where Ionathan and David met and the vessels n i. e. Either 1. their Garments or other Utensils for their Journey Or 2. Their Bodies for of them the Question was v. 4. and having now said that Women had been kept from them he infers that therefore their Bodies were Holy their Members were Undefiled Thus the word vessel is used 1 Thess. 4. 4. and in other Authors both Greek and Latine of the young men are holy and the bread is in a manner common o Heb. and this to wit the Bread which is easily supplied out of the former Verse because that was the thing about which the present discourse was and against the giving whereof the Priest started an Objection v. 4. to which David here giveth an Answer is in a manner or after a sort common i. e. Considering the time and our necessity this may be asked in a manner like common Bread and so is used by others For though for a season whilest it is to stand before the Lord it be so Holy that the Priest himself might not eat it yet afterwards it is eaten by the Priest and by his whole Family as their common Food and so it may be by us in our circumstances ‖ Or especially when this day there is other sanctified bread yea though it were sanctified this day in the vessel p If it were but newly put into the Vessel it must give place to the great Law of Necessity and Charity because God will have Mercy preferred before Sacrifice Or thus Especially when or The rather because this day there is other i. e. new Bread Sanctified in the vessel i. e. put into the Vessel which was made to receive this Bread Exod. 25. 29. and thereby Sanctified or Consecrated to God and therefore the former Shew-bread is now to be removed and employed for the common use of the Priest and his Family 6 So the priest * Mar. 2. 25. Luk. 6. 4. gave him hallowed bread for there was no bread there p To wit in the Tabernacle where David and the Priest now were but the shew-bread that was taken from before the LORD to put hot bread in the day when it was taken away q Which was done upon the Sabbath-day Levit. 24. 8. For though they might not then kindle a Fire to heat the Bread in yet they might and did keep it hot iâ—… an Oven that had been heated before the Sabbath 7 Now a certain man of the servants of Saul was there that day detained r Not by force from others but by his own choice he fixed his abode there for that day either because it was the Sabbath-day on which he might not proceed in his Journey or other business or for the discharge of some Vow or to beg direction and help from God in some great business before the LORD s i. e. At the Tabernacle and his name was * Psal. 52. title Doeg an Edomite t Either 1. by his Habitation and Conversation among those People for some considerable time as for the same reason Uriah is called the Hittite and Obed-Edom the Gittite Or rather 2. By his Birth and Nation but he was Proselyted to the Iewish Religion or took it up for Sinister Ends being advanced as here we read to a place of Trust and Preferment possibly upon this occasion the chiefest of the herdmen that belonged to Saul 8 ¶ And David said unto Ahimelech And is there not here under thine hand spear or sword for I have neither brought my sword nor my weapons with me u These he left behind him that he might with less suspition remove from place to place and hide himself from Saul and his Spies because the kings business required haste x The Message came to me when I was unarmed and the business required so great expedition that I could not go home to fetch my Weapons 9 And the Priest said The sword of Goliah the Philistine whom thou slewest in * Chap. 17. 2. the valley of Elah behold it is here wrapt in a cloth behind the Ephod y i. e. Behind that Holy place allotted for the keeping of the Sacred or Priestly Garments all which are here comprehended under the Ephod which as the chief of the kind is put for all the rest Here it was laid up as a Sacred Monument of God's Power and Goodness and that famous Victory related Chap. 17. if thou wilt take that take it for there is no other save that here And David said There is none like that z Because it not onely served him for his use for he was a Strong and Tall Man and one that could wield that Sword as we saw Chap. 17. but was also a Pledge of God's Favour to him and a great encouragement to his Faith give it me 10 ¶ And David arose and fled that day for fear of Saul and went to * Abimelech Psal. 34. title Achish the king of Gath a A strange Action but it must be considered 1. That Saul's Rage was so great and implacable his Power also and diligence in hunting after him so great that he despaired of escaping him other way and it is not strange if a desperate Disease produceth a desperate Remedy 2. David might reasonably think that being Persecuted and Banished by Saul and the Israelites under his Command he should be welcome to the Philistines who would be glad not onely to be freed from all those Evils which he had from time to time done and was likely further to do to them but also to make him their Friend and oblige him by their kindness and to make him the more odious and irreconcilable to Saul and the Israelites Qu. But why did he go to these and not rather to some other neighbour Nation Ans. Because they were all at Peace with Saul and therefore would certainly have delivered him up upon Saul's Demands And the servants of Achish said unto him Is not this David the king of the land b Or of this land i. e. Of the Land of Canaan They call him King either more generally for the Governour as that Word is used Deut. 33. 5. for the most eminent Captain and Commander and as it were the King of the Israelitish Armies or rather more specially the king to wit The King Elect the Person designed to be King for by this time the Fame of Saul's Rejection and David's Destination to the Kingdom was got abroad among the Israelites and from them probably to the Philistines ears did they not sing one to another of him in dances saying * Chap. 18. 7. Saul hath slain his thousands and David his ten thousands c And therefore consider what to do and now thine and our great Enemy is in thy hand be sure thou never let him go alive 12 And David laid up these words in his heart and was sore afraid c Lest either their
in a mountain in the wilderness of Ziph and Saul sought him every day but God delivered him not into his hand y As Saul fondly persuaded himself he intended v. 7. 15 And David saw z Either by information from his spies or by prospect from the top of the Mountain where he was that Saul was come out to seek his life and David was in the wilderness of Ziph in a wood 16 ¶ And Jonathan Sauls son arose and went to David in the wood a Where David had appointed to meet him at that time and strengthened his hand in God b He comforted and supported him against all his fears by minding him of Gods infallible Promises made to him and his singular Providence which hitherto had and still would be with him 17 And he said unto him Fear not for the hand of Saul my father shall not find thee and thou shalt be king over Israel and I shall be next unto thee ‖ Which he gathered either from David's Generosity Ingenuity and true Friendship to him or from some promise made to him by David concerning it Or the meaning of the words next unto thee may be as much as to say I shall be under thee after thee or inferior to thee as the Phrase tibi secundus oft signifies So that the whole imports thus much I do not look to be King my self as by my Birth I might expect but that thou shalt be King God having so appointed and I but in a Secondary place inferior to thee and * Chap. 24. 20. that also Saul my father knoweth c By strong and well-grounded conjectures as hath been noted 18 And they two made a covenant d i. e. Renewed their former Covenant before the LORD e i. e. Setting themselves as in Gods presence and calling upon him to be Witness between them and David abode in the wood and Jonathan went to his house 19 ¶ Then came up the * Psal. 54. title Ziphites f Who were of David's own Tribe though for this their unnatural and strange carriage to him he calls them strangers Psal. 54. 3. to Saul to Gibeah saying Doth not David hide himself with us in strong holds in the woods in the hill of Hachilah which is ‡ Heb. on the right hand on the south of ‖ Or the wilderness Jeshimon 20 Now therefore O king come down according to all the desire of thy soul to come down and our part shall be g It shall be our care and business to the utmost of our power Or we will undertake to deliver him or betray him to thee to deliver him into the kings hand 21 And Saul said Blessed be ye of the LORD for ye have compassion on me h Whilst others harden their hearts against me and joyn with David in his treasonable conspiracy you shew your pity to me by your readiness to help me 22 Go I pray you prepare yet i To wit the matter inform your selves certainly of things and dispose them so that we may not be frustrated in our attempt and know and see his place where his ‡ Heb. foot shall be haunt is k In what Cave or Wood or Mountain he is most frequently and who hath seen him there for it is told me that he dealeth very subtilly 23 See therefore and take knowledge of all the lurking places where he hideth himself and come ye again to me with the certainty and I will go with you and it shall come to pass if he be in the land that I will search him out throughout all the thousands of Judah l i. e. Through all the parts of that Tribe Every Tribe was divided into Thousands as Countries are now with us into Hundreds See Iudg. 6. 15. Or with all the Thousands of Judah i. e. I will raise against him all the Forces of that Tribe in which he trusteth and hideth himself This he saith to animate them to the more vigorous Prosecution of him 24 And they arose and went to Ziph before Saul m To prepare things for Saul who Marched after them but David and his men were in the wilderness of Maon n Whither he went from the Wilderness of Ziph upon suspicion or information that Saul was coming thither in the plain on the south of Jeshimon 25 Saul also and his men went to seek him and they told David wherefore he came down into a rock o i. e. Into a Cave which was in the Rock or which might be called a Rock not for the height but the strength of its situation where at first he might think to hide himself but upon further intelligence or consideration he removed from thence upon Saul's approach Or he came down from the Rock i. e. Either First From the Mountain mentioned in the next Verse whence he came down that so he might get out of Saul's sight and reach Or Secondly From the Hill of Hachilah where David hid himself which is said to be on the South of Jeshimon v. 19. as this place where he now was is also described v. 24. onely that speaks of the Plain and this of the Rock or Hill adjoyning to it or in the midst of it Or he came down to Selah as the Syriack and Arabick translate it a place so called from the many Rocks or Stones which were in it or near it and abode in the wilderness of Maon and when Saul heard that he pursued after David in the wilderness of Maon 26 And Saul went on this side of the mountain and David and his men on that side of the mountain and David made haste to get away for fear of Saul for Saul and his men compassed David and his men round about p Dividing themselves into several Parties each Marching a several way after him to take them 27 ¶ But there came a messenger unto Saul saying Haste thee and come for the Philistines have ‡ Heb. spread themselves upon c. invaded the land q God stirring them up by his all-disposing Providence to do it at this time for David's rescue Compare 2 King 19. 9. 28 Wherefore Saul returned from pursuing after David and went against the Philistines therefore they called that place ‖ That is the rock of divisions Sela-hammahlekoth r i. e. The Rock of divisions because there Saul was separated and in a manner pulled asunder from David who was now almost within his reach 29 ¶ And David went up from thence and dwelt in strong holds at En-gedi CHAP. XXIV AND it came to pass when Saul was returned from ‡ Heb. after following the Philistines that it was told him saying Behold David is in the wilderness of En-gedi 2 Then Saul took three thousand chosen men out of all Israel and went to seek David and his men upon ‡ Heb. the face of c. the rocks of the wild goats a Which the
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
Jonathan thou wast slain in thine high places t Which were in thy Country and had not thy Father disinherited thee by his Sins in thy Dominions 26 I am distressed for thee u i. e. For the loss of thee For besides the loss of a true Friend and all the comfort of friendship which is inestimable he lost him who both could and undoubtedly would have given him a speedy and quiet and sure Possession of the Kingdom whereas now he met with long and troublesome interruptions my brother Jonathan very pleasant hast thou been unto me thy love to we was wonderful passing the love of women x i. e. That Love wherewith they love their Husbands or Children for their Affections are usually more vehement and ardent than Mens 27 How are the mighty fallen and the weapons of war y Either 1. Metaphorically so called to wit Saul and Ionathan and the brave Commanders and Soldiers of Israel who might have been called the chariots of Israel and the horsemen thereof Or rather 2. Properly for together with the Men their Arms were lost which was a very great aggravation of their loss and that loss seems to be at this time more irrecoverable and dangerous than the loss of their men perished CHAP II. AND it came to pass after this that David enquired of the LORD a By Urim as 1 Sam. 23. 6 9. and 30. 7 8. Thus David begins at the right end and lays his Foundation in Gods counsel and assistance which now he seeks saying Shall I go up into any of the cities of Judah b He asketh not whether he should take the Kingdom for that was appointed and known before and he would not offend God nor dishonour his Ordinances with frivolous and unnecessary enquiries but onely where he should enter upon it whether in Iudab as he supposed because of his relation to that Tribe and his interest in it or whether in some other Tribe for he doth not limit God but resolves exactly to follow his Counsels And the LORD said unto him Go up And David said Whither shall I go up And he said Unto Hebron c Which was next to Ierusalem part whereof the Iebusites now possessed the chief City of that Tribe and a City of the Priests Iosh. 21. 10 c. and in the very center or middle of that Tribe to which the whole Tribe might speedily resort when need required 2 So David went up thither and his two wives also Ahinoam the Jezreelitess and Abigail Nabals Wife the Carmelite 3 And his men that were with him did David bring up every man with his houshold and they dwelt in the cities of Hebron d i. e. The Cities or Towns belonging and subject to Hebron which was the Metropolis Ios. 21. 11 12. For in Hebron it self there was not space for them all because it was filled with Priests and with David's Court. 4 And * 1 Mac. 2. 57. the men of Judah came and there they anointed David king over the house of Judah e This they did upon just grounds because not onely the Kingdom was promised to that Tribe Gen. 49. 10. but David was Designed and Anointed by God whose will both they and all Israel were obliged to observe and obey And they Piously resolved not to neglect their Duty though they saw the other Tribes would Yet their prudent caution and modesty is observable That they make him King of Iudah onely and not of all Israel And therefore there was need of a Third Anointing to the Kingdom over all Israel which he had chap. 5. 3. But as for that First Anointing 1 Sam. 16. 13. it was onely a designation of the Person who should be King but not an actual Inauguration of him to the Kingdom and they told David saying That * â—… Sam. 31. 13. the men of Jabesh-Gilead were they that buried Saul 5 ¶ And David sent messengers unto the men of Jabesh-Gilead and said unto them Blessed be ye of the LORD that ‡ Or because ye have shewed this kindness f This respect and affection to procure him Burial For as it is and ever was esteemed an act of inhumanity to deny Burial to the Dead so it is an act of mercy and kindness to Bury him unto your lord even unto Saul and have buried him 6 And now the LORD shew kindness and truth g i. e. True and real kindness not in words onely but also in actions as you have now done to your King the Lords Anointed unto you and I also will requite you this kindness h So far am I from being offended with you for this kindness to my late Enemy that I will requite it because ye have done this thing 7 Therefore now let your hands be strengthned and †be ye valiant i Be not afraid lest the Philistines should punish you for this Fact but take good courage I will defend you for your master Saul is ‡ Heb. be ye the Sons of valour dead k Or though your Master Saul be dead and so your hearts may faint within you as if you were now Sheep without a Shepherd and also ‡ Know this for your comfort that the house of Judah have anointed me king over them 8 ¶ But Abner the son of Ner l Partly out of envy and malice against David and partly out of his own ambition and desire of Rule because he knew that Ishbosheth would have onely the name of King whilst he had the power captain of ‡ Heb. the host which was Saul's Sauls host took ‖ Or Eshbaal 1 Chr. 8. 33. Ishbosheth m Called also Eshbaal 1 Chron. 8. 33. and 9. 39. It being usual with the Hebrews instead of Baal the name of false gods to put Bosheth which signifies shame or confusion or a shameful thing as appeareth by comparing Iudg. 9. 53. with 2 Sam. 11. 21. and 2 Sam. 4. 4. with 1 Chron. 8. 34. and from Ier. 3. 24. Hos. 9. 10. the son of Saul and brought him over to Mahanaim n A place beyond Iordan whither he carried him partly to secure those Brave and Valiant Men of Iabesh-Gilead to himself and principally because this place was most remote from David and from the Philistines too and therefore here he might recruit his Forces with less disturbance than in other places 9 And he made him king over Gilead o Largely so taken for all the Land of Israel beyond Iordan as it is Ios. 22. 9. Iudg. 10. 8. and over the Ashurites p i. e. The Tribe of Asher as the Chaldee Paraphrast and others understand it and over Jezreel q A large and rich Valley scituate in the Borders of the Tribes of Zebulun Issachar and Napthali and so put Synecdochically for them all and over Ephraim and over Benjamin and over all ‡ the rest of Israel r Except Iudah as it follows 10 Ishbosheth
really execute what he supposed as yet he onely threatned because he feared him n As having a greater interest in and power with both the Army and the rest of the people than himself had 12 ¶ And Abner sent messengers to David on his behalf o Who in his name and stead might treat with David concerning his Reconciliation with him Thus God over-rules the Lusts and Passions of wicked Men to accomplish his own Wise and Holy purposes And who then dare contend with that God who makes even his Enemies to do his work and destroy themselves saying Whose is the land p To whom doth this whole Land belong but to thee Is it not thine by Divine right Saul's Son is but an Usurper thou onely art the rightful owner saying also Make thy league with me q That thou wiltst pardon all past offences to me and to all Israel and thou wiltst receive me into thy grace and favour and behold my hand shall be with thee to bring about all Israel unto thee 13 ¶ And he said Well I will make a league with thee r To wit upon thy terms which all circumstances considered seems to be lawful to prevent the great effusion of Israelitish Blood which otherwise would certainly have been spilt And although the principle of this action of Abner's was base and wicked yet the action it self was Lawful and Commendable and no more than his Duty to God and David obliged him to and therefore David might well persuade and induce him to it but one thing I require of thee ‡ Heb. saying that is Thou shalt not see my face except thou first bring Michal Sauls daughter when thou comest to see my face 14 And David sent messengers to Ish-bosheth Sauls son s Whose consent was necessary both to take her away from her present Husband and to persuade her to return to David Hereby also David opened to him also a door of hope for his Reconciliation lest being desperate he should hinder Abner in his present design saying Deliver me my wife Michal t Who though she was taken from me by force and constrained to marry another 1 Sam. 25. 44. yet is indeed my rightful Wife Her David demands partly for the affection he formerly had and still retained to her partly to deliver her from the sin and reproach of Adultery with another Man who was not in truth and justice her Husband though he was so called and accounted and partly upon a politick consideration that she might strengthen his Right and Title to the Kingdom which I espoused to me * 1 Sam. 18. 25 27. for an hundred fore-skins of the Philistines 15 And Ish-bosheth sent and took her from her husband u For being forsaken by Abner he durst not deny David into whose power he saw he must unavoidably come and besides he supposed that she might be an effectual instrument to make his peace with David even from * 1 Sam. 25. 44. Phaltâ—… Phaltiel the son of Laish 16 And her husband went with her ‡ Heb. going and weeping along weeping behind her to Bahurim x A City of Benjamin upon the Borders of Iudah See 2 Sam. 19. 16. 1 King 2. 8. then said Abner unto him Go return And he returned 17 ¶ And Abner had communication with the elders of Israel saying Ye sought for David ‡ Heb. both yesterday and the third 〈◊〉 in times past to be king over you y Even in Saul's time you highly honoured him and prized his conduct and wished that the power were in his hands and great numbers of you went to him when he was in the Hold 1 Chron. 12. And after Saul's death you would gladly have advanced him to the Crown if your respect to Saul's Family together with my Authority and Influence had not diverted you 18 Now then do it z You shall have my free consent and utmost assistance in procuring it for the LORD hath spoken of David a He wickedly pretends Religion when he intended nothing but the satisfaction of his own pride and malice and fury against Ishbosheth saying By the hand of my servant David I will save my people Israel out of the hand of the Philistines and out of the hand of all their enemies b It is very probable God spake these words but undoubtedly he spake the same sense by Samuel though it be not expressed before 19 And Abner also spake in the ears of Benjamin c To these he particularly applies himself because they might be thought most kind to Saul and his House and most loth to let the Kingdom go out of their own Tribe and therefore it was necessary that he should use all his art and power with them to persuade them to a compliance with his design and besides they were a Valiant Tribe and bordering upon Iudah and situate between them and the other Tribes and therefore the winning of them would be of mighty concernment to bring in all the rest 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 20 So Abner came to David to Hebron and twenty men with him and David made Abner and the men that were with him a feast d Which in those times was customary when Persons entred into Covenant See Gen. 26. 30. and 31. 44 46. 21 And Abner said unto David I will arise and go and will gather all Israel e i. e. The Elders and Chieftains of all Israel Representing and Ruling all the rest unto my lord the king that they may make a league with thee and that thou mayest reign over all that thy heart desireth And David sent Abner away and he went in peace 22 ¶ And behold the servants of David and Joab came from pursuing a troop f Of Robbers either Philistines or Edomites or some others who taking advantage of the discord between the Houses of Saul and David made inroads into Iudah as they had occasion and brought in a great spoil with them but Abner was not with David in Hebron for he had sent him away and he was gone in peace 23 When Joab and all the host that was with him were come they told Joab saying Abner the son of Ner came to the king and he hath sent him away and he is gone in peace 24 Then Joab came to the king and said What hast thou done g Thou hast committed a great oversight to dismiss so dangerous and mischievous a Person when he was in thy hands behold Abner came unto thee why is it that thou hast sent him away and he is quite gone 25 Thou knowest Abner the son of Ner that he came to deceive thee and to know thy going out and thy coming in h To search out thy counsels and secret designs and to make use of them against thee
