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
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
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
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
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
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
went out after him Joabs men and the Cherethites and the Pelethites and all the mighty men and they went out of Jerusalem to pursue after Sheba the sonne of Bichri and 1. Kings 1.38.44 So Zadok the Priest and Nathan the Prophet and Benaiah the sonne of Jehoiada and the Cherethites and the Pelethites went down and caused king Solomon to ride upon King Davids mule but why were they so called Some derive their names from certain Hebrew words which may imply that the Cherethites were the kings executioners that did cut off malefactours and the Pelethites were excellent men and chosen to defend his person but because we find that the Philistines were called Cherethites 1. Sam. 30.14 We made an invasion upon the South of the Cherethites and upon the coasts which belongeth to Judah and Cherethims Ezek 25.16 Thus saith the Lord God Behold I will stretch out mire hand upon the Philistines and I will cut off the Cherethims and the nation of the Cherethites Zeph. 2.4 5. Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up Wo unto the inhabitants of the sea coast the nation of the Cherethites the word of the Lord is against you I rather subscribe to those that hold that the Cherethites were such garrison souldiers of the Israelites as were seated in Chereth of the Philistines from whom there was still a band chosen to attend the kings person as the guard of his body because they were the most expert and able souldiers and so also the Pelethites might be garrison souldiers amongst the Japhlethites Josh 16.3 And goeth down westward to the coast of Japhleti And Davids sonnes were chief rulers In 1. Chron. 18.17 chief about the king CHAP. IX Vers 1. ANd David said is there yet any left of the house of Saul c. Thus David began now to call to mind the covenant he made with Jonathan 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house forâ—ever no not when the Lord hath cut off the enemies of David It may seem strange indeed that David did not long ago think of this or that now thinking of it he should know nothing of Mephibosheth Jonathans sonne but for the first of these we may ascribe it to the continuall warres wherewith he had been hitherto encumbred and besides we know that in the sacred History all things are not set down in the very same order wherein they were done and for the second we must consider first that David having lived as an exile both from the court and kingdome of Israel a long time might happely know nothing of this child of Jonathans when he came to the crown secondly that the friends of Saul might purposely conceal him for fear of David thirdly that David was not through jealousie and fear inquisitive after Sauls posterity and fourthly that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan However observable it is that when he enquired whether there were any left of Sauls family he expressed the reason That I may shew him kindnesse for Jonathans sake for doubtlesse this was added purposely that his courtiers might not forbear to deal plainly with him for fear he should enquire after them with an ill intent Vers 3. Is there not yet any of the house of Saul that I may shew the kindnesse of God unto him That is that great kindnesse that in the presence of God I promised to Jonathan or the kindnesse which God sheweth to the fatherlesse and afflicted yea to his very enemies and which he likewise requires that we should shew to them that are in distresse and misery that we may be like herein to God All this may be comprehended in this expression and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house for ever c. Vers 4. Behold he is in the house of Machir the sonne of Ammiel in Lodebar A place beyond Jordan see chap. 17.27 so farre from Jerusalem he was perhaps purposely removed that he might be the better concealed from David Vers 6. Now when Mephibosheth the sonne of Jonathan c. Who is also called Merib-baal 1. Chron. 8.34 Vers 7. I will surely shew thee kindnesse for Jonathan thy fathers sake and will restore thee all the land of Saul thy father c. This land of Sauls had been hitherto it seems in Davids hands either by way of confiscation because of Ishbosheths rebellion or by title of succession as crown lands belonging to the king of Israel or by right of inheritance because David had married Sauls daughter according to the law Num. 27.8 If a man die and have no sonne then ye shall cause his inheritance to passe to his daughter Vers 10. And thou shalt bring in the fruits that thy masters sonne may have food to eat c. That is that Mephibosheth thy master Sauls sonne may have wherewith to nourish and provide for his sonne and the rest of his family Many Expositours hold that by his masters sonne in these words is meant Micha mentioned vers 12. the sonne of Mephibosheth who was now Ziba's master and so they take the drift of Davids words to be this that with the fruits of the land he should nourish Micha his master Mephibosheths sonne and that Mephibosheth himself should live with him in his Court and eat at his table but because in the verse immediately before this by his masters sonne is meant Mephibosheth I have given to thy masters sonne all that pertaineth to Saul and to all his house and so likewise in the words immediately following But Mephibosheth thy masters sonne shall eat bread alway at my table I cannot think that in these words between he should not mean the same by his masters sonne onely indeed it is plain by these words that thy masters sonne may have food to eat is onely meant that he might have food in his house for his family to eat for the next words shew that himself was to be continually at Davids table But Mephibosheth thy masters sonne shall eat bread alway at my table Vers 12. And Mephibosheth had a young sonne whose name was Micha Mephibosheth was but five years old when Saul and Jonathan were slain chap. 4.4 and now he had a young sonne so long it was after Sauls death ere David began to think of requiting the love which Jonathan had shewn to him CHAP. X. Vers 2. THen said David I will shew kindnesse unto Hanun the
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
that they poured forth whole streams of tears before the Lord drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night c. of Job Job 16.20 Mine eye poureth out tears unto God and so also of David Psal 6.6 All the night make I my bed swimme I water my couch with tears and Psal 42.3 My tears have been my meat day and night And again others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying which was frequently used in those times as a signe that they acknowledged their own filthinesse and expected to be cleansed by the bloud and spirit of Christ And indeed this last best agreeth with the letter of the Text. Vers 9. And Samuel took a sucking lambe and offered it for a burnt-offering c. If Samuel offered this himself and not by the hands of the priests it was by extraordinary dispensation in regard he was a prophet for so we see also Elijah did 1. Kings 18.31 c. The like we must judge also concerning the place wherein this sacrifice was offered at least if the Ark were not at present in Mizpeh Vers 10. But the Lord thundred with a great thunder on that day upon the Philistines This was according to Hannahs prophecy chap. 2.10 But yet the Israelites were fighting not idly looking on when the Lord thundred upon them as is evident in the next clause and they were smitten before Israel No doubt in the best manner they were able they set themselves in battel array against the Philistines yea and when the Philistines were discomfited it seems the rest that staid in Mizpeh came out too as seems to be expressed in the following verse Vers 12. Then Samuel took a stone and set it between Mizpeh and Shen and called the name of it Eben-ezer c. This shews that this glorious victory was gotten in the very same place where before the ark was taken and the Israelites vanquished chap. 4. verse 1. Now Israel went out against the Philistines to battel and pitched beside Eben-ezer Vers 13. So the Philistines were subdued and they came no more into the coast of Israel c. It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel and that first Because it is evident that the Philistines did often after this invade the land of Israel as is clear chap. 17.1 and 31.1 many other places Yea and secondly It was not long after this ere they did enter the land and that with a mighty army For in the beginning of Sauls reign chap. 13.1 5. which was not long after this the Philistines gathered themselves together to fight with Israel thirty thousand charets and six thousand horsemen and people as the sand which is on the sea-shore in multitude and they came and pitched in Michmash c. and thirdly The very following words here and the hand of the Lord was against the Philistines all the dayes of Samuel seem clearly to imply that after this even in Samuels dayes there were many conflicts between the Philistines and the Israelites wherein the Israelites still prevailed against them But for the resolving of this doubt we must know that the meaning of these words And they came no more into the coast of Israel is that they did no more at that time rally their scattered troops together and come back again into the land of Israel to revenge their former defeat or else that they came no more into the land whilst Samuel governed Israel alone and indeed this is the utmost extent that can be given to these words for after Saul was chosen to be their King it is evident that the Philistines did often with their armies enter the land Vers 14. And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath c. It is plain by many places that in the beginning of Sauls reigne the Philistines had garrisons in severall places of the land of Israel for so we reade chap. 10.5 Thou shalt come to the hill of God saith Samuel to Saul when he had newly anointed him King where is the garrison of the Philistines and again chap. 13.3 Jonathan smote the garrison of the Philistines that was in Geba and the like in other places either therefore the Philistines did again after this surprise some strong forts which they had now delivered up and did again place garrisons there or else though they now restored to Israel the cities they had formerly taken from them yet they still reserved some places of strength wherein they kept garrisons for the better awing of the Israelites that they might not break out against the Philistines And there was peace between Israel and the Amorites That is there was no warre between them By the Amorites here some conceive the Philistines are meant but it may also be meant of the remainder of the Canaanites who being terrified with this victory which the Israelites had gotten over the Philistines did hereupon also desist from troubling the Israelites for this is here set down as an effect of that victory Vers 15. And Samuel judged Israel all the dayes of his life For though Saul were anointed King in Samuels time and had the supreme power in his hand yet Samuel gave not over the government altogether but exercised the jurisdiction of a Judge or a kind of extraordinary power derived unto him from God as appears by many things he did after Saul was King as his killing of Agag chap. 15.32 33. Then said Samuel Bring you hither to me Agag the King of the Amalekites and Agag came unto him delicately And Agag said Surely the bitternes of death is past And Samuel said As thy sword hath made women childlesse so shall thy mother be childles among women And Samuel hewed Agag in pieces before the Lord in Gilgal And his anointing of David chap. 16.13 Then Samuel took the horn of oyle anointed him in the midst of his brethren and therefore are Saul Samuel joyned together chap. 11.7 And he took a yoke of oxen hewed them in pieces and sent throughout all the coasts of Israel by the hands of messengers saying Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen And the years of both their government are joyned together Act. 13.20 21. And after that he gave unto them Judges about the space of foure hundred and fifty years untill Samuel the prophet And afterward they desired a king and God gave unto them Saul the sonne of Cis a man of the tribe of Benjamin by the space of fourty years Vers 17. And there he built an altar unto the Lord. This he might do by an extraordinary Propheticall
is not above his master nor the servant above his Lord. It is â—nough for the disciple that he be as his Master and the servant as his Lord If they have called the Master of the house Beel-zebub how much more shall they call them of his houshold Vers 9. Howbeit yet protest solemnly unto them and shew them the manner of the king that shall reigne over them Samuel is not here enjoyned to shew them what power right and authoritie their king must have over them but what would be the manner of their kings dealing with them and this he is appointed to tell them beforehand that either they might be perswaded to desist from their enterprize or that they might be left inexcusable and onely condemne themselves when these miseries befell them Vers 11. He will take your sonnes and appoint them for himself for his chariots c. That princes may make use of the subjects that live under their command both in the services of warre and peace cannot be questioned nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse but the oppression which is here threatned is that he should deal with them herein as tyrants with slaves not freeborn subjects forcing children from their parents many times without affording them any equall recompence and that to employ them causelessely onely to satisfie his pleasure in the basest drudgerie and most perillous employments And how soon the Israelites began to feel these grievances under their kings we may see by that which is said of Solomon 1. Kings 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee Vers 12. And he will appoint him captains over thousands and captains over fifties and will set them to eare his ground c. These were honourable offices to them that enjoyed them but they were burdensome to the people who must be heavily taxed to maintain them and threatned all severe rigour to those drudges and labourers over whom happely they were set as overseers Vers 22. And Samuel said unto the men of Israel Go ye every man unto his citie That is he undertook to satisfie their desire and so brake up the assembly till the Lord had revealed his will and so it might be known what course they should take to provide them a king CHAP. IX Vers 1. NOw there was a man of Benjamin whose name was Kish the sonne of Abiel Who is also called Ner 1. Chron. 8.33 and 9.39 Out of what tribe the Lord chose their first king is a circumstance very observable and therefore here expressed to wit first because the tribe of Benjamin through the desolation they brought upon themselves Judges 20.46 was become the least and most obscure tribe and yet yields Israel her first king secondly because in the victories of this king of Benjamins tribe Jacobs prophecie was in part accomplished Gen. 49.27 Benjamin shall ravine as a woolf in the morning he shall devoure the prey and at night he shall divide the spoil and thirdly because this shews that the kingdome was not to be settled upon the posterity of this their first king for it was to be settled in the tribe of Judah Gen. 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come and unto him shall the gathering of the people be Vers 2. And there was not among the children of Israel a goodlier person theâ— he c. Because goodlinesse and comelinesse of person in princes breeds a kind of reverence in the hearts of the people and makes men judge them the fitter for high places and great employments therefore is this so expressely noted of Saul whom God had designed to be the King of Israel that there was scarce so proper and goodly a person in all the land as he was Vers 3. And Kish said to Saul his sonne Take now one of the servants with thee and arise go seek the asses It seems that in those times asses were highly esteemed in the land of Israel as appears also by this that their princes and great men used to ride upon asses Judg. 10.4 and 12.14 and hence it was perhaps that Kish though a great and rich man was yet so desirous to recover the asses that he had lost that he sent his sonne Saul together with one of his servants to seek them out but withall there was a secret hand of Gods all-ruling providence in this that by this means led Saul to Samuel that by him he might be anointed King of Israel Vers 4. And he passed through mount Ephraim and passed through the land of Shalisha This Shalisha is taken to be a plain countrey in the tribe of Benjamin called Baal-shalisha 2. Kings 4.42 and so also the land of Shalim afterwards mentioned is thought to be the same that is called Salim Joh. 3.23 Vers 5. And when they were come to the land of Zuph c. To wit the countrey where Ramah Samuels citie was situate which thereupon was called Ramathaim-zophim chap. 1.1 Vers 6. Behold now there is in this citie a man of God and he is an honourable man That is highly esteemed for his supernaturall knowledge of things secret Now let us go thither peradventure he can shew us our way that we should go God gave the gift of prophecie to his servants to be employed in directing the people in weightier matters then such as this concerning the finding of asses that were lost which makes the best interpreters blame this course as a dishonourable abasing of the gift of prophecie yet it seems to have been the usuall practice of those times as we see by Jeroboams sending his wife to the Prophet to know whether his sick child should recover or no 1. Kings 14.2 and perhaps the Lord did herein satisfie them oftentimes that he might keep them from seeking to witches or to the oracles of the heathens 2. Kings 1.3 But the angel of the Lord said to Elijah theTishbite Arise go up to meet the messengers of the King of Samaria and say unto them Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the god of Ekron Vers 7. Then said Saul to his servant But behold if we go what shall we bring the man This question proceeded either from an opinion that it was not fit they should go to the Prophet without some present as a testimonie of the reverend esteem they had of his person and then this care was commendable or else out of a base conceit of hiring Gods Prophet as they would have done a soothsayer to tell them tidings of their asses which had been inexcusable But this last agreeth not with the servants speaking before so honourably of him though otherwise his following words might seem to implie so much vers 8. And the
