remarkable passages that are here recorded As for this Ahasuerus in whose reigne these things were done doubtlesse it was not that Ahasuerus mentioned Dan. 9.10 to wit Astyages the father of Darius the Mede who with Cyrus first subdued the Babylonian Monarchy for the Empire was not in his dayes grown up to such a flourishing state and purposely no doubt to distinguish this Ahasuerus from former Persian kings of that name the largenesse of his Empire is expressed in the following words This is Ahasuerus which reigned from India c. Nor was it Cambyses the sonne of Cyrus who yet according to the judgement of most Expositours is called Ahasuerus and Artaxerxes Ezra 4.6 7. of which see the note there for he all his dayes was a bitter enemy to the Jews and hindred the building of the Temple and therefore surely was not the husband of Esther And again no Author holds that he reigned above eight or nine years whereas the twelfth yeare of the reigne of this Ahasuerus is expressely mentioned chap. 3.7 The most probable opinion therefore is that either it was Darius the sonne of Hystaspes because by other Historians it is said that his wife was called Atossa which sounds in part some what like Hadassah chap. 2.7 And he brought up Hadassah that is Esther and because he greatly favoured the Jews as we see Ezra 6.1 or else Xerxes the sonne of Darius Hystaspes whose wife other Historians call Amestris not much unlike Esther or else Artaxerxes Longimanus Xerxes sonne in whose dayes Nehemiah was sent to Ierusalem see the note Neh. 2.6 This is Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces In the dayes of Darius the Mede even after he together with Cyrus had seized on the Babylonian Empire there were but one hundred and twenty provinces Dan. 6.1 It pleased Darius to set over the kingdome one hundred and twenty princes which should rule over the whole kingdome but now it seemes in the dayes of this Ahasuerus seven more provinces were added to their Monarchy Vers 2. In those dayes when the king Ahasuerus sate on the throne of his kingdome That is when his reigne was quiet and peaceable a like phrase is used concerning David after there was an end of his troubles and warres with the house of Saul 2. Sam. 7.1 When the king sate in his house and the Lord had given him rest round about from all his enemies and those that hold that this Ahasuerus was Artaxerxes Longimanus say that because the reigne of his father Xerzes was so full of troubles therefore it is noted of his sonne that he sate quietly and peaceably on the throne of his kingdome Vers 4. When he shewed the riches of his glorious kingdome c. Though it be said in the former verse that the king made a feast and then it is added in this place When he shewed the riches of his glorious kingdome c. even an hundred and fourescore dayes yet it is not probable that one continued feast lasted one hundred and eighty dayes that is half a yeare together but the meaning is that so much time was spent in giving all royall entertainment unto the severall princes and nobles whom he had called together from his one hundred and twenty seven provinces in which time some coming in one moneth and some in another there was as much done as might bâ— bounty feasting and all other pompeous solemnities to shew forth his great riches and glory that they might be rendred hereby the more ambitious to promote his service who was so abundantly able to reward any good service they should do him Vers 5. And when these dayes were expired the king made a feast unto all the people c. That is after this royall entertainment given to his princes and nobles for half a yeare together he made a feast for all the people even for all comers both small and great for seven dayes together Vers 6. The beds were of gold and silver Which they used in those east countreys in stead of tables that so soon as they had eaten they might presently go to sleep whence it is that Amos 6.4 the prophet prophecieth against those that lie upon beads of ivory and stretch themselves upon their couches and eat the lambs out of the flock c. Vers 7. And royall wine in abundance That is the choisest and daintiest wine such as were provided for the kings own drinking Vers 10. On the seventh day when the heart of the king was merry with wine This was the last day of the feast vers 5. when with overmuch drinking he became so frolick that in his mirth he forgat what was convenient and was more guided by his passions then by reason then he sent for Vashti but by this means God intended to advance Esther Vers 13. Then the king said to the wise men which knew the times That is to his wise counsellours and Senatours who being men well read in the histories the lawes and decrees of former times and that knew well the custome of their ancestours besides the long experience they had had of all kind of affairs in their own dayes were the better able to advise how any thing ought to be manâ—aged in the fittest time and season yet some understand this of the Magicians and Astrologians See 1. Chron. 12.32 For so was the kings manner towards all that knew law and judgement That is this heathen king used not to do any thing without the advise of his wise counsellours that were skilled in giving judgement according to the laws Vers 14. And the next unto him was Carshena c. the seven princes of Media and Persia which saw the kings face That is which were his seven chief counsellours and might at all times freely come into his presence for the Persian Monarchs were seldome seen of any without liberty granted them onely these seven princes had alwayes free accesse to him Concerning these seven princes of Persia see the note also Ezra 7.10 Vers 16. And Memucan answered before the king c. As usually where counsellours of state are to give their advice or to passe sentence the last alwayes begins first so happely it was here for Memucan is last named vers 14. and when he had spoken the rest concurred with him in judgement vers 21. And the saying pleased the king and princes and the king did according to the word of Memucan Vers 17. This deed of the queen shall come abroad unto all women so that they shall despise their husbands c. The meaning is that from hence all mens wives would inferre that if Vashti stuck not to disobey the command of the king they
cheers them up again by the promises of mercy and the sweet comforts of his spirit yet thirdly I conceive they may be best understood of the desperate dangers the grievous and heavy afflictions whereinto the Lord many times brings men and yet afterwards raiseth them up again when men by sicknesse or any other dismall calamity are brought to desperate extremities of danger heart-breaking sorrows and miseries out of which there seems to be no hope of recovery they are said in the Scripture to be as dead men and to be brought to the brink of the grave there is but a step between me and death saith David chap. 20.3 For thy sake are we killed all the day long saith the Apostle Rom. 8.36 and so also when the Lord delivereth them from these dangers and miseries they are said to be revived and raised up from the grave Hos 6.2 After two dayes will he revive us in the third day will he raise us up and we shall live in his sight Esa 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men The Lord killeth and maketh alive he bringeth down to the grave and bringeth up because first men will not be humbled many times till they be brought to such depths of miserie and secondly men are most affected with Gods goodnesse when they have given themselves for lost and are then raised up again thirdly the Lords power is most magnified when men are restored from such inextricable miseries therefore usually the Lord doth thus kill men when he means nothing lesse then that they should be lost but within a while revives them again and puts them into a better estate and condition then they were in before Vers 8. For the pillars of the earth are the Lords and he hath set the world upon them That is the whole earth is the Lords even to the centre and foundation thereof upon which the Lord hath settled and built up the whole frame of the world as it were upon pillars The earth hangs we know in the midst of the aire having nothing to support it but the mighty power command of God but because it stands firm and fast as if it were supported with pillars hence is this expression The pillars of the earth are the Lords c. and this clause is added to shew that it is no wonder that God should thus turn things upside down in the government of the world as is expressed in the foregoing verse since he that thus made the world at the first must needs be of power to do what he will may well also take libertie to do what seems good in his own eyes for with his own why should he not do what himself pleaseth Vers 9. He will keep the feet of his saints and the wicked shall be silent in darknesse By keeping the feet of his saints is meant the Lords preserving them from all dangers bodyly and spirituall and that especially by the inward guidance of his spirit and as for the second clause the wicked shall be silent in darknesse this may be understood either of the great calamities that shall fall upon them Eccles 5.17 All his dayes also he eateth in darknesse and he hath much sorrow and wrath with his sicknesse Zeph. 1.15 That day is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse wherein Hannah foretells here that they should be silent that is even overwhelmed with confusion and astonishment not having any thing to say for themselves according to those expressions Matth. 22.12 And he said unto him friend how camest thou in hither not having a wedding garment and he was speechlesse Job 5.16 So the poore hath hope and iniquitie stoppeth her mouth and Jer. 8.14 Why do ye sit still assemble your selves and let us enter into the defenced cities and let us be silent there for the Lord our God hath put us to silence and given us waters of gall to drink because we have sinned against the Lord or else of their being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse the Lord had been my help my soul had almost dwelt in silence and in darknesse Job 10.21 22. Before I go whence I shall not return even to the land of darknesse and the shadow of death and especially the wicked whose souls are cast into outer darknesse Matth. 8.12 But the children of the kingdome shall be cast into outer darknesse there shall be weeping and gnashing of teeth For by strength shall no man prevail That is by their own strength This is added as a reason of both the foregoing clauses the Lord will keep the feet of his saints for should not the Lord keep them they could never preserve themselves by their own strength and the wicked shall be silent in darknesse for if the Lord undertakes to punish them they cannot by their strength secure themselves the weak and strong are both alike to him he can pull down the mightiest as well as the meanest Vers 10. The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This last clause being a branch of the propheticall part of Hannahs song may have reference to that particular judgement upon the enemies of Gods people in the time of her sonne Samuels government 1. Sam. 7.10 The Lord thundred with a great thunder on that day upon the Philistines discomfited them they were smitten before Israel or that 1. Sam. 12.18 So Samuel called unto the Lord and the Lord sent thunder and rain that day all the people greatly feared the Lord Samuel Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries for we see 2. Sam. 22.14 15. David saith The Lord thundred from heaven and the most high uttered his voice and he sent out arrows and scattered them lightning and discomfited them c. And yet we reade not of any such storm of thunder and lightning that ever fell upon the enemies of David because God had many times destroyed his enemies by thunder from heaven it grew to be as it seems a proverbiall speech to say that the Lord would thunder upon them when they meant that the Lord would terribly destroy them The Lord shall judge the ends of the earth c. This is a prophecie concerning the exaltation kingdome of Christ the Messiah and indeed it is the first place in the old Testament where Christ is mentioned under the name of the Messiah the anointed The Lord shall judge the ends of the earth he shall give strength unto his king exalt the horn of his anointed
and offered a burnt offering As if he should have said It went against me to sacrifice before thou wert come but I was constrained by necessity I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company before we had made supplication to the Lord and what a disadvantage would that have been Vers 13. And Samuel said to Saul Thou hast done foolishly thou hast not kept the commandment of the Lord c. To wit because he waited not for Samuel all the seven dayes as Samuel had appointed him chap. 10.8 See the note above vers 9. For now would the Lord have established thy kingdome upon Israel for ever This may seem to contradict that prophecy of the establishing the kingdome in Judahs tribe Gen. 49.10 The scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come and unto him shall the gathering of the people be But we must know that God speaks here to the capacity and according to the sight and judgement of man and therefore without respect to Gods decree which is secret to man teacheth us to judge of Sauls rejection as a fruit of sinne and his supposed obedience as that which might have been a means to confirm the kingdome to him and his For whereas some understand these words thus The Lord would have established thy kingdome upon Israel for ever that is all thy dayes that cannot I conceive be the meaning because Saul did enjoy the kingdome all his life whereas Samuel speaks here of something God would have done for him if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost Vers 14. But now thy kingdome shall not continue the Lord hath sought him a man after his own heart c. That is the kingdome shall not now be settled upon thee and thy posterity as it should have been but God hath provided himself of another man to succeed thee in the throne and this was David a man after Gods own heart whose heart was sincerely bent to do all the will of God even according to Gods own heart which could not be said of Saul that alwayes had an hypocriticall heart and the Lord saith Samuel hath commanded him to be captain over his people c. that is he hath decreed to give him the charge of governing his people It was some time after this ere Samuel was sent to anoint David onely because God had firmly decreed that it should so be therefore Samuel speaks of it as if it were done already The Lord hath commanded him to be captain over his people and so we see elsewhere the Lord expresseth his decree concerning the ravens feeding Elijah I have commanded the Ravens to feed thee there 1. Kings 17.4 It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been for what great matter was there in it that Saul should offer a sacrifice perhaps an houre or two before it should have been done for first there was no hurt in the thing it self it was a part of Gods worship in the Law enjoyned and secondly it was done but a very little while before it should have been done Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended thirdly considering what a mighty army the Philistines had not farre from him and how many of his own people were runne away from him and how full of fears the rest were that remained with him it might argue a great deal of courage and confidence in God that he durst stay there so long as he did and fourthly it was out of a good intention that he did not stay any longer but offered a sacrifice before Samuel came namely that he might not be set upon by the Philistines before he had made supplication to the Lord and that he might by this means encourage his fainthearted souldiers and prevent their running away after their fellows and therefore I say it may perhaps seem strange that by this offence he should loose the kingdome But for this we must consider first that there may be much wickednesse of heart in doing that which may seem outwardly a small offence secondly it cannot be a small matter to disobey any commandment of God the excellency of the person makes the disobedience great in whatever the offence is committed and thirdly Saul being the first king of Israel God was pleased by this severity against Saul for his first rebellion against Gods command to make him an example to all that should afterwards succeed in that throne that they might fear to transgresse the commandment of the Lord as he had done As the Lord did with great severity punish the first sinne of the Priests to wit that of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might be rendred thereby the more warie how they carried themselves in their preistly office so likewise he did here sharply punish the first sinne of the first king of Israel that all that should afterwards sit in that throne might learn to be very strict in observing whatever God should give them in charge Vers 15. And Samuel arose and gat him up from Gilgal unto Gibeah of Benjamin And Saul with him or immediately after him as is evident in the 16. verse And Saul and Jonathan his sonne abode in Gibeah of Benjamin and indeed it is not likely that he would have gone nearer to the enemy for Gibeah was farre nearer to Michmash where the Philistines were then Gilgal if he had not been encouraged by Samuel especially considering that of his three thousand souldiers mentioned vers 2. and the people that were afterward called to Gilgal vers 4. there were now but six hundred left and those unarmed and in great terrour because of the Philistines unlesse happely he went thither because it was his own city a place of greater strength and better assured unto him then Gilgal was Vers 17. And the spoilers came out of the camp of the Philistines in thru companies c. These were sent out to spoil the countrey and to fetch in booty to the camp and therefore they went out three severall wayes one to Ophrah a city of Benjamin Josh 18.23 that lay southwest from Michmash the other to Bethoron a city of Ephraim Josh 16.3 that lay northwest and the third toward the valley of Zeboim that is the desert of Jordan which was eastward Vers 19. Now there was no smith found throughout all the land of Israel for the Philistines said Lest the Hebrews make them swords or spears This they did after they had disarmed them and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel 2. Kingâ— 24.14 And he carried away all Jerusalem and all