they used to do at Funerals See Ier. 16. 5. Ezek. 24. 17. 36 And all the people too notice of it and it ‡ Heb. was good in theâ—…r eyes pleased them g They were satisfied concerning David's Integrity and the method he used here for his own just vindication as whatsoever the king did h Either in this matter or rather in all things following this Action The meaning is By his carriage herein he gained so great an Interest in the hearts of his People that they judged most favourably of and put the best construction upon all his words and actions as on the contrary when people have a prejudice against or an ill will towards their Prince they are apt to judge most harshly of all his Counsels and Doings pleased all the people f Observed what the King said and did 37 For all the people and all Israel understood that day that it was not of the King h Not done by his design or good will to slay Abner the son of Ner. 38 And the king said unto his servants Know ye not that there is a prince and a great man i Both for his Illustrious Quality and for his high Courage and wise Conduct and especially now for his great usefulness and serviceableness to me in giving me the intire and peaceable Possession of all Israel But still observe David's Prudence and Piety that he doth not commend him for his Vertues and Graces as men of vendible Consciences and Tongues use to do upon Funeral-occasions but onely for that kind of worth which was really in him Compare 2 Sam. 1. 23. fallen this day in Israel 39 And I am this day ‡ Heb. tender weak k Or tender in the Infancy of my Kingdom not well rooted and settled in it The Metaphor is taken from a young and tender Child or Plant. though anointed king and these men the sons of Zeruiah l Ioab and Abishai the Sons of my Sister Zeruiah be * Chap. 19. 7. too hard for me m i. e. Too powerful They have so great a command over all the Soldiers and so great favour with the People that I cannot Punish them without apparent hazard to my Person and Kingdom especially now when all the Tribes except Iudah are yet in a state of Opposition against me But this although it might give some colour to the delay of their Punishment for a season yet it may seem to have been one of David's infirmities that he did not do it within some reasonable time both because this Indulgence proceeded from a distrust of Gods Power and Faithfulness as if God could not or would not make good his Promise of the Kingdom to him without and against Ioab and all his Confederates and because it was contrary to Gods Law which severely requires the Punishment of Wilful Murderers Gen. 9. 6. Exod. 21. 14. Numb 35. 21. which David had no power to dispence with And David might and should have remembred how dear Saul pay'd for this very thing that he dispensed with Gods Command and spared those whom God commanded him to slay 1 Sam. 15. And it seems David's Conscience oft smote him for this which made him watch for a fit opportunity to remove and then punish him and having neglected it till Death he declareth his sorrow for that neglect by giving Solomon a charge to execute it after his Death 1 King 2. 5 6 34. * See Chap. 20. 10. the LORD shall reward the doer of evil according to his wickedness 1 King 2. 5 6 33 34. CHAP. IV. AND when Sauls son heard that Abner was dead in Hebron his hands were feeble a His Spirit and Courage and Strength failed him This Phrase is used in the same sence Ezra 4. 4. Neh. 6. 9. Isa. 13. 7. and 35. 3. and all the Israelites were troubled b Because now they were unable to oppose David and doubtful of obtaining his favour now Abner their peace-maker was dead 2 And Sauls son had two men that were Captains of bands the name of the one was Baanah and the name of the ‡ Heb. second other Rechab the sons of Rimmon a Beerothite of the children of Benjamin c Of Ishbosheth's own Tribe whom therefore he trusted the more and this gave them opportunity to execute their wicked design for Beeroth also was reckoned to Benjamin d This is added as the reason why he called them Beerothites because though Beeroth was now in the hands and Possession of the Philistines 1 Sam. 31. 7. yet of right it belonged to the Benjamites Iosh. 18. 25. 3 And e Or Yet or But. For this comes in to anticipate an Objection against what he had now said It is true saith he the Beerothites fled as others did upon the overthrow of Saul and his Army 1 Sam. 31. 7. to a place called Gittaim 2 Sam. 4. 3. not that in Benjamin Nehem. 11. 33. but some other place of that name more remote from the Philistines and so they were Gittaimites by their present Habitation but Beerothites by their Original and place of their Birth the Beerothites fled to Gittaim and were sojourners there until this day 4 And Jonathan Sauls son had a son that was lame of his feet f This History is inserted as that which encouraged these men to this wicked Murder because Saul's Family was now reduced to a low ebb and if Ishbosheth was dispatched there would be none left but a lame Child who was altogether unfit to manage the Kingdom especially in so troublesome a time as this was and therefore the Crown must necessarily come to David by their act and deed for which they promised themselves no small recompence and was five years old when the tidings came of ‡ The slaughter of Saul and Jonathan out of Jezreel g The place of that last and fatal Fight 1 Sam. 29. 11. and his nurse took him up and fled and it came to pass as she made haste to flee that he fell and became lame and his name was ‖ Merib-baal 1 Chr. 8. 34. and 9. 40. Mephibosheth h Called also Merib-baal 1 Chron. 8. 34. See the notes on Chap. 2. 8. 5 And the sons of Rimmon the Beerothite Rechab and Baanah went and came about the heat of the day to the house of Ish-bosheth who lay on a bed at noon i Either from discontent of mind as Ahab did 1 King 21. 4. or from sloth and sensuality as David seems to have done Chap. 11. 2. 6 And they came thither into the midst of the house k Or into the house for the midst is not always taken exactly and Mathematically but for any part within as Gen. 48. 16. Exod. 8. 22. Iosh. 3. 17. as though they would have fetched wheat l Which was laid up in publick Granaries in the King's House and was fetched thence by the Captains and Commanders of the Army
by Zadok or Abiathar or some other of the Priests whom they persuaded or constrained to do this office for this being a Sacred Ceremony of great reputation and a likely means to gain the more authority and veneration from the people to Absalom as one whom God by his Vicegerent had constituted and set up and this rite being usual upon all translations of the Government from one person to another in an extraordinary way as this confessedly was it is not likely that they would now omit it though otherwise Anointing is frequently put for designing or constituting over us is dead in battel r And therefore we have no obligation to him and no hope of any thing from him now therefore why ‡ Heb. are ye silent speak ye not a word s The People of Israel speak thus to the Elders of Israel as appears by comparing this Verse with the next Seeing their designs for Absalom disappointed they now repented of that undertaking and were willing to testify so much by their forwardness to bring back David and re-establish him of bringing the king back 11 ¶ And king David sent to Zadok and to Abiathar the priests saying Speak unto the elders of Judah t Who being the first and chief Abettors of Absalom's Rebellion despaired of ever obtaining the Kings grace and pardon and therefore were backward to promote the Kings Restauration saying Why are ye the last to bring the king back to his house u To his Royal Palace at Ierusalem â—…eeing the speech of all Israel is come to the king even to his house x i. e. Even to Mahanaim where now the Kings House and Family is Thus sometimes one word is taken in divers senses in the same Verse as Matth. 8. 22. Or rather thus about bringing the King back to his house For First Those words are very fitly and easily understood here out of the foregoing member of the Verse such defects being usual in the Hebrew which is a very concise or short Language So it is Exod. 22. 15. and Deut. 1. 4 c. Secondly It seems most reasonable to understand the same Phrase to his house being twice here used in the same sense in both places to wit of his House in Ierusalem and this is most agreeable to rule and to Scripture-usage Thirdly Thus the words have more Emphasis than the other way for if the Speech came to the King at Mahanaim it matters not whether it found him in his House there or in the Gate-house or in the field Fourthly David had no House in Mahanaim which could properly be called his house as he had in Ierusalem And then the Parenthesis should close before those last words even to his house or even to his own house to wit that at Ierusalem 12 Ye are my brethren ye are my bones and my flesh y Of the same Tribe and some of you of the same Family with my self and therefore if I should revenge my self of you which perhaps you may fear I will do when I have fully regained my power I should but tear my own Flesh in pieces and hate my own Body which Nature and Interest obligeth every man to preserve wherefore then are ye the last to bring back the king z This delay doth not suit with the relation you have and the affection you owe to me 13 And say ye to Amasa a Absalom's late General who judging his case above all others desperate might be ready to use all his Interest with that Tribe to delay or hinder the Kings return Art thou not * Chap. 〈◊〉 〈◊〉 of my bone and of my flesh b i. e. My near Kinsman my Nephew See 1 Chron. 2. 16 17. God do so to me and more also if thou be not captain of the host before me c i. e. In my presence or now whilst I live lest he should think he promised him onely the reversion of it continually in the room of Joab d Who besides his other Crimes had lately exasperated the King by his wilful Murther of Absalom contrary to David's express command and by his insolent carriage towards him And therefore the King having now the opportunity of another person who had a greater interest both in Iudah and Israel than Ioab he gladly complies with it that so he might both chaftise Ioab for his faults and rescue himself from the Bondagein which Ioab had hitherto held him Yet is it not necessary from those words in the room of Ioab to conclude that Ioab was to be displaced to make room for Amasa but that he might be in like condition with Ioab But what follows in the next Chapter makes very probable that he was indeed displaced and Amasa put in his place 14 And he e Either First Amasa by his great influence upon them Or rather Secondly David by this prudent and kind message and his free offer of pardon and favour to them as if they had never offended bowed the heart of all the men of Judah * Judg. 20. 1. even as the heart of one man so that they sent this word unto the king Return thou and all thy servants 15 So the king returned and came to Jordan and Judah came to Gilgal to go to meet the king to conduct the king over Jordan f To attend upon the King in his passage over Iordan and to furnish him with conveniences for his passage and journey See below v. 41 42. 16 ¶ And * Chap. 16. 5. 1 King 2. â—… Shimei the son of Gera a Benjamite which was of Bahurim hasted and came down with the men of Judah to meet king David 17 And there were a thousand men of Benjamin with him g Whom he brought partly to shew his power and interest in the people whereby he was able to do David either great service or great disservice and partly as intercessors on his behalf and as witnesses of David's clemency or severity that in him they might see what the rest of them might expect and * Chap. 16. 1. Ziba the servant of the house of Saul h Who being conscious of his former abuse of David and of his Master Mephibosheth which he knew the King would understand designed to sweeten David's Spirit towards him by his great officiousness and forwardness in meeting him and congratulating his return and his fifteen sons and his twenty servants with him and they went over Jordan before the king i They did not tarry on this side Iordan waiting till the King came over as the most of the men of Iudah did but went over Iordan to pay their respects and duty to the King there to express their eager and impatient desire to see the King 18 And there went over a ferry boat k Made by the men of Iudah for the Kings proper use besides which there were doubtless many Boats ready for the use of others to carry the kings
the day the king departed until the day he came again in peace 25 And it came to pass when he was come to Jerusalem d So it is supposed That Mephibosheth though he went to meet the King wanted either Courage or fit Opportunity to speak to the King till he came to Ierusalem because of the great Multitudes that Addressed themselves to the King by the way Though it might more reasonably be thought that he could not go from Ierusalem to meet the King as others did because he wanted conveniencies for his Journey for Ziba had gotten all his Lands and Goods Chap. 16. 4. and it is not likely that he who would not provide him an Ass to Ride on or to accompany the King at his departure would now be hasty to furnish him with one to meet the King to whom he knew he would complain of him But the Words may seem to be better rendred thus when he went for so the Hebrew Verb signifies Ruth 3. 7. Ionah 1. 3. from which Praeposition is oft understood Ierusalem For there he was Chap. 16. 3. and having continued there as probably he did because he wanted an Ass to convey him elsewhere and knew not where to be with more safety he could not properly nor truly be said to have come thither to meet the King to meet the king that the king said unto him Wherefore wentest not thou with me e As Justice and Gratitude obliged thee to do Mephibosheth 26 And he answered My lord O king my servant deceived me f By carrying away the Ass which I bid him Saddle for me for thy servant said I will saddle me an ass that I may ride thereon and go to the king because thy servant is lame 27 And * Chap. 16. 3. he hath slandered thy servant unto my lord the king but my lord the king is as an angel of God g To distinguish between true Reports and Calumnies See on Chap. 14. 20. do therefore what is good in thine eyes 28 For all of my fathers house were but ‡ Heb. men of death dead men before my lord the king h i. e. Before thy Tribunal we were all at thy Mercy not my Estate onely which thou hast now granted to Ziba but my Life also was in thy Power if thou hadst dealt with Rigor and as Earthly Kings use to do with their Predecessors and Enemies Children For otherwise by the Law of God Saul himself had not deserved to die by David's hands as David himself confessed much less his Children who were not to dye for their Fathers Sins Deut. 24. 16. But Mephibosheth speaks like a Courtier and like an Orator aggravating Matters against himself that he might seem to justifie the King's Sentence and to submit to it and so insinuate himself into the Kings favour yet * Chap. 9. 7. didst thou set thy servant among them that did eat at thine own table what right therefore have I yet to cry any more unto the king i To wit for the Vindication of mine Honour and the Restitution of my Estate 29 And the kâ—…ng said unto him Why speakest thou any more of thy matters k For as Ziba was present so doubtless he was not silent but said and did what he could to make good his former Charge which must needs occasion many Words before the King And the King was not now at leisure for long Debates and therefore makes an end of the Matter I have said l To wit within my self I have considered the Matter as far as now I can and upon the whole am come to this Resolution wherein I expect that thou and he do both acquiesce Or I do now say I pronounce this Sentence in the Cause Thou and Ziba divide the Land m The meaning is either 1. The Land shall be divided between thee and him as it was by my first Order Chap. 9. 10. He and his Sons managing it and supporting themselves out of it as they dâ—…d before and giving the rest of the profits thereof to thee And to this the following words may well enough be accommodated Yea let him take all to wit to his own sole use Or 2. The right and profits of the Land shall be equally divided between you It seems a very rash and harsh Sentence and very unbecoming David's Wisdom and Justice and Gratitude to Ionathan and Ziba seems to have deserved Death for falsly Accusing his Master of Treason rather than a Recompence But the whole Transaction of the Matter is not here set down Possibly Ziba might bring plausible Pretences to justifie his Accusation and it might be pretended That Mephibosheth neglected the trimming and dressing himself onely in Policy and that for a season till David and his Family had Destroyed one another by their Câ—…vil Wars and giving him a fit opportunity to take the Crown So that David might really be at a loss what to determine And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself Chap. 16. 1 2. which Mephibosheth had not done And possibly thâ—…s was onely a present Sentence and David resolved to Examme things more throughly when he had more leisure and then to make a more full and final Determination of the Business which also he might do though it be not here Recorded For we must not think that nothing was done and said about such things but what is mentioned in Scripture Besides Ziba being a powerful man and the Crown not yet firmly fixed upon the King's Head David might think fit to suspend his Final Sentence till a more convenient season and not now to provoke him too much by taking away all his Estate from him at once but to proceed against him by degrees Howsoever this is certain we cannot pass a right Judgment upon this Action of David's unless we understood all the Circumstances of it which we cannot pretend to do 30 And Mephibosheth said unto the king Yea let him take all forasmuch as my lord the king is come again in peace unto his own house n I am contented to lose all being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his 〈◊〉 own and Truth and Peace returned to his Kingdom 31 ¶ And * 1 King 2. 7. Barzillai the Gileadite came down from Rogelim and went over Jordan with the king to conduct him over Jordan o And then to cross Iordan again and so return to his Native Land 32 Now Barzillai was a very aged man even fourscore years old and * Chap. 17. 27. he had provided the king of sustenance while he lay at Mahanaim for he was a very great man 33 And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem 34 And Barzillai said unto the king †Heb. how many days are â—…he years of my
confessed by all to be often used at large and indefinitely for about or after that time and * 〈◊〉 21. 39. anointed him unto the LORD to be the chief governour b i. e. To be King after Davids death and Zadok to be priest c Of which the last Note but one 23 Then Solomon sat on the throne of the LORD d i. e. On the Throne of Israel which is called the Throne of the Lord either more generally as all Thrones are the Lords by whom Kings reign Prov. 8. 15. and Magistrates are ordained Rom. 13. 1 2. or more specially and peculiarly Either 1. because the Lord himself was in a peculiar manner the King and Governour of Israel not onely in the time of the Judges but afterward Psal. 44. 4. 89. 18. 149. 2. Isa 33. 22. or 2. because it was the Throne of Christ the Lord whose Vicegerents David and Solomon and their Successors were for whom this Throne was reserved and by whom it was to be established and enjoyed for ever Luke 2. 32. 33. Or 3. The Throne of the Lord is put for The Throne of the People of the Lord by a concise and short manner of Speech which is frequent in the Hebrew Language as when the Key of David is put for the Key of the House of David and the Mountain of the Lord for the Mountain of the Lords House Or 4. Because this Throne fell to Solomon not by right of Inheritance for he had Elder Brethren but by the special Appointment and Gift of the Lord. And so this of the Lord is the genitive case of the Efficient as the Learned call it and signifies which the Lord gave him as king in stead of David his father and prospered and all Israel obeyed him 24 And all the princes and the mighty men and all the sons likewise of king David †Heb. gave the hand under Solomon Gen. 24. 2 3. 47. 29. submitted themselves unto Solomon e Heb. Put their Hands under Solomon i. e. They owned him for their King and themselves for his Subjects and sware Fealty to him which possibly they now did after the ancient manner with that Ceremony of putting their Hands under his Thigh which was used in Swearing Gen. 24. 2. 47. 29. or at least the thing is signified by a Phrase taken from that practice formerly used though now neglected it being usual in all Nations and Languages to signifie present things by Phrases taken from Ancient Customs the king 25 And the LOâ—…D magnified Solomon exceedingly in the sight of all Israel and * 1 Kin. 3. 13. 2 Chr. 1. 12. Eccles. 2. â—… bestowed upon him such royal majesty f i. e. Such Honour and Reputation together with Power and Riches and all things which make a King Great and Glorious as had not been on any king g Either David or Saul or any of the former Governours of Israel the Word King being oft used in a large sence for any Governour before him in Israel 26 Thus David the son of Jesse reigned over all Israel h This Sacred Writer having mentioned the Anointing of Solomon to be King v. 22. and upon that occasion proceeded to give a further Account of Solomons Actual Settlement in his Kingdom and of his prosperous and glorious Management of it v. 23 24 25. he now returns to his main and proper Business to give an Account of the Close of Davids Reign and Life Thus i. e. in manner hitherto expressed David reigned c. 27 And the time that he reigned over Israel was * 1 Kin. 2. 11. forty years * 2 Sam. 5. 5. Ch. 3. 4. seven years reigned he in Hebron and thirty and three years reigned he in Jerusalem 28 And he died in a good old age full of days i Fully satisfied with the days which God had given him having had the Happiness to see his Beloved Solomon settled in his Throne being now weary of this Life and desiring to be with God riches and honour and Solomon his son reigned in his stead 29 Now the acts of David the king first and last behold they are written in the ‖ Or history †Heb. words book of Nathan the prophet and in the book of Gad the seet k Either in the two Books of Samuel as they are now called which were written part by Samuel and part by Nathan and Gad. Or in the Annals or Chronicles of that Kingdom which were written by Nathan and Gad who were not onely Prophets but Historiographers or Annalists out of which either they or some other Prophets took out by the direction of Gods Spirit such Passages as were most important and useful to the Church and to the World in succeeding Ages 30 With all his reign and his might and the times that went over him l i. e. The Changes which befel him both his Persecutions and manifold Troubles and his great Successes and Atchievements The Word time or times being oft put for things done or happening in them as Psal. 31. 15. 77. 5. and over Israel and over all the kingdoms of the countries m Heb. Of these Countries to wit bordering upon the Land of Canaan or not far from it II CHRONICLES CHAP. I. 1 ANd * 〈◊〉 2. 45. Solomon the son of David was strengthned a Or established after his Seditious Brother Adonijah and his Partisans were suppressed and he was received with the universal Consent and Joy of his Princes and People in his kingdom and the LORD his God was with him and magnified him * 〈◊〉 23. 17. exceedingly 2 Then Solomon spake b To wit concerning his Intention of going to Gibeon and that they should attend him thither as the next Verse shews unto all Israel to the captains of thousands and of hundreds and to the judges and to every governour in all Israel ‖ â—… 〈◊〉 of 〈◊〉 〈◊〉 the chief of the fathers 3 So Solomon and all the congregation with him went to the high place c Upon which the Tabernacle was placed whence it is called the great high Place 1 King 3. 4. that was at * 〈◊〉 34. 〈◊〉 16. 39. 129. Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the LORD had made in the wilderness 4 * 〈◊〉 6. 17. 〈◊〉 16. 1. But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem d He separated the Ark from the Tabernacle and brought it to Jerusalem because there he intended to build a far more noble and lasting Habitation for it 5 Moreover * 〈◊〉 38. 1. the brazen altar that Bezaleel the son of Uri the son of Hur had made ‖ 〈◊〉 〈◊〉 he e Either Moses mentioned v. 3. or Bezaleel here last named by the