the Princes and all the mighty men of valour even ten thousand captives and all the craftsmen and smiths and Jer. 24.1 Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah and the Princes of Judah with the carpenters and smiths from Jerusalem had brought them to Babylon Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken and that ever since that time they had used this policy of keeping them from having any smith in Israel for first after that solemn repentance of the Israelites in the dayes of Samuel chap. 7.3 4. we reade not of any memorable victory which the Philistines obtained against the Israelites but rather the contrary chap. 7.13 14. So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath and the coast thereof did Israel deliver out of the hands of the Philistines and secondly though the Israelites prevailed often against the Philistines yet all this time they might have few other weapons but such as in ancient times they most used to wit clubs and bows and slings c. The chief victory they got was we see miraculous not gotten with sword or speare but with thunder from heaven 1. Sam. 7.10 and thirdly these craftsmen being once rooted out in a short peace under Samuel they could not easily be replanted again the Philistines especially keeping garrisons still for this purpose in their land Vers 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter c. That is either into the land of the Philistines or rather to the garrisons of the Philistines that were in the land of Israel where it seems they kept smiths for this purpose Vers 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan But how then a little before this did Jonathan smite the garrison of the Philistines in Geba vers 3. I answer first they might have clubs and bows and slings and these were the most usuall weapons in those times see 1. Chron. 12.1 2. Now these are they that came to David to Ziklag while he kept himself close because of Saul the sonne of Kish and they were among the mighty men helpers of the warre They were armed with bows and could use both the right hand and the left in hurling stones and shooting arrows out of a bow Judg. 20.16 Among all this people there were seven hundred chosen men left-handed every one could sling stones at an hair breath and not misse secondly some iron arms they might hide and keep secret from the Philistines and thirdly those happely that were better armed of the three thousand mentioned vers 2. were those that fled from Saul and the six hundred that stayed with him were of the people that were come up to him unfurnished of such arms for it is very improbable which some say that those that ranne not away from Saul but followed him trembling as it is said vers 7. did in their fear cast away their arms or leave them in the camp behind them Vers 23. And the garrison of the Philistines went out to the passage of Michâ—ash That is the body of the Philistines army remaining in the plain adjoyning there went out a company and took a passage near to them which was a place of advantage and kept it against the Israelites CHAP. XIV Vers 1. JOnathan the sonne of Saul said unto the young man that bare his armour Come and let us go over to the Philistines garrison This Jonathan propounded by a speciall instinct of Gods spirit for otherwise it would have been a tempting of God that having one man alone with him his armour-bearer that is his squire as we use to call them he should set upon a whole garrison of the Philistines and hence it was that he told not his father to wit lest out of fear he should disswade or hinder him Vers 2. And Saul tarried in the uttermost part of Gibeah under a pomegranâ—e tree which is in Migron This is the name of some field or plain near unto Gibeah mentioned Esa 10.28 He is come to Ajah he is passed to Migron at Michmash he hath laid out his carriages where Saul with his company lay now within their trenches and fortifications in regard whereof also it is likely the Philistines sent out those three spoyling bands to waste the countrey chap. 13.17 to see if by this means they could draw Saul out of his fastnesses and that the Philistines flouted Jonathan with this vers 11. Behold the Hebrews come forth out of the holes where they had hid themselves Vers 3. And Ahiah the sonne of Ahitub Ichabodi brother c. That is he also was with Saul in Migron and it seems because of the straits the people were in he was come to bring the Ark thither for the peoples encouragement as they had been wont formerly to do in the like case for in the 18. verse it is expressely said that the Ark was there It is evident that Ahimelech who gave the shewbread and Goliahs sword to David when he fled from Saul and who was thereupon slain by Sauls command was the sonne of Ahitub chap. 22.9 and it is generally held that he was then high-priest either therefore this Ahiah was the elder sonne of Ahitub and when he was dead then Ahimelech his brother succeeded him in the high-preisthood or else this Ahiah who was come with the Ark and the ephod to Saul was the same that is there called Ahimelech which indeed most Interpreters do hold After the death of Eli his sonne Phinehas being before slain in the battell Ahitub his grandchild the sonne of Phinehas succeeded him in the preisthood who it seems long enjoyed not that dignity but dyed for God had threatned Eli that his children should die in the flower of their age chap. 2.23 and so Ahiah his sonne was now high-preist in his room Vers 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison c. The discription of this place through or over which Jonathan and his armour-bearer were to go that they might come to the garrison of the Philistines is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook but so exceeding intricate and obscure it is that it is very hard to conceive thereby how these rocks and passages lay which may be the reason that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text and indeed all that can be said herein I conceive is this It is evident that Michmash where the Philistines camp was
to anoint David and so he was a king of Gods own providing the king in whose seed the kingdome was to be established Gen. 49.10 The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shiloh come and who would in his government carefully perform the will of God chap. 13.14 The Lord hath sought him a man after his own heart And indeed in all these things David was a notable type of Christ for first he was the Sonne of David Matth. 1.1 and the king of Israel Joh. 1.49 upon whom the kingdome was settled for ever Luke 1.33 And he shall reigne over the house of Israel for ever and of his kingdome there shall be no end secondly he was given of God to be the king of his Church that he might save them out of the hands of their enemies when no man desired it when we thought not of any such mercy nor begged it of God he of his own free grace gave us his sonne to be our king I have set my king upon my holy hill of Sion saith the Lord Psal 2.6 Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladnesse above thy fellows Heb. 1.9 and thirdly he doth administer this kingdome according to Gods own heart Psal 40 7 8. Then said I Lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart which the Apostle doth plainly apply to Christ Heb. 10.6 7. So that besides the reasons formerly given why the Lord appointed the kings of Israel to be anointed with oyl chap. 10.1 this also may be added concerning David and his posterity to wit that they were anointed to shadow forth that there was a Messiah to come whom God had anointed to be king over his Church even the Lord Christ upon whom the Spirit of God and the true oyl of anointing was poured forth without measure whence it was that Christ did apply to himself that prophesie Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel c. Luke 14.18 It is much argued amongst expositours whether David and so his posterity also if not all the kings of Israel too were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed and there are many who though they think it altogether improbable that the Prophets would use the sacred oyl of the Tabernacle in anointing the idolatrous kings of Israel yet they hold that David and his successours were anointed with that oyl first because it is said that David was anointed with holy oyle Psal 89.20 I have found David my servant with my holy oyl have I anointed him And secondly because it is expressely said of Solomon 1. King 1.39 that Zadok took an horn of oyl out of the Tabernacle and anointed Solomon But now on the other side first because that Law of the Preists oyl Exod. 30.32 seems to imply that it was not to be used for any other but the Priests onely secondly because we find no command that this service should be performed with that sacred oyl and thirdly because when David was anointed the second time by the men of Judah 2. Sam. 2.4 the Tabernacle was then at Gibeon that was under the power of Ishbosheth the sonne of Saul and so David could not then be anointed with that oyl of the Tabernacle therefore it is judged most probable by many other Expositours that neither David nor Solomon were anointed with that oyl but say they because the office and imployment of the supreme Magistrate who sits in Gods seat and executes Gods judgements may be called holy as the Seat of Justice is called the holy place Eccles 8.10 therefore it is said that David was anointed with holy oyl And for that place 1. Kings 1.39 they answer that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David was afterwards laid up in the Tabernacle and so Solomon was anointed therewith But however there was much oyl in the Tabernacle besides that which was made for the Priests anointing which Zadok might take thence for the anointing of Solomon Vers 2. And Samuel said How can I go If Saul heare it he will kill me This question might well proceed both from a fearfull apprehension of the danger of this act a desire to be instructed how with least danger this businesse might be carried And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Thus the Lord advised him to conceal the principall cause of his coming and to alledge onely that businesse which he had to do there that might be safely made known which was not unlawfull Vers 3. And call Jesse to the sacrifice c. That is invite him to the feast thou makest with thy peace-offerings Vers 4. And the Elders of the town trembled at his coming c. Bethlehem was but a little obscure town Micah 5.2 And thou Bethlehem-Ephratah though thou be little among the thousands of Judah c. Either therefore because it was such news to see Samuel there they feared he came as a Prophet with some heavy message of Gods displeasure against them or else because he came so unexpectedly and withall so privately and without attendance they feared he had fled from Saul as having happely heard of that which had passed betwixt him and the king related in the former chapter and so were troubled for him and withall perhaps afraid lest Saul should be enraged against them for entertaining him Vers 5. And he sanctified Jesse and his sonnes and called them to the sacrifice That is he appointed them to prepare and sanctifie themselves both legally and spiritually that they might eat of the sacrifices See the note on Josh 3.5 Vers 6. And it came to passe when they were come that he looked on Eliab c. Somewhat is here left to be supposed as necessarily following upon that which is expressed to wit that Samuel had acquainted Jesse with the cause of his coming and that hereupon Jesse brought in his sonnes one by one into some private place whither before they sat down to eat of the sacrifice they had retired themselves for that purpose that he might be anointed whom God had chosen and so when Samuel beheld Eliab the first-born he said to himself Surely this is the man The comelinesse of his person made him think this was he whom God had chosen but herein he was led by his own spirit as Nathan in a like case was when he encouraged David to build a Temple 2. Sam. 7.3 And Nathan said to the King Go do all that is in thy heart for the Lord is with thee and hereby it was the more manifest that it was not Samuel but God that chose David to be King Vers 7.
But the Lord said unto Samuel Look not on his countenance c. To wit by a secret voice of his spiâ—it within him Vers 8. Then Jesse called Abinadab To wit after Samuel had told him that Eliab was not he whom God had chosen Vers 9. Then Jesse made Shammah to passe by Called also Shumma 1. Chron. 2.13 Vers 10. Again Jesse made seven of his sonnes to passe before Samuel Hereby it is manifest that Jesse had eight sonnes as it is also expressed chap. 17.12 Now David was the sonne of that Ephrathite of Bethlehem-Judah whose name was Jesse and he had eight sonnes c. though there be but seven mentioned 1. Chron. 2.13 14 15. because happely one of these died immediately after this and onely those are mentioned there that were men of fame in after-times for it hath no probability in it which some say that he had amongst these brought one of his grandchildren to Samuel since we see that as yet he had not brought David his youngest sonne Vers 11. And Samuel said unto Jesse Are here all thy children Jesse had omitted to bring his youngest sonne as concluding that it could not be he of all the rest whom God had chosen which was doubtlesse so ordered by the speciall providence of God that Samuel being brought to this demurre it might be the more evident that David was truely chosen of God Vers 13. Then Samuel took the horn of oyl and anointed him in the midst of his brethren That is amongst all the sonnes of Jesse Samuel by Gods appointment anointed David from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdome The phrase is not unlike that Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren c. The meaning is not therefore that his brethren stood about him when he was anointed For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do and that he was an eye-witnesse of Davids anointing yet it is not likely that his brethren stood by and looked on when this was done and heard what Samuel said unto him who no doubt made it known to David why he anointed him as may seem to be implyed in that place 2. Sam 5.2 And the Lord said to thee Thou shalt feed my people Israel and shalt be a Captain over Israel For first though Jesse might be enjoyned secresie yet it is not likely that his envious brethren seeing him anointed by Samuel that famous Prophet should either not suspect any thing thereby or not blazon it abroad And to what end was Samuel sent so secretly under the colour of a solemne sacrifice if David were to be anointed so openly amongst so many witnesses that might publish it whereever they came secondly how can we think that Davids brethren had they known of Samuels anointing him would have used him so scornfully as after this they did chap. 17.28 And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David and he said Why camest thou down hither and with whom hast thou left those few sheep in the wildernesse I know thy pride and the naughtinesse of thine heart c. Surely they would never have used him with such scorn had they known he was anointed by Samuel yea though we should suppose what some affirm that they imagined that he was anointed to be a Prophet not a King Many Expositours indeed answer that either they understood not or believed not Gods purpose in the anointing of David But Samuel was a prophet of such fame in those dayes that me thinks such a solemne action of his should not so be sleighted And the spirit of the Lord came upon David from that day forward That is the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit whereof his anointing was an outward signe and so he was moved and led on by the spirit of God to undertake great and noble enterprises such as was that of his killing the lion and the bear mentioned in the following chapter vers 34 35 36. Whence it was that he became so famous that Sauls Courtiers could say of him vers 18. that he was a mighty valiant man and a man of warre and prudent in matters Yea and besides it may well be that from that time forward he had also a spirit of prophecy and the gift of Poetry and Musick conferred upon him wherein he became afterward exceeding eminent Vers 14. But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him That is the Lord bereaved him of those gifts he had formerly bestowed upon him and then by degrees he began to be troubled with melancholly and frantick fits as is evident chap. 28.10.11 And that by means of an evil spirit sent from God for even the devils stirre not without Gods allowance Doubtlesse he was tormented with the terrours of an evil and guilty conscience oppressed with grief and sadnesse of heart for the losse of his kingdome and then Sathan making use of this distemper both of body and mind drove him into fits of phrensie and rage that he was for the time as one possessed with a devil He had preferred his own reason before Gods directions in the businesse of the Amalekites and so made an idole of his own wisdom and reason and now God deprives him of the use of his reason and brake as it were this his idole in pieces Vers 15. And Sauls servants said unto him c. That is his Physicians who were called to advise about this distemper of Saul Vers 16. And it shall come to passe when the evil spirit from God is upon thee that he shall play with his hand and thou shalt be well Not that Musicall sounds have any force to drive away devils but because they conceived that his sad heart his dead and pensive spirits which were the instruments of Sathans working might be cheared and revived hereby and his melancholly passions much allayed and so be the lesse subject to the devils operations And indeed so as they said it fell out vers 23. And it came to passe when the evil spirit from God was upon Saul that David took an harp and played with his hand so Saul was refreshed and was well and the evil spirit departed from him yet not so much I conceive through the virtue or naturall power of musick as by the speciall hand of God who was pleased extraordinarily to cause it thus to work upon Saul however herein we may well look upon David as a type of Christ who cast out many devils out of men possessed and now by the glad tidings of the Gospel doth daily cast them out of the hearts of naturall men and quiets those souls that are distempered with greif or fear working peace unspeakable in those that lie
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
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
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