and Gibeah where Saul and Jonathan and the forces of the Israelites were chap. 13.16 lay North and South the one from the other and that these two rocks here mentioned Bozez and Seneh lay together in the midst the one Northward the other Southward for how else could it be said in the following verse that the forefront of the one was situate Northward over against Michmash and the other Southward over against Gibeah But now the difficulty is how therefore it can be here said that these rocks were between the passages by which Jonathan sought to go over and yet withall that there was a sharp rock on the one side and a sharp rock on the other side which seem to be contrary the one to the other But for the resolving of this I know no other probable answer that can be given but this to wit first that the passages between which the rocks are said to be were the two severall streights or inlets whereat there was a passable way though craggy through these rocks the one as they came from Michmash to go to Gibeah the other as they went from Gibeah to go to Michmash so that indeed there was but one passage through these rocks and that was surely the passage mentioned in the last verse of the foregoing chapter which the Philistines had surprized onely the two inlets into this are the passages here intended the one called the passage of Michmash as we see chap. 13.23 the other the passage of Gibeah And secondly that whereas it is said there was a sharp rock on the one side a sharp rock on the other the meaning is not that as men went along in this passage there was a sharp rock on each side to wit on the right hand and on the left for the rocks standing the one with the forefront Northward and the other with the forefront Southward that could not be He that went through this passage from Gibeah to Michmash must go over both rocks one after another and could not have one on his right hand and the other on his left but that there was a sharp rock on the one side toward Michmash and a sharp rock on the other side toward Gibeah which is mentioned to shew that unlesse it were by that passage which the Philistines kept there was no going over a sharp steep craggie rock making the way unpasseable in all other places all which notwithstanding Jonathan with his armour-bearer clambered over this rock on his hands and feet and so got to the garrison of the Philistines Vers 6. Come and let us go over unto the garrison of these uncircumcised This calling the Philistines uncircumcised was to intimate that Jonathan relyed upon the covenant which God had made with his people and consequently upon the promises which the Lord had given them that they should vanquish their enemies and happely more particularly upon that which the Lord had said concerning Saul that he should save his people out of the hand of the Philistines chap. 9.16 Yet he addes It may be that the Lord will work for us for though he were carried to this attempt by a powerfull instinct of Gods spirit and a strong faith in the promises of God yet because he had not a speciall promise of victory at this time he is not confident of the successe but leaveth that to God It may be c. Vers 7. Behold I am with thee according to thy heart That is as willing and ready to follow thee in this enterprise as thine own soul can desire Vers 9. If they say thus unto us Tarty untill we come to you then we will stand still c. By the secret guidance of Gods holy spirit he pitcheth no doubt upon this as a signe whereby he should know whether they might with hope of successe undertake this attempt and no doubt prayed that it might prove a true token as Abrahams servant did in alike case Gen. 24.13 concerning which see the note there Yet was not this chosen without some ground of naturall reason for if they said Tarry untill we come to you it might argue courage and boldnesse but if they said Come up to us that might bewray some fearfulnesse in them Vers 11. And both of them discovered themselves unto the garrison of the Philistines c. To wit in the way that led to the ordinary passage which was now kept by the Philistines As for that scoff of the Philistines when they espied them Behold the Hebrews come forth out of the holes see the note above vers 2. Vers 12. And the men of the garrison answered Jonathan and his armour-bearer and said Come up to us and we will shew you a thing This they say by way of derision as implying that they durst not come up or that if they did they would give them their payment but God intended it as a token advising Jonathan what he should do Vers 13. And Jonathan climbed up upon his hands and upon his feet c. To wit because the way where they went was so steep that otherwise they could not have clambered up and because by this means they might the better shelter themselves under the rocks and so get up unespyed for we must know that they went not up in the ordinary passage which was kept by the Philistines but when they had discovered themselves to the Philistines in that way and the Philistines had in a scoffing manner challenged them to come up as is before noted vers 11 12. then they turned aside and crept up on the sharp rock above mentioned vers 4. where the Philistines never dreamt of an enemies coming upon them and so came upon them unawares Had they climbed up in any place where the Philistines could have seen them we may well think that they might easily have beaten them down but they therefore wound about some other way and clambering up on all foure as we use to say did shelter themselves under the covert of those craggy rocks till they were gotten up in a place where the Philistines looked not for them Vers 15. And there was trembling in the host c. In these words is shewn whence it was that Jonathan and his armour-bearer should so strangely beat down the garrison of the Philistines before them and that presently upon this the whole army of the Philistines should so easily be put to disorder and flight it was because the Lord had stricken them all with a mighty terrour there was trembling in the host c. not onely the garrison was thus affrighted whom Jonathan at first assaulted but those also in the camp and the spoilers to wit those mentioned before chap. 13.17 they also trembled all which too was helped forward with a terrible earthquake that was sent at the same time the earth quaked that is that also was moved under them and seemed as it were to quake for fear which I say no doubt the Lord sent the more to terrifie and
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
David did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome whereto he willingly yields and onely seeks to make a covenant with David and therefore we see afterwards also how confidently he spake of Davids being king chap. 23.17 And he said unto him Fear not for the hand of my father Saul shall not find thee and thou shalt be king over Israel c. Vers 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord c. That is either first the kindnesse which the Lord requires us to shew one to another and which is so pleasing and acceptable to him or secondly the kindnesse which the Lord is wont to shew to his faithfull servants and wherein thou shalt approve thy self like unto God or thirdly the great kindnesse which by covenant made in the Lords presence thou hast bound thy self to shew me And thus whilest David was in an humbled and afflicted estate Jonathan beheld him as king of Israel and so did the believing thief look upon Christ when he hung upon the crosse Luke 23.42 And he said unto Jesus Lord remember me when thou comest into thy kingdome Vers 16. Let the Lord even require it at the hands of Davids enemies And so consequently of me if I keep not covenant but prove an enemy to David Vers 17. And Jonathan caused David to swear again because he loved him As desirous to make a sure and stedfast league with him whom he so dearly loved Vers 18. Then Jonathan said to David To morrow is the new moon and thou shalt be missed c. See the notes vers 5 6. Vers 19. Thou shalt go down quickly and come to the place where thou didst hide thy self when the businesse was in hand and thou shalt remain by the stone Ezel c. According to this Translation of ours the meaning of these words must needs be this that Jonathan advised David that on the third day he should go down to the place where he hid himself at the first and should stay there till he came thither and did by his shooting of arrows according to their following agreement secretly inform him whether he might safely come to his father or no. Now the place intended was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him chap. 19.2 Saul my father seeketh to kill thee now therefore I pray thee take heed to thy self and hide thy self c. and therefore Jonathan saith Where thou didst hide thy self when the businesse was in hand because then was the first time when Saul did discover his purpose to kill David As for the stone Ezel that is that sheweth the way which was hard by that place it was probably some stone to direct travellers the way they were to go Vers 20 And I will shoot three arrows on the side thereof c. The reason why Jonathan did not agree to meet with David and so to make known to him how his father stood affected towards him but rather to give him warning thus secretly by shooting of arrows was because he desired to decline as much as might be his fathers jealousie of any intercourse that was betwixt him and David Vers 27. And Jonathan arose and Abner sat by Sauls side and Davids place was empty To wit Jonathan arose to Abner coming to sit down as thereby testifying his respect of him c. It seems that Saul and Jonathan were set down at the table before Abner came and so when he came Jonathan rose as by way of honour to Abner because he was the kings cosin and captain of the host and then Abner sat by Sauls side and Davids place was empty whereby it may appear that as Josephus saith Jonathan sat at the right hand of the king and David used to sit on his left hand as being his sonne in law and so Abner now sitting on that side he was next Saul because Davids place was empty yet the meaning of those words and Jonathan arose may be that Saul being set down in his seat Jonathan arose to sit down at the table by his father Vers 26. Something hath befallen him he is not clean surely he is not clean See the note verse 5. Vers 27. Saul said unto Jonathan his sonne Wherefore cometh not the sonne of Jesse c. This title be gives him the sonne of Jesse sheweth in part his discontent and displeasure against him Vers 30. Thou sonne of the perverse rebellious woman c. As if he had said thou art right thy mothers sonne she hath been alwayes perverse and rebellious and so art thou We need not enquire wherein Jonathans mother had deserved this censure for this is the property of wrathfull persons to spare none in their anger but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred and therefore he addes also Thou hast chosen the sonne of Jesse to thine own confusion and to the confusion of thy mothers nakednesse that is to the dishonour and shame of thy mother to wit by bereaving her of the honour of having a king for her sonne yea by bringing a stain of dishonesty upon her because if David should succeed in the kingdome and Jonathan be passed by it would imply that Jonathan were illegitimate and base born and so not fit to inherit and that therefore David that was onely Sauls sonne in law was chosen in his room Vers 40. And Jonathan gave his artillery unto his lad That is his quiver bow and arrows Vers 41. And assoon as the lad was gone David arose out of a place towards the south c. When they first agreed that Jonathan should give notice to David how his father stood affected towards him by the shooting of his arrows and the words he should speak to the lad that was sent to fetch them they agreed upon this secret way of giving David intelligence because they thought some body might be present in the field where it was done and hardly could hope for an opportunity to meet and consult together yet when Jonathan had done that and looking about perceived the coast was clear he sent away the lad and then David arose out of a place towards the south that is the place where he had hid himself south-ward of the field where all this had been done and so they had an opportunity beyond their expectation to mourn with one another and conferre together before their parting And they kissed one another and wept one with another till David exceeded His condition being now in the eye of reason most grievous and most miserable CHAP. XXI Vers 1. THen came David to Nob to Ahimelech the Priest c. It is of no great importance to know whether this Nob were that without Jordan in the tribe of Manasseh which is called Nobah Numb 32.42 and Judg. 8.11 or that in the tribe of Benjamin
king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that pâ—sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as noâ— being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of
And thus the Lord both tried the faith of David by depriving him of the third part of his forces when he was to go against an enemy that had a mighty great army for there fled away as many of the Amalekites as David had in all with him to wit foure hundred vers 17. and withall he made it the more manifest that the victory which afterward they obtained was of him and not of themselves Vers 11 And they found an Egyptian in the field and brought him to David c. Thus the Lord by his providence provided a guide for David to lead him readily to the enemies whom he now pursued and withall punished the inhumane cruelty of that Amalekite who had in so barbarous a manner cast off this his sick servant by making that very servant the means of bringing destruction upon the whole army Vers 14. We made an invasion upon the South of the Cherethites and upon the coast which belongeth to Judah and upon the South of Caleb By the Cherethites are meant the Philistines vers 16. They were eating and drinking and dancing Because of all the great spoil which they had taken out of the land of the Philistines c. Some part of the land of the Philistines was it seems called Cherith and thence the Philistines are in severall places of Scripture called Cherethims or Cherethites as Ezek. 25.15 16. Thus saith the Lord Because the Philistines have dealt by revenge c. I will stretch out mine hand upon the Philistines and I will cut off the Cherethims c. So again in Zeph. 2 5. Where plainly judgement is denounced against the Philistines under these words Wo unto the inhabitants of the sea coasts the nation of the Cherethites And for the south of Caleb thereby is meant the south of Judah belonging to Calebs posterity Josh 14.13 Vers 15. And I will bring thee down to this company Hereby it appears that this Egyptian had heard them say where they meant to encamp yea perhaps they had told him that if he recovered he might come to them Vers 17. And David smote them from the twilight even unto the evening of the next day That is from the evening when he came upon them to the evening of the next day Some think it was onely from the twilight of the morning unto the evening which was the beginning of the next day But it is evident that David began to smite them when they were eating and drinking and dancing c. and it is more likely that this was in the evening then so early in the morning Vers 20 And David took all the flocks and the heards which they drave before the other cattell and said This is Davids spoil That is he took all the flocks and the heards which the Amalekites had taken from other places and not from Ziklag He did not onely recover all which they had carried away from Ziklag as it is said in the former verse but besides he took all the cattell which they had driven away from other places And these the souldiers drave before those other cattell which belonged to the inhabitants of Ziklag and extolled David as they went along even the same men that ere while had spoken of stoning him acknowledging that it was of him that they had gotten this great booty for that is the meaning of these words This is Davids spoil Songs of triumph they sung as they went along and the foot of their song was still This is Davids spoil Vers 22. Because they went not with us we will not give them of the spoil c. This was the base resolution of some of those that had with David vanquished the Amalekites concerning those two hundred of their brethren that had staid behind at the brook Besor for which they are termed in the foregoing words wicked men and men of Belial Though first it was not cowardise but mere faintnesse and wearinesse that made those men stay behind and secondly in staying behind with the carriages to defend the stuff and in being in a readinesse to aid their fellows had they been forced to retire they did good service as well as the other yet so partiall were they in their own cause that they would have had all the spoyl and these their brethren must have nothing but onely their wives and children again Vers 23. Then said David You shall not do so my brethren with that which the Lord hath given us c. As if he had said The Lord hath given us the victory and we should ill repay the Lord for this mercy if we should ascribe so much to our selves as upon that ground to deal so injuriously with our brethren It is the very same argument which our Saviour useth Freely you have received freely give Matth. 10.8 Vers 24. For who will hearken unto you in this matter In these words David implies that this which they desired was so unequall that they would scarce find any body of their mind every body that should heare of it would blame them for it Vers 25. And it was so from that day forward that he made it a statute and an ordinance c. To wit that the spoyl of warre should be equally divided betwixt those that fought with the enemy and those that stayed with the stuff And indeed in making this ordinance David had not onely the clear light of nature to direct him but also a president of the Lords own prescribing Numb 31.26 27. Take the summe of the prey that was taken c. And divide the prey into two parts between them who took the warre upon them who went out to battell and between all the congregation Vers 26. And when David came to Ziklag he sent of the spoyl unto the elders of Judah even to his friends To wit first by way of restitution because much of this prey had been taken by the Amalekites from the south parts of Judah v. 14. and secondly by way of thankfulnesse because of the many courtesies he had received from them in those places when Saul hunted him from one place to another And this was a good preparation to encline the hearts of men in all places to him at this time for just about this time Saul and his sonnes were slain by the Philistines and so way was made for him to come to the crown Vers 31. And to all the places where David himself and his men were wont to haunt Whereby it appears that the Lord provided David some friend or other in every place where he came CHAP. XXXI Vers 2. ANd the Philistines slew Jonathan Abinadab and Malchishua Sauls sonnes And thus the Lord did provide to clear the way the better for Davids advancement to the kingdome that he might have the lesse trouble by the surviving posterity of Saul even Jonathan for this cause did fall amongst the rest for if Ishbosheth a base and worthlesse man found so many of the people so ready to side with