David for in all he had eight 1 Sam. 17. 12. It is true there are but seven of them named 1 Chron. 2. 13 14 15. but that may be because one of them was either born of a Concubine or an obscure Person or one that died immediately after this time to pass before Samuel and Samuel said unto Jesse The LORD hath not chosen ‡ Heb. any of these 11 And Samuel said unto Jesse Are here all thy children And he said There remaineth yet the youngest and behold he keepeth the sheep y And consequently is the most unfit of all my Sons for that high Employment Either therefore he did not throughly understand David's great Wisdom and Valour or he judgeth him unfit by reason of his mean Education And God so ordered it by his Providence that David's choice might plainly appear to be Gods Work and not Samuel's or Iesse's Design And Samuel said unto Jesse * 2 Sam. 7. 8. Psal. 78. 70. send and fetch him for we will not fit ‡ Heb. round down z To wit to the Feast Qu. How could David be admitted to this Feast being as it seems not sanctified with the rest of his brethren Answ. 1. It is not strange if the Prophet by Gods direction dispensed with the ordinary Rule in a person so extraordinary both for his Piety and the Dignity to which he was chosen 2. It is not affirmed that David did sit down with them to the Feast but onely that they would not do so till he come And when he was come and Samuel had done what he intended with him David for ought we know might depart and the rest sit down to the Feast For David was not now actually raised to any higher degree but returned to his former employment as we read below v. 19. till he come hither 12 And he sent and brought him in now he was ruddy a Which may be referred either to the colour of his hair or rather to the complexion of his Face and withal †of a beautiful countenance ‡ Heb. fair of eyes and goodly to look b Of a comely but Masculine and Majestick Aspect to and the LORD said Arise anoint him for this is he 13 Then Samuel took the horn of oyl and * Psal. 89. 20. anointed him in the midst of his brethren c According to this Translation his Brethren were present at this Act and knew that David was Anointed King But this seems to some neither consistent to Samuel's design of Secresie not with Eliabs scornful words concerning him after this Chap. 17. 28. But to this others reply That David's Brethren saw David's Unction but did not particularly understand that he was Anointed to the Kingdom but were onely told by Samuel that he was Anointed to some great Service which hereafter they should know but at present it was fit to be concealed Thus Iesse onely and David understood the whole business and his Brethren were able to Attest to that Act of Samuel's Anointing him which with other collateral Evidences was abundantly sufficient to prove David's Right to the Kingdome if need should be And this seems fairly to accord and explain the matter But the words may be otherwise Translated out of the Hebrew That he Anointed him out of the midst of his brethren i. e. He selected him from amongst the rest of his Brethren to be King As Christ is said to be raised from the midst of his brethren And whereas the Hebrew Word is Bekereb in the midst not mikkereb out of the midst it is confessed that the Preposition beth in is oft used for â—…in of or oâ—…t of as hath been formerly shewed by many instances and so it may be here And further the place may be thus rendred that Samuel anointed him being taken out of the midst of 〈◊〉 brethren and so these words may be added to signifie That Samuel took him out from the rest of the Company and privately Anointed him Iesse onely being present at the Action And thus there is an Ellipsis of a Verb or Particle which is frequent as Geâ—… 1â—… 15. The woman was taken i. e. was taken and carried into Pharaoh's house and many such places and * See Num. 27. 18. the spirit of the LORD came upon David from that day forward d i. e. He was immediately endowed with extraordinary Gifts of God's Spirit as Strength and Courage and Wisdome and Magnanimity and other excellent qualities which fitted him for and put him upon Noble Attempts for which he presently grew famous even whilest he lived a private Life See below v. 15. and 1â—… 34 c. So Samuel rose up and went to Ramah 14 ¶ But the spirit of the LORD departed from Saul e God took away that prudence and courage and alacrity and other gifts and assistances of God's Spirit where with he had qualified him for the management of his Pubâ—… Employment and an * Chap. 19. â—… evil spirit f Properly so called for what need is there of forsaking the proper signification of the Word It is evident both from Scripture and Experience that God hath permitted some men to be really acted and disquieted by the Devil and why not Saul as well as others from the LORD g i. e. By Gods permission or judgment delivering him up to Satan ‖ Or 〈◊〉 troubled him h Stirred up in him unruly and tormenting Passions as Envy Rage Fear Despair and the like 15 And Sauls servants said unto him Behold now an evil spirit ‡ Heb. of God from God troubleth thee 16 Let our lord now command thy servants which are before thee to seâ—…k out a man who is a cunning player on an harp and it shall come to pass when the evil spirit from God is upon thee that he shall play with his hand and thou shalt be well i And the Success confirms their Opinion For although Musick cannot directly have any influence upon an Evil Spirit to drive him away yet because the Devil as it seems had not Possession of him but onely made use of the Paâ—…ons of his Mind and ill humours of his Body to molest him and because it is manifest that Musick hath a mighty Power to qualifie and sweeten these and to make a man sedate and chearful as is evident by the unanimous consent of Learned Writers and by common Experience it is not strange if the Devil had not that power over him when his Mind was more composed which he had when it was disordered as the Devil had less power over Lunaticks in the decrease than in the increase of the Moon Matt. 17. 15 18. And seeing Musick prepared the Lords Prophets for the Entertainment of the good Spirit as 2 King 3. 15. Why might it not dispose Saul to the resistance of the evil Spirit and why might not the chearing of his heart in some measure strengthen him against those temptations of the
will go and sight with this Philistine 33 And Saul said to David Thou art not able to go against this Philistine to sight with him for thou art but a youth d Either 1. For Age to wit comparatively to Goliah being now not much above 20 years old as is supposed Or rather 2. For Military skill as the words following explain it as if he should say Thou art but a Novice a raw and unexperienced Souldier and therefore unable to Fight with him and he a man of war from his youth 34 And David said unto Saul Thy servant kept his fathers sheep and there came a lion and a bear e Not both together but one afâ—…er another at several times and took a ‖ Or 〈◊〉 lamb out of the flock 35 And I went out after him and smote him f To wit the Lyon as appears by his Beard which having particularly mentioned it was easily understood and believed that he did the same to the Bear which therefore it was needless to express and delivered it out of his mouth and when he arose against me I caught him by his beard and smote him and slew him 36 Thy servant slew both the lion and the bear g This he is probably thought to have done after he was Anointed when he was endowed with singular gifts of Gods Spirit and among others with extraordinary courage of Heart and strength of Body and this uncircumcised Philistine shall be as one of them seeing he hath defied the armies of the living God 37 David said moreover The LORD that delivered me out of the ‡ Heb. hand paw of the lion and out of the ‡ Heb. hand paw of the bear he will deliver me out of the hand of the Philistine And Saul said unto David Go i It is not strange that Saul consents to the Combate considering David's pious and convincing Discourse grounded upon sensible Experience and withal the dangerous condition of the Israelitish Affairs and the absolute Refusal of all other persons and the LORD be with thee h His Good-will is the same to me that it then was and his Power is not diminished 38 ¶ And Saul ‡ Heb. clothed c. with his clothes armed David with his armour k Either 1. With Saul's own Armour which he used to wear in Battel which seems not to agree with the extraordinary height of Saul's Stature 1 Sam. 10. 23. Nor is it like that Saul would disarm himself when he was going forth to the Battel v. 20 21. Or 2. With Armour taken out of his Armory Not that the whole Armory of Saul was brought into the Field but that some chosen Arms were taken out thence and brought for any emergent occasion Or rather 3. With his vestments or garments For 1. So the Hebrew Word properly and usually signifies and so this same Word is Translated 1 Sam. 18. 4. 2. His Armour is distinguished from this and is particularly described in the following words He seems therefore to speak of some Military Vestments which were then used in War and were contrived for defence such as Buff-coats now are and he put an helmet of brass upon his head also he armed him with a coat of mail 39 And David girded his sword upon his armour and he assayed to go for he had not proved it and David said unto Saul I cannot go with these for I have not proved them l I have no skill nor experience in the management of this kind of Arms. And David put them off him 40 And he took his staff m His Shepherds staff These Arms were in themselves contemptible yet chosen by David partly because he had no skill to use other Arms partly because he had inward assurance of the Victory even by these Weapons and partly because such a Conquest would be most honourable to God and most shameful and discouraging to the Philistines in his hand and chose him five n That if one should fail him he might make use of another smooth stones o Because such Stones would go most freely out of the Sling and consequently with more force and certainty directly to the Mark which he aimed at out of the ‖ Or Valley brook and put them in a shepherds ‡ Heb. Vessel bag which he had even in a scrip and his sling was in his hand p This sort of Weapons was not unusual in the Fights of ancient times and many arrived at great dexterity in slinging Stones with great certainty of which we have instances both in Scripture as Iudg. 20. 16. and in Diodorus Siculus and Livy and other Authors and he drew near to the Philistine 41 And the Philistine came on and drew near unto David and the man that bare the shield went before him 42 And when the Philistine looked about and saw David he disdained him for he was but a youth and ruddy and of a fair countenance q Not having so much as the countenance of a Martial person 43 And the Philistine said unto David Am I a dog that thou comest to me with staves r i. e. With a Staff The Plural Number for the Singular as Gen. 21. 7. and 46. 7. and the Philistine cursed David by his gods s He prayed that his god Dagon and Ashtaroth c. would Destroy him 44 And the Philistine said to David Come to me and I will give thy flesh unto the fowls of the air and to the beasts of the field 45 Then said David to the Philistine Thou comest to me with a sword and with a spear and with a shield but I come to thee in the Name of the LORD of hosts t i. e. By a Commission from him with confidence in him and assurance of his Help and for the vindication of his Honour the God of the armies of Israel whom thou hast defied u In defying that Army and People whereof he is the Lord and Protector 46 This day will the LORD ‡ Heb. shut thee up 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 air and to the wild beasts of the earth that all the earth may know that * 2 King 5. 15. there is a God in Israel x Heb. that God the onely true God is for Israel or on Israels side and against you Or that Israel hath a God a God indeed one who is able to help them and not such an impotent Idol as you serve 47 And all this assembly shall know that the LORD saveth not with sword and spear y i. e. That he can save without these Arms and with the most contemptible Weapons such as mine seem to thee for the battel is the LORDS z i. e. The Events of War are wholly in his Power to give Success
would punish them for no fault we will not give them ought of the spoil that we have recovered save to every man his wife and his children that they may lead them away and depart 23 Then said David Ye shall not do so my brethren f He useth his Power and Authority to over-rule them but manageth it with all sweetness calling them Brethren not onely as of the same Nation and Religion with him but as his fellow-Soldiers with that which the LORD hath given us g What he hath freely imparted to us we should not unkindly and injuriously with-hold from our Brethren who hath preserved us and delivered the company that came against us into our hand 24 For who will hearken unto you in this matter h What wise or just man will be of your opinion in this matter but * â—…ee Num. 31. as his part is that goeth down to the battel so shall his part be that tarrieth by the stuff they shall part alike i A prudent and equitable Constitution and therefore practised by the Romans as Polybius and others note The Reason of it is manifest because they were exposed to hazards as well as their Brethren and were a Reserve to whom they might retreat in case of a Defeat and they were now in actual Service and in the station in which their General had placed them 25 And it was so from that day ‡ Heb. and forward that he made it a statute and an ordinance for Israel unto this day 26 ¶ And when David came to Ziâ—…lag he sent of the spoil unto the elders of Judah k Partly in gratitude for their former favour to him and partly in Policy to engage their Affections to him now when he apprehended Saul's Death near even to his friends saying Behold a ‡ Heb. blessing present for you of the spoil of the enemies of the LORD l He intimates that though he was fled to the Philistines yet he imployed not his Forces against the Israelites as no doubt Saul's Courtiers and Soldiers reported that he designed but onely against Gods Enemies 27 To them which were in Bethâ—…el m In Kiriath-jearim where the Ark was 1 Sam. 10. 3. and to them which were in * Iesh 19. 8. south-Ramoth n A City in the Tribe of Simeon Jos. 19. 8. so called by way of distinction from Ramoth in Gilead which was more Northward 1 King 22. 12. and to them which were in Jatter o Of which see Ios. 15. 48. 28 And to them which were in Aroer p Not that beyond Iordan Numb 32. 34. as many think which was too remote from David but another Place of that Name in Iudah where the rest of the Places here named were This being one of those places where David and his men were wont to haunt as is expressed v. 31. and to them which were in Siphmoth and to them which were in Eshtemoa 29 And to them which were in Rhachal and to them which were in the cities of the Jerahmeelites and to them which were in the cities of the Kenites 30 And to them which were in Hormah and to them which were in Chor-ashan and to them which were in Athach 31 And to them which were in Hebron and to all the places where David himself and his men were wont to haunt q Or to go Whither they used to resort in the time of Saul's Persecution either to hide themselves in some of their Territories or to get Provision from thence CHAP. XXXI NOW * 1 Chron. 10. 1. the Philistines fought against Israel a Whilest David was Ingaged against the Amalekites So he returns to the History which had been interrupted to give an account of David's concerns and the men of Israel fled from before the Philistines and fell down ‖ Or wounded slain in mount Gilboa 2 And the Philistines followed hard upon Saul and upon his sons and the Philistines slew * 1 Chro. 8. 33. Jonathan b David's dear friend God so ordering it for the further exercise of David's Faith and Patience and that David might depend upon God alone for his Crown and receive it solely from him and not from Ionathan who doubtless had he lived would have speedily settled the Crown upon David's Head which would have in some sort Eclipsed the Glory of God's Grace and Power in this Work There was also a special Providence of God in taking away Ionathan who of all Saul's Sons seems to have been the fairest for the Crown for the preventing Divisions which have happened amongst the People concerning the Successor David's way to the Crown being by this means made the more clear and Abinadab c Called also Ishui 1 Sam. 14. 49. Ishbosheth was not here being possibly at home for the management of Publick Affairs there and Malchishua Sauls sons 3 And the battel went sore against Saul and the ‡ Heb. shooters men with bows archers ‡ Heb. found him hit him and he was sore wounded of the archers 4 Then said Saul unto his armour-bearer Draw thy sword and thrust me through therewith lest these uncircumcised come and thrust me through and ‖ Or mock me abuse me d Lest they take me and put me to some shameful and cruel Death But his armour-bearer would not for he was sore afraid therefore Saul took a sword and fell upon it e And died of the Wound as it follows 5 And when his armour-bearer saw that Saul was dead he fell likewise upon his sword and died with him 6 So Saul died with his three sons and his armour-bearer and all his men that same day together 7 ¶ And when the men of Israel that were on the other side of the valley f To wit the Valley of Iezreel where the Battel was Fought and they that were on the other side Jordan g Or rather on this side Iordan for these were in the most danger and the Hebrew Preposition is indifferently used for on this side or for beyond saw that the men of Israel fled and that Saul and his sons were dead they forsook the cities and fled and the Philistines came and dwelt in them 8 And it came to pass on the morrow when the Philistines came to strip the slain that they found Saul and his three sons fallen in mount Gilboa 9 And they cut off his head h As the Israelites did by Goliah and stripped off his armour and sent into the land of the Philistines round about to publish it in the house of their idols i To give them the glory of this Victory and among the people 10 And they put his armour in the house of Ashtaroth and they fastned his body to the wall of Beth-shan 11 ¶ And when the inhabitants of Jabesh-gilead k Which was beyond Iordan for the people on this side Iordan were fled from their Cities as was
had been ended by an amicable agreement which might have been made that very morning if he had so pleased surely then ‡ Heb. from the morning in the morning the people had ‖ Or gone away gone up every one from following his brother 28 So Joab blew a trumpet and all the people stood still and pursued after Israel no more neither fought they any more o Either First At that time Or rather Secondly In any pitcht Battel 29 And Abner and his men walked all that night through the plain and passed over Jordan and went through all Bithron p Otherwise called the Mountains of Bether Cant. 2. 17. which were beyond Iordan Or some other Countrey now not known by that name which is the case of hundreds of places and they came to Mahanaim 30 And Joab returned from 〈◊〉 Abner and when he had gathered all the people together there lacked of Davids servants nineteen men and Asahel 31 But the servants of David had smitten of Benjamin and of Abners men so that three hundred and threescore men died 32 ¶ And they took up Asahel and buried him in the sepulchre of his father which was in Bethlehem and Joab and his men went all night and they came to Hebron at break of day CHAP. III. NOw there was long war a For five Years longer for it is probable that Ishbosheth was made King presently upon Saul's death to give them countenance for their Rebellion against David and the other Tribes did not submit to David before seven Years were expired between the house of Saul and the house of David but David waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 ¶ And * 1 〈◊〉 3. 1. unto David were sons born in Hebron And his first-born was Ammon of Ahinoam the Jezreelitess 3 And his second Chileab b Called also Daniel 1 Chron. 3. 1. of Abigail ‡ who had been wife of Nabal the Carmelite and the third Absalom the son of Maacah the daughter of Talmai king of Geshur c A part of Syria Northward from the Land of Israel Deut. 3. 1â—… Ios. 12. 5. See 2 Sam. 13. 37. and 14. 13. and 15. 8. Her he Married as it may seem in policy that he might have a powerful Friend and Ally to assist him against Ishbosheth's party in the North whilst himself opposed him in the Southern parts But he paid dear for making Piety give place to Policy herein as the History of Absalom sheweth There were other Geshurites Southward from Canaan whom David invaded 1 Sam. 27. 8. and it is not impossible but they were a Colony of those in the North. 4 And the fourth Adonijah the son of Haggath and the fifth Shephatiah the son of Abital 5 And the sixth Ithream by Eglah Davids wife d This is added either because she was of obscure Parentage and was known by no other title but her relation to David or to distinguish her from some other person of that name who possibly might be of no goood fame or because this was his first and most proper Wife best known by her other name of Michal who though she had no Child by David after she scoffed at him for Dancing before the Ark chap. 6. 23. yet might have one before that time And she might be named the last of these here because she was given away from David and Married to another man when David took the other Wives and therefore though she had been first yet now she was become the last of them Or this Title being put in the last place may belong to all the rest of the Women above-mentioned by a Figure called Zeâ—…gma to distinguish them from his Concubines 2 Sam. 5. 13. 1 Chron. 3. 9. these were born to David in Hebron 6 ¶ And it came to pass while there was war between the house of Saul and the house of David that Abner made himself strong for the house of Saul e He used all his endeavours to support Saul's House Which is mentioned to shew the reason of his deep resentment of the following aspersion Or he strengthned himself in the House of Saul i. e. he so managed all Affairs as to get all the riches and power into his own hands which made Ishbosheth suspect that he aimed at the Kingdom and sought to Marry the Kings Concubine in order to it as the manner was See 2 Sam. 12. 8. and 16. 21. and 1 King 1. 17. 7 And Saul had a concubine whose name was * Chap. 21. 〈◊〉 Rizpah the daughter of Aiah and Ishbosheth said to Abner Wherefore hast thou gone in unto my fathers concubine f Either First To satisfy thy own Lust. Or rather Secondly By that pretence to take away my Crown first For this was that which stirred up his Jealousie and Rage and caused him to speak that to Abner which otherwise he neither would nor durst But whether Abner were guilty or no it is not evident from the following words for if it were true great men cannot endure to be told of their faults though they be true and great 8 Then was Abner very wroth for the words of Ish-bosheth and said Am I a dogs head g i. e. A vile and contemptible creature as a Dog was See Deut. 23. 18. 1 Sam. 24. 14. 2 Sam. 9. 8. and 16. 9. Iob 30. 1. Eccles. 9. 4. And a Dogs head is put for a Dog by a Synecdoche usual both in the Hebrew and in other Languages as the Head is oft put for the whole Man in the Latin Tongue which against h So the Particle Lamed is well rendred as el which among the Hebrews is confessedly of the same nature and use is used Eccles. 9. 14. Ier. 34. 7. Ezek. 13. 9 20. Amos 7. 15. Judah do shew kindness this day unto the house of Saul thy father to his brethren and to his friends and have not delivered thee into the hand of David i Which I could oft and easily have done that thou chargest me to day with a fault concerning this woman k Either that thou accusest me falsly concerning this matter or that thou canst not wink at so small a fault for so he esteemed it as conversation with this Woman who whatsoever she formerly was is now so impotent and inconsiderable that she can do thee no service as I have done 9 * Ruth 1. 17. So do God to Abner and more also except as the LORD hath sworn to David l Whence it appears that this wicked wretch did all this while fight against his own knowledge and conscience and against God himself even so I do to him 10 To translate the kingdom from the house of Saul and to set up the throne of David over Israel and over Judah from Dan even to Beersheba 11 And he could not answer Abner a word again m Because he durst not provoke Abner further lest he should