they agreed about the very place that so David might heare what passed betwixt his father and him when they talked together concerning David for that this is the meaning of those words abide in a secret place and hide thy self is evident by the words that follow ver 3. And I will go out and stand beside my father in the field where thou art and I will commune with my father c. Onely he addes that if Saul spake so that David could not heare him then he would afterwards tell David what he said which is added in the last clause and what I see that I will tell thee Vers 4. And Jonathan spake good of David unto Saul his father c. Though he knew that his father was troubled with frantick fits and might in rage seek to kill him for speaking in Davids behalf yet he resolved to hazard this rather then desert David in a righteous cause And observable it is that venturing himself thus for David God so awed the spirit of Saul that Jonathan suffered no evil by it Vers 5. For he did put his life in his hand and slew the Philistine c. Concerning this phrase he put his life in his hand see the note Judg. â—2 3 By pleading the good service that David had done to the Church and Common-wealth of Israel in killing that formidable gyant Goliath he sought to convince Saul what an hainous sinne it would be to seek now to kill him But most observable are the following words wherein he presseth this further upon Saul thou sawest it and didst rejoyce for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by and saw the Philistine fall by the hand of David he intimates what an high degree of ingratitude it would be so ill now to repay that noble exploit of his which when time was did so exceedingly affect him that he would then have thought no good he could have done him a sufficient requitall of his great merits Vers 10. And Saul sought to smite David c. See the note chap. 18.11 Vers 11. Saul also sent messengers unto Davids house to watch him and to slay him in the morning It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David not to break presently in upon him and to slay him in the night but to lie in wait about the house then to slay him in the morning Some conceive it was because when he came forth in the morning they might happely kill him suddenly and secretly no body taking notice who had done it and that this Saul desired for fear of the displeasure and outcries of the people against him secondly again others hold on the contrary that this course was prescribed because the more openly it was done the more likely the people would be to think that it was done for some treachery of Davids and justly done whereas their doing it in the night would make them suspect that they did it causelessely and durst not avow the doing of it and thirdly others say and that I think most probably that this course was onely taken to make sure that David might not escape their hands for indeed when Saul had openly already commanded his servants and sonne to slay David there was no thinking to do it so that Sauls malice against him should be concealed Had they attempted the breaking in upon his house in the night his wife or servants or friends might by some means in the dark convey him away but in the morning he could not so easily slip away from them and therefore they were ordered to lie in wait secretly about the house in the night and then early in the morning to break in upon him But however there was doubtlesse an hand of providence that did bend Sauls resolutions to this course whatever the reasons were that moved him thereto that so David might not be suddenly surprized in his house but might have the more time and leasure to provide for his escape And Michal Davids wife told him saying If thou save not thy life to night to morrow thou shalt be slain For knowing the cause why David fled so lately from Saul and having perhaps casually discovered that Sauls servants were watching about the house she might easily guesse their errand or else some friend might send her word of it Vers 13. And Michal took an image and laid it in the bed and put a pillow of goats hair for his bolster c. After she had let down her husband out of a window that so he might escape away for his life she used this further project to prevent the messengers surprizing of him expecting every moment that they would break into the house to look for him and conceiving that if they found him not in the house they would conclude he was escaped away and so would presently get them forth to pursue after him To prevent this she resolved to make them believe he was sick in bed and to that end laid an image in his bed as if a sick man had lien there that so the messengers being deluded hereby might not suspect his escape and so might be quite beaten off from seeking further after him or at least that though they should discover this deceit yet they might for a while be thereby brought into such a demurre that her husband might have the more time to get away beyond any likelihood of their overtaking him The word here translated an image is in the Original teraphim whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles as is formerly noted upon Judg. 17.5 But withall it may well be that hereupon any image or statue was also called teraphim and so this which Michal now used might be merely a statue perhaps Davids own statue or else some superstitious image which she kept in the house in secret David knowing nothing of it As for the pillow of goats hair which she used for a bolster some conceive that this was laid that the curled locks of the goats hair about the head of the image might resemble the hair of Davids head for say they Davids hair was yellow and so was the hair of those goats that were bred in the land of Gilead whence is that Cant. 4.1 Thy hair is as a flock of goats that appear from mount Gilead But because the ground of this conceit is altogether uncertain I rather think that this was laid under the head of the image because for the softnesse and warmth such pillars were ordinarily used for them that were sick Vers 14 And when Saul sent messengers to take David she said He is sick It is but a weak conceit me thinks which I find in some Expositours to wit that this is not spoken of those messengers mentioned before vers 11. that were
all night David fled from Naioth in Ramah and came to Gibeah of Saul where Jonathan was Vers 2. And he said unto him God forbid Thou shalt not die It seems Jonathan knew nothing of all that Saul had done against David related in the former chapter at least he might think that if he had done any thing against David it was onely in some frantick fit and therefore was he thus confident that David had no such cause of fear as he deemed he had and that the rather too because of the oath his father had taken Chap. 19.6 And Saul sware as the Lord liveth he shall not die And because his father used to acquaint him with what he purposed to do My father saith he will do nothing either great or small but that he will shew it me c. Vers 5. Behold to morrow is the new moon and I should not fail to sit with the king at meat c. David fearing to venture himself in Sauls presence any more till he were better satisfied how he stood affected towards him doth here prescribe a way to Jonathan how this might be discovered namely that whereas the feast of the new moon was to be kept the next day at which time he used to sit with the king at the table he would absent himself for three dayes and if Saul should be highly enraged at this hereby Jonathan might know that his father intended some mischief to him and so was mad that he was disappointed of his purpose The feast David here speaks of when he was by their ordinary course to sit with the king at meat was doubtlesse a holy feast kept with the peace-offerings of the new moon festivitie as is evident vers 26. Where Saul concludes of Davids absence the first day that by reason of some legall pollution that had befallen him he absented himself He is not clean saith he surely he is not clean and observable it is that Saul as bad as he was yet was carefull to keep this feast of the new moon and to have his chief princes keep it with him To morrow saith David is the new moon and I should not fail to sit with the king at meat As for the three dayes wherein David saith he would absent himself But let me go that I may hide my self in the fields unto the third day at even this time was prefixed by David because sooner Jonathan might not be able happely to enform him how Saul took his absence from the feast For though the festivitie of the new moon lasted indeed but one day to wit the first day of the moneth Numb 28.1 Concerning which see the note there yet some kind of peace-offerings which were offered on that day to wit those that were offered for a vow or voluntary offering might be eaten not onely on the same day whereon they were offered but also the day following Levit. 7.16 Therefore it seems the feast that was begun on the new moon with their peace-offerings was continued the next day as is evident vers 27. And it came to passe on the morrow which was the second day of the moneth that Davids place was empty c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast Vers 6. If thy father at all misse me then say David earnestly asked leave of me that he might run to Bethlehem c. It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court especially at such a festivity as that of the New-moon was and therefore David desires Jonathan to say that David had asked leave of him that he might go and keep the New-moon feast with his kinred at Bethlehem Though David left Saul in a trance at Naioth chap. 19.23 24. yet he might be returned thence before this conference which David had with Jonathan at least he might suppose that he would soon come back again to Gibeah But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon as in former times when he had been forced so lately to flie for his life both from him and from his messengers sent to apprehend him chap. 19. I answer No doubt Saul perswaded himself that David would think that what he had done he had done onely in his fits of phrensie and that being now come again to himself he would be as farre from laying violent hands upon him as ever before Now though David were not so simply credulous as to think so but discerned his settled malice against him and verily believed that for all his prophecying at Naioth he would thirst after his bloud as formerly yet supposing rightly as it was that Saul in this his confidence and dissimulation would expect him at the feast the next day he adviseth Jonathan to observe how he would take his absence as concluding that thereby they might discern what his purposes were As for Davids appointing Jonathan by an untruth to excuse his absence in this doubtlesse David as the best are wont to do forgot himself Vers 8. For thou hast brought thy servant into a covenant of the Lord with thee That is a covenant made in the presence of God wherein God was invocated to bear witnesse against and to punish the party transgressing the covenant If there be in me iniquity slay me thy self c. It may be that David spake this to Jonathan as to one that had power under his father even to punish with death those that were liable to such a sentence Vers 10. Then said David to Jonathan Who shall tell me c. That is seeing it will not be safe for you to come to me nor yet to trust such a message with any of your servants how shall I know whether your father be enraged at my absence or no Vers 11. And Jonathan said unto David Come let us go out into the field Because he could not it seems speak his mind so freely to David in the place where they were without some danger of being over-heard therefore Jonathan desired David to go with him out into the field or rather in answer to the question David had propounded in the foregoing verse he invites him to go out with him into the field that there he might shew him how by the token of shooting his arrows he meant to inform him whether there were any cause why he should flee from his father or no Vers 13. The Lord be with thee as he hath been with my father That is the Lord advance thee to the kingdome as he did my father and make thee victorious over thine enemies as my father hath been Whether he had heard of Davids anointing either by David himself or any other it is hard to say most likely it is that he knew of the doom which Samuel had pronounced against his father and observing the speciall hand of God that was with
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
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
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
her brother both by father and mother who thereupon did what he could to pacifie her Hold now thy peace saith he my sister he is thy brother regard not this thing as if he should have said his shame will be the shame of us all and therefore be silent and thus he endeavoured to say something to appease her sorrow for the present though himself were even at the same time highly enraged at what his brother had done and fully resolved to be revenged on him Vers 21. But when king David heard of all these things he was very wroth This is noted as an inexcusable weaknesse in David when he heard how Amnon had ravished his sister and considered that he had made use of him to get his sister into his hands that he might defile her he was highly enraged at it but for all this his anger he let him passe unpunished for what a poore punishment was the cheeks or frowns of a father for such a foul abomination Vers 22. And Absalom spake unto his brother Amnon neither good nor bad c. To wit concerning this abuse of his sister as knowing this to be the best way to accomplish the revenge he intended Had he quarrelled with Ammon or shown himself discontented this would have made Amnon the more jealous and wary of him whereas now by carrying the matter so smoothly as he did Amnon feared nothing and so fell easily into the snare he had laid Vers 23. And it came to passe after two full years that Absalom had sheepshearers c. When Absalom after two years waiting saw well there would be no course taken against Amnon by David their father the Lord having in this given him up to the inordinate love of his children that Absalom provoked hereby David might be now punished with the sword also and hoped that now they might think that Absalom had forgotten that which Amnon had done to his sister he resolved to take this occasion of his sheep-shearing feast to invite his brother home to his house intending there to kill Amnon Vers 24. Behold now thy servant hath sheep-shearers Let the king I beseech thee and his servants go with thy servants Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast yea and his father too was that Amnon might not suspect any thing yet it may well be also as some expositours have noted that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling because he had all this while forborn to punish him and yet at this time was David so tender over this his ungracious sonne that he would not go with his servants to his feast onely lest they should be too chargeable to him as it is expressed in the following words Nay my sonne saith he let us not all now go lest we be chargeable unto thee Vers 25. And he pressed him howbeit he would not go but blessed him That is he desired the Lord to be with him and so sought to dismisse him Vers 27. But Absalom pressed him that he let Amnon and all the kings sonnes go with him It vvas strange that neither Amnon nor David should suspect any thing vvhen Absalom vvas so earnest to have Amnon come to his house that he would not take a deniall of his father but pressed him till at last he consented to it but when the Lord means to correct his children or to punish wicked men he is wont thus to take away their wisdome and understanding from them so that they shall not see the danger approching though never so evident but shall go on as blind men into a trap when any body that had their eyes in their heads might easily discern it Vers 28. Mark ye now when Amnons heart is merry with wine and when I say unto you Smite Amnon then kill him c. David by making Uriah drunk sought to hide his sinne and now Absalom by causing Amnon to drink sought to accomplish the murther of his brother because he had formerly defiled his sister for doubtlesse the revenging of his sister Tamars rape was the chief thing that drew on Absalom to this bloudy fact though withall his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother Vers 29. And every man gat him up upon his mule and fled Hereby it appears though the Israelites were forbidden to suffer the cattel of divers kinds to engender together Lev 19.19 yet they might use the cattel so engendred for such mules were of which see the note Gen. 36.24 Vers 32. And Jonadab the sonne of Shimeah Davids brother answered and said Let not my Lord suppose that they have slain all the young men the kings sonnes c. This Jonadab was the main cause of Amnons ravishing his sister and consequently also of Absaloms murdering Amnon as is noted in the beginning of this chapter yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar which he had plotted and contrived as if he had no way been concerned in the businesse Vers 37. And went to Talmai c. His mothers father chap. 3.3 Vers 39. And the soul of king David longed to go forth unto Absalom c. That is he began to desire his return again and had it not been for shame he could have found in his heart to have gone himself and fetched him home because his conscience told him it was not fit he should shew such favour to his own child being guilty of so foul a murder he was ashamed and afraid to do it but in the mean season his heart yearned after him his grief for his other sonne time by degrees had worn away and so now he began to wish that he had his Absalom at home again with him onely he knew not how he should with his credit bring it about CHAP. XIV Vers 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was towards Absalom c. In seeking to fetch home Absalom Joab knew well that he should gratifie him that was now in the eye of all men the heir apparent to the crown and kingdome of Israel but the main thing that moved him was as here is said that he saw David enclined to it though he were restrained by the conviction of his own conscience for had he not found David desirous of his return he would hardly have ventured to displease David that he might curry favour with Absalom and therefore we see vers 28.29 when David would not see the face of Absalom Joab would not come at him neither Vers 2. And Joab sent to Tekoah and fetcht thence a wise woman and said unto her I pray thee feigne thy self to be a mourner c. This Tekoah was a citie of Judah 2. Chron. 11 5 6. the very same where the prophet Amos lived Amos 1.1 The words of Amos who was amongst the
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
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