a poeticall expression of the great and grievous losse of the Israelites in the death of Saul and Jonathan and of their just sorrow for it that they had cause enough to wish if so it might be that the place where they were slain might for ever be a sad and dolefull monument of this lamentable accident it is much like that of Job chap. 3.3 Let the day perish wherein I was born and the night in which it was said there is a man-child conceived There the shield of the mighty is vilely cast away the shield of Saul as though he had not been anointed with oyl To wit because he fell and died as any other of the common souldiers Vers 22. From the bloud of the slain from the fat of the mighty the bow of Jonathan turned not back and the sword of Saul turned not empty The sword in warre is said to devoure in the Scripture phrase Shall the sword devoure for ever sath Abner to Joab chap. 2.29 And thence that which is translated the edge of the sword is in the Hebrew the mouth of the sword and in reference to this it is said here that Jonathans bow and Sauls sword returned not empty from the bloud of the slain and from the fat of the mighty meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies for fat is mentioned to imply men lusty healthfull and strong Vers 23 Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided By this that they were lovely and pleasant in their lives is meant that they were dearly beloved of one another and indeed though Saul was sometimes enraged against Jonathan yet it proceeded from his fatherly affection to him because he was â—ealous of David for Jonathans sake and how piously affected Jonathan was towards his father he now manifested by dying with him in this battell against the Philistines and indeed it is likely that this clause of Jonathans living and dying with his father is the rather inserted to clear him from that suspicion of having conspired with David against him They were swifter then eagles This may be meant first of their nimblenesse and agilitie of body which is in souldiers very commendable because it is a great advantage for the evading of the stroke of an enemy and for striking home upon them and especially for the pursuit of them when they are put to flight though men be never so strong yet if they be lumpish and heavie an active nimble man of lesse strength may do better service then they and secondly of their speedy prosecuting any noble service they had undertaken or resolved upon they were not slothfull but active and quick and were often upon their enemies before they could well hear any tidings of them Vers 24. Ye daughters of Israel weep over Saul who clothed you in scarlet c. To wit partly by the spoils taken from the enemy in his warre wherein he was alwayes victorious according to that expression Psalme 68.12 Kings of armies did flee apace and she that tarried at home divided the spoil and partly by the benefit of his government under which they grew rich and wealthy and observable it is that speaking of the rich and costly attire wherewith they were enabled to adorn themselves through the flourishing prosperity they enjoyed under Sauls government he addressed his speech in this to the women of Israel Ye daughters of Israel weep over Saul who clothed you in scarlet c. because women are most delighted in glorious attire Vers 25. How are the mighty fallen in the midst of the battell These words in the midst of the battell may be addde to imply how valiantly they died not as cowards flying and pursued by the enemy but as gallant men standing it out stoutly against the violent assaults of the Philistines till they fell down dead in the place Vers 27. How are the mighty fallen and the weapons of warre perished This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines or else to set forth the worth of those gallant men that fell in that fight and then it is all one as if it had been said that all the glory of warre was perished with them CHAP. II. Vers 1. DAvid enquired of the Lord saying Shall I go up to any of the cities of Judah Though David knew that he should be king and that Saul being now dead the Diadem which by Gods speciall providence was put into his hand belonged unto him yet where or by what means the Lord would open a way to him that he might possesse and enjoy it he knew not and therefore for this he enquired of the Lord to wit by the Ephod as formerly the rather doubtlesse because he knew that Gods answer herein would be a great encouragement both to him and to his followers And David said whither shall I go up And he said unto Hebron This was at present the chief citie of the tribe of Judah and withall it was the place where Abraham Isaac and Jacob were buried and thus the kingdome of David was first erected where they lay enterred to whom long since the land of Canaan was promised the Sceptre of Christ and the kingdome to be established in the tribe of Judah which was to be a type of the kingdome of Christ Vers 2. So David went up thither and his two wives also c. That as they had been sharers with him in his sufferings so they might have their share in his prosperity too and thus they that are married to Christ and partake with him in his sufferings shall be sure also to partake with him in his glory Luke 22.28 29. Ye are they which have continued with me in my temptations And I appoint unto you a kingdome as my Father hath appointed unto me 2. Tim. 2.12 If we suffer we shall also reigne with him if we deny him he also will deny us Vers 3. And they dwelt in the cities of Hebron That is in Hebron and the towns and cities adjoyning in that mountainous tract of land that belonged to Hebron See Josh 21.11 12. Vers 4. And the men of Judah came and there they anointed David king over the house of Judah Though many of the other tribes came into David whilest he was yet at Ziklag even some that were Sauls brethren of the tribe of Benjamin 1. Chron. 12.1 2. therefore it is likely that even now too when he was come to Hebron some of every tribe came in to him to wit so many as were convinced that David had been anointed by Samuel at Gods appointment and therefore judged they should rebell against God if they should not submit to his government yet because the generallity of the other tribes stood for the setling of the kingdome upon Sauls posterity though indeed they did it at least many of them because
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 vers 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 sence 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 any thing 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 perpetuall monument of this victory that neither blind nor lame should enter his pallace called the citie of David but did Mephibosheth think we never enter it But now if we understand that speech of the Jebusites vers 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 citie or any where 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 citie of David where the people had their solemn assemblies or rather some tower or fortresse and place of munition belonging to the citie 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 Judg. 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 onely David is said to have built because the rest of the citie without Joab repaired 1. Chron. 11.8 And he built the citie round about even from Millo round about and Joab repaired the rest of the citie Vers 11. And Hiram king of Tyre sent messengers to David and cedar trees and carpenters c. This may be inserted here either with reference to that which is related in the foregoing verse concerning the continuall increase of Davids glory and greatnesse David went on and grew great and so though hitherto we reade of no Embassie 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 kingdome 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 Gods favour the Lord being with him even Hiram though a stranger shewed him great respect and kindnesse howsoever we may surely conclude that it was upon Davids request that he sent in these Cedar trees and Carpenters and Masons it seems that when Hiram sent his Embassadours 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 withall inwardly perswading his heart that it was so Vers 13. And David took him moâ— concubines and wives c. Which was expressely 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 vers 15. Elishamah 1. Chron. 3.6 and Eliada vers 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 warres 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 Royall power And David heard of it and went down to the hold To wit there to muster and arm his souldiers 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
David perceived that they had begun this work and that as yet there was no signe of Gods displeasure against them as there had been formerly in the smiting of Uzzah it greatly cheared 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 Gods mercy that they had found out their former errour 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 thankfulnesse 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 passe when God helped the Levites that bare the Ark of the covenant of the Lord that they offered seven bullocks and seven rammes And secondly by way of imploring Gods mercy that he would shew them favour in the rest of the way as he had done hitherto The remembrance of that dolefull disaster that befell Uzzah made him the more fearfull and so the more carefull to seek Gods favour Vers 14. And David was girded with a linen ephod That is a linen garment like that of the Priests ephod which doubtlesse he put on not onely that he might be lighter to dance before the ark but also to shew 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 wildernesse 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 wildernesse 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 Psalme to be sung before the ark as we may see 1. Chron. 16.7 c. Vers 20. Then David returned to blesse his houshold That is to rejoyce 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 to day who uncovered himself to day in the eyes of the handmaids of his servants c. That is who forgetting or casting off the respect of his regall dignity both in apparell and behaviour 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 whilest David danced having onely 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 onely that laying by his princely attire he had used light behaviour 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 removall 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 farre 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 heare her self twitted with the Lords rejecting of her father and his family But indeed David had just cause to be thus sharp not onely 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 reproch and disparagement that he had humbled himself so in a way of religion which was indeed a reproching 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 blesse his house Michal by her sinne brought a curse upon it If she were barren before as indeed we read not of any children she had hitherto yet Davids prayers might have prevailed for this blessing but now because of this wickednesse God adjudged her to perpetuall barrennesse and so she died childlesse CHAP. VII Vers 1. ANd it came to passe 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 warre 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 whilest in a poore 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 Gods 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
sonnes 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 citie 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 sinne that had brought these troubles upon him and his covering his head was suitable hereto for so was the custome 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 miâ—eries of which custome 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 emptie 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 Gods presente 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 foolishnesse 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 withall be no way burdensome to him and indeed though David had cause enough to be glad to see his party encrease 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 â—ch that the more his company encreased the more his burden encreased too Vers 34. Say unto Absalom I will be thy servant O king c. Herein David teacheth Hushai to dissemble with Absalom and an easie 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 sadled 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 shewed him favour 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 guesse that the provision which Ziba brought was brought for his supply yet to invite him to declare why he had brought them the rather happely 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 houshold to ride on and the bread and summer-fruitâ— for the young men to eat c. As if he should have said the things which I have brought though too mean for thy self yet might I thought be usefull 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 poore 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 sonne of his dear friend Jonathan who had alwayes been so loving to him and with whom he had made a solemn covenant that he would shew kindnesse 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 lamenesse Mephibosheth the true heir of Saul might in these troublous times hope that Sauls family might be remembred and so might prove treacherous as many others did and secondly that David did this in a passon being mightily enraged to heare that Mephibosheth should so requite all the kindnesse he had shewn him and thirdly doubtlesse God was pleased herein to leave David to himself that so he might see by this grosse failing that it was not for any merits in him but of Gods 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 favour 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 favour 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 bloud 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 sonnes of Saul were
righteousnesse c. That is according to mine innocencie in regard of mine enemies Davids enemies charged him with ambition rebellion against Saul and many other grievous crimes but they charged him unjustly and therefore God that knew his integrity took his part against his enemies nor need we startle at it that David calls the good which God had done for him a reward and a recompence for though the obedience of Gods servants is a due debt which they owe to God and it is God that enables them to do what they do yet God of his own free grace may reward them that serve him though their works be farre short of that which they should be Vers 22. For I have kept the wayes of the Lord and have not wickedly departed from my God That is I have not cast off that care and endeavour to walk in Gods wayes which God requires in all his servants because every man by the law of nature is bound to obey the law of his Creatour therefore when men do not herein keep close to God they do in a manner forsake him there sinne is in a degree a defection from God but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws even then when they break them therefore indeed their slips are not an absolute defection from God and to distinguish Davids failings from such a desperate apostasie speaking here of his integrity he expresseth it thus that he not had wickedly departed from his God Vers 25. Therefore the Lord hath recompensed me according to my righteousnesse according to my cleannesse in his eye sight Or The cleannesse of my hands as it is expressed Psalme 18.24 Vers 27. And with the froward thou wilt shew thy self unsavourie That is as they walk crosse and contrary to thee so thou wilt walk contrary to them opposing and crossing them in all they do according to that Levit. 26.27 28. And if ye will not for all this hearken unto me but walk contrary unto me then I will walk contrary unto you also in fury c. Vers 28. And the afflicted people thou wilt save but thine eyes are upon the haughty that thou maist bring them down This is added to clear that which went before though God seem not alwayes to deal with men as they deserve yet the issue shews he doth for though the righteous be afflicted for a time yet they at length shall be saved and though the wicked prosper a while yet at length in their pride they shall be be brought down Thine eyes are upon the haughtie or Thou wilt bring down high looks Psalme 18.27 when he spares such for a time he doth but watch for an opportunitie to poure out his wrath among them his eyes are upon them all the time to watch for a fit season to ruine them Vers 29. For thou art my lamp O Lord and the Lord will lighten my darknesse Or as it is expressed Psalme 18.28 For thou wilt light my candle the Lord my God will enlighten my darknesse the meaning is either that God would turn his affliction and grief into prosperity and comfort according to that Esther 8.19 The Jews had light and gladnesse and joy and honour or else that God would direct him and comfort him in his afflictions as God makes the wicked grope even at noon so he causeth a light to shine upon his righteous servants even in their greatest darknesse by directing them what to do when of themselves they know not which way to turn themselves and as a candle is a great comfort in the dark though it doth not make day where it comes as the sunne doth so it is a great mercy when God doth chear up and enlighten the spirits of his people in affliction though he doth not take the affliction away Vers 30. By my God have I leaped over a wall That is I have not onely scaled their walls and so have taken their cities forts and castles but I have done it speedily but it may also be meant of his overcoming all difficulties that were in his way Vers 31. The word of the Lord is tried That is it hath been proved to be true by unquestionable proof and experience Vers 33. God is my strength and power Or it is God that girdeth me with strength Psalme 18.22 And he maketh my way perfect That is by him I fully accomplish all my attempts by his providence all impediments being removed I fail not to perfect what I go about Vers 34. He maketh my feet like hinds feet c. This may be meant of agility and nimblenesse a great help in martiall affairs 1. Chron. 12.8 and were as swift as Roes upon the mountains but I conceive it is rather meant of his sudden and speedy successe in taking the strong forts of his enemies that as hinds do suddenly runne up to the top of inaccessible rocks so he did suddenly take into his power the strong towers and forts of his enemies Vers 35. A bow of steel is broken by mine arms It seems they had in those times some bows made of steel because that is more flexible and stronger then iron whence is that Job 20.24 He shall flee from the iron weapon and the bow of steel shall strike him through Vers 36. And thy gentlenesse hath made me great In Psal 18.35 it is And thy right hand hath holden me up and thy gentlenesse hath made me great Vers 37. Thou hast enlarged my steps under me c. Thou hast removed all impediments out of my way that might hinder me in the enterprizes which I undertook and by that means I went on freely without any rub the contrary we see is affirmed of the wicked Job 18.7 The steps of his strength shall be straitned and his own counsel shall cast him down when a man goeth in a deep troublesome way he can hardly stirre his feet but passeth on slowly but in a plain way he may take large steps and make what speed he will hence is this expression Vers 39. And I have consumed them c. Psal 18.38 I have wounded them that they were not able to rise they are fallen under my feet Vers 42. They looked but there was none to save them even unto the Lord but he answered them not Or they cried and there was none to save them as is expressed Psal 18.41 for even wicked men and idolatours may in their extremitie call upon the Lord though doing it without faith and repentance their prayers are not accepted of the Lord and the very light of nature teacheth men when they pray to look up unto God Vers 43. Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad In Psal 18.42 it is Then did I beat them as small as the dust before the wind I did cast them out as the dirt in the streets having said before that they looked