for the Pay of their Soldiers who in those ancient times were not paid in Money but in Corn as is well known Upon this pretence they were admitted into the House and so went from room to room to the place where the King lay and they smote him under the fifth rib and Rechab and Baanah his brother escaped m Which was not difficult to do when the King was left alone either because he desired to compose himself to Rest oâ—… Sleep or because his Guards if he had any were very small and negligent now at least in his declining and forlorn Condition 7 For when they came into the house he lay on his bed in his bed-chamber and they smote him and slew him and beheaded him and took his head and gat them away through the plain n i. e. In the way from Mahanaim to Hebron which for the most part was a plain Country all night 8 And they brought the head of Ish-bosheth unto David to Hebron and said to the king Behold the head of Ish-bosheth the son of Saul thine enemy which sought thy life o i. e. To destroy it or take it away as this Phrase is used 1 Sam. 20. 1. and 23. 15. and elsewhere and the LORD hath avenged my lord the king this day of Saul and of his seed p Theâ—… thought their Action not onely blameless but Meritorious because they had but executed Justice upon Saul's House and David's Enemies and made way for Davids obtaining of his Rights It may seem strange they were not discouraged by David's punishing of the Amalekite for killing Saul 2 Sam. 1. and by his sharp Reproof of Ioab for Murd ring Abner but they thought the first Case much differing from theirs because Saul was Anointed King by God whereas Ishbosheth was not but was a meer Usurper and for the latter they thought that David's sharp words proceeded rather from Art and Policy than from any real dislike of the thing which they judged because David contented himself with words and Ioab did not onely go unpunished but continued in his former Place and Power 9 ¶ And David answered Rechab and Baanah his brother the sons of Rimmon the Beerothite and said unto them As the LORD liveth who hath redeemed my soul out of all adversity q Who hath hitherto delivered and will deliver me from all mine Enemies So that I needed not your wicked help in this way 10 When * Chap. 1. 4 15. one told me saying Behold Saul is dead ‡ Heb. he was in his own eyes as a bringer c. thinking to have brought good tidings I took hold of him and slew him in Ziklag ‖ Or which was the wound I gave him for his tidings or to whom I was to give a reward for his tidings So Gr. who thought that I would have given him a reward for his tidings 11 How much more when wicked men have slain a righteous person r For so he was comparatively and in respect of these men having not deserved Death at their hands in his own house upon his bed Shall I not therefore now require his blood of your hand and take you away from the earth 12 And David commanded his young men s Those of his Guard who used to Execute Justice upon Malefactors at the Kings Command and they slew them and cut off their hands and their feet t Which had been most Instrumental in this Villany their Hands to Cut off his Head and their Feet to carry them away and his Head with them and hanged them up over the pool in Hebron u As Monuments of their Villany and of David's Abhorrency of it but they took the head of Ish-bosheth and buried it in the * Chap. 3. 32. sepulchre of Abner in Hebron CHAP. V. THen * 1 Chron. 11. 1. came all the Tribes of Israel a To wit by their Ambassadors Ishbosheth and Abner being now dead and that without David's concurrence to David unto Hebron and spake saying Behold we are thy â—…one and thy flesh b i. e. Thy Brethren or Kinsmen of the same Nation and Parentage though not of the same Tribe and therefore as Gods Law Deut. 17. 15. permits us so our own relation and affection inclines us to choose thee for our King and we doubt not thou wilt receive us for thy Subjects and People and Pardon our Offences against thee 2 Also in time past when Saul was king over us * 1 Sam. 18. 13. thou wast he that leddest out and broughtest in Israel c Thou wast our Chief Commander in our Expeditions against the Philistines and therefore art most fit to be King over us and the LORD said to thee d To wit by Samuel 1 Sam. 16. 11 12 13. for though the words vary yet the sence is the same * Psal. 78. 71. Thou shalt feed my people Israel e i. e. Rule them and take care of them as a Shepherd doth of his Sheep Psal. 78. 70 71. This Expression he useth to admonish David that he was not made a King to advance his own Glory and Interest but for the good and benefit of his People and that he ought to Rule them with all tenderness and to watch over them with all diligence and thou shalt be a captain over Israel 3 So all the elders of Israel came to the king to Hebron and king David made a league with them f Whereby David obliged himself to rule them according to God's Laws and the People promised Fidelity and Obedience to him in Hebron before the LORD g Either 1. Before the Ark which might be here though that be not mentioned in this place Or 2. Before the Priest clothed with the Ephod whereby he was in a manner put into God's Presence Or rather 3. In the congregation of the mighty or Magistrates where God used to be present Psal. 82. 1. in the Publick Assembly now met together in God's name and fear and as in his Presence to call upon him to appeal to him as the Witness and Judge of their Transactions Compare Iudg. 11. 11. 1 Sam. 23. 18. and they anointed David h Either by a Prophet or the Priest to whom this Office belonged See 2 Sam. 2. 4. king over Israel 4 ¶ David was thirty years old when he began to reign and he reigned forty years i And some odd Months as it follows 5 In Hebron he reigned over Judah * Chap. 2. 11. seven years and six months and in Jerusalem he reigned thirty and three years over all Israel and Judah 6 ¶ And the king and his men went k Having the advantage of so great a confluence of his People to make him King he thought fit to begin his Reign with some eminent Action and to lead them forth in this Expedition Wherein doubtless he asked Advice from God and the consent of the Elders now
Joab fell to the ground on his face and bowed himself and ‡ Heb. blessed thanked the king and Joab said To day thy servant knoweth that I have found grace in thy sight my lord O king in that the king hath fulfilled the request of ‖ Or thy his servant y i. e. Restored Absalom at my request Whereby Ioab thought to establish himself for ever and that he should be both the Fathers and the Sons favourite Quest. Whether David did well in granting this request Ans. Although there be some circumstances which in part extenuate David's fault herein as Amnon's high provocation of Absalom Absalom's being out of the reach of David's Justice where also he could and would have kept himself if David had not promised him impunity the extream danger of Absalom's infection by Heathenish principles and practises the safety of David's Kingdom which seemed to depend upon the Establishment of the Succession and that upon Absalom to whom the hearts of the people were so universally and vehemently inclined if the matter was really so and not pretended or magnified by the art of this subtil Woman yet it seems most probable that David was faulty herein because this action was directly contrary to the express Laws of God which strictly command the Supreme Magistrate to execute Justice upon all wilful Murtherers without any reservation Gen. 9. 6. Numb 35. 30 31. And David had no power to dispence with Gods Laws nor to spare any whom God commanded him to destroy for the Laws of God did bind the Kings and Rulers as well as the people of Israel to observe and obey them as is most evident from Deut. 17. 18 19. and from Ios. 1. 8. and many other places And indeed we may read David's sin in the Glass of those tremendous Judgments of God which befel him by means of his indulgence to Absalom For although Gods Providences be in themselves no Rule to Judge of the good or evil of Mens actions yet where they comply with Gods word and accomplish his threatnings as here they did they are to be taken for the tokens of Gods displeasure 23 So Joab arose and went to Geshur and brought Absalom to Jerusalem 24 And the king said Let him turn to his own house and let him not see my face z Lest whilst he shewed some mercy to Absalom he should seem to approve of his sin and thereby wound his own conscience and lose his honour and encourage him and others to such like attempts and that by this means Absalom might be drawn to a more thorough humiliation and true repentance So Absalom returned to his own house and saw not the kings face 25 ¶ ‡ Heb. and as Absalom there was not a beautiful man in all Israel to praise greatly But in all Israel there was none to be so much praised as Absalom for his beauty a This is here noted as the occasion of his pride and insolency and of the peoples affections to him and consequently of the following Rebellion from the sole of his foot even to the crown of his head there was no blemish in him 26 And when he polled his head for it was at every years end that he polled it because the hair was heavy on him therefore he polled it he weighed the hair of his head at two hundred shekels b Whereas ordinarily the hair of a Manss head which grows in a years space comes not to half so much But some Mens hair grows much faster and is much heavier than others But others understand this not of the weight but of the price of his hair which was sold by him that Polled it at that rate after the kings ‡ Heb. stone weight 27 And unto Absalom there were born three sons c All which died not long after they were born as may be gathered from chap. 18. 18. where it is said that Absalom had no son and one daughter whose name was Tamar d So called from her Aunt Chap. 13. 1. she was a woman of a fair countenance 28 ¶ So Absalom dwelt two full years in Jerusalem and saw not the kings face 29 Therefore Absalom sent for Joab to have sent him to the king e That by his mediation he might be admitted into the Kings favour and presence but he would not come to him and when he sent again the second time he would not come f Partly because perceiving David's affections to be cold to Absalom he would not venture his own Interest for him especially in desiring that which he feared he should be denied partly lest by interceeding further for Absalom he should revive the remembrance of his former Murther and meet with the reproach of one Murtherers interceeding for another and partly because by converse with Absalom he observed his temper to be such that if once he were fully restored to the Kings favour he would not onely eclipse and oppose Ioab's interest and power with the King but also attempt high things not without danger to the King and Kingdom as it happened 30 Therefore he said unto his servants See Joabs field is ‡ Heb. near my place near mine and he hath barley there go and set it on fire g That Ioab may be forced to come to me to complain of and demand reparations for this injury and Absaloms servants set the field on fire 31 Then Joab arose and came to Absalom unto his house and said unto him Wherefore have thy servants set my field on fire 32 And Absalom answered Joab Behold I sent unto thee saying Come hither that I may send thee to the king to say Wherefore am I come from Geshur It had been good for me to have been there still h Rather than here because my estrangement from him now when I am so near to him is both more grievous and more shameful to me But the truth of the business was this Absalom saw that his Father had accomplished his design in bringing him thither having satisfied both his own Natural affection and his peoples desire of Absalom's return from banishment but that he could not without restitution into the Kings presence and favour compass his design i. e. confirm and improve that interest which he saw he had in the peoples hearts now therefore let me see the kings face and if there be any iniquity in me let him kill me i For it is better for me to die than to want the sight and favour of my dear Father Thus he insinuates himself into his Fathers affections by pretending such Respect and Love to him It seems that by this time Absalom having so far recovered his Fathers favour as to be recalled he began to grow upon him and take so much confidence as to stand upon his own justification as if what he had done had been no iniquity at least not such as to deserve death For so much this speech intimates 33 So Joab
Transgressing it as the manner of men is 37 For it shall be that on the day thou goest out and passest over the * 2 〈◊〉 â—… 23. brook Kidron g A Brook nigh unto Ierusalem of which see 2 Sam. 15. 23. 2 King 23. 4. Which he particularly names because that was the way to Bahurim his former and settled Habitation but this is not to be understood exclusively to other ways and places for the restraint was general that he should not go forth thence any whither ver 36. to wit as far any other way as Cedron was which also appears from the following History for when he went to Gath he went not over Cedron which lay Eastward from the City but Westward as Gath lay thou shalt know for certain that thou shalt surely die thy blood shall be upon thine own head h The blame and guilt of thy Blood shall lie upon thy self onely 38 And Shimei said unto the king The saying is good i Thy Sentence is much more merciful than I expected or deserved as my lord the king hath said so will thy servant do k And Shimei did not onely promise it but also swore to it being required by Solomon to do so as is manifest from ver 42 43. And Shimei dwelt in Jerusalem many days 39 And it came to pass at the end of three years that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath l A King but subject and Tributary first to David and then to Solomon This might be either that Achish who shewed so much kindness to David 1 Sam. 27. and 28. or his Son who in requital of this kindness was still permitted to enjoy the Title and Honour of a King but not the full Power whence it was that Achish could not or durst not keep these Servants though they had fled to him for Protection but suffered Shimei to take them away from his Royal City and they told Shimei saying Behold thy servants be in Gath. 40 And Shimei arose and sadled his ass and went to Gath m Which though highly dangerous he attempted partly because he was bimded with Covetousness and Rage against his Servants which two Lusts have done and daily do ingage men to such Courses and Actions as are no less dangerous to their lives than this is partly because he thought length of time had worn this out of Solomon's mind and other mens thoughts and that this being done secretly and spâ—…eddy would never have come to Solomon's ears or that Solomon would not be severe in this Case where it was not wantonness nor contempt of his Authority but the necessity of his Houshold-concerns which put him upon it and partly because God withdrew from him the light of common Prudence and wholly left him to his own Mistakes and Folly and Lusts and withal to the Instigation of the Devil whose Cunning and powerful Artifices and Inâ—…ations he could not resist without Divine help to Achish to seek his servants and Shimei went and brought his servants from Gath. 41 And it was told Solomon n Who doubtless had his Spies appointed to observe him in all his Motions that Shimei had gone from Jerusalem to Gath and was come back again 42 And the king sent and called for Shimei and said unto him Did I not make thee to swear by the LORD and protested unto thee saying Know for a certain that on the day thou goest out and walkest abroad any whither that thou shalt surely die And thou saidst unto me The word that I have heard is good 43 Why then hast thou not kept the oath of the LORD and the commandment that I have charged thee with o He was Guilty both of Rebellion against the express and just and as himself called it good Command of the King and of Perjury against God which were two high and hainous Crimes His Oath he calls the oath of the Lord because it was taken in God's Presence and he was called upon as witness of it and as the Avenger of all Violations of it and because the Law of God obliged him to the performance of it 44 The king said moreover to Shimei Thou knowest all the wickedness which thine heart is privy to p For which thy own Conscience accuseth thee and there is no need of other Witnesses that thou didst to David my father therefore the Lord shall return q Heb. hath returned which seems most proper God hath Punished thee for thy former Wickedness by suffering thee to fall into further Crimes and expose thy self to thy deserved Death thy wickedness upon thine own head 45 And king Solomon shall be blessed and the throne of David r That Royal Power and Dignity conferred upon David to him and his Heirs for ever shall be established s By the Execution of such Righteous Judgments as this is before the LORD t In the Presence of that God who is both an Observer and Rewarder of all such Righteous Actions or under Gods inspection and by his Blessing for ever 46 So the king commanded Benaiah the son of Jehoiadah which went out u Carrying Shimei along with him to the place of Execution which was not fit to be in the King's Presence and sell upon him that he died and the * kingdom was established in 〈◊〉 1. 1. the hand of Solomon x His secret and worst Enemies being taken out of the way CHAP. III. AND * Chap. 7. 8. Solomon made affinity with Pharaoh king of Egypt a As being a powerful neighbour and took Pharaohs daughter b Upon what conditions is not here expressed but it is probable she was first Instructed in and Proselyted to the Jewish Religion as may be gathered 1. Because he was not yet fallen from God but loved the Lord and walked in the statutes of David ver 3. And therefore would never have Married a gross Idolater which was so contrary to God's Law and so pernicious in its Consequences 2. Because â—…e is no where â—…eproved for this Fact as he is for loving many other strange women 1 King 11. 1. 3. By comparing Psal. 45. and the Book of Canticles whereby it plainly appears that this Action had something extraordinary in it and was design'd by God to be a Type of Christ calling his Church to himself and to the true Religion not onely out of the Iews but even out of the Gentile World and brought her into the city of David c Of which see Chap. 2. 10. Into David's Palace there until he had made an end of building his own house and the house of the LORD d i. e. The Temple appropriated â—…o the Worship and Honour of God and the * Chap. 9. 15 19. wall of Jerusalem round about e Which though in some sort Built by David 2 Sam. 5. 9. yet Solomon is here said to Build either because he