wheat and the barley the oyle and the wine which my lord hath spoken of let him send unto his servants Thus he accepts of the hire for his servants which Solomon had profered vers 10. but withall he made a request to him for a certain yearely provision for his own houshold which Solomon granted him also 1 Kings 5.9 11. Of which and some other passages in the king of Tyres answer see the note there Vers 17. And Solomon numbred all the strangers that were in the land of Israel See 1. Kings 5.15 16. CHAP. III. Vers 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah c. See the notes for the first part of this chapter in the sixth chapter of the first of Kings Vers 14. And he made the vail of blew and purple c. Which was hung upon chains of gold betwixt the holy and the most holy place see 1. Kings 6.21 Vers 15. Also he made before the house two pillars c. Concerning these two pillars see the notes 1. Kings 17.15 c. Vers 16. And he made chains as in the oracle and put them on the heads of the pillars That is wreaths of chain-work See 1. Kings 7.17 And made an hundred pomegranates and put them on the chains That is an hundred in each of the two rows that went round about upon the net-work of each chapiter see 1. Kings 7.18 CHAP. IIII. Vers 1. ANd ten cubits the height thereof If their cubites contained a foot and an half as is usually held then according to our measures this altar was five yards high and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar though they might not ascend by such steps as are in a ladder lest their nakednesses should be thereby discovered Exod. 20.26 Neither shalt thou go up by steps unto mine altar that thy nakednesse be not discovered thereon See the notes Exod. 27.1 c. Vers 2. Also he made a molten sea of ten cubits c. Concerning this sea see the notes 1. Kings 7.23 c. Vers 6. He made also ten lavers and put five of them on the right hand c. See the notes 1. Kings 7.39 c. they were set upon so many severall bases which are there also largely described Vers 7. And he made ten candlesticks of gold according to their form c. To wit which the Lord made David to understand in writing much alike to that in the Tabernacle as it seems by the description which is given of them 1. Kings 7.49 And the candlesticks of pure gold five on the right hand and five on the left before the oracle with the flowers and the lamps and the tonges of gold concerning which see the note there Vers 9. Furthermore he made the court of the priests Called the inner court 1. Kings 6.36 Vers 16. All their instruments did Huram his father make to king Solomon c. To wit Solomons father so Solomon it seems called him out of the great respect he bare him for his singular wisdome and skill and the good service he did him in making all these things for the Temple CHAP. V. Vers 2. THen Solomon assembled the elders of Israel c. What needs explanation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings CHAP. VI. Vers 1. THen said Solomon The Lord hath said that he would dwell in the thick darknesse The annotations of this chapter unto the 41. verse see 1. Kings 8.12 c. Vers 41. Now therefore arise O Lord God into thy resting place thou and the ark of thy strength In these words Solomon doth as it were invite the Lord in the ark the signe of his presence to enter and take possession of the Temple as his resting place that is the place of his settled abode and that because the ark was now no longer to be removed from place to place but to continue there and herein he seems to allude to the prayer which Moses used at the removall of the ark as they travelled through the wildernesse Numb 10.35 Rise up O Lord and let thine enemies be scattered c. And he calls the ark the ark of Gods strength as elsewhere it is called Gods strength and glory Psal 78.61 He delivered his strength into captivity and his glory into the enemies hand because it was the signe of Gods presence amongst them as their strength and defence which had been manifested by many mighty works which the Lord had wrought as it were by the presence of the ark as the dividing of Jordan and the fall of the walls of Jericho c. Now because we find this last clause of Solomons prayer Psal 132.8 9 10. that Psalme it may well be was composed by Solomon upon this occasion of the dedication of the Temple See the note 1. Kings 8.54 Let thy priests O Lord be clothed with salvation and let thy saints rejoyce in goodnesse The first clause may be understood two severall wayes either of Gods saving and preserving the priests Let thy priests O Lord be clothed with salvation that is let thy salvation be as a garment to defend them or as a robe to adorn them for it is indeed an honour and glory to men that the great God of heaven and earth should make such precious account of them as to be alwayes watchfull over them to preserve and save them or else of the preservation and salvation of the whole people this being a decking and glorious ornament to the priests that they stood as typicall mediatours betwixt God and them and were the instrumentall meanes of their preservation and salvation even as it is now the glory of the ministers of the Gospel that they are the meanes of saving soules whence it is that S. Paul saith of the converted Thessalonians that they were his joy his glory and crown of rejoycing 1. Thes 2.19.20 Indeed in Psal 132.9 this clause is expressed thus Let thy priests be clothed with righteousnesse but even that also the most Expositours understand of Gods righteousnesse in saving and defending his priests as for that last clause of this verse it is meant doubtlesse of the goodnesse of God let thy saints rejoyce in goodnesse that is let thy holy people rejoyce in thy goodnesse and bountie to them in all regards yet because the goodnesse of God to his people consists chiefly in his making them good even this may be also comprehended in this request of Solomons that Gods people may rejoyce in goodnesse and grace rather then in outward blessings Vers 42. O Lord God turn not away the face of thine anointed That is deny not the request of me thine anointed because when petitioners are denyed their requests their faces are turned away with shame and confusion hence is this phrase turn not away the face of thine anointed Vers 42. Remember the
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
servant answered Saul again and said Behold I have here at hand the fourth part of a shekel of silver that will I give to the man of God to tell us our way and besides we see that it was a constant custome in those dayes to go with a present to the Prophets 1. Kings 14.2 3. And Jeroboam said unto his wife Arise I pray thee and disguise thy self that thou be not known to be the wife of Jeroboam and get thee to Shiloh Behold there is Ahijah the Prophet which told me that I should be king over this people And take with thee ten loves and cracknels and a cruse of honey and go to him he shall tell thee what shall become of the child 2. Kings 4.42 And there came a man from Baal-shalisha and brought the man of God bread of the first-fruits twentie loaves of barley and full ears of corn in the husk thereof c. Vers 12. Behold he is before you make haste now for he came to day to the citie The citie they speak of was Ramah where Samuel dwelt as is evident by the servants words vers 6. And he said unto him Behold now there is in this citie a man of God and he is an honourable man c. how then do these young maidens say He came to day to the citie I answer either they intend onely his going forth out of his house into the citie or else that he was come out of that Ramah where his dwelling was into this where the feast was to be kept for here were two towns joyned in one whence it is called in the duall number Ramathaim chap. 1.1 or else that having been abroad about some employments he was this day returned to Ramah For there is a sacrifice of the people to day in the high place To wit a sacrifice of peace-offerings wherewith the offerers were wont to feast together with their friends and it may be Samuel had purposely appointed this sacrifice for the entertainment of the man that was to be anointed king and for the procuring of Gods favour in that great and weightie businesse for it is evident vers 15 16. that God had the day before told Samuel that he would this day send him a man out of the land of Benjamin whom he should anoint Captain over his people Israel But what was this high place where they offered their sacrifices were not the Israelites bound by the law onely to offer up sacrifices on the altar that was in the Tabernacle Deut. 12.4 5. Vnto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come And thither ye shall bring your burnt-offerings and your sacrifices c. I answer Many Expositours hold that this was meant onely of the Temple and that till the Temple was built the people might lawfully offer their sacrifices in any other places but yet first because Jer. 7.12 Shiloh is called the place where God set his name at the first and secondly because it was to no end to have an altar in the Tabernacle if the people might set up altars and offer sacrifices where they listed themselves and thirdly because in the beginning of Solomons reigne before the Temple was built it is mentioned as the onely blemish of the Israelites in those flourishing times 1. Kings 3.2 Onely the people sacrificed in high places therefore many other Expositours hold that even before the Temple was built the people used to bring their sacrifices to the Tabernacle as afterwards to the Temple till the Ark was taken by the Philistines in the dayes of Eli but that afterwards the Tabernacle and Ark being still kept in severall places the people began to question whether they were then tied to bring their sacrifices to any of those places and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services to wit upon hills and clifts which were therefore called high places Vers 15. Now the Lord had told Samuel in his eare a day before Saul came c. Before the story relates the meeting of Samuel and Saul this is here inserted that the day before Saul came the Lord had told Samuel in his eare that is by the secret instinct of his spirit that the next day he would send him a man out of the land of Benjamin whom he should anoint to be king of Israel first to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed knowing that the man chosen of God to be their king was to come thither this day he had appointed this feast for his entertainment and secondly to shew that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel because the Lord having told Samuel the day before that he would send him a man out of Benjamin the next day when this came to passe as God had told him this must needs be a notable means to strengthen Samuels faith Vers 16. And thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines It seems the Philistines who had been quiet all Samuels time chap. 7.13 So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel began now again to raise warre against the Israelites having happely made an agreement to that purpose with the king of Ammon that the one should invade the land on one hand and the other on the other side for that the Ammonites did also invade the land at this time is evident chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king This made the people cry and their cry the Lord heard and taking pitty on them promised now to save them from the Philistines of whom it seems they were most afraid and that by the hand of Saul And indeed though the warre betwixt Saul and the Philistines continued all his dayes and at his death they prevailed much yet oftentimes he prevailed against them and so saved them from much of that oppression which otherwise the Philistines would have laid upon them wherein also observable it is that God intended mercy to them in that which they notwithstanding had sinned in desiring to wit the raising up of a king amongst them Vers 19. Go up before me unto the high place for ye shall eat with me to day and to morrow I will let thee go and tell thee all that is in thine heart Though Samuel knew that Sauls soveraignty would deprive him of that supreme dignity he had formerly enjoyed yet knowing it was Gods will that Saul should be king we
see that instead of looking with an envious and malignant eye upon him he entertained him with all possible courtesie and did what he could to honour him amongst the people As for that clause And will tell thee all that is in thine heart thereby is meant either that he would tell him all that he had a purpose to enquire of him or else he would tell him many secret things which no body knew but himself onely and indeed though for the present he told him of the asses onely as it follows in the next verse And as for thine asses that were lost three dayes ago set not thy mind on them for they are found which doubtlesse he did to free him from that care and that he might be the more willing to stay with him yet it may well be that afterward when they were together alone he told him many other secret things for the greater confirmation of his faith concerning the promise of the kingdome as Christ did to the woman of Samaria to make her know he was the Messiah Joh. 4.29 where we have an expression much like this of Samuel Come see a man saith she that hath told me all that ever I did Vers 20. And on whom is all the desire of Israel is it not on thee and on all thy fathers house That is on whom must the kingdome and royall dignity which all Israel desire may be reared up amongst them be conferred but on thee and on thy fathers house Vers 21. And Saul answered and said Am not I a Benjamite of the smallest of the tribes of Israel c. Though Samuel had in the foregoing words spoken very covertly concerning Sauls being king And on whom is all the desire of Israel c. yet the peoples eagernesse at this time to have a king being so famously known Saul might well hereby guesse at Samuels meaning and the strangenesse of such tydings makes him therefore as one astonished so debase himself Am not I a Benjamite of the smallest of the tribes of Israel c. Nor need we wonder that he calls the tribe of Benjamin the smallest of the tribes if we remember that this tribe was almost wholly destroyed not many years before in that warre that was between this tribe and their brethren of the other tribes Judg. 20. Long it was it seems ere this tribe recovered the desolation that was then made amongst them if ever they recovered it for even in regard that there were so few of this tribe it may well be that when this tribe kept faithfull to the house of David in the dayes of Jeroboam as well as the tribe of Judah yet still the Scripture speaks but of one tribe that did cleave to the house of David to wit the tribe of Judah as we may see 1. kings 11.32 and so in many other places Benjamin not being mentioned because of their paucity but comprehended under the men of Judah Vers 22. And Samuel took Saul and his servant and brought them into the parlour and made them sit in the cheifest place among them that were bidden Doubtlesse those invited were of the Elders and cheif of the city by placing Saul therefore above them he began to give a signe of the dignity he should be raised too and withall shewed how farre he was from envying him because he should be obscured by his advancement Vers 23. And Samuel said unto the cook Bring the portion which I gave thee of which I said unto thee Set it by thee Samuel it seems had given order to the cook for one speciall extraordinary messe that should be set by reserved as for some extraordinary guest and not sent up till Samuel sent for it and hereupon therefore he now called upon him to bring him that messe that it might be set before Saul As for the custome of those times in allotting a severall messe to every guest see the note upon Gen. 43.34 Vers 24. And the cook took up the shoulder and that which was upon it and set it before Saul To wit the left shoulder for the right shoulder of all peace-offerings was the priests portion Levit. 7.32 33. The shoulder was it seems in these times accounted the cheif peice and therefore doubtlesse was it alloted for the priests portion and here at this time appointed for Sauls messe It is hard to say what is meant by those words and that which was upon it to wit whether it be meant of any thing that was poured or laid upon it as sauce or onely for garnishing the meat or of any other joynt that was here brought in together with the shoulder as the neck or breast which before they are severed are upon the shoulder but because the shoulder is the onely joynt mentioned the first I conceive is most probable Behold that which is left set it before thee and eat for unto this time hath it been kept for thee since I said I have invited the people That is since I first gave order to the cook that he should prepare this provision for those that were invited Now this is expressed that hereby Saul might see that God had beforehand revealed his coming thither to Samuel for how else could Samuel have purposely set apart this portion for him Vers 25. Samuel communed with Saul upon the top of the house Where they might be most private for thence also is that Acts 10.9 Peter went up upon the house to pray about the sixth houre Both this and his choosing the spring of the day to anoint Saul in vers 26. before any bodie was stirring and his going forth to the end of the citie and sending his servant away vers 27. they all shew how carefull Samuel was that it should not yet be known that Saul was anointed king to wit that when he was afterward chosen by lot no body as yet thinking of any such thing it might be the more manifest that he was chosen of God and that no body else had any hand in it and secondly that Saul might hereby be taught to wait upon God to content himself with the promise for a time and to stay Gods leisure for the performance of what was promised Vers 26. And Saul arose and they went out both of them he and Samuel abroad The calling up Saul therefore to the top of the house mentioned in the foregoing words Samuel called Saul to the top of the house c. was onely that Samuel might will him to make ready presently to be gone which Saul accordingly did and so then Samuel went along with him out of the citie intending at their parting to anoint him king CHAP. X. Vers 1. THen Samuel took a viall of oyl and poured it upon his head and kissed him c. Two ceremonies are here mentioned which Samuel used when he conferred upon Saul the supreme power of being king of Israel The first is that he took a viall of oyl and poured it upon his head which he did