to God and he regarded them not then he addes then did I beat them c. when God once withdraws his protection and help from a people it is an easie matter to tread them down and beat them in pieces Vers 44. Thou also hast delivered me from the strivings of my people thou hast kept me to be the head of the heathen c. That is thou hast not onely delivered me from mine own people over whom thou wert pleased to anoint me king when they rose up against me as we know they did in the warres that Saul made against him in the rebellion of Absalom the insurrection of Sheba but hast also brought many nations of the heathens to be in subjection under me and to acknowledge me to be their Lord and head now herein was David also a type of Christ for first the Jews that were Gods own peculiar people and that pretended to trust in the promised Messiah were the cruellest enemies to Christ that ever he had and so it hath been since too amongst those that have professed themselves Christians never did Turks and infidels more for the ruin of Christs kingdome then they have done onely still the strivings of his people against his Scepter and government have been in vain and secondly when the Gentiles were converted to the faith of Christ he became then more truely then ever David was the head of the heathen Vers 45. Strangers shall submit themselves unto me c. This is still intended both of David and of Christ of whom David was a type of David in regard of the many neighbouring nations that should become tributaries to him of Christ in regard of the conversion of the Gentiles who were aliens and strangers from the commonwealth of Israel and did yet come in and submit themselves to Christ the sonne of David In the margin these words are rendred thus Strangers shall yield fained obedience unto me and indeed as it was no doubt true of many of the heathens that were subdued by David that they submitted themselves to him because they durst do no other either for fear of being destroyed or because the greatest number yielded and then it was in vain for them to stand out for this is the lot of conquerours their yoke is received but they have not the hearts of them that stoop to it so is it usually with those that become Christians they yield Christ onely fained obedience they call him Lord but his yoke is burthensome to them and they are farre from being such indeed as they professe themselves to be As soon as they heare they shall be obedient unto me That is speedily as soon as they heare of any coming against them without any more ado so terrible the very name of David should be unto them but especially is this verified in Christ of whom David in this was a type for the hearing of the word of Christ preached is that whereby they are brought to stoop to his Sceptre Rom. 10.17 So then faith cometh by hearing and hearing by the word of God Ephes 1.13 In whom ye also trusted after you heared the word of truth Vers 46. Strangers shall fade away c. The meaning of this is either that the glory and strength of the heathens should by little and little decay and waste away untill they came to submit themselves unto him or else rather that their hearts should die and fade and faint away within them for fear and therefore it follows and they shall be afraid out of their close places though they be in places of never such impregnable strength even from these close places these fortified cities towers and castles they shall be no lesse afraid then if they were in some poor unwalled villages and this also may be not unfitly applyed to Christ for it must be the fear of Gods wrath the spirit of bondage that must bring men in to submit to Christs sceptre as long as a man doth hope that his own righteousnesse will shelter him and can trust in his prayers his alms c. in these close places he will abide and despise Christ but if once he is afraid in his close places he seeth the weaknesse and vanitie of these things then he will come out of them and disclaim all hope in them and submit himself to Christ Vers 52. Therefore I will give thanks unto thee O Lord among the heathen c. The meaning is that he would labour to spread the knowledge of God and so to praise his name among the heathen nations that God had brought in subjection under him but especially by a propheticall spirit the prophet speaks this with reference to Christs calling in of the Gentiles to be with the Jews one people and therefore the Apostle to prove that God intended to call in the Gentiles cites this very place Rom. 15.8 9. Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers And that the Gentiles might qlorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles Vers 51. He is the towre of salvation for his king and sheweth mercy unto his anointed unto David and to his seed for evermore That is Christ Who was made of the seed of David according to the flesh Rom. 1.3 Acts 13.23 Of this mans seed hath God according to his promise raised unto Israel a Saviour Jesus and so consequently to the faithfull members of Christ who are by faith the seed of Christ Isaiah 53.10 He shall see his seed c. and therefore it is Isai 8.18 applyed to Christ Heb. 2.13 Behold I and the children which God hath given me CHAP. XXIII Vers 1. NOw these be the last words of David That is the last that he wrote by the inspiration of the holy Ghost for the use of the Church David the sonne of Jesse said and the man who was raised up on high c. He mentions here of what house he came and how God exalted him that hereby the grace and mercy of God to him might be the more magnified in raising him from so mean an estate to that height of honour wherein he lived Vers 4. And he shall be as the light of the morning when the sunne riseth even a morning without clouds c. That is who so ruleth as is before said he shall reign prosperously and still encrease in glory his glory shall be like the morning light that shines more and more unto the perfect day as the tender grasse springing out of the earth by clear shining after rain that is the glory of his kingdome shall be great and shall dayly encrease like the grasse that hath seasonably the moistening rain and warming sunne to make it sprout up and grow Vers 5. Although my house be not so with God yet he hath made with me an everlasting covenant This clause hath reference both to that which is
sonne of Ahlai c. 2. Sam. 23. Uriah is the last mentioned but to those some other are here added because though they were not of the thirty yet they were captains of great note and esteem in Davids armies CHAP. XII Vers 3. THe chief was Ahiezer c. To wit of the children of Benjamin that came to help David as is said in the foregoing verse Vers 4. And Ishmaiah the Gibeonite a mighty man among the thirty and over the thirty That is among and over the thirty warriers of the tribe of Benjamin here mentioned that came to David to Ziglag whose colonell he was Vers 8. And of the Gadites there separated themselves unto David into the hold to the wildernesse c. This may be meant of the hold at Ziklag which was in the wildernesse of Judea whither these Gadites came men whose faces were like the faces of lions that is undaunted fierce and terrible to their enemies Vers 14. One of the least was over an hundred and the greatest over a thousand That is they were all captains of bands to wit before they came to David or after David began to reigne in Hebron some of them over an hundred some over a thousand Vers 15. These are they that went over Jordan in the first moneth when it had over-flown all his banks Jordan did usually in the first moneth overflow all his banks see Josh 3.15 and 4.19 yet these Gadites that must necessarily passe the river to come to the help of David because they dwelt in the land of Sihon and Og beyond Jordan would not hereby be kept from the succour of David but made some shift to get over either by swimming or by boats c. and this is here noted to shew how zealous they were in Davids cause yet were there any enemies appointed to hinder their passage happely this inundation of Jordan was an advantage to them as making the enemy secure when they thought because of the floud there was no danger of their coming over and to that end happely it is expressed And they put to flight all them of the valleys both toward the east and toward the west This is either meant of such of Sauls souldiers as were in these troublesome times appointed to be in the valleys that lay upon the banks of Jordan to guard the foords and passages of Jordan lest any well-affected to David should from those parts come over to his aid upon whom these Gadites came suddenly and scattered them some flying one way and some another or rather as some conceive it is meant of the Philistines and others who prevailing in the last warre wherein Saul was slain had seised upon certain towns and villages in the valleys whence they were immediately driven by these war-like Gadites Vers 18. Then the spirit came upon Amasai who was chief of the captains and he said Thine are we David c. That is God by his spirit moved him to answer with such confidence and detestation of all thoughts of treachery as is afterward expressed and that in the name of them all that all jealousies concerning those of the tribe of Benjamin that were in their company vers 16. might be removed Vers 21. And they helped David against the band of the rovers c. To wit the Amalekites that had burnt Ziklag 1. Sam. 30.1 2. whom David with his foure hundred men pursued vers 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help Vers 22. For at that time day by day there came to David to help him untill it was a great host like the host of God That is innumerable as the Angels Dan. 7.10 A fiery stream issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgement was set and the books were opened Besides the Hebrews say a thing is of God when it is excellent as Cedars of God c. Vers 24. The children of Judah that bare shield and spear were six thousand and eight hundred c. In many of the other tribes there are many more yet was the tribe of Judah the greatest of all and most zealous for David but they had formerly anointed David to be their king neither was it therefore necessary that they should now approve their desire of him by coming in such multitudes to be present at Hebron at this solemnity of his being anointed king there over all Israel as the other tribes did Vers 27. And Jehoiada was the leader of the Aaronites The meaning of this is not that Jehoiada was the high priest for certainly Abiathar that came to David in his troubles and brought the Ephod with him 1. Sam. 23.6 was at this time high-priest but the meaning is that he was the chief of those of Aarons family that came now with the tribes of Israel to Hebron to submit themselves to Davids government and to attend the solemnity of his inauguration there Vers 28. And Zadok a young man mighty of valour c. That is he was another chief man and leader amongst these sonnes of Aaron in bringing them in to submit themselves to Davids government And the rather as I conceive is he and the two and twenty captains of his fathers house here particularly mentioned because he was afterward the high priest in the dayes of Solomon 1. Kings 2.35 Zadok the priest did the king put in the room of Abiathar Vers 29. For hitherto the greatest part of them had kept the ward of the house of Saul That is unto this time the greatest part of this tribe of Benjamin had sought to keep the kingdome in Sauls family and so could not yet be from their hearts contented with settling David in the throne and therefore there came but a few in comparison of this tribe to David Vers 31. And of the half tribe of Manasseh eighteen thousand c. That is of that half of Manasseh which was seated within Jordan for the other half are spoken of afterward vers 37. there were eighteen thousand which were expressed by name that is which were chosen by name to be imployed in this service Vers 32. And of the children of Issachar which were men that had understanding of the times to know what Israel ought to do c. Some referre this to their knowledge in Astrologie by which they might be able to foresee the aire and seasons a matter of great consequence in many affairs and this they judge the more probable because the children of Issachar were for the most part much exercised in husbandry as is noted upon Gen. 49.14 and Deut. 33.18 and such men in old time were very skilfull in the knowledge of the starres c. But I rather think it is meant of men that were singularly prudent and able to give advice for the doing of every thing that was to be undertaken in the fittest time and season and
Jephtha foyled them to wit a claim which they laid to the land of Gilead where Jabesh stood which now to recover and withall to revenge that shamefull overthrow which Jephtha had given them they might be the rather emboldened because the Philistines on the other side of the countrey had exceedingly weakned and oppressed the Israelites Vers 2. On this condition will I make a covenant with you that I may thrust out all your right eyes and lay it for a reproch upon all Israel To wit to disable them for the warre for with their shields they covered their left eyes and therefore having lost their right eyes what service of warre could they be fit for and consequently that the accepting of such dishonourable conditions might be a perpetuall reproch to all the people because it would be said hereupon what a base people the Israelites were that would buy off death upon any terms yea to the God of Israel on whom his people durst not rely for help and thus Sathan labours to put out the right eye of faith and to leave us onely the left eye of reason Vers 4. Then came the messengers to Gibeah of Saul c. That is as to other towns so also to this or rather knowing that Saul their Prince elect was at Gibeah and Samuel with him these messengers of Jabesh-gilead went directly thither that they might acquaint them with the extremity of streights they were in that so they might speedily send into all the coasts of Israel for help Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead he might not only have had that town delivered up to him but in all probability many more would have yielded themselves to him after their example Yea and when they desired seven dayes respite that they might send messengers into all the coasts of Israel promising that if in that time they had not help they would yield up the town had not he yielded to this he might happely in that time have taken the town by force But first he proudly and scornfully refused the tender of their service and sent them word that nothing should satisfie him unlesse he might thrust out all their right eyes and when they desired a truce of seven dayes to try if they could call in their brethren to their aid ere they yielded to so hard a condition he granted them their request and as we see here suffered them to send their messengers as being puft up with such an opinion of his own strength that he thought it impossible that in that time their brethren either could or durst come to relieve them and so by this means through his arrogancy and cruelty he was carried headlong to his own destruction whereas by granting them fair quarter he might have brought them under his yoke and have spread his victories much further Vers 5. And behold Saul came after the herd out of the field Being onely yet elected king and finding many to repine against it returning home he betook himself as most Interpreters hold to his wonted countrey imployments But this agreeing not with the state of his being conducted home chap. 10.26 may rather be understood of casuall coming after the herd and that it is here expressed onely because of that which followeth his taking a yoke of the oxen and hewing them c. Vers 6. And the spirit of God came upon Saul when he heard those tidings and his anger was kindled greatly Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him wherewith the Lord had fitted him for the government of his people He that was so patient in his own cause that when certain children of Belial scorned and despised him he passed it by as if he had taken no notice of it chap. 10.27 was now impatient of the wrong that was done to the Lord and his people by the Ammonites that had propounded such intollerable conditions to the men of Jabesh-gilead now his anger was kindled greatly and it never abated till he had rescued his poore oppressed brethren out of the danger they were in As for that expression And the spirit of God came upon Saul see the note Judg. 3.10 Vers 7. Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen It may well be that Saul took this course of hewing a yoke of oxen in pieces and sending the pieces to the severall tribes of Israel in imitation of the Levite Judg. 19.29 who did thus cut his concubine in pieces and sent them to the severall tribes the better to stirre up their indignation And in the message he sent to the tribes because he was not yet generally approved and received as king of all the people he useth not his own name onely but Samuels also who it seems accompanied him home from Mizpeh as others did chap. 10.26 and so was now with him that by this means he might make sure that all should come if not for respect of him their king yet out of regard had to Samuel Gods Prophet and formerly their Judge And the fear of the Lord fell on the people and they came out with one consent That is though Saul did what he could to make the people afraid to disobey his command yet it was of God that they were so generally stricken with fear and thereupon ready to come forth at the command of their new chosen king as it is said of the Canaanites that were restrained from pursuing Jacob and his family when his sonnes had made that massacre in Schechem Gen. 35.5 And they journeyed and the terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob. Vers 8. The children of Israel were three hundred thousand and the men of Judah thirty thousand The men of Judah are reckoned apart from the children of Israel and these reasons may be given for it 1. Because they usually had the priviledge of going first against the enemy in any common danger 2. To let us see that the tribe of Judah though the chief and the tribe wherein God had said the throne should be established Gen. 49.10 yielded to obey Saul chosen out of the least of the tribes or thirdly because this would intimate how willingly the people flocked together when out of Judah alone there came thirty thousand though by the continuall incursions of the Philistines they were forced to look to the defence of their own coasts against these their neighbours Vers 9. And they said unto the messengers that came c. That is Saul and Samuel Vers 10. Therefore the men of Jabesh said To morrow we will come out unto you c. They repeat the main head of the covenant they had made with the king of Ammon to wit that they would come forth and yield themselves concealing the condition that is if help came not in
the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