Though we deserve to be forgotten and destroyed yet Remember thy self and do not suffer thine and our Enemies to Reproach and Blaspheme the Name of that great and glorious God the Creator and Soveraign Lord of the whole World whom they ought always to Reverence and adore and that foolish people u Who though they think themselves and are thought by others to be wise yet in truth are Fools and herein shew their stupendious folly that they vilisie and provoke that God whose powerful Anger they can neither resist nor escape nor endure have blasphemed thy name 19 O deliver not the soul x i. e. The Life Thou hast delivered thy People into Captivity do not deliver them to Death nor suffer their Enemies utterly to destroy them of thy turtle-dove y i. e. Of thy Church which is fitly Compared to a Turtle Dove because of the great resemblance of their Dispositions and Conditions being sâ—…ple and harmless and meek and faithful and mournful and exposed to manifold Injuries and unable to defend its self from them unto ‖ Or unto the wild Beasts So Gr. the multitude of the wicked z Or to the wild Beast as this Word oft signifies Or to the Troop to wit of her Enemies forget not the congregation of thy poor for ever 20 Have respect unto the covenant a Made with Abraham whereby thou didst give the Land of Canaan to him and to his seed for ever and thou didst further promise that if thy People were carried Captive into strange Lands and did there humble themselves and Pray and turn unto thee thou wouldst mercifully restore them 1 Kings 8. 46 47 48 49. 50. Do thou therefore now restore us to that pleasant and lightsome Land which thou hast given to us for the dark places of the earth b i. e. This dark and dismal Land in which we Live wherein there is nothing but Ignorance and Confusion and all the Works of darkness Of which the Psalmist speaks in general Terms out of a Principle of Prudence because the particular designation of the place was unnecessary and might have been of ill Consequence are full of the habitations of cruelty c Here is nothing but Injustice and Oppression and Tyranny under which we groan in all the parts of this great Empire where we have our abode 21 O let not the oppressed return d From thee and from the Throne of thy Grace to which they make their Resort in this their distressed Condition ashamed let the poor and needy praise thy name 22 Arise O God plead thine own cause e Maintain thy Honour and Worship and Service against those that reproach thee as it here follows and was noted before v. 10. 18. As we are reviled and Persecuted for thy â—…ake so thou art injured in all our wrongs * Ver. 18. remember how the foolish man reproacheth thee daily 23 Forget not the voyce f Their insulting and reproachful Expressions against thee as well as against us of thine enemies the tumult g i. e. The tumultuous noise or the loud Clamours of those that rise up against thee †Heb. ascendeth 1 Sam. 5. 12. encreaseth h Heb. ascendeth to wit into Heaven being either directed thither by them their Mouths being set against Heaven as theirs was Psal. 73. 9. or at least being perceived there by God whose Ears were pierced with the loud Cry of their sins See Gen. 4. 10. and 18. 20. Or ascending may be here put for increasing as it is Isa. 55. 13. Ier. 46. 7. So the Sence is They grow worse and worse encouraging and hardning themselves in their wicked Courses by their continual Success and Prosperity and by thy Patience extended to them continually PSAL. LXXV To the chief musician ‖ Or Destroy 〈◊〉 Al-taschith a Psalm or Song ‖ Or for Asaph of Asaph a As the Author Or to or for Asaph which may be put by way of opposition to the foregoing and general Expression to the chief Musician which is here limited to and explained of Asaph As Psal. 62. having said To the chief Musielan he addes to Ieduthun and then follows the Author David This Psalm was either Composed by David or by Asaph in David's Name and Person as it is not unusual for Poets to bring in Princes speaking in their Poems It seems to relate to the time when David had entred upon but not got full Possession of the Kingdom 1 UNto thee O God do we b I in my own and in my Peoples name give thanks unto thee do we give thanks for that thy name c i. e. Thy self or thy Power is near d Iâ—… present with us and most ready to help us when we Cry unto thee as this Phrase is taken Psal. 34. 19 and 145. 18. Thou art not departed from us thou dost not now stand aâ—…ar off as once thou didst Psal. 10. 1. thy wondrous works e Wrought on my behalf and for the good of thy People declare 2 ‖ Or â—…hen I shall take a set 〈◊〉 â—…o Gr. When I shall receive the congregation f To wit the whole Congregation or Body of thy People to wit all the Tribes which are now distracted and disordered by a Civil War which is a great hinderance to the Administration of Justice Or when I shall receive or obtain the appointment i. e. What God hath appointed and promised to me to wit the full and firm Possession of the Kingdom Or the time or place appointed by God for that work Some make these and the following passages the Words of God concerning his Church or People Which seems not probable Partly because he speaks of God in the third Person aâ—… one distinct from him that speaks these Words v. 7 8. and Partly because it is Evident that one and the same Person speaks from hence to the end of the Psalm and the ninth Verse cannot be spoken by God I will judge uprightly g I will not use my Power Tyrannically and Wickedly as Saul did and as most other Princes do but Holily and Righteously for the good of my People 3 * Psal 60. â—… 3. 82. 5. The earth and all the inhabitants thereof are dissolved h Or melted consumed or destroyed Partly by the ill Government of Saul and Ishbosheth and the great Officers of State and War under them and Partly by intestine Divisions and Wars I bear up the pillars of it i Howsoever I am traduced by mine Enemies as the great disturber of the Land I must do my self this Right to affirm that under God I do support and Establish it by maintaining Religion and Justice and by setting up good Magistrates and encouraging good Ministers and good Men which are indeed the Pillars of a Nation Selah 4 I said k With Authority and Command I charged them unto the fools l i. e. The wicked
Particle is sometimes put indefinitely Or Then when thou didst set David in the Throne thou spakest in vision t Which then was the usual way by which God spake to the Prophets Numb 12. 6. to thy holy one u To thy holy Prophets the singular number being put for the plural especially to Samuel and Nathan for part of the following message was delivered to the former and part to the latter and saidst I have laid help x I have provided help and relief for my people which I have put into safe hands upon one that is mighty y Upon a person of singular courage and wisdom and every way fit for so great a charge I have exalted one chosen out of the people z One whom I have pickt and chosen out of all the people as the fittest for the Kingly Office one enriched with eminent gifts and graces c. 20 * 〈◊〉 16. â—… I have found a This is spoken of God figuratively after the manner of men to imply the great scarcity of such persons and the difficulty of finding them out David my servant with my holy oyl b Both with material oyl 1 Sam. 16. 13. 2 Sam. 5. 3. and with the gifts and graces of my holy Spirit which are oft signified by oyl or unction as Psal. 45. 8. compared with Heb. 1. 9. Isai. 61. 3. 1 Ioh. 2. 20 27. have I anointed him 21 * 〈◊〉 8â—… 17. With whom my hand shall be established c i. e. Constantly abide to protect and assist him mine arm also shall strengthen him 22 * 〈◊〉 â—… 10. The enemy shall not exact upon him d Not conquer him or make him tributary Or shall not deceive or circumvent him as this word is used Gen. 3. 13. 2 Kings 18. 29. nor the son of wickedness afflict him e To wit so as to overthrow or destroy him 23 And I will beat down his foes before his face and plague them that hate him 24 But my * 〈◊〉 61. 7. faithfulness and my mercy shall be with him f Faithfulness in making good all my promises to him and mercy either in doing more for him than I have promised or in pardoning his sins for which I might justly make him to know my breach of promise and in my name g By my favour and help shall his horn be exalted 25 I will set his hand h i. e. Establish his power and dominion also in the sea i The midland Sea and his right hand in the rivers k To wit Euphrates called Rivers in the Plural Number as Nilus also is Isai. 18. 1. Ezek. 29. 3 4. in regard of divers branches of it and rivers which flow into it So here is a description of the utmost bounds of the promised land Exod. 23. 31. Numb 34. 3. to which the Israelitish power was extended by David and Solomon 26 He shall cry unto me Thou art my father l He shall find me to be a true and a kind father to him and shall familiarly and confidently make his addresses to me as such for all necessary supplies and assistances which Parents willingly afford to their children as need requires my God and the rock of my salvation 27 Also I will make him my first-born m As he calls me father v. 26. so I will make him my son yea my first-born who had divers priviledges above other sons This and the following passage in some sort agree to David who may well be called Gods first-born as all the people of Israel are Exod. 4. 22. and so is â—…raim Ier 31. 9. Nor can I see fit wholly to exclude David here of whom all the foregoing and following Verses may and some of them must be understood But this is more fully and properly accomplished in Christ and seems to be ascribed to David here as a type of Christ and that our minds might be led through David to him whom David represented even to the Messias to whom alone this doth strictly and literally belong higher than the kings of the earth n This also was in some sort accomplished in David partly because he had a greater power and dominion than any of the Neighbouring Kings yea than any other Kings of his age and in those parts of the world except the Assyrian Monarch nor is the expression here universal but indefinite and if it had been said higher than all the Kings yet even such universal expressions admit of some limitation or exception as is manifest and confessed and partly because David had many priviledges wherein he did excel all other Kings of the Earth of his Age without exception which probably he did in the honour and renown which he got by his military atchievements and by that wisdom and justice wherewith he managed all his Dominions but certainly he did in this that he was a King chosen and advanced by the immediate order and appointment of God himself that he was set over Gods own peculiar and beloved people that he was intrusted with the care and Patronage of the true Religion and the worship of God in the World and especially that he was not onely an eminent type but also the Progenitor of the Messias who is King of kings and Lord of lords and God blessed for ever 28 * Isai. 55. 3. My mercy o Declared and promised to him and his Seed as it here follows will I keep with him for evermore and my covenant p Of which see 2 Sam. 7. 12 13 c. shall stand fast with him 29 His seed also will I make to endure for ever q i. e. To sit upon the Throne for ever as the next words explain it This was accomplished onely in Christ the eternal King of the Church and of the World who was of Davids Seed according to the flesh and his throne as the days of heaven r i. e. For ever as he now said as long as the World shall have a being It shall be as unchangeable and durable as the Heavens themselves which are of an incorruptible nature See the like expression Deut. 11. 21. Ier. 31. 35 36. 30 If his children forsake my law s Of this and the two next Verses see the notes on 2 Sam. 7. 14 15. and walk not in my judgments 31 If they †Heb. profane my statutes break my statutes and keep not my commandments t By this variety of expressions he implies that God will pardon not onely their lesser but even their greater sins 32 Then * 2 Sam. 7. 14. will I visit their transgression with the rod and their iniquity with stripes 33 Nevertheless my loving kindness u My mercy promised to David * Heb. I will not make void from him will I not utterly take from him nor suffer my faithfulness †Heb. to lie to fail 34 My covenant will I not break nor
frequently abused and polluted and wasted and now at last utterly demolished It is not strange that such considerations as these did fill the Psalmists mind with amusement and sad and perplexing thoughts Nor doth the Psalmist accuse or upbraid God herewith but onely useth it as an argument to move God to repair and restore their decayed state that they might live to praise and serve and glorify him and not be such useless and insignificant Creatures as now they were in this forlorn estate of things and as they should be if they should go into the place and state of the dead before the restitution of their broken State and Kingdom 48 * Psal. 49. 9. What man is he that liveth and shall not see death o All men at their best estate are mortal and miserable Kings and People must unavoidably die by the condition of their natures and therefore Lord do not increase our affliction which of it self is more than enough neither proceed in these violent courses upon us who without such severity must perish of and from our selves shall he deliver his soul from the hand of †Heb. 〈◊〉 the grave Selah 49 Lord where are thy former loving kindnesses which thou * 2 Sam. 7. 15. Isal. 55. 3. swarest unto David in thy truth p Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn and sometimes performed unto David and his Family and Kingdom 50 Remember Lord the reproach of thy servants how I q i. e. We thy servants as he now said our King and his people of whom he speaks as of one person as is very usual in holy Scripture Or the Psalmist sheweth how particularly and passionately he resented those reproaches which were cast upon their King and Kingdom as if they were cast upon himself * Numb 11. 12. do bear in my bosom r This phrase may denote either first the multitude of these reproaches things being said to be given or recieved into a mans bosom which are given or received in great plenty as Isa. 65. 6. Luke 6. 38. Or secondly their grievousness that they pierced him to the very heart which is sometimes called the bosom as Eccl. 7. 9. the reproach of all the mighty people s Of the great Potentates and Princes of the World who now reproached the House of David with their vain and confident boasting of the everlastingness of their Kingdom which was now in a desperate and lost condition Or all the reproaches of many people 51 Wherewith thine enemies have reproached O LORD wherewith they have reproached the footsteps of thine anointed t Or of thy Messiah By whom he seems to understand either first the Kings of Iudah the singular number being put for the plural and by their footsteps may be meant either their ways or actions and the sad consequences thereof or the traces or memorials of their antient splendor and dominion wherewith they now upbraid them Or rather secondly the Messiah most properly and eminently so called of whom not onely many Christians but the Chaldee Paraphrast and the Hebrew Doctors understand this place And this suits very well both with the singular number here used which points at one particular and eminent person anointed by God to be the King of his People and with the matter and occasion of this Psalm For it was universally believed by the Jews that the Messiah should come of the Seed of David and that by him the antient glory and power of Davids House should be revived and vastly increased And this coming of the Messiah the Jews did continually expect for a long time together before he did come and supported themselves therewith under all their Calamities All which being well known to many of the Heathens they reproached the Jews with the vanity of this belief and expectation And by the footsteps of the Messiah he may understand his coming as by the feet or footsteps of Ministers Isa. 52. 7. their coming and bringing the Gospel with them is understood 52 Blessed be the LORD u Let thine Enemies reproach thee and thy promises concerning the sending of the Messiah and the deliverance of thy people by his hand I do and will heartily bless and praise thee for them and encourage my self with them not doubting but thou wilt consider and take away all our reproaches and in thine own due time which is the best send him who is the consolation and expectation of Israel and the desire of all Nations for evermore Amen and Amen PSAL. XC ‖ Or a Prayer 〈◊〉 â—… Psalm 〈◊〉 〈◊〉 A Prayer of Moses the man of God a Who considering that terrible but righteous sentence of God concerning the cutting off all that sinful Generation in the Wilderness of which see Numb 14. takes that occasion to publish these Meditations concerning mans mortality and misery in this life which might be useful both to that and to all succeeding Generations 1 LORD thou hast been our dwelling-place †〈…〉 in all generations b Although we and our Fathers for some Generations have had no certain and fixed Habitation but have been strangers in a land that was not ours and afflicted for four hundred years according to thy Prediction Gen. 15. 13. and although we now are and have been for some time and still are like to continue in a vast howling Wilderness having no Houses but dwelling in Tents and wandring from place to place we know not whither yet thou O Lord hast fully supplyed this want and hast been in stead of and better than a dwelling place to us by thy watchful and gracious Providence over us in all places and exigences And this is a very proper Preface to this Psalm to intimate that all the following miseries were not to be imputed to God but unto themselves who by their own sins had brought these mischiefs upon themselves 2 Before the mountains c Which he mentions as the most fixed and stable part of the Earth were brought forth or ever thou hadst formed the earth and the world d i. e. From Eternity which is frequently described in this manner as Prov. 8. 25 26. Ioh. 17. 24. Eph. 1. 4. because there was nothing before the Creation of the World but Eternity And thus the words here following do explain it And this Eternity of God is here mentioned partly that men by the contemplation thereof might be wrought to a deeper sence of their own frailty and nothingness which is the foundation of humility and of all true piety and to a greater reverence and admiration of the Divine Majesty and partly for the comfort of Gods people who notwithstanding all their present miseries have a sure and everlasting refuge and portion even from everlasting to everlasting thou art God e Or thou art the strong God Thou hadst thy power and all thy perfections not by degrees as
Lord was their onely and immediate King and Lawgiver and that our king may judge us ‡ In times of peace and go out before us ‡ Vâ—…z in times of War as this is 1 Sam. 1â—… 12. and fight our battels 21 And Samuel heard all the words of the people and he rehearsed them in the ears of the LORD m He repeated them privately between God and himself partly for his own Vindication and Comfort and partly as a Foundation for his Prayers to God for Direction and Assistance in this difficult case 22 And the LORD said to Samuel Hearken unto their voice and make them a king And Samuel said unto the men of Israel Go ye every man unto his city n Betake your selves to your several occasions till you hear more from me in this Matter For God hath heard your words and will give way to your Irregular and Obstinate desire and accordingly I shall wait upon God for the Determination of the Person which he hath wholly reserved to himself as for Judges so for the King also Deut. 17. 15. and for the Regulation of all the Circumstances CHAP. IX NOW there was a man of Benjamin whose name was * Chap. 14. 51. 1 Chron. 8. 33. Kish a Obj. His Name was Ner 1 Chron. 8. 33. and 9. 39. Ans. Either his Father had two Names as was usual among the Hebrews or Kish was really his Father that begot him and Ner the Brother of Kish 1 Sam. 14. 51. 1 Chron. 9. 36. is called his Father because upon the Death of Kish he took the care of his Education and brought him up as his own Son the son of Abiel the son of Zeror the son of Bechorath the son of Aphiah a ‖ Or the son of a man of Iemini Benjamite b Heb. the Son of a man of Iemini i. e. either of Benjamin or of a Place or of a Man called Iemini a mighty man of ‖ Or substance power c i. e. A man of great courage and strength which tends to Saul's commendation Otherwise a man of great wealth But that seems confuted by Saul's words below v. 21. and the Peoples contempt of him chap. 10. 27. 2 And he had a son whose name was Saul ‡ Heb. choice and goodly Gr. a man proper and goodly a choice young man and a goodly d Heb. good i. e. comely and personable as that word is used Gen. 6. 2. as evil is put for deformed Gen. 41. 19. and there was not a man of the children of Israel a goodlier person than he from his shoulders and upward he was higher than any of the people e A tall Stature was much valued in a King in Ancient Times and in the Eastern Countries 3 And the asses of Kish Saul's father were lost and Kish said to Saul his Son Take now one of the servants with thee and arise go seek the asses f Which were there of great price and use Iudg. 10. 4. and 12. 14. because of the scarcity of Horses Deut. 17. 16. and therefore not held unworthy of Saul's seeking at least in those Ancient Times when Simplicity Humility and Industry were in fashion among Persons of Quality 4 And he passed through mount Ephraim g A part of the Tribe of Ephraim which Bordered upon Benjamin and therefore they could soon pass out of the one into the other and back again as they saw cause and passed through the land of Shalisha but they found them not then they passed through the land of Shalim and there they were not and he passed through the land ‡ Heb. Jemini of the Benjamites but they found them not 5 And when they were come to the land of Zuph h In which was Ramah called also Ramah or Ramathaim Sophim the place of Samuel's Birth and Habitation 1 Sam. 1. 1. and 7. 17. Saul said to his servant that was with him Come and let us return lest my father leave caring for the asses and take thought for us 6 And he said unto him Behold now there is in this city a man of God i A Prophet as that Phrase is used 1 Sam. 2. 27. Iâ—…s 14. 6. Iudg. 13. 6. and he is an honourable man * One of great Reputation for his Skill and Faithfulness all that he saith cometh surely to pass k His Declarations of things secret or future always certain and confirmed by the Event now let us go thither peradventure he can shew us our way that we should go l The Course we should take to find the Asses He saith peradventure because he doubted whether so great a Prophet would seek or God would grant him a Revelation concerning such mean matters Although sometimes God was pleased herein to condescend to his People to cut off all pretence or occasion of seeking to Witches or Heathenish divinations See 1 King 14. 2. 2 King 1. 3. 7 Then said Saul to his servant But behold if we go what shall we bring the man for the bread ‡ Heb. is 〈◊〉 out of â—… is spent in our vessels m This he saith because Bread was not unusually given by way of present as we see 1 Sam. 10. 3 4. Or Bread is put for all manner of Provisions as is frequent and among these they might have something not unfit in these plain Times to make a Present of as Clusters of Raisins or Cakes of Figs such as Abigail Presented to David 1 Sam. 25. 18. See also 1 King 14. 3. 2 King 4. 42. and there is not a present to bring to the man of God n Such Presents were then made to the Prophets 1 King 14. 2 3. 2 King 4. 42. and 8. 8. either as a Testimony of Respect to him as their Superior upon which account Subjects made Presents to their Kings 1 Sam. 10. 27. And the Persians never came to their King without some Gift or as a grateful acknowledgment of his Favour or for the support of the Prophets themselves or of the Sons of the Prophets or of other Persons in want known to them What ‡ Heb. iâ—… 〈◊〉 us have we 8 And the servant answered Saul again and said Behold ‡ Heb. 〈◊〉 found in 〈◊〉 hand I have here at hand the fourth part of a shekel of silver o Which was near a Groat Which though now it may seem a contemptible Gift yet in those Ancient times it was certainly of far more worth and better accepted than now it would be when the Covetousness and Pride and Luxury of men hath raised their expectations and desires to far greater things that will I give to the man of God to tell us our way 9 Before time in Israel when a man went to enquire of God p Or a Man of God which signified the same thing thus he spake Come and let us go to the Seer for he that is now called a