by Gods command as we find it expressed chap. 15.1 Samuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel and this was doubtlesse to signifie first that the Lord had chosen him and set him apart to that sacred and supreme office of being Gods Vicegerent in ruling and governing his people for oyl being ordinarily used in the consecrations of the Old Testament by the anointing of the kings of Israel the Lord was pleased to shew forth that he had called them and separated them to this place of singular and highest authoritie over the people and the rather say some Expositours beause oyl being mingled with other liquours will be still uppermost and so was the fitter to shadow forth that eminencie of dignitie and power whereto God had advanced them and secondly that the Lord would poure forth upon him an extraordinary measure of the gifts of his Spirit figured by the oyl thereby to enable him for that great service whereto he was called whence it is noted in the ninth verse of this chapter to shew as it were the accomplishment of that which was signified by this outward ceremony that God gave him another heart and vers 6. that he was turned into another man he was not the same man that he was before Besides because by that speech of Jothams Judg. 9.8 The trees went forth on a time to anoint a king over them it is evident that it had been many years before this a constant custome amongst other nations to anoint their kings and so was alwayes continued whence it is that Cyrus the king of Persia is called the Lords anointed Esa 45.1 it may well be that the people desiring a king like other nations the Lord might in this regard appoint this their new chosen king to be designed to his soveraignty by the same ceremony that was used amongst other nations It is a great question amongst Expositours whether the kings of Israel were anointed with that holy anointing oyl of the Tabernacle wherewith the Preists were anointed or with any other ordinary oyl but because there is nothing can be alledged that gives the least intimation that Saul was anointed with the oyle of the Sanctuary but onely that David and his successours were I shall referre the resolving of this doubt to the note upon chap. 16.1 The second ceremony used here by Samuel at the anointing of Saul was that he kissed him which he did either by way of congratulation for that dignitie whereto God had now advanced him as making this a token of Gods favour and his own voluntary and peaceable resigning the government over to him or rather by way of homage for in those times it seems subjects used to acknowledge the sovereignty of their kings by kissing them whence is that expression concerning Christ of whom it is said there that God had set him to be king upon his holy hill of Sion Psal 2.11 12. Serve the Lord with fear Kisse the sonne lest he be angry and the ground of this civill ceremony was to signifie the willingnesse of their subjection that they loved their kings and not so much out of fear as love would be ready to serve them And thence it well may be too that in times of idolatry they used to kisse their idols as is evident 1. King 19.18 Yet I have left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him and again Hos 13.2 And now they sinne more and more and have made them molteâ— images of their silver and idols according to their own understanding all of it the work of the craftsmen they say of them Let the men that sacrifice kisse the calves And said Is it not because the Lord hath anointed thee to be captain over his inheritance In rendring this reason why he had used those outward ceremonies the Prophet chiefly presseth him to remember first that it was not he but the Lord that had chosen him to be king and secondly that it was Gods own inheritance over whom he was to reigne a strong argument to render him the more carefull how he ruled over them 1. Kings 3.9 Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great people Why the Israelites were called the Lords inheritance see the note Deut. 32.9 Vers 2. Thou shalt find two men by Rachels sepulchre in the border of Benjamin Though Bethlehem was in the portion of Judah Mich 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be a ruler in Israel and Rachels sepulchre in the way to Bethlehem Gen. 35.19 20. And Rachel dyed and was buried in the way to Ephrath which is Bethlehem And Jacob set a pillar upon her grave that is the pillar of Rachels grave unto this day yet might her sepulchre be in the border of Benjamin or near to it for the portion of these two tribes lay together Vers 3. And there shall meet thee three men going up to God to Bethel one carrying three kids c. To wit because they were going thither to sacrifice whereby it appears that as in many other places so in Bethel also there was an high place at this time wherein they used to sacrifice to which they might partly be induced out of an opinion of the holynesse of the place because there God appeared to Jacob Gen. 28.19 Now the more punctually these particulars are here expressed which these men carried with them the more it must needs strengthen Sauls faith when the least thing failed not of that which was now foretold him Vers 4. And they will salute thee and give thee two loaves of bread which thou shalt receive of their hands It is most probable that these men did never formerly know Saul nor were at all acquainted with him because Samuel gives him order to take the loaves which they should proffer him which there would have been no need to have done had they been his known and familiar freinds now the lesse reason could be conceived why mere strangers should carry themselves thus towards him the more admirable it was that God should secretly move their hearts thus to honour him as it were with a present as if they had known of the advancement which the Lord had conferred upon him and the more admirable and strange this was which Samuel foretold the more it must needs confirm Sauls faith when it came to passe Vers 5. After that thou shalt come to the hill of God where is the garrison of the Philistines Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14 It is probable that this was in Gibeah of Benjamin where Sauls father dwelt or near to it first
affright the Philistines Vers 18. And Saul said unto Ahiah Bring hither the Ark of God c. This he enjoyned that Ahiah having put on the Ephod might enquire of God what was the cause of that tumult in the camp of the Philistines and what he should do Saul had already been a long time in great straits for all his souldiers except six hundred were gone away from him the Philistines lay close upon him with a mighty army insomuch that he durst not stirre out of his trenches in Gibeah and the enemy taking the advantage thereof had sent out three companies of spoilers to wast and spoil the countrey round about and yet all this while we reade no that he enquired of God though he had the Ark all this while with him But now when his watchman had descried a tumult in the camp of the Philistines and that he perceived by the absence of his sonne and his armour-bearer that they were engaged amongst them and that it was probable by the relation of his watchman that the Philistines were disordered now on a sudden not knowing what he should do the Priest was called to enquire of God and yet it was but a sudden fit of devotion to which he was forced by his present distresse as is evident by that which follows immediately in the next verse Vers 19. The noise that was in the host of the Philistines went on and increased and Saul said unto the Priest Withdraw thine hand This did notably discover Sauls profanenesse being at first perplexed and not knowing what to do he called for the Ark to enquire of God but presently again perceiving by the increasing noise and tumult in the camp of the Philistines that some greivous disaster had indeed befallen them then away with the Ark away with the Priest and his Ephod Ahiah saith he withdraw thine hand as if he should have said Give over it is no time now to stand consulting and enquiring of God the increasing of the tumult sheweth evidently enough what we have to do we shall lose an opportunity of victory which afterwards we may wish for when it is too late and therefore must not now lose time to ask counsel of God And indeed by the many sad effects that accompanied the following victory we may see how much God was displeased with this his profane contempt of the ordinance of God Vers 21. Moreover the Hebrews that were with the Philistines even they also turned to be with the Israelites that were with Saul and Jonathan That is their bondmen and servants yea and those also that for fear were forced to come up with their carriages and provision c. to the camp of the Philistines Vers 24. And the men of Israel were distressed that day Being weary through labour and toil and ready to faint they durst not eat any thing because of Sauls oath and herein they were distressed But if besides they were hunger-bitten before by reason of the spoiling bands of the Philistines that kept all provisions from them this must needs make their misery the greater For Saul had adjured the people saying Cursed be the man that eateth any food untill evening That is he had with an oath pronounced concerning the people that he should be accursed and as an accursed thing should be put to death whosoever he was amongst them that should eat any thing untill the evening as is evident by that sentence pronounced against Jonathan when he had onely tasted of the honey in the wood vers 44. And Saul answered God do so and more also for thou shalt surely die Jonathan The reason why Saul did this was that the people might not loose any time from pursuing the enemy But the oath was rash and inconsiderate and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies against whom erewhile he durst not shew his head Vers 27. He put forth the end of the rod that was in his hand and dipt it in an hony-combe and put his hand to his mouth and his eyes were enlightened Being enfeebled with extreme labour and emptinesse his eyes waxed dimme which now by this little refreshing were enlightened again Vers 28. Then answered one of the people and said Thy father straitly charged the people with an oath c. That which is spoken with reference to any thing before done by another man is called an answer in the Scripture phrase as well as that which is spoken with reference to something before said by another so when Christ had whipped out those that profaned the Temple it is said Joh. 2.18 Then answered the Jews and said unto him What signe c. and so it is here Yet it may be conceived that Jonathan encouraging the people in the pursuit of the enemy one of the company returned him this answer to shew the reason why the souldiers were faint and could not follow on Vers 31. And they smote the Philistines that day from Michmash to Aijalon Which was in the tribe of Dan Josh 19.42 and therefore not farre from the Philistines countrey yet some hold that it was anothet Ajalon in the tribe of Judah 2. Chron. 11.10 Vers 32. And the people flew upon the spoil and took sheep and oxen c. To wit when the evening was come and the time prefixed by Saul expired being then pressed with extreme hunger through long fasting and labour they greedily flew upon the spoyl dressed and eat it not staying till it could be throughly cleansed of the bloud the life as it were yet panting in the flesh which was contrary to the Law Deut. 12.16 Onely ye shall not eat the bloud ye shall poure it upon the earth as water and thus they that were so very carefull to observe the kings edict never regarded the breach of Gods commandment Vers 33. And he said Ye have transgressed Or Ye have dealt treacherously Thus he was eager against the people for eating with the bloud but never charged himself who by a rash vow had thus caused the people to sinne Roll a great stone unto me this day To wit either that thereon in Sauls sight they might kill and eat to the end he might see them let the bloud run clearly out from the cattell they killed or else for the building of the Altar mentioned vers 35. that they might kill and eat as it were in the presence both of God and their king that so he might be sure to prevent their eating with the bloud any more Vers 35. And Saul built an altar unto the Lord. To wit either as a monument of this his late victory or rather that he might offer thereon gratulatory sacrifices for that glorious victory which God had given them And this is said to be the first altar that he built unto the Lord either because those altars in Gilgal and elsewhere whereon he had formerly sacrificed were built by others before and this was the first
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
time recovered of his frantick fits he had no more need of Davids musick and thereupon dismissed him and happely indeed his mind being wholly taken up with this war with the Philistines he was not so much disquieted with those corroding jealousies and fears that had formerly vexed and troubled his spirit or thirdly because Jesse having sent his three eldest sonnes to the warre Saul was pleased to send David home that he might be a comfort to his aged father But however this dispensation of Gods providence in thus disposing of David is very observable for first by this means David even after he was anointed to be king of Israel continued a while in a mean and obscure condition keeping his fathers sheep in Bethlehem and following the ewes great with young as the Psalmist speaketh Psal 78.71 And herein was he a notable type of Christ who at first lived in the form of a servant and became of no reputation being esteemed the sonne of a carpenter born in a stable despised and rejected amongst those with whom he conversed though God had even then given him the Throne of his father David Luk 1.32 Secondly hereby was the faith of David concerning Samuels anointing him notably tried when David was called to the Court to play upon his harp before Saul and was made his Armour bearer there seemed to be some little ground of hope that God was then making way to his promised exaltation But when afterwards he was sent back again to keep his fathers sheep then that little spark of hope that appeared before was suddenly quenched again To which David notwithstanding did willingly stoop and was contented to wait upon God for the accomplishment of that which he had promised And thirdly hereby the Lords effecting that which he had purposed without the help of man was the more wonderfully manifested One would have thought that Jesse who knew of Davids anointing should have sent David to the warre above all the rest of his sonnes in hope that thereby some passage might have been opened to him for his expected exaltation But Jesse never minding any such thing but keeping him at home with his sheep and onely casually as it were sending him to enquire of the welfare of his brethren the Lords turning this to be the occasion of Davids exaltation did the more admirably discover that there was a speciall hand of God in bringing this about no man at all contributing any help thereto Vers 18. Look how thy brethren fare and take their pledge That is if they have laid any thing to gage for their necessity redeem it out or bring me some pledge or other from them whereby I may be satisfied concerning their welfare Vers 19. Now Saul and they and all the men of Israel were in the valley of Elah fighting with the Philistines To wit In a mountain that lay close upon the valley of Elah The body of the Israelites Army lay encamped against the Philistines on a mountain verse 3. And the Philistines stood on a mountain on the one side and Israel stood on a mountain on the other side and there was a valley between them But from thence happily now and then they maintaind some skirmishes with the Philistines and thence it is said here that they were in the valley of Elah fighting with the Philistines Vers 20. And he came to the trench as the host was going forth to fight That is to skirmish with the enemy or to stand in battell ray ready to fight if they could get any advantage against them Vers 25. The man who killeth him the king will enrich with great riches and will give him his daughter and make his fathers house free in Israel That is free from taxes and other impositions and so ennoble his family With these words the Israelites did as it were encourage one another in the hearing of David to undertake the challenge of this daring Philistine and by propounding the great rewards promised to him that should undertake this service they did as it were covertly intimate that it seemed strange to them that no body should be wonne hereby to hazard their lives in such a noble exploit But in the mean season even they that talked thus would not venture their own persons but hung off for fear no lesse then others but thus indeed it is usuall with men to encourage others to undertake works of difficulty and danger which themselves will not come nigh in any degree Vers 26. And David spake to the men that stood by him saying What shall be done to the man that killeth this Philistine c. Having heard what rewards were promised to the man that should kill this champion of the Philistines he asketh them again concerning that not because it was the great rewards proposed that drew him on but that by this inquiry they might perceive his inclination to undertake the combat Doubtlesse that which moved David to think of undertaking the combat was his zeal for the glory of God and the honour of his people It tended exceedingly to their reproach and dishonour that a proud uncircumcised caiâ—iffe should come and out-brave the whole Army of Gods people and not a man amongst them should dare to grapple with him And this it was that made him think of entring the lists with him though therefore he enquired after the rewards promised yet that was onely to let the standers by perceive that he had some thoughts of understanding the combat for it was to vindicate the honour of God and his people that he hearkned to the motion of fighting and so much his words do indeed plainly import what shall be done unto the man that taketh away the reproach from Israel For who is this uncircumcised Philistine that he should defie the Armies of the living God Vers 28. Why camest thou down hither and with whom hast thou left those few sheep in the wildernesse Eliab Davids elder brother being filled with envy against him as disdaining that he should think of fighting with that Giant with whom neither himself nor any other in the army durst encounter brake out into these words of reproch and scorn twitting him with his sheep that he had left in the wildernesse with whom saith he hast thou left those few sheep in the wildernesse As intimatâ—ng that he was fitter to return to his sheep-hook and his harp again then to intermeddle with martiall affairs and upbraiding him with arrogance and ambition I know thy pride and the naughtinesse of thine heart for thou art come down that thou mightest see the battell as if he should have said scorning to follow that imployment which belongs to thee to wit the keeping of our fathers sheep nothing will serve thy turn but to be a souldier and therefore art thou come hither to see if by any means thou canst wind in thy self to serve here in the army Vers 29. And David said What have I now done Is there not a cause That is