under the greatest terrours of conscience by reason of sinne Vers 18. Behold I have seen a sonne of Jesse the Bethlehemite that is cunning in playing and a mighty valiant man Which he had approved in killing the Lyon and the Beare chap. 17.34 and perhaps by some other such exployts performed by him since the Spirit of God came upon him vers 13. Vers 19. Send me David thy sonne which is with the sheep This last clause which is with the sheep is added to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court With such contempt could Saul speak now of keeping sheep that had himself been formerly in as mean a condition Vers 20. And Jesse took an asse laden with bread and a bottle of wine and a kid and sent them by David Jesse knowing God had anointed him to succeed Saul in the kingdome might well fear to put him into Sauls hands but his faith overcame his fear herein Vers 21. And he became his Armour-bearer See the note upon chap. 17.55 Vers 23. So Saul was refreshed and was well and the evil spirit departed from him That is for a time his fits left him See the former note vers 16. CHAP. XVII Vers 1. NOw the Philistines gathered together their armies to battell and were gathered together at Shochoh c. Shochoh was a city of Judah as we see Josh 15.35 where also as here Azekah is mentioned as a town not farre from Shochoh it is not expressed what moved the Philistines again to invade the land of Israel but by other passages of the story of these times we may probably conceive that it was first a desire to revenge their former shamefull losse when Jonathan and his armour-bearer put their whole army to flight chap 14. secondly a jealousie of their increasing power through many victories by Saul obtained against his other neighbours chap. 14.47 So Saul took the kingdome over Israel and fought against all his enemies on every side against Moab and against the children of Ammon and against Edom and against the king of Zobah and against the Philistines and whither soever he turned himself he vexed them and thirdly Some intelligence that might be given them of Sauls distemper and frantick fits which they hoped would be no little advantage to them But indeed the chief reason was because that God stirred them up to accomplish that which he had intended Vers 3. And the Philistines stood on a mountain on the one side and Israel on a mountain on the other side Thus each part kept their ground of advantage for a time not joyning in grosse but maintaining some skirmishes onely as appeareth vers 20. Vers 4. And there went out a champion out of the camp of the Philistines named Goliath of Gath. See Josh 11.22 We reade also of a brother of his that was likewise a mighty Gyant 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi the brother of Goliath the Hittite whose spear-staffe was like a Weavers beam Vers 5. And the weight of the coat was five thousand shekels of brasse To wit an hundred fifty six pound foure ounces or thereabout Vers 7. And one bearing a shield went before him This shield Goliath was to use when he came to fight but in the mean season for the greater state he had his Armour-bearer to carry it before him Vers 8. Why are you come out to set your battell in array That is what need we bring a whole Army on each side to fight it out Let us cast all upon a single combat It is like enough the remembrance of their former losse chap. 14. made them somewhat backward to put it to a battle and their confidence in this Goliath made them willing to decide all by a single fight I saith he am a Philistine and you servants to Saul The expression is observable not Israelites but servants to Saul by way of contempt And therefore do you choose out a man from amongst you and let us two decide the controversie Vers 11. When Saul and all Israel heard thâ—se words of the Philistine they were dismaid and greatly afraid They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them and besides as they had a promise from God that one of them should chase a thousand of their enemies so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines by Jonathan and his Armour-bearer chap. 14. And therefore it may seem strange that all their hearts should tremble thus and be so out-braved by this Infidell monster especially if we consider that Jonathan was amongst them as it is evident he was because after that David had slain Goliath it is said that Jonathan stood by and heard his father talking with him chap. 18.1 For that he also should be afraid to enter the lists with Goliath who had so often fought the Lords battell with great courage and had of late so miraculously put the whole Army of the Philistines to flight is indeed a matter of much wonder But for this we must consider that both faith and courage are the gifts of God which when he with-holdeth the best even those that are at other times as bold as a Lion may shrink for fear God meant now to magnifie David and therefore he left even Jonathan himself to the feeblenesse of his own spirit that David might undertake what none durst venture upon and so might become famous amongst the Israel of God not a man was found that durst accept of Goliaths challenge which he propounded twice a day morning and evening vers 16. For forty dayes together no not after Saul had proclaimed in the camp great rewards yea even his own daughter in marriage to him that would undertake it all which rendred Davids courage and victory the more glorious Vers 12. Now David was the sonne of that Ephrathite of Bethlehem Judah whose name was Jesse and he had eight sonnes See the note upon chap. 16.10 And the man went among men for an old man in the dayes of Saul And therefore though his sonnes followed Saul to the warre yet he stayed at home Vers 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem That we may not wonder how David was sent to the camp by his father Jesse when it was said in the former chapter that he was in Sauls Court and made his Armour bearer here we are told that he had before this time left the Court and was returned to keep his fathers sheep the reason whereof might be either first the alienation of Sauls affection that he began little to regard him and so David was desirous to return to his own home we know brain-sick men are usually unconstant and seldome continue long in one mind or secondly because Saul being for a
appointed Michal not Merab to be Davids wife the match propounded with Merab did not succeed secondly hereby the malice and wickednesse of Saul was notably discovered it being evident that either he never meant this marriage though he suffered it to go on so farre or else that suddenly he changed his mind hoping by this disgrace to drive David to some discontent and violent course that so he might take occasion from thence to cut him off and thirdly the wonderfull wisdome and patience of David was hereby manifested who bare all this quietly and stirred not It was a matter of great reproch and derision to David that he should be thus led on with hopes of a wife and then in an instant another should get her from him and yet all this could not stirre David to do any thing that was not lawfull or seemly for him Vers 20. And Michal Sauls daughter loved David and they told Saul and the thing pleased him well Not that he was pleased to see David beloved for we see how highly he was displeased with Jonathan because he loved David but because he hoped by that means to bring his purpose about for the destroying of David and the very hope of doing hurt to a party hated yields great content to a malicious person Vers 21. And Saul said I will give him her that she may be a snare to him and that the hand of the Philistines may be against him This was Sauls plot but it proved contrary for Michal proved a means to help him out of the snare which Saul had laid for him chap. 19.11 12. and Saul fell afterwards into the hands of the Philistines but not David Wherefore Saul said to David Thou shalt this day be my sonne in law in one of the twain As if he should have said Though I failed before yet I will make thee amends now I have but two daughters and one of the twain thou shalt have And so being by this means my sonne in law it will be no great wrong though thou hadst not the eldest Vers 22. And Saul commanded his servants saying Commune with David secretly and say Behold the king hath a delight in thee c. That is as if it came from your selves and not from me Because he had before twice promised his daughter and had not kept his word he was fain to imploy his Courtiers now to perswade David to accept his offer and to engage their credit that the king did really intend what he said Vers 23. And David said Seemeth it to you a light thing to be a kings sonne in law seeing that I am a poore man and lightly esteemed That is not able to give a dowry fit for Sauls daughter and therefore was sleighted about his other daughter Vers 25. Thus shall ye say to David The king desireth not any dowry but an hundred fore-skinnes of the Philistines c. Why are the fore-skinnes required rather then the heads of the Philistines First to imply the ground why Saul desired this to wit because they were enemies to God and to his people Secondly to enrage the Philistines the more against David for hatred to circumcision would make them abhorre this act of David of cutting off the fore-skinnes from the dead bodies of their brethren more then any thing that could have been done to them Vers 26. It pleased David well to be the kings sonne in law and the dayes were not expired c. It seems that Michal was promised David upon condition that he should bring Saul an hundred fore-skinnes of the Philistines within a certain time prefixed Or else there was a time set for the marriage before which he was to bring these fore-skinnes of the Philistines And therefore it is here noted that before this time was expired he did what was imposed yea to make sure that Saul should not cavill he brought two hundred v. 27. in stead of an hundred Vers 29. And Saul was yet more afraid of David To wit as considering now that this marriage with his daughter was a fair step to the crown and kingdom Vers 30. Then the Princes of the Philistines went forth To wit to make warre with the Israelites And it may well be that besides their desire to be revenged on the Israelites for the late defeat of their armies when Goliah was slain even the late slaughter which David had made amongst the Philistines when he brought an hundred of their fore-skinnes to Saul had mightily enraged them and this was the occasion of their present invading the land of Israel CHAP. XIX Vers 1. ANd Saul spake to Jonathan his sonne and to all his servants that they should kill David Hitherto Saul had done all that he did against David secretly but now he grew impudent and shamelesse Saul spake to Jonathan his sonne and to all his servants that they should kill David For in these words there are two things that discover how violently Sauls passion and rage against David did at length break forth The first that he did not impart his desire to have him slain to some few of his trustiest servants but generally to them all The second that though he knew the great league that was betwixt David and Jonathan yet he moued him also to joyn in this plot hoping no doubt to prevail with him by urging his fear of Davids getting the crown from him Vers 2. And Jonathan told David saying Saul my father seeketh to kill thee c. Whilest David was esteemed Sauls favourite all his Courtiers carried a fair shew towards him chap. 18.5 He was accepted in the sight of all the people and and also in the sight of Sauls servants and who then could fawn upon him more then they ver 22. Behold the king hath a delight in thee and all his servants love thee now therefore be the kings sonne in law But when Saul had once discovered the ill will he bare him and openly enjoyned them to make him away not a man amongst them would open his mouth to Saul for him or do any thing to prevent the danger he was in onely Jonathan that did indeed truly love him did then discover to David his fathers bloudy purpose and afterwards spake to his father in his behalf though he now forbare to say any thing for the present because he saw that now he was in a rage and judged it therefore better to stay a while till his fury was over Now therefore I pray thee take heed unto thy self untill the morning and abide in a secret place and hide thy self Jonathan here counsells David first that he should be very carefull to look to himself that no evil was done him the following night before he could speak to his father for him take heed to thy self untill the morning And then secondly that the next day he should hide himself in some secret place to wit in the field where Saul was wont to walk out take the aire and no doubt
abstain from fornication that every one of you should know how to possesse his vessel in sanctification and 2. Cor. 4.7 But we have this treasure in earthen vessels yet it may be meant too of all they had about them And the bread is in a manner common c. That is it is as any other ordinary bread prepared to be the food of the priests Had it been standing upon the table before the Lord it had been another matter but being taken thence though it were sanctified this day in the vessel however it was reserved onely to the priests because it had been hallowed to the Lord yet to them it was but as any other common bread and therefore he needed the lesse to scruple in case of necessity to give to others Vers 7 Now a certain man of the servants of Saul was there that day detained before the Lord and his name was Doeg an Edomite To wit by birth or because he had dwelt there as upon the same ground chap. 26.6 Ahimelech is called the Hittite yet in profession of Religion he was an Israelite for why else was he now detained in the tabernacle to wit by some vow but a wicked wretched man he was known to be a man of ill fame and therefore now feared by David Chap. 22.22 And David said unto Abiathar I knew that day that Doeg the Edomite was there that he would surely tell Saul Vers 8. And David said unto Ahimelech and is there not here under thy hand a spear or sword This he spake no doubt as desiring Goliaths sword Vers 10. And David arose that day and fled for fear of Saul and went to Achish the king of Gath. That is he fled into his countrey This Achish is in the title of the thirty fourth Psalme called Abimelech which was the usuall title of the kings of the Philistines Gen. 20.2 Doubtlesse he hoped here to have sojourned unknown but however though he could not but apprehend much danger in flying thither because the Philistines were at present deadly enemies to the Israelites and his name was above all others abhorred amongst them in regard of the many victories he had gotten over them and the cruell slaughters he had made amongst them and particularly for his killing of Goliath who was of Gath chap. 17.4 Yet such was Sauls rage and Davids fear that he had more hope of safety there then in the land of Israel Vers 11. And the servants of Achish said unto him Is not this David the king of the land c. Having discovered and caught David as it is in the title of the 56. Psalme Michtam of David when the Philistines took him in Gath they brought him to Achish and made known who he was that he might consider what was fit to be done with him Is not this David say they the king of the land that is a prince or ruler in the land or is not this David that is designed to be king in the land for it may well be thought that the report that David should be king and that Saul persecuted him because of this was now so rife and common in Israel that it was spread even unto the land of the Philistines Vers 13. And he changed his behaviour before them and feigned himself mad c. Yet still withall he sought by prayer to God his hope being in him though he used this plot as a means of escape as appears by the 34. and 56. Psalmes which were made by him at this time and upon this occasion and indeed had not the Lord infatuated Achish whereby it was that he altogether sleighted the matter how easily might this dissimulation of Davids have been discovered in time CHAP. XXII Vers 1. DAvid therefore departed thence and went to the cave of Adullam Which was in the Tribe of Judah Josh 15.21 35. a place of good strength as appears 2. Sam. 23.13 and thither no doubt David went hoping to find relief and comfort in his own tribe and here perhaps he made the 142. Psalme for that was made when he was in a cave as appears by the title Maschil of David a prayer when he was in the cave And when his brethren and his fathers house heard it they went down thither to him To wit as being or fearing to be persecuted and oppressed by Saul for Davids sake and this no doubt added much to his affliction not onely because it must needs greive him to see them forced to flie from their lands houses and estates for his sake but also because it may well be that his brethren who did formerly cast an envious eye upon him and upbraided him with the pride and naughtinesse of his heart would now perhaps upbraid him with the miseries he had brought upon them telling how much better it had been for them if he had contented himself with that meaner condition wherein before he lived in his fathers family But besides in that which Davids brethren suffered for Davids sake Christians may see what they must look to suffer for Christs sake they are dear and precious to Christ as his mother and brethren Luke 8.21 My mother and my brethren are these which hear the word of God and do it But because of this therefore doth the world hate them Matth. 10.22 Ye shall be hated of all men for my names sake See also John 15.19 20 21. Vers 2. And every one that was in distresse and every one that was in debt c. These doubtlesse aimed at the sheltring themselves though they strengthened David by coming in to him But was it well done in David to entertain such as these I answer that what David did herein he might do it by a speciall instinct of the spirit of God and so that might be lawfull in him which would not be lawfull in an ordinary way but then besides much may be said in defence of David herein even in an ordinary way For first David might not know of the severall ingagements by debt or otherwise of those that came in to him Secondly he had no purpose to shelter them against any that should demand justice against them Thirdly he meant not to make use of them against Saul or to make a prey of the people but onely for his own just defence we see what a testimony Nabals servants gave of Davids souldiers Chap. 25.15 The men were very good unto us and we were not hurt neither missed we any thing as long as we were conversant with them when we were in the fields And fourthly It is probable that by this time it came to be generally known that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne and if they came pretending this for their coming the cause they alledged was just and how could David then reject them It is likely indeed that the mouths of many were opened against him because of those that followed him alledging that they were a company of