unto the high place for ye shall eat with me to day and to morrow I will let thee go and will tell thee all that is in thine heart m Either all that thou desirest to know as concerning the Asses or rather the secret thoughts of thy heart or such actions as none know but God and thy own heart that so thou mayst be assured of the truth and certainty of that which I am to acquaint thee with And this might be done though it be not here particularly related 20 And as for thine asses that were lost ‡ Heb. to day three days 〈◊〉 days ago set not thy mind on them n Trouble not thy mind about them for they are found And ‡ Cr. for whom are the â—…ble things on whom is all the desire of Israel o Who is he that shall be that Thing or Person which all Israel desire to have to wit a King is it not on thee and on all thy fathers house p That Honour is designed for thee and after thy Death for thy Family or Posterity if by thy Sin thou dost not cut off the Entail 21 And Saul answered and said Am not I a * Psal. 68. 27. Benjamite of the smallest of the tribes of Israel q For so indeed this was having been all cut off except 600 Iudg. 20. which Blow they never recovered and therefore they were scarce reckoned as an intire Tribe but only as a Remnant or Fragment of a Tribe and being Ingrafted into Iudah in the division between the Ten Tribes and the Two they in some sort lost their Name and they together with Iudah were accounted but one Tribe as 1 King 11. 32. c. and my family the least of all the families of the tribe of Benjamin r i. e. One of the least obscure and inconsiderable in comparison of divers others Whence it may seem that Saul's Family was not so Noble and Wealthy as some imagine See on v. 1. wherefore then speakest thou ‡ Heb. according to this word so to me s Why dost thou feed me with vain hopes of the Kingdom 22 And Samuel took Saul and his servant t Whom he honoured for Saul's sake thereby both giving all the Guests occasion to think how great that Person was or should be whose very Servant was advanced above the Chief Persons of the City who were doubtless present upon this occasion and shewing how far himself was from envying Saul that Honour and Power which was to be translated from him to Saul and brought them into the parlour and made them sit in the chiefest place u Thereby to raise all their expectation and to prepare them for giving that Honour to Saul which his approaching Dignity required among them that were bidden which were about thirty persons 23 And Samuel said unto the cook Bring the portion which I gave thee x Or I appointed or disposed to thee i. e. which I bad thee reserve for this use of which I said unto thee Set it by thee 24 And the cook took up the shoulder y To wit the left Shoulder for the right Shoulder was the Priests Levit. 7. 32 33. This he gives him either First As the best and noblest part of the remainders of the Sacrifice the best parts being usually given by the Master of the Feast to such Guests as were most Honourable or best Beloved as Gen. 43. 34. Or Secondly As a secret Symbol or Sign of that burden which was to be laid upon Saul and of that strength which was necessary for the bearing of it the Shoulder being both the Seat of burdens and the subject of strength and that which was upon it z Something which the Cook by Samuel's order was to put upon it when it was drest either for Ornament or in the nature of a Sauce and set it before Saul and Samuel said Behold that which is ‖ Or reserved left a To wit left of the Sacrifice but so all or most of the rest of their Provisions were left Or rather reserved or laid by by my order for thy eating when the rest of the Meat was sent up and disposed of as the Cook pleased set it before thee and eat for unto this time b Till thou shouldst come hither and sit down here whereby thou maist know that thy coming hither was not unknown to me and was designed by God for an higher purpose hath it been kept for thee since I said c To wit to the Cook who was before mentioned as the Person to whose care this was committed I have invited the people d i. e. I have Invited or Designed some Persons for whom I reserve this part For since the word People is not here taken properly but for some particular Persons of the People which were not in all above thirty v. 22. why may not the same word be understood of two or three Persons whom Samuel specially Invited to wit Samuel and his Servant So some Learned Men understand this word People of three Men 2 King 18. 36. And they further Note That in the Arabick and Aethiopick and Persian Languages all which are near a-kin both to themselves and to the Hebrew and do oft-times communicate their signification each to other the word that signifies People is oft used for some few particular Persons Or if the word People be meant of the Chief of the People mentioned above v. 22. then Samuel was the Principal Author of this Sacrifice and Feast and it was not a Sacrifice of the People as it is rendred v. 12. but a Sacrifice and Feast made by Samuel for the People as it should be rendred there and the sence is When I first spake or sent word to the Cook that I had Invited the People first to joyn with me in my Sacrifice and then to partake with me of the Feast I then bad him reserve this part for thy use so Saul did eat with Samuel that day 25 ¶ And when they were come down from the high place into the city Samuel communed with Saul e Concerning the Kingdom designed to him by God and his Duty to expect it patiently till God actually called him to it and to Administer it Piously and Justly and Valiantly upon the top of the house f Which was flat after the manner Deut. 22. 8. and so fit for walking and for secret Prayers Dan. 6. 10. Act. 10. 9. or any private and familiar Discourses among Friends 26 And they arose early and it came to pass about the spring of the day that Samuel called Saul to the top of the house g A second time to impart something more to him saying ‡ 〈◊〉 other 〈◊〉 Up that I may send thee away h Prepare thy self for thy departure and journey and Saul arose and they went out both of them he and Samuel abroad i Samuel accompanying Saul part
concealed part of their intentions to render their Enemy more secure and fit for Ruiâ—… which kind of Stratagems are usual and allowed by all persons 11 And it was so on the morrow that Saul put the people into three companies x That so Invading them on several sides with a great Force he might both strike them with the greater Terror and prevent their escape and they came into the midst of the host in the morning watch y Having marched all the day and night before it and slew the Ammonites until the heaâ—… of the day and it came to pass that they which remained were scattered so that two of them were not left together 12 ¶ And the people said unto Samuel * Chap. 10. 27. Who is he that said Shall Saul reign over us z They did not say so in terms as we may see v. 27. but this was the design and consequence of their Speech as they rightly construe it * Luk. 19. 27. bring the men that we may put them to death a Which till this time they were not able to do because that infection was then almost universal 13 And Saul said * 2 Sam. 19. 22. There shall not a man be put to death this day for to day the LORD hath wrought salvation in Israel b I will not destroy any of those whom God hath so graciously preserved nor sully the mirth of this glorious and comfortable Day with the slaughter of any of my Subjects and therefore I freely forgive them Wherein Saul shewed his Policy as well as his Clemency this being the most likely way to gain his Enemies and secure his Friends and stablish his Throne in the hearts of his People 14 Then c Whilest the people were together by Iabesh-Gilead wherein Samuel's great prudence and fidelity to Saul is evident He suspended the Confirmation of Saul at first whilst the generality of the people were disaffected and discontented at the meanness of his Person and now when he had given such eminent proof of his Princely Vertues and when the peoples hearts were unanimously and eagerly set upon him he takes this as the fittest season for that work said Samuel to the people Come and let us go to Gilgal d This place he chose both because it was near and to most of them in the way to their homes and because thither the Israelites on this side and beyond Iordan might more easily resort and because it was famous for publick Conventions there kept and particularly for the Covenant there renewed by Ioshua between God and the People and renew the kingdom there e i. e. Confirm our former choice to prevent all such Seditious Expressions and Actions as we had experience of at the former Election 15 And all the people went to Gilgal and there they made Saul king f i. e. They Recognized him or owned and accepted him for their King by consent for to speak properly Saul was not made or constituted King by the People but by the Lords immediate Act see chap. 8. 9. and 10. 1. before the LORD g Who was there present in a special manner both because the People of the Lord were there Assembled and because there was an Altar as the following Sacrifices shew The same Phrase is used chap. 10. 17. and 14. 18. in Gilgal and there they sacrificed sacrifices of peace-offerings h Partly to Praise God for so glorious a Victory and for the firm Settlement of the distracted Kingdome and partly to implore the Presence and Assistance of God to the King and Kingdome in all their Affairs and Exigencies before the LORD and there Saul and all the men of Israel rejoyced greatly CHAP. XII AND Samuel said unto all Israel a Whilst they were Assembled together in Gilgal And this is another instance of Samuels great Wisdom and Integrity He would not reprove the people for their Sin in desiring a King whilst Saul was raw and unweak and unsettled in his Kingdome and in the Peoples hearts lest through their accustomed levity they should as hastily cast off their King as they had passionately desired him and so add one Sin to another and therefore he chuseth this Season for it partly because Saul's Kingdome was now confirmed and illustrated by an eminent Victory and so the danger of rejecting him was out of doors which circumstance was also considerable for Samuel's Vindication that it might appear that his following Reproof did not proceed from any selfish respects or desires which he might be supposed to have of retaining the power in his own hands but meerly from the Conscience of his Duty and a Sincere desire of all their good and partly because the People rejoyced greatly as is said in the next foregoing Verse and upon this occasion applauded themselves for their desires of a King and Interpreted the success which God had now given them as a Divine Approbation of those desires whereby they were like to be hardened in their impenitency and might be drawn to many other inconveniencies Samuel therefore thinks fit to temper their excessive joys and to excite them to that Repentance and Holy Fear which he saw wanting in them and which he knew to be absolutely necessary to prevent the Curse of God upon their new King and the whole Kingdom Behold I have hearkned unto your voice in all that ye said unto me and have made a king over you 2 And now behold the king walketh before you b Goeth out and cometh in before you i. e. Ruleth over you as that Phrase signifies Numb 27. 16. Deut. 31. 2. 2 Chron. 1. 10. To him I have fully resigned all my Power and Authority and do hereby renounce it and own my self for a private Person and one of his Subjects and I am old and gray-headed c And therefore unable to bear the burden of Government and feel my self greatly at ease to see it cast upon other Shoulders and therefore do not speak what I am about to say from envy of Saul's Advancement or from discontent at the Diminution of my own Power and behold my sons are with you d Or among you in the same State and Place private Persons as you are if they have injured any of you in their Government as you once complained the Law is now open against them any of you may accuse them your King can punish them I do not intercede for them I have neither Power nor Will to keep them from receiving the just Fruits of their Misdemeanours and I have walked before you e i. e. Been your Guide and Governor partly as a Prophet and partly as a Judge from my childhood unto this day 3 Behold here I am witness against me f I here present my self before the Lord and before your King being ready to give an account of all my Administrations and to make satisfaction for any Injuries that I
Gods in the other Jonathan 45 And the people said unto Saul Shall Jonathan die who hath wrought this great salvation in Israel God forbid * â—… Sam 14. 14. â—… King 1. â—…2 as the LORD liveth there shall not one hair of his head fall to the ground for he hath wrought with God q i. e. In concurrence with God or by Gods help he had wrought this Salvation God is so far from being offended with Ionathan as thou apprehendest that he hath graciously owned and assisted him in the great Service of this day this day So the people rescued Jonathan that he died not 46 Then Saul went up from following the Philistines r Partly because he was discouraged by Gods refusing to Answer him and partly because his delays had given them occasion to secure themselves and the Philistines went to their own place 47 ¶ So Saul took the kingdom s i. e. Recovered it and Resumed the Administration of it after he had in a manner lost it partly by Samuel's Sentence chap. 13. 14. and partly by the Philistines who had almost turned him out of it But now being encouraged by this success he returns to the exercise of his Kingly Office over Israel and fought against all his enemies on every side against Moab and against the children * Chap. 11. 11. of Ammon and against Edom and against the kings of Zobah t Which lay not far from Damascus See 2 Sam. 8. 5. and against the Philistines and whithersoever he turned himself he vexed them u Heb. He condemned them he treated them like wicked People and Enemies to God and his People or he punished them 48 And he ‖ Or wrought â—…ghtily gathered an host and * Chap. 15. 3. smote the Amalekites x Which is here mentioned onely in the general but is particularly described in the next Chapter and delivered Israel out of the hand of them that spoiled them 49 Now the sons of Saul were Jonathan and Ishui y Called also Abinadab chap. 31. 2. and 1 Chron. 8. 33. Ishbosheth Saul's other Son is here omitted because he intended to mention onely those of his Sons who went with him into the Battels here mentioned and who were afterwards slain with him and Melchishua and the names of his two daughters were these the name of the first-born Merab and the name of the younger Michal 50 And the name of Sauls wife was Ahinoam the daughter of Ahimaaz and the name of the captain of his host was Abner the son of Ner 〈◊〉 uncle 51 And Kish was the father of Saul and Ner the father of Abner was the son of * Chap. 9. 1. Abiel 52 And there was â—…ore war against the Philistines all the days of Saul and when Saul saw any strong man or any valiant man * Chap. â—… 1â—… he took him unto him z Into his Service or Army CHAP. XV. SAmuel also said unto Saul * Chap. 9. 16. The LORD sent me to anoint thee to be king over his people a The Lord made thee King and therefore thou art highly obliged to serve and obey him over Israel now therefore hearken b Thâ—… hast committed one Error already for which 〈◊〉 〈◊〉 â—…verely rebuked and threatned now therefore maâ—… 〈◊〉 for 〈◊〉 â—…mer Error and regain Gods Favour by thy exact 〈◊〉 〈◊〉 to what he now commands thou unto the voice of the LORD thy God 2 Thus saith the LORD of hosts I remember that which Amalck did to Israel c I seem to have forgotten but now I will shew that I remember and now will revenge those old Iniuries done 400 Years ago which now I will punish in their Children which was the more just because they continued in their Parents cruel Practices below v. 33. * Exod. 〈◊〉 Numâ—… 〈◊〉 〈◊〉 how he laid wait for him in the way when he came up from Egypt d When he was newly come out of cruel and lorig Bondage and were now weak and weary and faint and hungry Deut. 25. 18. and therefore it was Barbarous and Inhuman instead of that Pity which even Nature prompted them to afford to add affliction to the afflicted it was also horrid Impiety to fight against God himself and to lift up their Hand in a manner against the Lord's Throne as some Translate these words Exod. 17. 16. whilst they struck at that People which God had brought forth in so stupendious and Miraculous a way 3 Now go and smite Amalek and utterly destroy all that they have e Both Persons and Goods Kill all that live and Consume all things without life for I will have no Name nor Remnant of that People whom long since I have Cursed and Devoted to utter Destruction and spare them not f Shew no Compassion or Favour to any of them The same thing repeated to prevent mistake and oblige Saul to the exact performance hereof or to leave him without excuse in case of neglect but slay both man and woman infant and suckling g For their Parents Crime and Punishment which was not unjust because God is the Supreme Lord and giver of Life and can require his own when he pleaseth Infants also are Born in sin Psal. 51. 5. and therefore liable to God's wrath Eph. 2. 3. and to death Rom. 5. 12 14. Their death also was rather a Mercy than a Curse to them as being the occasion of preventing the vast increase of their Sin and Punishment ox and sheep camel and asse h Which being all made for Man's benefit it is not strange nor unjust if they suffer with him and for him and for the instruction of Mankind 4 And Saul called the people together and numbred them in Telaim two hundred thousand footmen and ten thousand men of Judah k Who are particularly Noted here as also chap. 11. 8. either as Select Persons of extraordinary Strength and Courage or to commend that Tribe which though the Kingdom had been promised to their own Tribe yet were forward in serving and obeying a King of another and that a far meaner Tribe 5 And Saul came to a city of Amalek l Their chief City where their King was as is probable from v. 8. and ‖ Or fought laid wait m Intending to draw them forth of their City by 〈◊〉 〈◊〉 like that of Ioshua Iâ—…sh 7. an I then to intercept them and so surprize their City which hapily they did though it be not here Recorded it being not worth whiâ—…e to mention all the minute Circumstances of such matters in the valley 6 ¶ And Saul said unto the Kenites n A People descending from or nearly related unto Ietâ—…o who anciently dwelt in Rocks near the Amalekites Numb 24. 21. and afterwards some of them dwelt in Iudah Iudg. 1. 16. whence it is probable they removed which dwelling in Tents they could easily do and retired to their
and dissimulation which therefore many Princes have used for this very reason But saith he God needs no such Artifices he can do whatsoever he pleaseth by his Absolute Power and hath no need to use lyes to accomplish his Will partly to shew that Israel should be no loser by Saul's loss as he might vainly imagine because he had saved them from their Enemies on every side chap. 14. 47. For not Saul but God was the Strength and Protector of Israel and he would continue to save them when Saul was lost and gone and partly to assure Saul that God would Execute this Threatning because he wanted not strength to do it and none could hinder him in it * Num. 23. 19. 2 Tim. 2. 1â—… Tit. 1. 2. will not lie k nor repent l i. e. Nor ehange his Counsel which also is an effect of weakness and imperfection either of Wisdom or Power for he is not a man that he should repent 30 Then he said I have sinned yet honour me now I pray thee before the elders of my people and before Israel m Here â—…e plainly discovers his Hypocrisie and the true motive of this and his former Confession he was not solicitous for the Favour of God but for his Honour and Power with Israel and turn again with me that I may worship the LORD thy God 31 So Samuel turned again after Saul n Not to Worship the Lord with him for that he did not and therefore it is here mentioned that Saul onely Worshipped the Lord but for two other reasons First That the People might not upon pretence of this Sentence of rejection immediately withdraw all Respect and Obedience to their Sovereign whereby they would both have sinned against God and have been as Sheep without a Shepherd Secondly That he might rectify Saul's Error and execute Gods Judgment upon Agag and Saul worshipped the LORD 32 ¶ Then said Samuel Bring ye hither to me Agag the king ‡ Heb. of Amalek of the Amalekites and Agag came unto him delicately o Or in Delights or in his Ornaments i. e. He came not like an Offendor expecting the Sentence of Death but in that Garb and Gesture which became his Quality And Agag said p Or for Agag said This being the reason why he came so Surely the bitterness of death is past q I who have escaped Death from the hands of a Warlike Prince in the fury of Battel shall certainly never suffer Death from an old Prophet in time of Peace 33 And Samuel said * Num. b 14. 45. As thy sword hath made women childless r Whereby it appears that he was a cruel Tyrant and Guilty of many Bloody Actions and that towards Gods People though it be not related elsewhere And this seems to be added for the fuller vindication of Gods justice and to shew that although God did at this time remember and revenge a Crime committed by this Mans Ancestors 400 Years ago yet he did not punish an Innocent Son for his Fathers Crimes but one that allowed and persisted in the same evil courses so shall thy mother be childless among women And Samuel hewed Agag in pieces s This he did by Diâ—…ine instinct and in pursuance of Gods express and particular Command above v. 3. which being sinfully neglected by Saul is now executed by Samuel See the like example 1 King 18. 40. But these are no presidents for private Persons to take the Sword of Justice into their hands For we must live by the Laws of God and not by extraordinary examples before the LORD t Either before the Ark which it seems Saul carried with him in this as he did in his former expedition chap. 14. 18. or before Gods Altar or in the publick Assembly in Gilgal 34 ¶ Then Samuel went to Ramah and Saul went up to his house to * Chap. 11. 4. Gibeah of Saul 35 And Samuel came no more to see Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally until the day of his death nevertheless Samuel mourned for Saul u i. e. To visit him either in token of Respect or Friendship or to seek Counsel from God for him or to give Counsel to him Seeing is put for Visiting here and 2 King 8. 29. Otherwise he did see him afterwards chap. 19. 24. Though indeed it was not Samuel that came thither with design to see Saul which is implied in the Phrase here but Saul went thither to see Samuel and that accidentally and the LORD repented that he had made Saul king over Israel x Partly for Saul's sake whose sad condition he lamented and partly for Israel's sake whose estate he feared might by this means be doubtful and dangerous CHAP. XVI AND the LORD said unto Samuel How long wilt thou mourn for Saul a And pray for his Restitution which the following words imply that he did seeing I have rejected him from reigning over Israel b The manifestation of my peremptory Will should make thee submit to my pleasure Fill thine horn with oyl c Which was used in the Inauguration of Kings as chap. 10. 1. and 1 King 1. 39. But here it is used in the Designation of a King though David was not actually made King by it but still remained a Subject as is evident from chap. 24. 6. And the reason of this Anticipation was partly the comfort of Samuel and other good men against their great fears in case of Saul's Death of which they expected every day to hear and partly the assurance of David's Title which otherwise would have been very doubtful For the prevention of which doubts it was very meet that the same Person and Prophet who had Anointed Saul might now upon Gods rejection of Saul Anoint David to succeed him upon his Death and because Samuel was now not far from his Death and was to die before Saul it was fit that David's Anointing should be hastned and done before its proper time and go I will send thee to Jesse the Bethlehemite for I have provided me ‡ Heb. for me a king d This Phrase is very Emphatical and implies the difference between this and the former King Saul was a King of the Peoples providing he was the Product of their inordinate and sinful desires they desired him for themselves and for their own glory and safety as they supposed but this is a King of my own providing one that I have spied out one of that Tribe to which I have allotted the Kingdom Gen. 49. 10. A