was there not a just cause for my coming hither Did not my father send me And is there not just cause of speaking that which I have spoken Is it not a shame that this wretch should thus out-face the armies of Israel and no body should dare to undertake him Vers 34. And there came a Lion and a Beare c. That is there came a Lion at one time and a Beare at another time for it cannot be meant that they came both together and together took one kid out of the flock and therefore also in the next words he speaks of his killing them severally I went out after him and smote him c. To wit the Lion at one time and the Beare at another Vers 35. And when he arose I took him by the beard c. That is by his nether jaw or the hair about his jaw Had he killed him casually by shooting or casting any thing at him it had not been so great a matter but thus to kill him was an act indeed of admirable courage Vers 37. And Saul said unto David Go and the Lord be with thee It may seem strange that Saul should yield to let David enter the lists with Goliath considering how unequall the match was in the eye of reason and that Goliath had propounded this as a condition in his challenge that if he vanquished the man that fought with him then the Israelites should be for ever servants to the Philistines but doubtlesse however at first he sleighted Davids proffer and told him that he was every way unfit to grapple with such an adversary vers 33. Yet when he had heard Davids courage and resolution and confidence in Gods help and the relation of these two miraculous exploits of his against the Lion and the Beare this wrought in him some kind of faint hope yea perhaps some temporary faith that God would miraculously assist him and so he gave him liberty and wished him good speed Vers 38. And Saul armed David with his armour c. That is with armour out of his own armoury for it is not likely that the armour which Saul used to wear could fit David Vers 39. And David said unto Saul I cannot go with these for I have not proved them That is I have not been used to wear such arms and so they are a burden to me Vers 40. And he took his staffe in his hand and chose him five smooth stones out of the brook c. The sleighter the means were whereby David overcame this Giant the more evident it was that the victory was of God And thus too the means whereby Christ overcame Sathan were not likely in the eye of reason to vanquish such an adversary for he overcame him by the crosse death c. Yea this was indeed to kill that Goliath with his own sword Heb. 2.14 That through death he might destroy him that had the power of death that is the devil Vers 42. And when the Philistine looked about and saw David he disdained him For he was but a youth and ruddy c. That is he had not the countenance of a souldier it was rather amiable then terrible Vers 43. And the Philistine cursed David by his Gods That is he wished some mischief or evil might be inflicted on him by his idol-god to wit that Dagon might destroy him or some other such like imprecation Vers 45. But I come to thee in the name of the Lord of hosts the God of the armies of Israel whom thou hast defied He tells him that he had defied the Lord of hosts because he had defied the Israelites his people for God alwayes takes any wrong done to them as done to himself and by saying that he came against Goliath in the name of the Lord of hosts he meant that he came against him to vindicate the dishonour that he had done to the Lord and that by warrant from God and in the assured confidence of his aid and assistance whence is that which he addes vers 46. This day will the Lord deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the aire and to the wild beasts of the earth that all the earth may know that there is a God in Israel Vers 47. And all this assembly shall know that the Lord saveth not with sword and spear That is that he can save without these and is not tied to such outward means Vers 49. And smote the Philistine in his forehead that the stone sunk into his forehead c. Either therefore the stone which David slung was cast with such extraordinary force through the speciall assistance of God that it went through his helmet of brasse and so into his fore-head or else the Philistine as not fearing any thing which David could do never pulled down his helmet over his face but went with his face open to fight with David however the very guiding of the stone so directly to the forehead of this gyant was doubtlesse of God for though it was usuall with the Israelites to be able to sling stones at an hairs breadth Judg. 20.16 Among all these people there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse yet the mark was then fixed and Goliaths forehead though it were a fairer mark yet it was lesse easie to be hit because he was stirring onely God guided the stone and so lodged it in the forehead of this blaspheming Miscreant Vers 51. And when the Philistines saw their champion was dead they fled God striking them with a secret terrour for else little might they have regarded the losse of Goliath being so strong as they were nor the promise which he had made vers 9. that the Philistines should be servants to the Israelites in case their Champion should foil and kill him Vers 52. And the wounded of the Philistines fell down by the way to Shaaraim A town in the borders of Judah Josh 15.36 Vers 54. And David took the head of the Philistine and brought it to Jerusalem For though the strong hold of Sion was as yet in the possession of the Jebusites and so continued till David took it from them when he came to be king 2. Sam. 5.7 Yet the city of Jerusalem it self was long before this in the possession of the Israelites Judges 1.8 The children of Judah had fought against Jerusalem and had taken it And therefore the Israelites returning now in triumph from the slaughter of the Philistines David carried the head of this Gyant in triumph with him and at last laid it up in Jerusalem as a monument of this glorious victory The rather perhaps choosing to carry it to Jerusalem that the Jebusites that hitherto kept that strong hold there might be terrified with this sight But he put his Armour in his tent This is
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
needy and discontented people men that had exhausted their states and durst not before shew their heads the very scumme and dregs of the people fit onely to prey upon the estates of others and that David shewed now what love he bare to his countrey and what loyalty to his Prince in giving entertainment to such as these But so long as Davids cause was just and that he did not undertake to defend them in any evil nor made use of them to oppresse others these reproches were unjustly cast upon him yea in this as in other things David was a notable type of Christ For such as these that came into David were whilest Christ lived upon earth and still are usually the disciples of Christ to wit first poore and despised men and women whence was that of the Pharisees Joh. 7.48 Have any of the Rulers or of the Pharisees believed on him Ye see your calling brethren saith the Apostle 1. Cor. 1.26 how that not many wise men after the flesh not many mighty not many noble are called c. and chap. 14.13 We are made as the filth of the world and are the off-scouring of all things unto this day and secondly men and women that lay under the burden of a grievous debt of sinnes for publicans and harlots followed Christ when the self-righteous Pharisees and many of the civiler sort of people were enemies to him Matth. 21.31 32. and at this the world took great offence Why eateth your Master with Publicans and sinners Matth. 9.11 and again Matth. 11.19 the sonne of man came eating and drinking and they said behold a man gluttonous and a wine-bibber a friend of Publicans and sinners and hence is that too in the same chapter vers 5.6 The poore have the Gospell preached to them and blessed is he whosoever shall not be offended in me some are of opinion that it was when David was in this hold of Adullam that those worthies came to him also that are spoken of 1. Chron. 12.16 c. but of that see the note there Vers 3. And David went thence to Mizpeh of Moab and he said unto the King of Moab c. Because his parents by reason of age were not able well to endure the hardnesse of being with him in the cave therefore David went to Mizpeh of Moab to provide them a place there to stay a while in hoping that the king of Moab would favour him out of hatred to Saul who had made warre against Moab 1. Sam. 14.47 Let saith he my father and my mother come forth that is out of the land of Israel and be with you c. Vers 4. And they dwelt with him all the while that David was in the hold That is in the cave of Adullam Most Expositours indeed understand this of a hold in Mizpeh of Moab but first there is no such hold mentioned in the foregoing words and secondly had David been in Mizpeh of Moab why should it be said he left his father and mother with the king of that countrey Vers 5. And the Prophet Gad said unto David Abide not in the hold depart and get thee into the land of Judah The cave or hold of Adullam was indeed in the tribe of Judah but the Lord appoints him not to hide himself any longer there but to go forth abroad and to shew himself openly in the land of Judah and that no doubt partly for the triall of his faith that it might be seen that his confidence was in the Lords protection and partly that he might by degrees gain esteem and respect amongst the people Vers 6. Now Saul abode in Gibeah under a tree in Ramah c. This may be translated under a tree in a high place as it is in the margin of our Bibles and then the meaning of the words is clear to wit that Saul was in some hill or high place in Gibeah but according to that translation which is here in our Bibles Saul abode in Gibeah under a tree in Ramah it may be questioned how it can be said that he was in Gibeah and in Ramah too and no other answer can be given but that Ramah or the land about it was in the territories of Gibeah and so because he was under a tree in or near unto Ramah it is said that he was in Gibeah under a tree in Ramah as for that clause which next follows having his spear in his hand this is added either first to imply how full of iealousies and fears Saul was as one that had scarce any confidence in any that were about him he had still his Javelin or his spear in his hand or secondly to intimate that he had mustered his forces and was ready to go forth in the pursuit of David or thirdly because in those times kings were wont to use spears in stead of Sceptres as the Ensigne of their Regall powers which is indeed expressely affirmed in many humane Authours Vers 7. Heare now ye Benjamites Will the sonne of Jesse give every one of you fields and vineyards c. To wit as I have done and am ready still to do and thus he puts them in mind that David was not able to preferre them as he was nor yet likely to do it if he were able because David was not of their tribe as he was Vers 8. There is none that sheweth me that my sonne hath made a league with the sonne of Jesse c. Because David as he had heard was returned into the land and Jonathan since that displeasure taken chap. 20.24 had perhaps forborn to come into his presence he suspects there was some conspiracie betwixt David and him as thinking that David durst not else have entered the land having no greater a power then he had and condemnes his followers for not revealing it to him intimating the more therewith to affect them what an odious thing it was that his own sonne and servant should conspire against him Vers 9. Then answered Doeg the Edomite which was set over the servants of Saul c. That is over his herdmen see the note chap. 21.7 the bait of preferment which Saul had cast forth in the foregoing verses this profane Edomite quickly snapped at and thereupon accused Ahimelech to Saul Vers 10. And he enquired of the Lord for him and gave him victuals c. Which Ahimelech acknowledged vers 15 but whilest Doeg told Saul this like a malicious wretch he spoke not a word to him of Davids excuse wherewith Ahimelech was deceived whence are those words of David Psal 52.2 3. Thy tongue deviseth mischief like a sharp Rasour working deceitfully thou lovest evil more then good and lying rather then to speak righteousnesse for that Psalme was composed upon this occasion as is evident by the title A psalme of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Ahimelech Vers 12. And Saul said Heare now thou sonne of Ahitub So
made a rode against the south of Judah and sometimes again that he had made a rode against the south of Jerahmeelites who were a particular family of the tribe of Judah 1. Chron. 2.9.25 and sometimes also against the south of the Kenites and thus he either told Achish again and again many deliberate lies to secure himself and his from danger or at least he purposely deceived Achish with the ambiguity of his words which ill-became so good a man intending that Achish should understand him that he had invaded the south parts of Judah c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah and of the Jerahmeelites and of the Kenites Vers 11. Lest they should tell on us c. To wit because these nations were tributaries to Achish or at least his confederates and neighbours It is strange indeed how these things could be concealed from the Philistines but first we must consider that the people smitten dwelt somewhat farre from the Philistines and scattered in severall places of a solitary wildernesse and secondly there might be some speciall hand of God in concealing these things for Davids safety CHAP. XXVIII Vers 1. THe Philistines gathered their armies together for warfare to fight against Israel That is not onely Achish but with him all the other Princes of the Philistines encouraged no doubt by the distractions that were now in the land of Israel and the weak state of the kingdome by means hereof Vers 2. And David said to Achish Surely thou shalt know what thy servant can do The ambiguity of these words seems to imply that he meant not fight against the people of God though he durst not but make semblance of being readie to do what the king should require And Achish said to David Therefore will I make thee keeper of mine head forever That is I will make thee Captain of my life-guard so long as we shall live together Vers 2. Now Samuel was dead c. This is here inserted because of the following story wherein is related how Saul being destitute of all counsell sought to have Samuel raised from the dead that he might talk with him of late Saul disregarded Samuel now he would have wished he had been living And Saul put away those that had familiar spirits and the wizards out of the land This is added to shew that Saul seeking to the witch sinned against his own conscience Vers 4. And the Philistines gathered themselves together and came and pitched in Shunem A town in the border of Issachar Josh 19.18 Vers 5. And when Saul saw the host of the Philistines he was afraid and his heart greatly trembled Through the terrours of a guilty conscience which now seized upon him Vers 6. And when Saul enquired of the Lord the Lord answered him not c. How Saul enquired of the Lord it is not expressed onely this we may conclude that by Urim he could not enquire of God that because Abiathar had carried away the high priests Ephod to David wherein the Urim was chap. 23.6 onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul how wholly he was forsaken of God and left destitute of all direction from him amongst other wayes whereby he could have no answer from God this of the Urim is also put in the Lord answered him not neither by dreams nor by Vrim to wit because the Urim was now with David and not with him Most probable it is that Saul enquired of God partly by prayer partly by consulting with the priests and Prophets for it is evident in severall places of this history that there were at this time divers Colledges of Prophets in the land and like enough it is that though before he had killed Gods priests and despised his Prophets yet now in his distresse he was glad to seek both to priests and Prophets to try if they could advise him or would enquire of God in his behalf but however by what means soever he enquired it was not done in faith for had he sought in faith he would have continued seeking and not have given over to run to a witch and therefore 1. Chron. 10.14 it is said that he enquired not of the Lord and accordingly we see the Lord dealt with him the Lord answered him not neither one way nor other which was an evidence that the Lord was highly displeased with him for the like is mentioned we see elsewhere as a great argument of Gods high indignation against his people Lam. 2.9 The Law is no more her Prophets also find no vision from the Lord. Vers 7. Then said Saul to his servants Seek me a woman that hath a familiar spirit c. It seems that in those dayes women by reason of their weaknesse were most deceived by Sathan and brought to give themselves to sorcery and witchcraft and therefore he commanded his servants to seek him out a woman that had a familiar spirit not doubting but there were still some of these that lurked secretly in the land though he had endeavoured to root them all out vers 3. and this is here recorded as the last and most desperate wickednesse that he fell into and upon which he was immediately cut off by Gods revenging hand as is fully expressed 1. Chron. 10 13 14. Behold there is a woman hath a familiar spirit at Endor A town of the Manassites within Jordan Josh 17.11 Vers 8. And Saul disguised himself and put on other raiment c. This he did not onely that the witch might not know him and so not fear to satisfie his desire but also doubtlesse out of very shame because he now yielded to make use of those base courses which himself ere while had so severely punished Vers 9. Behold thou knowest what Saul hath done how he hath cut off those that have familiar spirits c. Thus is Saul put in mind even by the words of the witch though she intended it not how hainously he now sinned in seeking to the devil for help even against the light of his own conscience Vers 10. As the Lord liveth there shall no punishment happen to thee for this thing That is I will not discover thee Vers 11. And he said Bring me up Samuel Saul despised Samuel when he lived and would not follow his direction and now his thoughts could be satisfied with nothing but to speak with Samuel and rather then fail herein he would go to a witch to raise up the Ghost of Samuel to talk with him Vers 12. And when the woman saw Samuel she cried out with a loud voice c. It was not doubtlesse Samuel himself that appeared now to the Witch but the devil in Samuels likenesse for first the souls of Saints departed are presently at rest with God and are taken up when they die out of the devils reach he hath no power over the spirits of Gods faithfull servants departed for then he
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