David should cut off the lap of his garment and yet Saul never feel him Vers 6. And he said unto his men The Lord forbid that I should do this thing unto my Master c. To wit when they provoked him to lay hands upon Saul ver 10. which indeed was a great proof of his sincerity that rather then he would do this he would venture the displeasing and enraging of all his followers who were like doubtlesse to be highly offended that he would wilfully neglect this opportunity to put an end to all their dangers and fears Vers 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt Thus David did with great wisdome cast the blame of Sauls violence against him rather upon Sauls wicked counsel and those flatterers about him that did daily incense him against David by their false slanders then upon Saul himself Vers 11. Moreover my father See c. David calls Saul father either because he had indeed married his daughter or because it was a title usually given to kings as the fathers of the people Vers 12. The Lord judge between me and thee c. Thus David referred his cause to God and hereby also it is evident that this it was that did comfort David against Sauls injuries and made him patiently bear the wrong he did him and restrained him at this time from avenging himself upon Saul namely that he considered that God was the judge of all and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered Vers 13. As saith the proverb of the ancients Wickednesse proceedeth from the wicked but mine hand shall not be upon thee By alledging this proverb David intimated first that a good man could not allow himself to do that which a wicked wretch would make no conscience to do secondly that though wicked men may counsel advise to do that which is evil yet a good man would not hearken to that counsel and thirdly that though unconscionable men deal wickedly with the righteous servants of God yet the righteous will not thence take liberty to deal wickedly with them So that summarily this is the drift of this proverb that no example nor perswasion nor provocation of wicked men should winne the servants of God to draw the same guilt upon themselves Vers 14. After whom dost thou pursue after a dead dog after a flea That is after a man of no estimation nor power one not worthy thy jealousies and fears but besides it may be that David had also respect in these words to his humble deportment of himself hitherto free from all ambition had he made a partie amongst the Nobles or Elders of Israel there had been some pretence of suspecting him but considering his lowly carriage of himself all the time he had been in Sauls court Sauls proceeding against him in that manner he did was as if a man should have come with an army of souldiers against a flea or against a dead dog Vers 22. And Saul went home But David and his men gat them up unto the hold Namely of Engedi vers 1. having found David and his men hemmed up in a cave it was much that Saul would overslip such an opportunitie to put an end to his fears but his conscience was strongly convinced and thereby God carried him away and hereby David found that his confidence in God manifested in the 57. Psalme was not in vain for that Psalme was penned as is most probable when he hid himself in this cave as we may gather from the title Michtam of David when he fled from Saul in the cave CHAP. XXV Vers 1. ANd Samuel died and all the Israelites were gathered together and lamented him c. Under Sauls government they had found what cause they had to respect Samuel and how much better it had been for them to have lived under a judge of Gods appointing then a king of their own choosing and therefore now they lamented Samuels death and buried him in his house in Ramah In Ramah Samuels father dwelt before him 1. Sam. 1.1 and there in the ancient buriall place of his family was Samuel buried And David arose and went down to the wildernesse of Paran Which bordered upon the south of the land of Judah not farre from the desert of Maon It seems Samuels death added to Davids fears he had lost him to whom he was wont to go for counsel and comfort and was like enough now to have more enemies and fewer friends and therefore now he was glad to flee to a wildernesse without the borders of Israels land Vers 2. And there was a man in Maon whose possessions were in Carmel and that man was very great c. Because Carmel was nearer to the wildernesse of Paran whither David was removed then Maon was therefore this is expressed concerning Nabal that though he dwelt in Maon yet his possessions were in Carmel and so there he sheared his sheep which was the occasion of Davids sending to him and indeed Maon Ziph and Carmel were all in the tribe of Judah not farre it seems asunder and therefore joyned together Josh 15.55 his great riches are here mentioned as an aggravation of his inhumanity towards Davids followers had he been a man of a mean estate he might have pleaded that he was not able to send relief to Davids six hundred men but being a man of so vast an estate he might have sent somewhat to David and his men and have been never the worse for it and therefore there could be nothing said by way of excusing him Vers 6. Peace be both to thee and peace be to thine house c. This modest manner of their seeking some relief from Nabal is therefore expressed to let us see that they spake nothing that could provoke him to answer them so bitterly and so churlishly as he did Vers 7. For we come in a good day give I pray thee whatsoever cometh to thine hand c. In these words For we are come in a good day Two reasons are imployed to move Nabal to satisfie their desire First because he had now provided a liberall feast out of which he might well spare them somewhat Secondly because it was a day of rejoycing at which times mens hearts are freer to give and so thence he concludes Give I pray thee whatsoever cometh to thine hand that is whatsoever thou thinkest good to bestow upon us Vers 9. They spake to Nabal according to all those words in the name of David and ceased These last words and ceased are added to imply that this before mentioned was all they said they were neither importunate nor insolent in their speeches but in a fair manner spake what David had given them in charge and then they had done Vers 10. There be many servants now adayes that break away every man from his master Herein covertly he upbraids David First for flying from the
him for pardon and that because there is mercy with him and power to withdraw these turmoils if he be once appeased toward us They have driven me out this day from abiding in the inheritance of the Lord saying Go serve other gods That is by causing me to be thus continually persecuted not giving me any resting place in the land of Canaan they have done what in them lay to drive me from amongst the people of God to go and live amongst idolaters that so I might be entangled by them and corrupted in their idolatrous practises Vers 20. Now therefore let not my bloud fall to the earth before the face of the Lord. As if he had said Do not cause my bloud to be shed and spilt like water upon the ground causelessely the Lord seeing and beholding it For in those last words before the face of the Lord David implies a reason to move Saul to take heed of sheâ—ding innocent bloud to wit because the Lord would see it and not suffer it to go unpunished For the king of Israel is come out to seek a flea c. See the note chap. 24.14 Vers 21. Behold I have played the fool and erred exceedingly Thus Saul did not onely confesse his fault but did also with much detestation judge and condemne himself for his grosse folly therein and that also to his great shame openly in the â—aring of all his captains and souldiers that were about him Vers 23. The Lord render to every man his righteousnesse c For all Sauls fair promises David having had frequent experience of his ficklenesse this way slyeth from him to Gods goodnesse and puts all his trust and confidence in him as is evident in these two verses CHAP. XXVII Vers 1. THere is nothing better for me then that I should speedily escape into the land of the Philistines c. This was no warrantable course which David here pitched upon for his preservation for first God had once before commanded him to abide in the land of Judah by the Prophet Gad chap. 22.5 secondly having been such a deadly enemy to the Philistines and so hardly once before escaped with his life when he sought for shelter amongst them there was no likelihood he should be now entertained by them upon any other terms then that he and his souldiers should turn to the Philistines and become enemies to the king and people of Israel and thirdly to the great grief of those that were righteous in the land the enemies of David would exceedingly triumph in this alledging that now he had discovered what he was in deserting his people and religion and joyning himself to their uncircumcised enemies but thus it is usually with men when their hearts sink through infidelity as Davids now did they will seek to help themselves by any unlawfull means as men ready to sink in the water will be catching at any thing to save themselves from drowning Vers 2. And David arose and he passed over with the six hundred men that were with him unto Achish c. To Achish king of Gath David fled once before chap. 21.10 yet some think that this was not the same Achish and that to distinguish this from him formerly mentioned this is said to be the sonne of Maoch but David went in another manner now then he went before then he went secretly and alone by himself hoping to have lived there unknown now he went openly attended with six hundred followers and their severall housholds ver 3. and therefore now it is likely that he had beforehand procured from Achish assurance that he and his should live safely in the land to which indeed policy might perswade him in regard of the hatred wherewith Saul that made continuall warres with the Philistines was known to prosecute David Vers 5. Let them give me a place in some town in the countrey c. Davids aim in this request might be first that he might have the more freedome for the service of God and the exercise of his religion and might keep his souldiers from being corrupted with the sinnes of the Philistines especially of their Court-sinnes secondly that he might avoid the better the envie of the Philistines for being retired to some obscure corner of the countrey where he should be lesse in their eye there would not be so frequent occasioâ— of offence and stirring their spirits against him and besides all suspicion would be taken away of his affecting any advancement or place of eminency in their Court or State and thirdly that he might thence prey upon the enemies of Gods people secretly without having any notice taken of it but all he pretends was onely as out of modesty that it was not fit for him a stranger to live with the king in the royall citie especially having so much people with him who must needs be burdensome and might prove sometime offensive both 〈◊〉 him and to the inhabitants Vers 6. Then Achish gave him Ziklag that day Policie would have advised to place him for the better assurance in some town in the midst of the land and not in a town that bordered upon his own countrey as Ziklag did but this sheweth that God had blinded Achish for Davids good Wherefore Ziklag pertaineth unto the kings of Judah unto this day Ziklag was long since allotted to the tribe of Judah Josh 15.31 and afterwards was given to Simeon Josh 19.5 though ever since detained by the Philistines but now it came into the possession of those to whom God had given it and was not onely joyned to Judahs portion but was also upon this occasion designed to be for ever after a part of the Grown-land of the kings of Judah Vers 8. And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites c. Under a pretence of invading Judea he bent his forces another way and smote the Amalekites and others which are thought to be the remainders of the Canaanites to wit the Geshurites that is those that dwelt formerly in Geshur in Gilead Josh 12.15 and the Gezrites that had dwelt in Gezer which belonged to Ephraim Josh 16.3 who perhaps at the first coming of the Israelites fled thence to the Amalekites and had ever since dwelt amongst them And thus he not onely provided for the maintenance of his army by the spoils he took and deluded Achish who thought he had pillaged the land of Israel but withall he destroyed those accursed nations whom God had at first appointed to be rooted out and continued still enemies to the Israelites Vers 10. And David said Against the south of Judah and against the south of the Jerahmeelites and against the south of the Kenites It cannot be conceived that David pretended the invasion of so many places in one day The meaning therefore of this passage must needs be this That when ever Achish asked him that question Whither have ye made a rode to day he answered sometimes that he
is that when both armies were met together as is before said Abner sent a challenge to Joab to wit that a certain number of their young gallants on each side might come forth and show both armies some pastime in a fight together and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men to daunt those that were with Joab but Joab soon accepted the challenge and sent forth twelve of his men to enter the lists with twelve of Abners and we may well think that the sad event of this combate was of God to shew how he abhorres such vain-glorious challenges Vers 17. And there was a very sore battel that day Each part happely being enraged by the death of their fellows slain in the combate both armies did presently with great fury fall upon each other and so there was a sore battel though at last Joab and his men wonne the field who fought for David the Lords anointed as it follows in the next words Abner was beaten c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah it is very probable that his army was farre greater then Joabs Vers 21. Lay thee hold on one of the young men and take thee his armour As if he should have said Set upon one that is thy match and content thy self with taking the spoil of his armour from him or else I shall soon make thee know that thou art not able to deal with me Vers 22. How then shall I hold up my face before thy brother Hereby it appears that Abner began now to think of obtaining a peace from David and was troubled to think that he should have Joab his continuall adversary if he should now slay his brother Asahel Vers 23. Abner with the hinder end of his spear smote him under the fifth rib c. About the place where the short ribs are which is added because in that place the blow must needs be mortall and it was done with the hinder end of the spear that is with the pike in the lower end of the spear for their spears had pikes at both ends Vers 25. And the children of Benjamin gathered themselves together after Abner c. That is some of his broken troops gathering together about Abner on the top of an hill encouraged with the advantage of the place and night approching began to make head against Joab again Vers 26. Knowest thou not that it will be bitternesse in the latter end c. That is though in your heat of prosecuting the victory you have gotten the bloud of our brethren is not minded yet afterward it will cause bitter sorrow even these few of our army which are left when they see their condition is desperate may happely sell their lives amongst thy followers at a deare rate but however the shedding of so much bloud of Israel your brethren will end at last in bitternesse and therefore desist How long shall it be ere thou bid the people return from following their brethren Vers 27. Unlesse thou hadst spoken surely then in the morning the people had gone up every one from following his brother That is unlesse thou hadst by challenging the young men on our side provoked the people and he means that challenge mentioned vers 14. so farre we were from desiring to shed the bloud of our brethren that purposely to prevent it we were minded to have retired in the morning before the battel was fought Vers 28. So Joab blew a trumpet and all the people c. Though Joab doubtlesse was greatly incensed for the death of his brother Asahel yet hoping that Abner began to bethink himself of the losse they had sustained and especially to prevent the further shedding of the bloud of their brethren he sounded a retreat neither fought they any more to wit at this time for afterwards the warre was renewed again as is evident in the next chapter vers 1. CHAP. III. Vers 1. BUt David waxed stronger and stronger and the house of Saul waxed weaker and weaker Herein was Davids kingdome as in many other things a type of Christs and that both generally in the whole Church and particularly in the heart of every true Christian for thus shall it alwayes be betwix the kingdome of Christ and the kingdome of Antichrist between the flesh and the spirit in the regenerate The Church of Christ shall grow stronger and stronger and Antichrist shall consume away and grow weaker and weaker though he may seem to gather strength for a time yet by degrees he shall loose again more then for that time he had gotten and so he shall waste and consume away till at last his kingdome shall be utterly ruined and so it is likewise with the kingdome of Christ erected in the hearts of all true believers though the spirituall part be never so weak at the first yet it shall by little and little grow in strength and the flesh on the other side shall grow weaker and weaker There is a crown and kingdome promised them and though there be never so much opposition Christs promise shall at length be made good unto them as here Samuels was unto David they shall subdue all their enemies and shall be crowned at last triumphantly in heaven Vers 2. And unto David were sonnes born in Hebron c. And herein Gods providence notably appeared to wit that David all the while he was in exile had no children whilest they were like to be an occasion of much care and incumbrance to him But being now settled in his kingdome he had many sonnes for that all these were born to him in Hebron is yet more clearly expressed 1. Chron. 3.1 c. Vers 3. And his second Chileab c. Called also Daniel in that 1. Chro. 3.1 And the third Absalom the sonne of Maacah the daughter of Talmai king of Geshur There was an inrode made by David into this land of Geshur whilest he lived with Achish 1. Sam. 27.8 and therefore some think that David then took this Maacah captive and so took her to wife as is permitted by the Law Deut. 21.13 And she shall put the rayment of her captivity from off her and shall remain in thine house and bewail her father and her mother a full moneth and after that thou shalt go in unto her and be her husband and she shall be thy wife But Absaloms flying to this Talmai his grandfather by the mothers side chap. 13.37 may rather imply that he had her by way of peaceable treaty and that was doubtlesse unlawfull unlesse she yielded to become a proselyte Vers 5. And the sixth Ithram by Eglah Davids wife This clause Davids wife is here added either because her parentage was not known which is expressed in the rest of his wives and therefore this title is added in stead of that or to distinguish this Eglah from some other woman of the same name
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 slothfull and dull spirit not active in any thing but leaving all to Abners disposing we may justly think that it is purposely noted here as the just reward of his idlenesse and sloth that as he slept away his time so he dyed 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 habite of countreymen 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 colour that they came to fetch corn for the souldiers or for themselves for the souldiers in those times had usually their pay in corn they had free accesse 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 doubtlesse 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 villany 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 villany that did farre 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 farre he was from knowing any thing 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 onely the elders and heads of each tribe as is expressed vers 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 dayes eating and drinking and making merry together vers 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 enclining their hearts thereto even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government as is noted before concerning the men of Judahs taking David to be their king chap. 2.4 as likewise Davids free accepting of these did shadow forth Christs gratious 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 favour though they had hitherto sided with the house of Saul against him but doubtlesse they principally alledged 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 enjoyned them onely 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 Psalme 110.3 to the sceptre 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 bloud 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 behoveth him to be made like unto his brethren that he might be made a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sinnes 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 alledged by the Israelites whereby they were now moved to come in and submit themselves to Davids government The first is that they considered how well David had deserved at their hands and that indeed during Sauls reigne he had been their chiefest support and defence 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 alledge 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