Revenge or Policy should prompt them to kill him of Achish the king of Gath 13 And * Psal. 34. title he changed his behaviour d His Speech and Gesture and it may be his Habit also before them and feigned himself mad e Which they might the more easily believe partly became of the disappointment of his great hopes and his extream danger and trouble from Saul which might well make him mad and partly because he had put himself into their hands which they supposed none but a Fool or a Mad-man would have done And David counterfeited this Madness that he might procure both their Pity and their Contempt that they being freed from jealousies and fears of future Mischief from David and from his wise Conduct of which they had sad Experience might be secure of him and so spare him in their hands f i. e. Whilest he was in their Power and before them and ‖ Or made marks scrabbled on the doors of the gate and let his spittle fall down upon his beard 14 Then said Achish unto his servants Lo ye see the man ‖ Or 〈◊〉 the 〈◊〉 is mad g And so were Achish and his Men too to be so soon Cheated But this must be ascribed to the Wise and Powerfut Providence of God who in answer to Davids Prayer now made which is Recorded Psal. 34. and 56. did Infatuate them as he hath done many others in like cases wherefore then have ye brought him to me h What Service can I expect from him Or What cause have I to fear him 15 Have I need of mad men i I need Wise men not such Fools or Mad-men as this is that ye have brought this fellow to play the mad man in my presence shall this fellow come into mine house k I will not have my Court disgraced with entertaining such Fellows CHAP. XXII DAvid therefore departed thence and * Pâ—…a 〈◊〉 〈◊〉 and 142. 〈◊〉 escaped to the cave of Adullam a A Place of considerable Strength 2 Sam. 23. 13. 1 Chron. 11. 15. in the Land of Iudah Ios. 15. 21 35. which being his own Tribe and the Tribe to which God had first promised the Kingdom Gen. 49. 10. he hoped for some Protection and Assistance there and when his brethren and all his fathers house heard it they went down thither to him b Partly to comfort and assist him partly to secure themselves at the present from Saul's Rage which they knew to be Fierce and Cruel and thought he might extend it to David's Friends especially because they had so lately Entertained him Chap. 20. 6 29. And partly that they might share with David in his Honour and Advancement which they now concluded certain and near though it was interrupted with some difficulties 2 And every one that was in distress c Through Want or Oppression or otherwise and every one that ‡ Heb. 〈◊〉 creditor was in debt d How could David receive and countenance such persons to the wrong of their Creditors Answ. 1. David might be ignorant of their Debts and it is most likely they concealed that and pretended other causes of their coming to him as the Protection of the Innocent and the Defence of his Just Rites c. 2. They might be and probably were poor Debtors whom their Creditors were obliged to spare and favour Exod. 22. 25. And though their Persons were with David yet their Lands and Goods were liable to their Creditors and every one that was k ‡ Heb. 〈◊〉 soul. discontented e Or bitter in soul i. e. In an Afflicted and Calamitous condition gathered themselves unto him and he became a captain over them f He did not justifie nor maintain any Injustice or Wickedness which some of them possibly might be guilty of but on the contrary he instructed and obliged them to the practise of all Justice and Honesty as appears from Chap. 25. 15. And he onely used them for his just Defence and there were with him about four hundred men 3 ¶ And David went thence to Mizpeh of Moab g So called to distinguish it from that Mizpeh 1 Sam. 7. 5. and he said unto the king of Moab h Partly because he was related to and descended from one of his People Ruth 4. 10. And partly because he was Saul's Enemy 1 Sam. 14. 47. and therefore more likely to be David's Friend Let my father and my mother i Who being very Aged were not able to endure those Journeys and hardships which David foresaw that he was likely to be Exposed to I pray thee come forth and be with you till I know what God will do for me k Till I see the Accomplishment of God's Promise made to me 4 And he brought them before the king of Moab l Into his Presence that he might see them and give them leave to dwell in his Dominion and they dwelt with him all the while that David was in the hold m Either 1. In Mizpeh of Moab which was a very strong Hold. But it is apparent he speaks of some Hold where his Father and Mother were exposed to fear and danger from Saul which they were not in the King of Moab's Royal City Or 2. In the Cave of Adullam mentioned above v. 1. Or 3. In Holes the Singular Number being put for the Plural as is frequent i. e. As long as David was forc'd to go from Place to Place and from Hold to Hold to secure himself for it concern'd David to secure his Father and he did doubtless secure him for all that time and not onely whilest he was in the Hold of Mizpeh or of Adullam which was but a little while 5 ¶ And the prophet * 2 Sam. 24. 11. 1 Chro. 21. 9. 2 Chro. 29. 25. Gad said unto David Abide not in the hold n Do not shut up thy self in Holes and Holds depart and get thee into the land of Judah o Go and shew thy self in the Land of Iudah that thou mayest Publickly put in thy Claim to the Kingdom after Saul's Death and that thy Friends may be invited and encouraged to appear on thy behalf Hereby also God would exercise David's Faith and Wisdome and Courage and so prepare him for the Kingdom and uphold and increase his Reputation among the People Then David departed and came into the forest of Hareth p Where there were many Caves and lurking Places 6 ¶ When Saul heard that David was discovered and the men that were with him now Saul abode in Gibeah under a ‖ Or grove in a high place tree in Ramah q i. e. In the Territory of Gibeah in or near for so the Hebrew Particle is oft used as hath been shewed Ramah Or in the town of Gibeah in an high place for so the Word Ramah unquestionably signifies and so it is here rendred by some both
his men were oft exposed to was no small favour and priviledge which Nabal was bound both in justice and gratitude and prudence to requite 8 Ask thy young men and they will shew thee wherefore let the young men find favour in thine eyes for we come in a good day l i. e. In a day of Feasting and Rejoycing when men are most chearful and liberal when thou maist relieve us out of thy abundance without damage to thy self when thou art receiving the Mercies of God and therefore obliged to pity and relieve distressed and indigent Persons Deut. 12. 12. and 14. 26 29. and 15. 7. give I pray thee whatsoever cometh to thine hand unto thy servants m To us who have been and still are ready to serve and guard thee and thine Or the word Servants may be onely used as a word of respect frequently used in Scripture where Inferiors speak to Superiors especially when they be suppliants and beg some favour and to thy son n So he calls himself to shew that respect and affection which he bore to Nabal as being elder and wealthier than himself and of the same Tribe with himself and a Branch of so worthy a Family as Nabal's was David 9 And when Davids young men came they spake to Nabal according to all those words in the name of David and ‡ Heb. rested ceased 10 ¶ And Nabal answerd Davids servants and said Who is David o What relation or obligation have I to David and who is the son of Jesse There be many servants now a days that break away every man from his master p Hereby he taxeth both David as one revolted from and risen up against Saul his Lord and Master and his Soldiers as Runagates from their Masters and Creditors c. See chap. 22. 2. 11 Shall I then take my bread and my water q He speaketh thus either because in those hot and dry parts Water was scarce and precious or Water is here put for any kind of Drink as Bread is oft taken for all sorts of Meat and my ‡ Heb. slaughter flesh that I have killed for my shearers and give it unto men whom I know not whence they be 12 So Davids young men turned their way and went again and came and told him all those sayings 13 And David said unto his men Gird ye on every man his sword r Having resolved and sworn to revenge himself of Nabal as is expressed verse 21 22. And they girded on every man his sword and David also girded on his sword and there went up after David about four hundred men and two hundred abode by the stuff s See chap. 17. 22. and 30. 24. 14 ¶ But one of the young men told Abigail t Wisely considering the mischievous effects likely to follow so churlish a message Nabals wife saying Behold David sent messengers out of the wilderness to salute our master and he ‡ Heb. flew upon them railed on them 15 But the men were very good unto us and we were not ‡ Heb. shamed hurt neither missed we any thing as long as we were conversant with them when we were in the fields 16 They were a wall u i. e. A defence against wild Beasts and Robbers and Enemies unto us both by night and day all the while we were with them keeping the sheep 17 Now therefore know and consider what thou wilt do for evil is determined against our master and against all his houshold x Which it was easie to guess either from some threatning expressions which David's men used or from the consideration of David's great power and that rage which so high a provocation was likely to produce in Military Persons for he is such a son of Belial that a man cannot speak to him y To wit without hazard to himself and therefore I acquaint thee rather than him with this matter 18 ¶ Then Abigail made haste and took two hundred loaves z Which she did without his leave and against his mind because it was a case of apparent necessity for the preservation of her self and Husband and all the Family from imminent ruin And surely that real and urgent necessity which dispenseth with Gods positive commands might well dispense with the Husbands right in this case and two bottles of wine and five sheep ready dressed and five measures of parched corn and an hundred ‡ Or 〈◊〉 clusters of raisins and two hundred cakes of figs and laid them on asses 19 And she said unto her servants Go on before me behold I come after you a For she knew she could quickly overtake them but she told not her husband Nabal 20 And it was so as she rode on the asse that she came down by the covert of the hill b In the lower part and under the shadow of the Hill or of the Trees that grew upon it so that David did not see her till she met him and behold David and his men came down c To wit from another opposite Hill against her and she met them 21 Now David had said d Either in his journey or as soon as he heard that reproachful answer Surely in vain have I kept all that this fellow e Whom he thought unworthy to be named for his barbarous ingratitude and churlishness hath in the wilderness so that nothing was missed of all that pertained unto him and he hath requited me evil for good 22 So and more also do God unto the enemies of David f i. e. Unto David himself But because it might seem ominous and unnatural to Curse himself therefore by a Figure called Euphemismus instead of David he mentions David's Enemies See 1 Sam. 20. 16. The words may be thus rendred So and more also let God do for the Hebrew Lamed being very oft so used the Enemies of David i. e. Let God work for them and give them as much Prosperity and Success as Nabal hath hitherto had Or let God utterly destroy their Enemies and especially my self the chief of them if I do not destroy this man if I leave of all that pertain unto him by the morning light any that pisseth against the wall g i. e. Any of the Males for they onely do so and of them this Phrase is manifestly understood 1 King 14. 10. and 21. 21. and 2 King 9. 8. And men not wholly barbarous have generally spared Women in such cases Qu. Why then was Abigail so much concerned and afraid Answ. Partly from humanity and the horror of so general and dreadful a Slaughter of her Family and nearest Relations and partly because when the Sword was once drawn she knew not where it would rest nor whether she should escape for she knew nothing of this limitation of David's threatning till she came to him 23 And when Abigail saw David she hasted and lighted off the ass and fell before
been reconciled together 5 Is not this David of whom they sang one to another in dances saying * Chap. 18. 7. and â—…1 11. Saul slew his thousands and David his ten thousands 6 ¶ Then Achish called David and said unto him Surely as the LORD liveth h He Swears by Iehovah either because he did acknowledge their Iehovah to be a God being it may be convinced and instructed therein by David though he did worship Dagon with him and above him or because this was David's God and therefore he Swore by him partly out of complaisance with David that he might receive his unwelcome message to him with less offence and partly that this Oath might gain more credit to his words with David thou hast been upright and thy going out and thy coming in with me i i. e. Thy whole conversation with me See chap. 18. 13. and many other place where that Phrase is used in the host is good in my â—…ight for I have not found evil in thee since the day of thy coming unto me k Though before that time there was Evil in thee towards me and my people unto this day nevertheless ‡ Heb. thou art not good in the eyes of the lords the lords favour thee not 7 Wherefore now return and go in peace that thou ‡ Heb. do 〈◊〉 â—…vil in the eâ—…es of the lords displease not the lords of the Philistines 8 ¶ And David said unto Achish But what have I done and what hast thou found in thy servant so long as I have been ‡ Heb. before thee with thee unto this day that I may not go to fight against the enemies of my lord the king l This was deep dissimulation and flattery but he apprehended it necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the utmost hazards These perplexities he brought himself into by his irregular course in forsaking the Land of Iudah where God had placed him chap. 22. 5. and promised him protection and putting himself into the hands of the Philistines 9 And Achish answered and said to David I know thou art good in my sight as an angel of God m In whom nothing is blame-worthy Or it may be used to express David's great wisdom as well as integrity as 2 Sam. 14. 17. and 2 Sam. 19. 27. The Heathens acknowledged good Spirits which also they worshiped as an inferior sort of Deities who were Messengers and Ministers to the Supreme God onely Achish had learned the title of Angels from the Israelites his Neighbours and especially from David's conversation notwithstanding the princes of the Philistines have said He shall not go up with us to the battel 10 Wherefore now rise up early in the morning with thy masters servants n He intimates the ground of the Philistines jealousie concerning David and his men that they were all Servants of Saul and therefore had an Obligation and were suspected to have an Affection to their old Lord and Master against whom even David himself could not make them Fight especially with and for the Philistines that are come with thee and assoon as ye be up early in the morning and have light depart o Before the Battel begin lest if you delay the Lords of the Philistines fall upon you and destroy you 11 So David and his men rose up early to depart in the morning to return into the land of the Philistines and the Philistines went up to Jezreel CHAP. XXX AND it came to pass when David and his men were come to Ziklag on the third day a To wit after David's departure from Achish for Ziklag was at a great distance from the Camp and place of Fight as appears from 2 Sam. 1. 2. and David's men being all Foot-men could make but slow Marches that the Amalekites b The remainders of that People who lived near those parts where David had destroyed their Brethren chap. 27. 8 9. had invaded the south c To wit the Southern part of Iudah and the adjacent parts See below v. 14. and Ziklag and smitten Ziklag d i. e. Sacked and spoiled it and burnt it with fire 2 And had taken the women captives that were therein they slew not any e Which was strange considering how David dealt with them chap. 27. 9. But this must be ascribed partly to their selfish or fleshly Interest for they might reserve them either to make Sale of them for their Profit or to abuse them for their Lust or it may be to revenge themselves upon David and his men by reserving them to extraordinary and lingring and repeated punishments but principally to Gods over-ruling and wonderful Providence who set these bounds to their Rage and though he designed to chastise David's sin and folly yet would not deliver him nor his up to death either great or small but carried them away and went on theIr way 3 ¶ So David and his men came to the city and behold it was burnt with fire and their wives and their sons and their daughters were taken captives 4 Then David and the people that were with him lift up their voice and wept until they had no more power to weep f Till either the humour was wholly spent or the consideration of their Calamity had made them stupid 5 And Davids two wives were taken captives Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite 6 And David was greatly distressed for the people spake of stoning him g As the Author of their miseries by coming to Ziklag at first by provoking the Amalekites to this cruelty by his forwardness in Marching away with Achish and leaving their Wives and Children unguarded because the soul of all the people was ‡ Heb. bitter grieved every man for his sons and for his daughters but David encouraged himself in the LORD his God h i. e. In this that the All-wise and All-powerful Lord was his God by Covenant-relation and special Promise and true and Fatherly affection as he had shewed himself to be in the whole course of his Providence towards him 7 And David said to Abiathar the priest Ahimelechs son I pray thee bring me hither the ephod i And put it upon thy self that thou maist enquire of God according to his Ordinance Numb 27. 21. See above chap. 23. 9. David was sensible of his former Error in neglecting to ask counsel of God by the Ephod when he came to Achish and when he went out with Achish to the Battel and his necessity now brings him to his Duty and his Duty meets with Success and Abiathar brought thither the ephod to David 8 And David enquired at the LORD saying Shall I pursue after this troop shall I overtake them And he answered him Pursue for thou shalt surely overtake them and without fail recover all k Before God answered more slowly
and gradually chap. 23. 11 12. but now he answers speedily and fully at once because the business here required more haste So Gracious is our God that he considers even the degree of our necessities and accommodates himself to them 9 So David went he and the six hundred men that were with him and came to the brook Besor where those that were left behind stayed 10 But David pursued he and four hundred men l A small number for such an attempt but David was strong in Faith giving God the glory of his Power and Faithfulness for two hundred abode behind which were so faint that they could not go over the brook Besor o 11 ¶ And they found an Egyptian in the field m Whom by his Habit they guessed to be a Soldier that had been engaged in that expedition and brought him to David and gave him bread and he did eat and they made him drink water n Partly out of humanity and compassion to a perishing creature and partly in prudence that by him they might learn the true state of their Enemies 12 And they gave him a piece of a cake of figs and two clusters of raisins and * See Judâ—… 15. 19. when he had eaten his spirit came again to him for he had eaten Chap. 14. â—… no bread nor drank any water three days and three nights o Which is to be understood Synecdochically of one whole day and part of two others as the same Phrase is taken Matth. 12. 40. as appears from the next Verse where he saith three days agone I fell sick but in the Hebrew it is this is the third day since I fell sick 13 And David said unto him To whom belongest thou and whence art thou And he said I am a young man of Egypt p God by his Providence so ordering it that he was not one of that Cursed Race of the Amalekites who were to be utterly destroyed but an Egyptian who might be spared servant to an Amalekite and my master left me q In this place and condition which was barbarous inhumanity for he ought and easily might have carried him away with the Prey which they had taken But he paid dear for this cruelty for this was the occasion of the ruin of him and of all their company And God by his secret Providence ordered the matter thus for that very end So that there is no Fighting against God who can make the smallest accidents serviceable to the production of the greatest effects because three days agone I fell sick 14 We made an invasion upon the south of the Cherethites r i. e. The Philistines as is manifest from v. 16. who are so called Zeph. 2. 5. and upon the coast which belongeth to Judah and upon the south of Caleb s This is added by way of rejection q. d. that part of the South of Iudah which belongs to Caleb's Posterity Ios. 14. 13. and we burnt Ziklag with fire 15 And David said to him Canst thou bring me down to this company And he said Swear unto me by God that thou wilt neither kill me nor deliver me into the hands of my master and I will bring thee down to this company t For his Master had told him whither they intended to go that he might come after them as soon as he could 16 ¶ And when he had brought him down behold they were spread abroad upon all the earth u Secure and careless because they were now come almost to the Borders of their own Countrey and the Philistines and Israelites both were otherwise engaged and David as they believed with them So they had no visible cause of danger and yet then they were nearest so their destruction eating and drinking and dancing because of all the great spoil that they had taken out of the land of the Philistines and out of the land of Judah 17 And David smote them from the twâ—…light ‖ The word signifies both the Morning and Evening twilight But the latter seems here intended partly because their Eating and Drinking and Dancing was more customary and proper work for the Evening than for the Morning and partly because the Evening was more convenient for David that the fewness of his Forces might not be discovered by the Day-light Object It is not likely that David would fall upon the Amalekites before his Men who had been tired with a long and hasty March were refreshed Answ. Nor is it said that he did It is probable that when he came near them he reposed himself and his Army in some secret place whereof there were maâ—…y in those parts for a convenient Season and then Marched on so as to come to them at the Evening time even unto the evening of the ‡ 〈◊〉 〈◊〉 〈◊〉 next day and there escaped not a man of them save four hundred young men which rode upon camels and fled 18 And David recovered all that the Amalekites had carried away and David rescued his two wives 19 And there was nothing lacking to them neither small nor great neither sons nor daughters neither spoil nor any thing that they had taken to them David recovered all 20 And David took all the flocks and the herds x To wit which the Amalekites had taken from the Philistines or others which they drave before those other cattel y Before those who belonged to Ziklag and said This is Davids spoil z i. e. The Soldiers who lately were so incensed against David that they spake of Stoning him now upon this success Magnifie him and Triumphantly celebrate his Praise and say concerning this spoil David purchased 〈◊〉 by his Valour and Conduct and he may dispose of it as he pleaseth 21 ¶ And David came to the two hundred men which were so faint that they could not follow David whom they had made also to abide at the brook Besor and they went forth to meet David and to meet the people that were with him a To congratulate the Victory which it is probable David had sent a Messenger to acquaint them with and when David came near to the people he ‖ Or asked â—…hem how they did saluted them b He spake kindly to them and did not blame them because they went no further with them 22 Then c When those 200 men required or expected a part of the Spoil and they gathered from David's words and carriage that he intended to give it to them answered all the wicked men and men of Belial d So he calls them for their covetousness and injustice and churlishness to their brethren By which Expressions we may judge how hainous and odious those Sins are in Gods sight of ‡ Heb. men those that went with David and said Because they went not with us e Which was from their impotency not by choice or design Herein therefore was their iniquity and unreasonableness they