they durst do no other for fear of Abner Ye sought for David in times past to be king over you saith Abner to the Israelites chap. 3.17 And onely the tribe of Judah did generally at this time come into David therefore it is said that for the present he was onely anointed king over the house of Judah Hitherto David had been extremely persecuted by Saul and had endured a great deal of trouble and sorrow but now at last God made good his word and settled him in the throne which he had promised him and herein was David a notable type of Christ who through many sufferings entred into glory he endured the crosse despising the shame saith the Apostle Heb. 12.2 and is set down at the right hand of the throne of God Yea and the voluntary submission of these men to the government of David was a type of the voluntary submission of Christs subjects to his Sceptre according to that propheticall expression Psal 110.3 Thy people shall be willing in the day of thy power Indeed this was the very reason why they anointed David now again at Hebron whereas he had been before anointed by Samuel namely that they might thereby testifie their approbation of that which God had appointed and how freely and cheerfully they did all consent to accept of him as their king and sovereigne And they told David saying That the men of Jabesh-Gilead were they that buried Saul It may well be that David made enquiry after the bodies of Saul and his sonne as intending to have them honourably buried and that hereupon he was told what had been herein done by the men of Jabesh-Gilead Vers 6. And now the Lord shew kindnesse and truth unto you That is may the Lord recompence the kindnesse which you have shewed to Saul by being constantly kind and gracious to you these two words kindnesse and truth are often joyned together in the Scripture to signifie a constant sure hearty kindnesse Vers 7. Your master Saul is dead and also the house of Judah have anointed me king over them This clause is added to shew the reason why he sent this message to the men of Jabesh-gilead to wit because he was now anointed king in Sauls room and he would not have them entertain any thoughts of jealousie that he would bear them any spleen for their kindnesse to Saul but would rather study to requite them for it thus by kindnesse he sought to winne the other tribes to submit to his government Vers 8 But Abner the sonne of Ner Captain of Sauls host took Ishbosheth the sonne of Saul and brought him over to Mahanaim c. To wit that he might there anoint him king in the room of his father Saul as it follows in the next verse And he made him king over Gilead and over the Ashurites and over Jezreel not that of Judah Josh 15.26 but that of Issachar Josh 19.18 and over Ephraim and over Benjamin and over all Israel that is over all the other tribes of Israel except the tribe of Judah that had anointed David Abner was Sauls cousin german for Ner the father of Abner and Kish the father of Saul were brothers and in Sauls time he was the Lord Generall of all his forces fearing therefore that he should be displaced and disregarded if David were king at least that he could not hope for the preferment and favour under David that he might expect under a king of his own kindred and family especially if he were the chief means to make him king he resolved to continue the kingdome if he could in Sauls family and because Mephibosheth Jonathans sonne the heir apparant to Saul was but five years old and now lately lamed in his feet chap. 4.4 therefore he rather thought fit to proclaim Ishbosheth king who was the onely sonne of Saul that was now left except those that he had by his concubines and to that end he took him and carried to Mahanaim which was a citie in Gilead beyond Jordan in the tribe of Gad choosing there at first to settle his new made king either because he had heard of the message which David had sent to the men of Jabesh-gilead and so desired to strengthen himself in those parts lest they should be wonne to fall off to David or else onely because this being one of the remotest parts of the kingdome Ishbosheth might be here safest from Davids party It is indeed evident that Abner knew well enough that David was anointed by Samuel at Gods appointment to succeed Saul in the throne for we see that afterwards in his anger he could tell Ishbosheth that he would translate the kingdome to David even as the Lord had sworn to him chap. 3.9 But what do ambitious Athesticall men care for Gods command He considered at this time that Ishbosheth was his near kinsman and that being but a weak feeble-spirited man he might use him as a scale and in the mean time rule all himself and therefore he made no bones in the pursuit of these his ambitious designes to set up a king contrary to what he knew God had appointed Vers 10. Ishbosheth Sauls sonne was fourty years old when he began to reigne over Israel and reigned two years Some therefore conceive that Ishbosheth took not the kingdome upon him till five years after his fathers decease but I should rather think the meaning of this clause is not that Ishbosheth reigned but two years in all but that he had reigned but two years when Abner led forth an army against David and was overcome by Joab as is related in the sequel of the chapter for had not Ishbosheth reigned longer then two years why is it said chap. 3. vers 1. that there was long warre between the house of Saul and the house of David and why was it seven years and odde moneths ere the rest of the tribes accepted of David for their king Yet some Expositours hold that it was above five years after the death of Saul ere Abner rose up against David and made Ishbosheth king But the house of Judah followed David To wit even after the other tribes had made Ishbosheth king which is doubtlesse noted to the praise of the men of Judah They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdome and that would prove the occasion of a civil warre wherein much bloud was like to be shed and yet because it was of Gods appointment that David should be king they are commended for this that they did still hold fast with David leaving the event for other things to God Vers 12. And Abner the sonne of Ner and the servants of Ishbosheth the sonne of Saul went out from Mahanaim to Gibeon To wit to make warre against David as is evident in the sequel of the story Vers 14. And Abner said to Joab Let the young men now arise and play before us c. The meaning of this
of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should
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
from all thine enemies that is and as they have been oppressed ever since that I appointed Judges to govern and defend them even unto this time that I have now given thee peace and rest from thine enemies round about This I conceive must needs be the meaning of this passage according to our translation for though it may be questioned why the Lord should say I will appoint a place for my people Israel that they may dwell in a place of their own Since God had done this long since he had long since appointed the land of Canaan to be theirs and had driven out the inhabitants that had dwelt in it before had put them into possession of it and they had enjoyed it as their own for many years together yet for answer to this we must know that because hitherto the Philistines and other of the old inhabitants of Canaan had still kept some good part of the land from them and by them and other neighbouring nations they had been hitherto ever and anon molested they being still ready upon all advantages to challenge their land and to seek to wrest it from them therefore the Lord speaks of the peaceable possession of the land as a thing that was not yet made good to them but should be now in the dayes of David and Solomon And whereas again it may be objected that much seems here to be promised which was never made good to the Israelites as that the Lord would so plant them in a place of their own that they should thence move no more and that the children of wickednesse should not afflict them any more as before time c. whereas we see that after Solomons dayes both the kingdome of Israel and Judah were often invaded and wasted by many of the neighbouring nations and that the Israelites were at last carried captive to Assyria and Babylon and other countries to this the answer must be that either this must be restrained to the time of David and Solomon his sonne in whose time the Israelites did at last peaceably enjoy their land as their own without any molestation from the neighbouring nations or else it must be understood as a conditionall promise God reserving liberty to himself to deal otherwise with them if they should rebell against him and indeed accordingly we see how marvelously they flourished till in the end of Solomons reigne they fell again to idolatry or else we must expect the full accomplishment hereof when this people shall come in to Christ and so shall be planted again in their own land never to be removed thence any more nor ever more to be afflicted by the children of wickednesse Vers 11. Also the Lord telletb thee that he will make thee an house That is that he will rear up of thy posterity on whom the kingdome shall be established after thee from one generation to another till it comes at last to be established in Christ see the note Exod. 1.21 Vers 13. He shall build an house for my name That is a house for my worship and service of which see the note Deut. 12.4 and it is meant of Solomons building the Temple for though David in his life time prepared great store of materialls for this great work 1. Chron. 22.14 and did also give unto Solomon the pattern of the house and the services thereof which he had received from the Lord 1. Chron. 28.11 Then David gave to Solomon his sonne the pattern of the porch c. and again vers 19. All this said David the Lord made me understand in writing by his hand upon me even all the works of this pattern yet David laid not so much as the foundation of the building but Solomon began and finished the work 1. Kings 5.1 c. But withall it is meant likewise of Christ the sonne of David by whom onely the Church is built that house of God of which the Temple was a type 1. Pet. 3.5 Ye also as lively stones are built up a spirituall house an holy priesthood to offer up spirituall sacrifice acceptable to God by Jesus Christ Vers 14. I will be his father and he shall be my sonne c. This clause is also meant both of Solomon and Christ That it is meant of Solomon is clear 1. Chron. 28.6 where this prophesie is repeated Solomon thy sonne he shall build my house and my courts for I have chosen him to be my sonne and I will be his father and that it is also meant of Christ is as evident Heb. 1.5 where the Apostle proves by this place that Christ was farre above the angels For unto which of the Angels said he at any time Thou art my sonne this day have I begotten thee and Again I will be to him a father and he shall be to me a sonne Indeed the following clause cannot be meant of Christ If he commit iniquity I will chasten him c. for though sinne was imputed to Christ Isaiah 53.6 The Lord hath laid on him the iniquity of us all yet it cannot be therefore said of Christ that he did commit iniquity The rule therefore for understanding these propheticall passages is this That onely those passages are to be applyed to Christ wherein Solomon was a type of Christ the first therefore is meant both of Solomon and Christ I will be his father and he shall be my sonne but in a different respect God was a father to Solomon by adoption and grace to Christ by naturall generation but then the second is meant onely of Solomon If he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men and thereby some understand that men should be the rods wherewith Solomon should be chastised and so indeed it was with Solomon when he fell to idolatry in his latter dayes God corrected him for this by the rebellions of Hadad and Rezon and Jeroboam against him 1 Kings 11.14 c. but rather I conceive the meaning is either generally that as men use to correct their sonnes whom they love most dearly so God would correct Solomon though he would not cast him off as he cast off Saul yet he would make him smart for it if he sinned against him or else that God would correct him with moderation and gentlenesse for indeed gentle correction may well be termed the rod of men and the stripes of the children of men both because such correction is fitted to the weaknesse of men and because men are wont so to correct their children with a light and gentle hand or else in opposition to the strokes of Gods revenging justice for as the heavinesse of Gods judgements upon Babylon is implyed in that expression Isa 47.3 I will take vengeance and I will not meet thee as a man so on the contrary Gods gentlenesse may be well intended by this expression I will chasten him with the rod of men and with the stripes of the children of men If
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
c. By a certain figure called Apostrophe David being now speaking to God turneth his speech as it were abruptly to the people of God And to do for you that is for you O Israel great things and then in the next words directs his speech again to God for thy land before thy people which thou redeemedst to thee from Egypt from the nations and their gods delivering them from all the nations that fought their 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
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gâ—rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâ—ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
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
again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar
some other action of disloyalty towards David which is not expressed in the Scripture but more probable it is either that it is meant of Joabs insolency towards him in generall of which he often complained as 2. Sam. 3.39 And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me or else of that which here followeth his treacherous killing Abner and Amasa wherein David professeth himself to have been much wronged first because good Princes look upon the injuries done to their subjects as done to themselves and so doth Christ Acts 9.9 And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me secondly because David had engaged his faith both to Abner and Amasa that they should be safe so that it redounded much to his dishonour when they were afterward so treacherously slain it was enough to make the people think that he had secretly a hand in it however these things he alledgeth here against Joab both to shew how justly Solomon might put him to death though he had spared him as also to imply how dangerous it was for Solomon to let him live how il-affected he was towards him was evident by his conspiracy with Adonijah and what mischief might not be feared from him that had his hands already so fouly embrued in bloud now to aggravate his murthering of these two captains he saith first that he shed the bloud of warre in peace that is when there was peace made with them he slew them as if they had been in open hostility against David and secondly that he put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet to wit when embracing them he stabbed them with the sword that hung at his girdle and so they fell down dead at his feet and this expression I conceive is used in describing these his impious facts either to set forth the base perfidious manner of his murthering them to wit that stabbing them when he pretended to embrace them their bloud by that means gushed out upon his girdle and ranne down upon his shoes or else his boldnesse and impudencie in that he was not ashamed thus treacherously to slain himself with the bloud of these men but did rather glory in it going up and down with their bloud upon his girdle or upon his sword hanging at his girdle which he had put up all bloudy into the scabbard and so also on the shoes he wore stained with their bloud Vers 6. Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace As if he should have said be sure to cut him off and let the bloud of Abner and Amasa be returned into his own bosome for the time and occasion of doing this that must be left to thine own wisdome wherein do as thou feest cause a man he is of a turbulent spirit and will soon some way or other give the occasion enough to take away his life and therefore observe him wisely and take the occasion as it shall be offered to thee onely be sure it be done some time or other let not his hoar head go down to the grave in peace where also he mentions his hoar head to intimate that he would not have him spared for his old age lest Solomon should think alas he hath not long to live by the ordinary course of nature let him alone and within a while he will die of himself and then the world will be rid of him to prevent this David expresseth his charge thus that his hoar head must not go down to the grave in peace but why did not David cut off Joab himself but put it now upon his sonne Solomon I answer first because Joab had alwayes been faithfull to David whereas he had already shown his ill will to Solomon by siding with Adonijah against him and therefore it was now more dangerous to let him live secondly David could never so well do it as now Solomon might in his younger years Joab had more power and esteem amongst the souldiery of the kingdome whose generall he was then he had now in his old age especially since he had lost his credit so much amongst them by conspiring with Adonijah against his bedrid father and besides David being continually encumbred with warres was thereby constrained to comply with Joab in regard of his great authoritie and power amongst the souldiers which Solomon in regard of the peaceablenesse of his reigne of which God had assured David would have no need to do and therefore though David durst not proceed against him the sonnes of Zeruiah saith he be too hard for me 2 Sam. 3.39 yet Solomon might safely enough doe it and thirdly though David failed in sparing Ioab yet now at his death he repented him of it and so enjoyned his sonne to do that which he had neglected to do Vers 7. For so they came to me when I fled because of Absalom thy Brother This word so hath reference to that he said before let them be of those that eat at thy table it is as if he had said they shewed me the very same kindnesse which I desire thou shouldest shew to them they brought for me and my followers when I was in distresse and therefore it is no lesse then just that thou shouldest alwayes bid them welcome to thy table Vers 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahurim which cursed me with a grievous curse c. David calls the reviling and the reprochfull speeches of Shimei against him a grievous curse first because he called him a bloudie man and did in effect say that he had been the cause of the death of Saul and all his sonnes and to him that knew what a grievous sinne bloudshed was and that was deeply at that time wounded for shedding the bloud of Uriah and others though he were innocent in regard of that he charged him with concerning Saul and his sonnes it must needs be very greivous to have such an aspersion cast upon him secondly because he called him a man of Belial an ungracious wretch that had no fear of God in him and to a man of so tender a conscience as David was how bitter must this needs be and thirdly because he upbraided him with the rebellion of his sonne Absalom as the just curse and vengeance of God upon him for the wrong he had done to Saul his father-in-law then which nothing could possibly wound his heart more deeply 2. Sam. 16.7 8. Come out come out then bloudy man thou man of Belial the Lord hath returned upon thee all the bloud of the house of Saul c. Now however afterwards this Shimei came and fauned upon David yet considering how bitterly he had vented his spleen against David in the time of his distresse he was exceeding jealous lest encouraged by