enemies before me as the breach of waters which hath reference either to the dispersion of the enemie who were scattered as water in an earthen vessell will runne about when the vessell is broken or to Gods power in driving away the enemie 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 passe his act his strange act Vers 21. And there they left their images and David and his men burnt them That is the souldiers burnt them at Davids 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 signe of the terrour wherewith they were stricken Vers 23. Thou shalt not go up but fetch a compasse behind them and come upon them over against the mulberry trees That is thou shalt not go up directly against them but fetching a compasse 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 terrour 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 bestirre thy self 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 some body 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 doubtlesse it was appointed as a signe of Gods 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 signifie forces that were sent from on high from heaven and such as needed not the ground to support them but could march through the aire 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 especiall signe of Gods 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 Kirjath-jearim about seven and fourtie 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 kingdome 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 honour of God and of his ark that it should not lie hid in a private family but be settled in the chief citie of the kingdome in a place purposely appointed for it and secondly that being in the heart of the kingdome and in Jerusalem the royall citie 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 onely 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 doubtlesse 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 expressely appointed that the Levites should carry it upon their shoulders Num. 4.15 and 7.9 and so this was the first occasion of Gods displeasure and of that dismall accident that followed in the death of Uzzah vers 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. Sanctifie your selves 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
the great river Euphrates that countrey becoming now tributary to David and upon the occasion of this victory David composed the 60 Psalme 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 tenne 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 unlesse the chief be here onely expressed and all there And David houghed all the chariot horses c. He reserved onely 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 warres though usefull otherwayes as we see the like done by the Lords 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 vers 11. Vers 8. And from Betah and from Berothai cities of Hadadezer king David took exceeding much brasse 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 sonne unto king David to salute him and to blesse him because he had fought against Hadadezer c. That is to congratulate his victory and withall no doubt for fear of David this Joram the sonne 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 Sathan converted the spoyles 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 countrey of the Edomites 2. Kings 14.7 He slew of Edom in the valley of salt ten thousand and took Selah by warre 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. Psalme 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 sonne 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 joyned with the Edomites in this battel 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. Psalme 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 summe of eighteen thousand is ascribed to Abishai 1. Chron. 18.12 because he first begâ—n the battel and brake the troops of the enemie 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 dayes of Jehosaphat 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 litterally accomplished more of this story and of the flight of Hadad into Egypt see 1. Kings 11.14 Vers 16. And Joab the sonne of Zeruiah was over the host Joab was the sonne of Zeruiah Davids sister but was made Generall of his forces because of that exploit of his in winning the castle of Sion from the Jebusites 1. Chron. 11.6 And David said Whosoever smiteth the Jebusites first shall be chief and captain So Joab the sonne of Zeruiah went first up and was chief Vers 17. And Zadok the sonne of Ahitub and Ahimelech the sonne 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 sonne of Abiathar who fled to David from Saul 1. Sam. 22.20 these were the priests in Davids time that is they were the two chief priests of these two severall 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 sonnes of Eleazar and Ahimelech of the sonnes of Ithamar according to their offices in their service And there were moe chief men found of the sonnes of Eleazar then of the sonnes 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 sonnes 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 sonne 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 souldiers 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
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods 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 Expositours 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 signe of Gods presence amongst his people out of the land of Canaan into the countrey 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 onely it is that he joyns 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 rendred 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 whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall 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 continuall danger and yet David had not scrupled at that very time to satisfie 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 frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild 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 freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—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 doore of the kings house vers 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 houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse 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 doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne 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 favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne 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 Davids conscience smote him for cutting off tho lap of Sauls 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 Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah 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 sinne she would not omit the customary wayes 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 shew the vanity of Davids 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 bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
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 expressely named the rather because Uriah was a man of such eminency one of Davids 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 murthered did much aggravate his sinne Secondly even his marrying with Bathsheba is mentioned here as a branch of his sinne 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 passe 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 sinne 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 sinne which God greatly abhorres 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 enemie secondly by this means many of Gods people were slain together with him thirdly the Ammonites were encouraged hereby and took occasion to insult over Gods people and over the truth and religion they professed yea perhaps over the God of the Israelites as regardlesse of those that served him or not able to protect those that fought in his cause and fourthly the hearts of Gods people were exceedingly sadded and discouraged thereby Vers 10. Now therefore the sword shall never depart from thine house This may be referred not onely to the violent death of his three sonnes Amnon Absalom and Adonijah who were all slain with the sword but also to the bloudy wars wherewith the posterity of David were continually molested especially betwixt them and the kings of Israel the successours 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 Absaloms rebellion and other abominable wickednesse for though God be not the authour of sinne yet his providence concurres 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 neighbour and he shall lie with thy wives in the sight of this sunne where by his neighbour is meant one that was nigh to him and who was nigher to him then his own sonne and it is said that this should be done before Davids eyes because it was done whilest he lived and he came to know of it and in the sight of the sunne 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 lustfull 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 sunne And thus God threatned to punish him with that which should be a shame and reproch 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 Sauls confession of his sinne to Samuel 1. Sam. 15.24.25 with this of Davids to Nathan there seems better expressions of a true penitent in that of Sauls then in this of Davids for Saul confessed his sinne 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 vers 25. and desired Samuel that they might go and worship the Lord together as it were to seek atonement with him But now David onely said I have sinned against the Lord which is the ordinary confession of those that most sleight their sinnes and yet Saul was rejected and David had an answer of pardon presently returned to him But for this we must know that Davids heart was truly humbled which Sauls was not and thence was the difference doubtlesse 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 sinne more fully to the whole Church of God for having penned the 51. Psalme which contains his acknowledgement of this sinne 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 Psalme we may see To the chief musician a Psalme 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 sinne thou shalt not die That is neither eternally nor by any sudden stroke or judgement of God both which his sinne had deserved even himself had so judged against himself vers 5. and he might the rather fear it because of those words vers 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 severall wayes 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 Gods 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 houl saith the Lord and my name continually every day is blasphemed and secondly because by
his grosse sinnes he had given occasion to wicked prophane 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 wayes of piety and zeal as David had hitherto walked in What might they say is this the man after Gods own heart of whom Samuel promised such great matters Did Saul ever commit adultery with another mans 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 shew 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 prophane wretches were like to descant upon these sinnes of David and so to blaspheme according to that of the Apostle Rom. 2.24 where having spoke much of the great wickednesse of the Jews he addes 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 goodnesse for as long as this child had lived it would have been a memoriall of their sinne and shame both to themselves and others yet considering the affection they bare to their child and the manifestation of Gods 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 threatned 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 Ninivites Vers 18. And it came to passe 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 cheared up himself we see not doubting of the childs salvation yea though he was begotâ—en in adultery vers 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 apparell 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 dayes 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 farre from Davids pallace 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 blesse God for calling him to repentance when he lay in such a dangerous condition for giving him assurance by the prophet that his sinne was pardoned and for enabling him to bear with patience the losse of his child and partly that he might further acknowledge and bewail his sinnes before God and pray for mercy in regard of those remaining corrections which God had threatned him with at least that God would strengthen him to bear them and sanctifie them to his good However observable it is that so eager he was upon these duties of Gods worship that though he had fasted all the time the child lay sick yet he would not eat any thing 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 losse 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 Lords displeasure against them and indeed some Expositours conceive that Bathsheba was so farre 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 sonne and called his name Solomon Which signifieth peaceable and it was by expresse direction from God that David gave his new-born sonne this name as is evident 1. Chron. 2â— 9 where David tells Solomon how he had herein received a charge from God Behold a sonne 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 quietnesse unto Israel where we see the reason of his name is also expressed because of the great peace the Israelites should enjoy under his reigne 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 bloud of his crosse 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 onely but also Jedidiah that is Beloved of the Lord to wit because of Gods singular love to him and thus did the Lord chear 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
this as if Generalls expert in warre used never in those times to lodge with the people but as with reference to Davids 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 surprized 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 shewing 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 souldiers 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 souldier 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 wil come to passe 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 souldiers 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 businesse 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 shews by this reason taken from the great opinion which all the people had of the exceeding valour 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 Davids good in this counsel that he might have the more respite to strengthen himself and might not be suddenly surprized 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 humour 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 shew of wisdome to make as sure work as could be in a businesse 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 countrey where we come by reason of the multitude of our army so that whereever he is we shall light upon him Vers 13. If he be gotten into a citie then shall all Israel bring ropes to that citie 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 citie he mentions the pulling of it into the river because great and strong cities stand usually upon some river waters being alwayes of great use and of great defence to any citie or else by the river must be meant the trenches about the citie 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 farre from Jerusalem See Josh 15.7 and 18.16 there they stayed because they might not be seen to come into the citie to wit because then they could not safely go forth thence to carry David tidings of that which passed in the citie 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. Neverthelesse a lad saw them and told Absalom These sonnes of the priests Jonathan and Ahimaaz being missing at Jerusalem were it seems generally known to be of Davids party and therefore a lad spying them soon carried word of it to Absalom who as speedily sent out his servants to surprize them But they went both of them away quickly and came to a mans house in Bahurim which had a well c. Hearing or perceiving by some thing 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 sadled 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 alwayes hitherto so highly esteemed it went against his ambitious humour 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 perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne 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 betraid 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 kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne 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 counselled vers 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 faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne 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 Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â— 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 joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall 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 onely 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 lawfull 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 Joabs 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 passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne 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 for ever 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 my self also Thus David would intimate to the people that he was willing to hazard himself in the battel 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 battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie 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 citie 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 favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers 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 kingdome 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 sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne 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 rashnesse 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 pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
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 Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall 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 shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids 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 libertie 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 sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare 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 citie and another outward toward the suburbs and between these two gates it was that David now sate 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 doubtlesse 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 inferres that if it were Ahimaaz that was coming he doubtlesse 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 tidâ—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 vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles 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 poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne 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 citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body 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 Davids 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 winne him to withstand them unlesse 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 sovereigne 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 kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare 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 citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded 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 citie of Jerusalem and the strong fort of