the youth of his sonne he should attempt any thing against him after his decease and therefore gave astrict charge to Solomon to watch over him narrowly and to take some occasion to cut him off Vers 9. But his hoar head bring thou down to the grave with bloud How this order which he gave to Solomon to bring down his hoar head with bloud to the grave agreeth with that oath of his to Shimei 2 Sam. 19.23 see there Vers 10. So David slept with his fathers and was buried in the citie of David In 1 Chron. 29.28 it is said that he died in a good old age full of dayes riches and honour here the place of his buriall is named to wit that it was in the citie of David that is in that part of Jerusalem where he dwelt and kept his court and which he had first taken out of the hands of the Jebusites which was thence called the citie of David even the place of his buriall was an honour to him and it seems his sepulchre was strangely preserved notwithstanding Jerusalem was so oft sacked and burnt for it continued unto the Apostles times as the Apostle Peter noted Acts 2.29 Men and Brethren let me freely speak unto you of the Patriach David that he is both dead and buried and his sepulchre is with us unto this day Vers 13. And she said Comest thou peaceably She might easily suspect that Adonijah did even swell with envy against Solomon and against her too because by her means his conspiracy was defeated and therefore when she saw him come in to her she was jealous presently of some plot he had against her and her sonne and thence enquired whether he came peaceably or no. Vers 15. And he said Thou knowest that the kingdome was mine and that all Israel set their faces upon me c. That is in regard that I was king and in a fair way to have had the kingdome settled upon me by the favour of the people who looked upon me as my fathers eldest sonne though I be now but a private subject and content to be so since it was of God that my brother Solomon should reigne I hope you will be willing to afford me what honour a subject may be capable of and will not deny me any reasonable request that I shall make to you how farre Adonijah was from being really convinced that it was of God that Solomon was king or from a quiet submission to the good providence of God therein is evident by the plot he had now in hand to get Abishag to wife that so he might wrest the kingdome from Solomon onely to hide his drift in desiring Abishag to wife he would seem to be fully satisfied concerning Solomons being king the kingdome is turned about and is become my brothers for it was his from the Lord and onely to desire that by considering what great hopes he was fallen from she would compassionate his condition and be the readier to gratifie him in any thing a subject might lawfully desire Vers 17. Speak I pray thee unto Solomon the king c. The onely reason alledged here by Adonijah why he made choice of Bathsheba to get Solomons consent for his marrying Abishag is the great interest she had in the king her sonne for saith he he will not say thee nay but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him we may well think that there was another thing that induced him to set her a work in this businesse namely the hope of winning her to undertake his petition indeed accordingly it came to passe though Bathsheba were so wise a woman that her counsel to her sonne is recorded by the spirit of God in the holy Scripture Prov. 31.1 yet she could not discern his drift but being gulled with his fair words and her melting thoughts of compassion towards him she undertook that suit of his whereby he thought to undermine her sonne and at last to shoulder him out of the throne Vers 21. And she said Let Abishag the Shunammite be given to Adonijah thy brother to wife Thus she intimates that because he was his brother forgetting what was past he should do well to gratifie him in any reasonable request Vers 22. Ask for him the kingdome also for he is mine elder brother even for him and for Abiathar c. There is nothing in the text whence we can certainly conclude whether Adonijah had a purpose again to wrest the kingdome from Solomon and had for that cause by the advise of his confederates Abiathar and Joab sought to obtain Abishag to wife yet it may seem probable first by the strangenesse of the suite that he should desire her to wife who had lain either as his wife or concubine in the bosome of his own father secondly by Solomons severe proceeding against him for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his yet because he did so certainly conclude of it that presently without any more ado he adjudged him to death this mâ—kes it most probable that the drift of Adonijah was discovered to Solomon by a speciall instinct of the spirit of God and thirdly by Joabs flying to the altar upon this and not before vers 28. however it is evident that Solomon took it so to wit that by the friends Abishag had gotten whilest she lay in his fathers bosome he hoped to increase his faction and happely also by marrying a wife of the deceased king to strengthen his crakt title and that because it was still the successours right to have the deceased kings concubines 2. Sam. 12.8 And I gave thee thy masters house and thy masters wives into thy bosome c. Ask for him saith he the kingdome also as if he should have said this is it which he looks after and with him Joab and Abiathar too having already the plea of being the elder brother and Abiathar the high priest and Joab the Generall on his side if he could strengthen himself also by this marriage then he would not fear to shew himself and to obtain his desire Vers 23. Then king Solomon sware by the Lord. That his mother might not interpose any further in the businesse Vers 24. As the Lord liveth which hath established me and set me on the throne c. That is as surely as the Lord liveth who hath done this for me so surely shall Adonijah be put to death and that this day there must be no delay in a matter of such danger though Solomon had beforehand promised his mother to grant her request yet his intention was therein onely to grant her any reasonable request and therefore not thinking that any tie to intangle him for the granting of that which might prove the ruin both of himself and her in stead of satisfiing her desire he took on
oath that Adonijah should presently be put to death he had formerly pardoned him onely upon condition of his loyaltie for the time to come chap 1.52 which having now forfeited by this second attempt even for his former conspiracie it was fit he should die As for the mention that he makes in his oath of Gods establishing him in the throne that was because his assurance that God had placed him in the throne was that which encouraged him to proceed thus against Adonijah he that had set him in the throne he knew would stand by him and defend him herein but however here we see still that verified which Nathan had threatned against David 2. Sam. 12.10 The sword shall never depart from thine house Vers 26. And unto Abiathar the priest said the king Get thee to Anathoth c. He banished him from the court and confined him to his own house in Anathoth which was a city of the priests Josh 21.18 that he might not hereafter attempt any thing against him Vers 27. So Solomon thrust out Abiathar from being priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Ehiloh For by this means according as God had threatned Eli above fourscore years since 1. Sam. 2.31.35 the high priesthood was transferred from the posterity of Eli who was of the stock of Ithamar to Zadok who was descended of Eleazar And so also that promise made to Phineas the sonne of Eleazar was fulfilled Numb 25.13 And he shall have it and his seed after him even the covenant of an everlasting priesthood because he was zealous for his God and made an atonement for the children of Israel Vers 28. Then tidings came to Joab To wit that Adonijah was slain and Abiathar put from his place For Joab had turned after Adonijah though he turned not after Absalom This clause is inserted first to shew the cause of his fear and danger his siding with Adonijah and secondly to intimate the hand of God in this businesse for how came it to passe that he that had stuck so faithfully to David in the case of Absalom should now take part with Adonijah in his usurpation surely it was that the bloud of Abner and Amasa might fall upon him Vers 30. And he said Nay but I will die here This Joab spake doubtlesse as hoping that by hanging on the altar he should save his life and that they would not there put him to death indeed it is strange that he should so think considering the Law of God was so expresse Exod. 21.15 that he that had slain a man wilfully should be taken from the altar and be put to death but for this we must know that Joab dreamed not now of being put to death for his murthering of Abner and Amasa but onely of his conspiracy with Adonijah in which case he hoped the altar might be a refuge to him Vers 31. And the king said unto him Do as he hath said c. This Solomon enjoyned as conceiving that the Lord who allowed not that the altar should be a shelter to wilfull murderers would not be displeased that Joab should be slain there if he could not be drawn thence yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle and so Solomon gave him here a charge onely to draw him thence by force and then to slay him for indeed the words of the Law are Exod. 21.14 that he should be taken from the altar and slain and the same course we see was taken with Athaliah 2. Kings 11.15 have her forth without the ranges and him that followeth kill with the sword for the priest had said Let her not be slain in the house of the Lord. Vers 32. And the Lord shall return his bloud upon his own head who fell upon two men more righteous and better then he c. This Solomon spake as judging that their open insurrections were not so bad as his treacherours shedding innocent bloud as for that clause which he addes and slew them with the sword my father David not knowing of it very observable it is how carefull he was to insert this for the honour of his father Vers 36. Build thee an house in Jerusalem and dwell there and go not forth thence any whither Shimei was not suffered to return to Bahurim to his own countrey but was confined to Jerusalem both to prevent all seditious practises he might otherwise have runne into and also that he might be in Solomons eye in the eye of his servants that if he went away it might be discovered and so an advantage might be taken against him which he waited for as his father had advised him v. 8.9 Vers 37. On the day thou goest out and passest over the brook Kidron c. It is evident in the former verse that he was not to go any way out of Jerusalem yet here his going over the brook Kidron is particularly expressed because that was the way to Bahurim where he formerly dwelt where his inheritance lay 2. Sam. 16.5 Vers 38. And Shimei said unto the king The saying is good c. And withall it seems he took an oath that he would do as Solomon had said as we may see v. 42.43 Vers 40. And Shimei arose and sadled his asse and went to Gath c. Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines It may justly be wondred at that Shimei should for the recovery of his two runaway servants venture to go out of Jerusalem when he knew that his life lay upon it but for this we must consider first that covetousnesse doth ordinarily so besot men that it makes them do that which is most unreasonable secondly that perhaps he was so transported with passion against his servants that either he thought not of his danger or else however could not forbear thirdly that he might flatter himself with vain hopes that doing this secretly it would not be known it was now three years since this charge was given him vers 39. and by this time he might hope that Solomon would not so heedfully mind what he did at first so strictly command he had matters of state of greater importance to intend and therefore going secretly and returning speedily there would be no notice taken of such an outscape as this was and fourthly that there was doubtlesse an over-ruling hand of Gods providence in it that carried him on headlong upon his own ruine that so he might receive his just reward for his base reviling of David the Lords anointed in the time of his affliction Vers 46. And the kingdome was established in the hand of Solomon For the execution of justice upon offenders doth establish kingdomes and besides the faction that opposed Solomon was now destroyed CHAP. III. Vers 1. ANd Solomon made affinitie with Pharaoh king of Egypt and took Pharaohs daughter David had married
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
that ambition and zeal for Idolatry do usually blind men and women and make them most unnaturally cruell Secondly that there might be other reasons inducing her thereto though they be not expressed in the Scripture as for instance perhaps she might have other sonnes and grandchildren either by adultery or by a former husband or by some daughter of Jorams upon whom she might rather desire to settle the crown of Judah perhaps those that brake up the house of God and bestowed the dedicated things thereof upon Baalim 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God and also all the dedicate things of the house of the Lord did they bestow upon Baalim Thirdly howsoever sure we are that there is no wickednesse so unnaturall and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people and besides there was a speciall hand of God in it that those that were descended from Ahab though onely by the mothers side might be destroyed save onely Joash who was left to succeed in the throne of Judah Vers 2. But Jehosheba the daughter of king Joram sister of Ahaziah took Joash the sonne of Ahaziah c. This Jehosheba or Jehoshabeath 2. Chron. 22.11 the sister of Ahaziah and daughter of Joram was married to Jehoiada the high priest as is noted in that place of the Chronicles before cited and therefore it is not likely that she was the daughter of Joram by Athaliah but by some other of his wives because we cannot well think that he would have taken a wife of that cursed idolatrous stock But however sister she was to Ahaziah the late king of Judah and therefore hearing of Athaliahs bloudy project she stole this young infant her brothers youngest sonne out of the nursery and hid him with his nurse in the bed-chamber that is in some bedchamber of the priests which were adjoyning to the Temple and so kept him close six years together how it came to passe that this young late-born infant was not missed or being missed was not hunted after and by diligent search discovered it is hard to say most probable it is that some deceit or cunning was used as by the substitution of some other child in his room whether dead or living or by corrupting those Athaliah had imployed in this bloudy service or some such way by which means Athaliah might verily think he was killed with the rest or if she had same small ground to suspect any thing to the contrary she might in policie forbear to make any noise of it lest the people hearing such a rumour should be the readier to hearken after innovations and be the lesse conformable to the present government However because Joash this young infant thus miraculously saved is expressely here called the sonne of Ahaziah and so elsewhere constantly vers 4.12 chap. 12.18 2. Chron. 22.11 1. Chron. 3.11 it is therefore no way probable which some affirme that he was of the posteritie of Nathan and succeeded in the throne because all Solomons posterity was extinguished by Athaliah especially if we consider that the reason intimated in these words why Jehosheba preserved him was because of her near alliance to him as being his aunt his fathers sister Vers 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds with the captains and the guard c. When Athaliah had usurped the crown of Judah six years and somewhat more without any disturbance either of domesticall adversaries or forreigne enemy for Jehu had enough to do at home to oppose the victorious armies of Hazael wherewith he was so farre overcharged at length Jehoiada began to think of settling him in the throne to whom of right it did belong who was now full seven years old vers 21. Seven years old was Jehoash when he began to reigne and had been hitherto hid in a cell of the Temple by his wife Jehosheba not judging it fit to conceal him any longer first that his young soveraigne might not want that princely education which was requisite and whereof his years began now to be capable and secondly that the idolatry of Baal might not by her means take too deep root before it were weeded up having therefore first imparted this secret to five of the chief captains of the land in whose fidelitie he had best assurance and made a covenant with them afterward by their means he drew in others of the principall men of the countrey both the Levites and others onely at first procuring that they should repair to Jerusalem where they should be further acquainted with the whole matter 2. Chro. 23.1 2. and so accordingly being met together as is here expressed in the temple having taken an oath of secrecy and fidelity of them he shewed them the kings sonne made a covenant with them to advance him to the kingdome and resolved how the businesse should be managed the next sabbath day in every particular as is expressed in the sequel of the story Indeed some Expositours conceive that those five mentioned 2. Chron. 23.1 to whom Jehoiada did first impart the businesse were priests and Levites and so also all that were imployed in this service and that because they managed this businesse in the temple whither none say they but those of the tribe of Levi might enter but yet considering that the court of the people was a part of the temple and within the gâ—tes thereof and withall because those five men are expressely termed captains of hundreds and it is said that they gathered to them not onely the Levites but also the chief of the fathers of Israel 2. Chron. 23.1 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help Vers 5. This is the thing that ye shall do a third part of you that enter in on the sabbath c. This he spake to the Levites the Levites were by an order established long since amongst them by David divided into foure and twenty orders or companies which did in their courses each company a week discharge the service of the temple the rest abiding the whilest in their own private dwellings in the severall cities of Judah and so every sabbath day they that had served the week before went out and another came in that served in their room and in each company or course there was in Davids time a thousand Levites besides the porters and singers Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands as would suffice to mannage the businesse to help this want Jehoiada resolved to arm the Levites for the work and to the end they might be the stronger he took in the new company that were to come in on the sabbath and did not discharge the old that should have then gone out but retained them
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but