and all the wisedome of Egypt By the children of the east is meant the Arabians or Chaldeans who were at this time famous for their learning especially for Philosophy Astronomy and other the liberall sciences as were also the Egyptians whence is that concerning Moses Acts 7.22 And Moses was learned in all the wisedome of the Egyptians and was mighty in words and in deeds and hereby it appears therefore that Solomon excelled in this kind of learning Vers 31. For he was wiser then all men then Ethan the Ezrahite and Henâ—n c. Who it seems were the famous men for learning and wisdome in these tines amongst the Israelites for these I conceive are the same that are mentioned amongst the posteritie of Judah the sonnes of Zerah 1. Chron. 2.6 and that therefore â—than is here called the Ezrahite it seems by were famous also for their poetry if these were that Ethan and Heman mentioned in the titles of the 88. and and 89. Psalmes Vers 32. And he spake three thousand proverbs c. So it is said in next verses thâ—t he spake of trees c. and that he spake also of beasts and of fowl and of creeping things and of fishes and that there came of all people to heare the wisdome of Solomon whereby it is evident that though he were a king of so great majestie and glory yet he read lectures of naturall and morall Philosophy and of Divinitie too for the instruction of those that would come to heare him Vers 34. And there came of all people to heare the wisedome of Solomon from all kings of the earth which had heard of his wisedome That iâ— from all the kings which were any thing near about him CHAP. V. Vers 1. ANd Hiram king of Tyre sent his servants unto Solomon c. This Hiram king of Tyre was also king of Zidon which was neare unto Tyre and therefore the Zidonians are called Hirams servants verse 6. Vnto thee will I give hire for thy servants for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians being therefore a neighbour prince when he heard of Davids death and his son Solomons succeeding him in the throne he sent as it seemes the custome of princes then was his Embassadours to Solomon to congratulate his succession and that the rather because as the Text saith he had beene alwayes a constant friend to David for Hiram was ever a lover of David And hereby it is evident that the eighty third Psalme was not composed by David because there the inhabitantâ— of Tyre verse 7. are named amongst other enemies that were confederate against the Israelites which doubtlesse was not in Davids and Hirams dayes Vers 3. Thou knowest how that David my father could not build an house c. To wit by common report It is said also that Solomon alledged the kindnesse Hiram had showne to his father in sending him Cedars to build himselfe an house whereof we have heard before 2 Sam. 5.11 and desired him to afford him the like favour for the building of a Temple for the Lord 2 Chron. 2.3 And Solomon sent to Hiram the king of Tyre saying As thou didest deal with David my father and diddest send him Cedars tO build him an house to dwell therein even so deal with me Vers 4. There is neither adversary nor evill occurrent That is to hinder the work of building the Temple Vers 5. I purpose to build an house unto the name of the Lord c. That is for the honour and worship of God of which see the note Deut. 12.2 and herein was Solomon a Type of Christ by whom the Church the spirituall temple of God is built Vers 6. Command thou that they hew me Cedar trees out of Lebanon c. Many Expositours hold that Libanus was a part of Solomons land and that he required of Hiram only workmen to hew timber But 1. because it is said that Hiram sent Cedars as a present to David 2 Sam. 5.11 And Hiram king of Tyre sent messengers to David and Cedar trees c. And 2. because of the great quantity of corne and oyle which Solomon gave to Hiram yeare by yeare in liew of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshold and twenty measures of pure oyle thus gave Solomon to Hiram yeare by yeare I rather thinke that Libanus was in the possession of the king of Tyre though it were the utmost bounds northward of the land of Canaan and that Solomon therefore had the timber also from him or else it may be that Libanus being a large tract of mountains was partly in Solomons territories though most in Hirams and so both may be true that most of the materials he had from Hiram and that such timber as was cut in Solomons territories was hewed also by Hirams servants Here is onely mention made of Cedar trees as being the chief timber he used but he sent also for Firre trees and Algume trees and for a man cunning to worke in gold and silver c. 2 Chron. 2.7 8. It is indeed said that David before his death prepared abundantly both workemen and Cedar trees and all other necessaries 1 Chron. 22.2 3 4 14.15 and 1 Chron. 29.2 But the meaning of that is only that he prepared exceeding much not that he prepared enough or more then enough both for the house and the holy utensiles therof though he had provided exceeding aboundantly yet there was much more wanting which Solomon therefore now takes care to provide And unto thee will I give hire for thy servants according to all that thou shalt appoint See the note verse 11. Vers 7. He rejoyced greatly and said Blessed be the Lord this day c. In 2 Chron. 2.12 it is Blessed be the Lord God of Israel that made heaven and earth c. now hence and because he calls the God of Israel Jehovah some Expositors conclude that he was a Proselyte which others deny and that because his people the Tyrians and Sidonians were at this time idolaters and served Ashtaroth who is therefore called the goddesse of the Zidonians Chap. 11.5 and indeed even the heathens had in these times a kind of reverent opinion of the God of the Hebrews and of the gods of other nations whom they worshipped not as we may see 1 Sam. 4.8 Woe unto us who shall deliver us out of the hand of these mighty Gods these are the Gods that smote the Egyptians 1 Kings 20.23 And the servants of the King of Syria said unto him their gods are gods of the hills therefore they were stronger than we Daniel 6 16. Now the king spake and said unto Daniel Thy God whom thou servest continually he will deliver thee and Acts 17.23 For as I passed by and beheld your devotions I found an Altar with this inscription To the unknowne God So that nothing can
did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any
meant either of the tent which David afterwards provided for the Ark of God 1. Chron. 15.1 and therefore called his tent Or else rather it is meant of his own private tent where it seems he kept all Goliahs armour for a time though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob Chap. 21.9 And the Priest said The sword of Goliath the Philistine whom thou slewest in the valley of Elah behold it is wrapt up in a cloth behind the Ephod Vers 55. He said unto Abner captain of the host Abner whose sonne is this youth This may well seem strange considering what is said before concerning Saul and David chap. 16.21 And David came to Saul and stood before him and he loved him greatly and he became his armour bearer And indeed some Expositours do certainly hereupon conclude that there is here a transposition of the history and that these things related in this chapter were done before that which is related in the foregoing chapter concerning Sauls sending for David to play before him c. But yet it is not safe to change the order of the history without necessary cause and that here I find not For notwithstanding all that had formerly passed between Saul and David how this might be that Saul should not now know David we may well enough conceive if we consider First That the countenance of young men when they grow toward ripenesse of years and begin to have hair on their faces many times doth much alter in a little while Secondly That great Personages do take little notice of their meaner servants and therefore easily forget them Thirdly That Saul was troubled with melancholly and frantick fits and such men will often forget those that formerly they have seemed much to respect For all this considered it needs not seem impossible that Saul should before this greatly love David to wit according to the respect which musitians or servants find with Princes and appoint him to be one of those that sometimes carried his sheild before him and yet having afterwards sent him home to his father should not know him when he came to the camp in other apparell and with another countenance to visit his brethren And as for Abner being a martiall man and often abroad he might in those times take little notice of David CHAP. XVIII Vers 1. ANd it came to passe when he had made an end of speaking unto Saul that the soul of Jonathan was knit with the soul of David c. That is his heart and affections were in an extraordinary manner set upon David and the causes thereof are easily conceived to wit First Those amiable graces which he discerned in David his wisdome his courage and undaunted spirit his zeal for Gods glory and above all his faith and confidence in Gods protection and assistance Secondly The likenesse and suitablenesse of their qualities and dispositions Jonathan was a stout couragious Prince pious and faithfull and therefore when David had manifested himself to be eminently such likewise the soul of Jonathan was knit with the soul of David Thirdly The glory that God had done him in giving him the victory over that proud Gyant that had both defied and terrified the whole army of Israel this shewed plainly that he was highly esteemed of God and pretious in his eyes and so he loved him as one that was dearly beloved of God Fourthly The gratious speeches that came from David upon every occasion for that seems to be specially aimed at in those words when he had made an end of speaking unto Saul the soul of Jonathan was knit with the soul of David And Fifthly There was doubtlesse a speciall hand of God in inclining the affections of Jonathan thus unto David for by this means God provided David a freind in Sauls court to plead for him to reveal Sauls plots and intendments against him and to be by his true love a comfort and support to David in all his approching troubles and sorrows Vers 3. Then Jonathan and David made a covenant That is a covenant of entire friendship and brotherly love Vers 4. And Jonathan stript himself of the robe that was upon him and gave it to David To wit that hereby he might testifie that he esteemed him as his second self and that whatever he had all his authority and power and wealth he should be alwayes ready to bestow and imploy it for Davids welfare and service Vers 5. And Saul set him over the men of warre That is he made him a Captain over some of his troops and imployed him as a commander in his warres For this is not meant of that dignity which Saul had formerly conferred upon Abner chap. 14.50 who was the Captain of his host that is the chief Generall of his Armies that place he still retained as is evident in many places of the following story Vers 6. The women came out of all the cities of Israel singing and dauncing to meet king Saul c. It was it seems the usuall custome of these times amongst the people of God that when God had given them any great victory over their enemies the women were wont with dances and songs of triumph to celebrate the praises of God For so it was with the women of Israel when the Egyptians were drowned in the red sea Exod 15.20 And with Jephthahs daughter and her company when Jephthah had vanquished the Ammonites his daughter came out to meet him with timbrels and with dances Judges 11.32 And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah where he had vanquished the Philistines the women came out with songs and dances to congratulate his victory As women have usually the heaviest share in the calamities of a land that is overrun by an enemy and that because they are least able to resist and so are frequently taken for slaves ravished and abused in the most savage manner so have they likewise therefore the greatest cause to rejoyce when the enemy is vanquished and hence it may be was this custome of womens triumphing at every great victory But however in this triumphing of Gods people for the fall of Goliath and the vanquishing of the Philistines there was a kind of figure and shadow of the triumphant joy of Gods elect people for Christs conquest over Sathan and their prevailing over their spirituall enemies through the merits and assistance of Christ Rev. 12.10 11. I heard a loud voice saying in heaven now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast down c. and they overcame him by the bloud of the Lambe and by the word of their testimony such was the rejoycing of the virgin Mary and Zachary Luke 1.46 My soul doth magnifie the Lord saith Mary and my spirit hath rejoyced in
their safety as the princes had but the princes had a speciall spleen against him because of the honour Achish had done him and therefore they presently combined together to complain of him and would have him removed Is not this David the servant of Saul the king of Israel which hath been with me these dayes or these years c. That is or rather these years for he had been with him a full yeare and foure moneths which was a good part of another yeare chap. 27.7 The time that David dwelt with the Philistines was a full yeare and foure moneths Vers 26. Then Achish called David and said unto him Surely as the Lord liveth thou hast been upright c. In the Original it is as Jehovah liveth for in those times these idolatrous nations had a reverent opinion not onely of their own peculiar gods but of those also which they esteemed the gods of other nations and so having so much knowledge of the God of the Hebrews that they knew he was called Jehovah Achish swore therefore As Jehovah liveth perhaps the rather to please David herewith yea it is probable that even amongst the heathen that were aliens and strangers from the common-wealth of Israel there were from former times some remainders of truth conveyed concerning God which were still retained amongst them as this of the name Jehovah from whence no doubt came that name of Jupiter or Jove which was in after times so rife amongst them Vers 8. What hast thou found in thy servant so long as I have been with thee unto this day that I may not go fight against the enemies of my Lord the king David doubtlesse would not for his life have drawn his sword against the people of God but yet that Achish and the Philistines might not be jealous of him and so for the better assurance of his life amongst them he was glad to put on a countenance as if he had greatly desired to aid the Philistins against the Israelites and as if it had troubled him much that he might not do it Vers 10. Rise up early in the morning with thy masters servants that are come with thee That is Sauls servants that are come with thee and he calls them not Davids servants but Sauls his masters to imply the ground of the jealousie of the Philistine Princes to wit the relation which they had to Saul that they were his subjects his servants c. And assoon as ye be up early in the morning and have light depart Lest the lords of the Philistines should in their rage fall upon David he adviseth him to make all the haste away that possibly he could and this was all Achish intended in this his advice But God had a further aim in it for by this means he was not onely freed from the danger of being forced either perfidiously to betray Achish who trusted in him or else to fight against his brethren but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites which they had carried from Ziklag as we see in the following chapter CHAP. XXX Vers 1. ANd the Amalekites had invaded the south and Ziklag and smitten Ziklag and burnt it with fire That is they had invaded the south of Judah and of the Philistines countrey and amongst the rest particularly they had sacked Ziklag and destroyed it with fire for so we find this place explained afterwards ver 14. where the Egyptian they took confesseth to David We made an invasion upon the south of the Cherethites that is the Philistines and upon the coast which belongeth to Judah and upon the south of Caleb c. This no doubt the Amalekites did to revenge the spoyl which David and his men had made in their countrey chap. 27.8 taking the opportunity of doing it at this time when the Philistines and Davids men were gone out to make an invasion into the land of Israel But God had herein a further end for by this means first David was chastened for his sinnes who out of his distrust of Gods promises and providence had sought to help himself by unlawfull means by fleeing to the Philistines by lying and dissembling and now of late by pretending to Achish that he had a desire to fight against Saul and against the Israelites secondly his faith was exceedingly tried for never was he in greater straights then he was at this time thirdly the Amalekites Gods enemies were smitten with a great destruction and fourthly David was indeared to his own people when there was most need of it because they were now immediately to receive him to be their king both by the fame of his victory and the presents he sent them vers 26. c. Vers 2. And had taken the women captives that were therein they slew not any c. And this no doubt was of God that they might by David be recovered again for otherwise how unlikely a thing was it that they should be so carried away with a covetous desire to make a gain of them by keeping them prisoners that they should not think of using these that were now in their power as David and his souldiers had a while before used them chap. 27.8 9. And David smote the land and left neither man nor woman alive c. Vers 5. And Davids two wives were taken captives c. This is inserted first to set forth in what a sad condition David was at present secondly to shew how wholly he submitted himself to the will of God that could depend upon Gods direction whether he should pursue the Amalekites or no vers 8. notwithstanding that his wives that were so precious in his eyes were by them carried away Vers 6. And David was greatly distressed for the people spake of stoning him c. As laying all the blame upon him first because he had provoked the Amalekites by spoiling their countrey chap. 27.8 secondly because he had now to no purpose carryed them all away after Achish and left the citie without any defence But David incouraged himself in the Lord his God David was at this time in great distresse his wives were taken captives to Achish he durst not return for he would have been inraged at him for the losse of Ziklag burnt by the Amalekites in revenge of his former inrodes upon them to flie to Saul was in vain for he was his deadly enemy and at this time invaded by the Philistines yea his town followers began to speak of stoning him But though all this were so yet now David raised up his heart by remembring the power and the goodnesse and the promises of God and so by this means he incouraged himself Vers 10. For two hundred abode behind which were so faint that they could not go over the brook Besor And these therefore David left with the carriages that with the other foure hundred he might the more speedily pursue the Amalekites as we see vers 24.