present to Jerusalem l As the place which God had designed for his Worship and in the Center and Heart of his Kingdom and therefore fittest for his Royal City unto the Jebusites m Who continued to dwell there in spight of the Benjamites to whose lot it fell See Iosh. 15. 63. Iudg. 1. 21. and 19. 10 11. the inhabitants of the land which spake unto David saying ‖ Or except one remove from thee Except thou take away the blind and the lame thou shalt not come in hither n Or thou shalt not come in hither but the blind and the lame shall remove or hinder thee By the blind and the lame they understand either 1. Their own People and so they imply that the Place was so Impregnable that a few Blind and Lame men were able to Defend it against all David's Assaults And these may be called and were the hated of David's soul v. 8. Not because they were blind and lame but because they were Iebusites a People hated and accursed by God and the Iebusites of this place were more hateful to him than the rest of that Nation partly because they Possessed this Place which David knew was designed for the one and onely Place of God's Solenm Worship and partly because they did so wickedly and insolently defie the Armies of Israel and consequently the God of Israel Or 2. Their gods or images which after the manner of the Heathens they Worshipped as their tutelary gods and placed in their Gates or Walls These they call blind and lame sarcastically and with respect to David's opinion as if they said These gods of ours whom you Israelites Reproach as Blind and Lame Psal. 115. 5 6. and so unable to direct and protect us they will defend us against you and you will find they are neither Blind nor Lame but have Eyes to watch for us and Hands to Fight against you and you must Conquer them before you can take our City And these may well be called the hated of David's soul. But I prefer the former sence as being most easie and natural and proper whereas the latter is Metaphorical and seems doubtful and forced ‖ Or saying thinking David cannot come in hither o Concluding their Fort to be Impregnable 7 Nevertheless David took the strong hold of Zion o Either 1. A very strong Fort which they had built upon Mount Sion which being taken the City quickly yielded Or 2. The City of Zion which was very strongly Fortified the same is ‡ Now 〈◊〉 the city of David 8 And David said on that day Whosoever getteth up to the gutter p i. e. Whosoever Scaleth the Fort or getteth up to the top of it where the Gutter was and smiteth the Jebusites and the lame and the blind q Or even or especially for the Hebrew Particle Vau signifies both ways the lame and the blind i. e. Those of them who are set to Defend that Place who as they pretend should be onely the Lame and the Blind Others understand it of their Idols or Images But they could not properly be said to be smitten i. e. Killed as that Word is used here and elsewhere that are hated of Davids soul r This belongs to the Iebusite and the lame and the blind and it is explained in v. 6. * 1 Chron. 11. 6. he shall be chief and captain s These words are fitly supplyed out of 1 Chron. 11. 6. where they are expressed and they must needs be understood to make the sence compleat And such Ellipses or defects of a part of the Sentence are usual in Promises and Oaths and Conditional Offers such as this was ‖ Or because they had 〈◊〉 even the blind and the lame he shall not come into the house wherefore they said The blind and the lame shall not come into the house t i. e. Whence it became a Proverb or a common saying used by David and others upon this occasion or otherwise The blind and the lame Iebusites â—…ere set to keep the House i. e. The Fort of Zion and to keep others from coming into it but now they are shut out of it and none of them to wit either 1. Of the Iebusites or 2. Of Blind and Lame persons shall be admitted to come into it again Which David might resolve and ordain to keep up the memory of this great Exploit and of the Insolent Carriage of the Iebusites and their unhappy Success Or the blind and the lame shall not come into my house to wit Into the King's Palace And although this might be a general Rule and Decree of David's yet he might dispense with it in some special cases as in that of Mephibosheth But it is not necessary that this should be a Proverb for the Words may be thus rendred as it is in the Margent of our Bible because they had said even the blind and the lame he i. e. David shall not come into the house or because they i. e. the Jebusites had said the blind and the lame shall hinder him which Words are easily supplied out of v. 6. where having spoken of this more largely it was sufficient here to mention the most Emphatical Words as is usual in such Cases He shall not come into the house or hither as they say v. 6. i. e. Into the Fort for the Word house is used very largely and generally in the Hebrew Language for any place as Iudg. 16. 21. 9 So David dwelt in the fort and called it The city of David and David built round about from Millo u Which seems to have been some large and well fortified Building Iudg. 9. 6. 2 Chron. 3. 5. adjoyning or near to the wall of the City of Zion and inward 10 ¶ And David ‡ Heb. went going and growing went on and grew great x In reputation and power and the LORD God of hosts was with him 11 And * 1 King 5. 2. 1 Chron. 14. 1. Hiram king of Tyre sent messengers to David and cedar-trees y For Lebanon which was famous for its Cedars was a great part of it in his Dominion and carpenters and ‡ Heb. hewers of the stone of the wall masons z For the Tyrians were excellent Artists and Workmen as both Sacred and Profane Writers agree and they built David an house 12 And David perceived a By reflecting upon the Promises which God had made him and the constant course of Gods Providence favouring him that the LORD had established him king over Israel and that he had exalted his kingdom for his people Israels sake 13 ¶ And * 1 Chron. 3. 9. and 14. 3. David took him moe concubines and wives b This may well be reckon'd amongst David's miscarriages the multiplication of 〈◊〉 being expresly forbidden to the King Deut. 17. 17. The use of seems to have been his Policy that hereby he might enlarge his
for the gratification of his inordinate and sensual Lusts and for the concealment of that Sin which he was obliged to conâ—…ess and lament and hast slain him with the sword of the children of Ammon p Those cursed Enemies of God and of his People whom thou hast encouraged and hardned in their Idolatry by giving up him and others of God's People into their hands And note here That although David did not kill Uriah himself nor command any to do it but onely that he should be put upon dangerous Service which a General of an Army oft doth to Soldiers under him on justifiable accounts without being therefore Legally chargeable with Murder though the person so employed dye in the Service yet in God's account who judged of David's Design therein it is justly so reputed And therefore though the Ammonites slew Uriah yet David is said to have killed him with their Sword 10 Now therefore the sword shall never depart from thine house q During the residue of thy Life as appears from the following History because thou hast despised me and hast taken the wife of Uriah the Hittite to be thy wife 11 Thus saith the LORD Behold I will raise up evil r To wit the evil of Punishment against thee out of thine own house s From thy own Children and Family and I will * Deut. 28. 30. Chap. 16. â—…2 take thy wives before thine eyes t i. e. Openly so as thou shalt know it as certainly as if thou didst see it and yet not be able to hinder it and give them u i. e. I shall by my Providence give him power over them which I know he will abuse and I shall not restrain him from so doing either by my Grace or Providence unto thy neighbour x To one who is very near to thee even thy beloved Son Absolom But God expresseth this here darkly and doubtfully that the accomplishment of it might not be hindred and he shall lie with thy wives in the sight of the sun y in the open Day and in a Publick Place The accomplishment hereof See Chap. 16. 22. 12 For thou didst it secretly but I will do this thing z i. e. I will Execute this Judgment This God did by inclining David's Heart to leave his Concubines to keep his House and so to come into Absalom's Power by giving up Achitophel to his own Carnal Policy which readily suggested to him that wicked and desperate Counsel and by exposing Absalom to these Temptations and leaving him to his own Vicious Inclinations which God certainly knew would in such circumstances produce that Effect So the Sin was wholly from Men but the ordering and over-ruling their Mistakes and Miscarriages to this end was from God before all Israel and before the Sun 13 And David said unto Nathan * Psa. 32. 5. and 51. 4. I have sinned against the LORD a I now freely confess that Sin which I have hitherto so wickedly smothered and I have deserved all these and far heavier Judgments for it and I am more troubled for my Sin against my Soveraign Lord and gracious God than for the shame and punishment that follow it How serious and pathetical this confession was we may see Psal. 51. And Nathan said unto David The LORD also hath put away thy sin b i. e. So far as concerns thy own Life and Eternal Salvation both which were forfeited by this Sin thou shalt not die c As by thy own Sentence v. 5. thou didst deserve and as thou mightest expect to do by my immediate Stroke though possibly thou mightest elude the Law before a humane Judicature or there be no Superior to Execute the Law upon thee 14 Howbeit because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme d i. e. To reproach both God and his People and the true Religion For though these were not concerned in David's Sin the blame and shame of which should have been appropriated to him yet Heathens and wicked men would according to their own evil Minds and malicious Hearts fasten the Reproach of this upon God and Religion as if God were unholy because the man after God's own heart was so and partial in conniving at so great a Crime when Saul was cast off for a far less Sin and negligent in the Government of the World and of his Church in suffering such a Wickedness as even Heathens have abhorred to go unpunished and as if all Religion were but Hypocrifie and Imposture and a pretence for Villanies Besides the Ammonites upon their success against Uriah and his Party did doubtless magnifie and praise their Idols and blaspheme the God of Israel the child also that is born unto thee shall surely die e Which considering his Affection to it and the Punishment threatned to the poor innocent Infant for his sake must needs be grievous to him 15 And Nathan departed unto his house and the LORD strook the child f With some sudden and dangerous distemper that Uriahs wife bare unto David and it was very sick 16 David therefore besought God for the child g Supposing the Threatning might be conditional and so the Execution of it prevented by Prayer and David ‡ Heb. fasted a â—…ast fasted and went in h To wit into his Closet as Matt. 6. 6. to pray solitarily and earnestly as he had done with others Or this Word may onely note his Progress and continuance in the actions here expressed and lay all night upon the earth 17 And the elders of his house i The Chief Officers of his Kingdom and Houshold who were there present arose and went to him to raise him up from the earth but he would not neither did he eat bread with them k This excessive Mourning did not proceed simply from the fear of the loss of the Child but from a deep sence of his Sin and from the Divine Displeasure manifested herein and particularly from a just apprehension of the injury which he had done to the Child by his Sin which justice obliged him to do his utmost to repair by Prayer or other means 18 And it came to pass on the seventh day l Either 1. From the beginning of the Distemper Or rather 2. From the day of his Birth which is the most usual way of computation of Mens Days or Years for it is apparent that this happened during the time of David's Fasting and lying upon the Earth v. 20. which it is not probable that it lasted for Seven Days that the child died and the servants of David feared to tell him that the child was dead for they said m Whispering among themselves v. 19. Behold while the child was yet alive we spake unto him and he would not hearken unto our voice how will he then ‡ Heb. do hurt vex himself if we tell him that the child
and in all probability be Victorious and then the storm would fall most heavily upon his head as the main Author and Pillar of the Rebellion and the contriver of those two pernicious Counsels above mentioned and died and was buried in the sepulchre of his father 24 Then David came to Mahanaim h A place in the Countrey of Gilead bordering upon the Land of the Ammonites v. 27. See Gen. 32. 2. and 2 Sam. 2. 8. and Absalom passed over Jordan i Not speedily but when all the men of Israel were gathered together according to Hushai's counsel who are said to be with him here as it follows and all the men of Israel with him 25 ¶ And Absalom made Amasa captain of the host instead of Joab which Amasa was a mans son whose name was Ithra an Israelite k Obj. He was an Ishmaelite 1 Chron. 2. 17. Ans. Not Amasa but Ithra or Iether Amasa's Father is there so called because he was such either by his Birth from such Parents or by his long habitation among them or for some other reason now unknown Compare 2 Sam. 15. 18. And Amasa is here called an Israelite either because he was a Proselyte or in opposition to Ioab who was of the Tribe of Iudah as Amasa was of one of the ten Tribes or rather to intimate that although he or his Parents were called Ishmaelites for some reason yet as to their extraction they were indeed Israelites Which if Amasa had not been it is not probable that he could have had so powerful an influence upon the Tribe of Iudah as he had chap. 19. 14. that went in to Abigail l i. e. Lay with her whether being first Married to her or not is uncertain the daughter of Nahash m Nahash is either another name of Iesse or rather the name of Iesse's Wife by whom he had this Abigail as he had Zeruiah by another Wife so they were sisters by the Father but not by the Mother and Nahash is here named to signify so much sister to Zeruiah Joabs mother 26 So Israel and Absalom pitched in the land of Gilead 27 ¶ And it came to pass when David was come to Mahanaim that Shobi the son of Nahash of Rabbah of the children of Ammon n Who as it may seem disliked and disowned that barbarous action to the Embassadors and therefore when the rest were destroyed was left King or Governor of the residue of the Ammonites and * Chap. 9. 4. Machir the son of Ammiel of Lodebar o See above ch 9. 4. and * Chap. 19. 31. 1 King 2. 7. Barzillai the Gileadite of Rogelim 28 Brought beds and ‖ Or cups basins p i. e. All sorts â—…of Houshold-stuff as well as other proviâ—…ons all which David now wanted and earthen vessels and wheat and barley and flour and parched corn and beans and lentiles and parched pulse 29 And honey and butter and sheep and cheese of kine for David and for the people that were with him to eat for they said The people is hungry and weary and thirsty in the wilderness q i. e. Having been in the wilderness Which is an easie and common Ellipsis Or because of so the Hebrew Particle hath is oft used the Wilderness which they have passed thorough in which provisions are very scarce CHAP. XVIII AND David numbred the people that were with him a Which flocked to him thither so as to make up a small Army and set captains of thousands and captains of hundreds over them 2 And David sent forth a third part of the people under the hand of Joab b To wit for his especial conduct and management in the â—…attel otherwise Ioab was the General of all the Forces nor had David yet taken away that power from him nor was this a time to do it But such distributions of Forces are usual in Battels and a third part under the hand of Abishai the son of Zeruiah â—…oabs brother and a third part under the hand of Ittai the Gittite and the king said unto the people I will surely go forth with you my self also c That by my presence I may put life and courage into my Soldiers and because it is fit I should run the same hazards with you which you do for my sake 3 But * Chap. 21 〈◊〉 the people answered Thou shall not go forth d For this was Absalom's great error into which he was drawn by a Divine infatuation and by Hushai's craft to go to Battel in his own person which was the utter ruin of him and of his Cause for if we flee away they will not ‡ Heb. 〈◊〉 their heart on us care for us neither if half of us die will they care for us but now thou art ‡ Heb. aâ—… ten thousand of us worth ten thousand of us e Not onely for the Dignity of thy Person but also for the importance of our common cause and concern which if thou art slain is irrecoverably lost 〈◊〉 now it is better that thou ‡ Heb. be to succour succour us out of the city f By sending us Supplies of Men and Provisions of all sorts as we have occasion and by securing our retreat if we be defeated Or thus not go along to the Battel with us but onely go out with us or accompany us out of the City to incourage the Company and then retire for thy own safety And so it seems by the next Verse 4 And the king said unto them What seemeth you best I will do And the king stood by 〈◊〉 gate-side g i. e. Between the two Gates of the City as it is expressed below v. 24. and all the people came out by hundreds and by thousands 5 And the king commanded Joab and Abishai and Ittai saying Deal gently for my sake with the young man even with Absalom h If you Conquer which he presaged they would by Gods Gracious answer to his prayer for the turning of Ahitopbel's counsel into foolishness take him Prisoner but do not kill him Which desire proceeded partly from his great indulgence towards his Children partly from David s consciousness that he himself was the meritorious and procuring cause of this Rebellion Absalom being given up to it for the punishment of David's sins and therefore did indeed deserve some pity from him partly from the consideration of his youth which commonly makes men foolish and heady and violent and subject to ill counsels and partly from his Piety being loth that he should be cut off in the act of his sin without any space or means for repentance whereby both his Soul and Body would be in danger to perish for ever And all the people i To wit the Citizens and others who stood with the King in the Gate when the Army Marched forth heard when the king gave all the captains charge concerning Absalom 6 ¶ So the people
themselves and will not allow us any share in him let them therefore enjoy him alone and let us seek out a new King every man to his tents e An Expression of Contempt implying their Rejection of him that he was no more to be owned as their King but as a private Person as the Son of Iesse f Let us all desist from this unthankful Office of bringing the King back and go each to our homes that we may consider and then meet together to chuse a New King O Israel 2 So every man of Israel f i. e. The generality of those Israelites who were present went up from after David and followed Sheba the son of Bichri but the men of Judah clave unto their king from Jordan even to Jerusalem 3 ¶ And David came to his house at Jerusalem and the king took the ten women his * Chap. 15. 16. and 16. 22. concubines whom he had left to keep the house and put them in ‡ Heb. a house of ward ward g Partly because they had not vigorously Opposed Absaloms Lustful Desire as they should have done even with the hazard of their Lives and partly lest the sight of them should renew the Memory of Absalom's Filthiness and of their own and David's Reproach which it was fit to bury in perpetual Oblivion and partly because it might appear Incestuous to have to do with those who had been defiled by his own Son and partly because as David would not so it was not now convenient that any other man should have any Conjugal conversation with them and sed them but went not in unto them so they were ‡ Heb. bound shut up unto the day of their death ‡ Heb. in widowhood of life living in widowhood 4 ¶ Then said the king to Amasa ‡ Heb. Call Assemble me the men of Judah h And March in the Head of them as their General as I have promised thee Chap. 19. 13. within three days i Which he supposed Amasa having been their late General could easily do and the business required haste and be thou here present k Within that time to receive Orders and Instructions from me 5 So Amasa went to assemble the men of Judah but he tarried longer than the set time l Either because the people being wearied out by the late Civil War were not forward to Engage in another or because the Soldiers had more Affection to Ioaâ—… than to their new General to whose ill Conduct possibly they might impute their unsuccessfulness in the last Battel Or because Amasa for his own Interest might seek delays to render himself more necessary and useful to the King and to keep up his Honourable and Profitable Employment which is the common Policy of such Men. which he had appointed him 6 And David said to Abishai m Not to Ioab lest by this means he should recover his Place and Amasa be discontented and David's Fidelity in making good his Promise to Amasa be questioned Now shall Sheba the son of Bichri do us more harm than did Absalom take thou * Chap. 11. 11 thy lords servants n i. e. My Guards that attend upon my Person and the other Soldiers who are now present with me He speaks of himself in the Third Person as is very frequent For it is not probable he would now call Ioab his lord whom he had lately Deposed nor Amasa who had not yet taken actual Possession of his Place nor had the Command over the King's Guards and pursue after him lest he get him fenced cities and ‡ Heb. deliver himself from our eyes escape us 7 And there went out after him Joabs men o The remainders of Ioab's Army who were there present with whom also Ioab might go as a Reformade watching an opportunity to do what he designed and the * 〈…〉 Cherethites and the Pelethites p Of whom see on Chap. 8. 18. 〈◊〉 〈◊〉 the mighty men and they went out of Jerusalem to pursue after Sheba the son of 〈◊〉 8 When they were at the great stone which is in Gibeon Amasa went before them q Having gathered some Forces and given due Orders for the rest to follow him he returned to Ierusalem and by the Kings Command went after those mentioned ver 7. and being come up to them at the place where they waited for him he put himself into the Head of Ioab's men and the Cherâ—…thites and the Pelethites and such as he had brought along with him and Marched before them as their Chief and General and Joabs garment that he had put on was girded unto him r After the manner of Travellers and Soldiers and upon it a ‡ Heb Girdle or belt of a Sword girdle with a sword fastned upon his loins in the sheath thereof and as he went forth s To meet and Salute Amasa who was coming towards him to do him Honor. it fell out t Things having it is likely been so contrived by Ioab that upon the least Motion of his Body his Sword should drop out and he might take it up without raising Amasa's Suspition 9 And Joab said to Amasa Art thou in health my brother And Joab took Amasa by the beard u As the manner of Ancient times was when they kissed and saluted one another with the right hand to kiss him 10 But Amasa took no heed to the sword that was in Joabs hand x Which falling out as it seemed casually he supposed that Ioab intended onely to put it into its Scabbard and therefore took no care to defend himself against the stroke so he smote him therewith in the fifth rib y See on Chap. 2. 23. and shed out his bowels to the ground and ‡ Heb. doubled not his stroke strook him not again z He dispatched him at one stroke or gave him his Deaths Wound at the first blow and needed not to smite him again and he died so Joab a Who now boldly resumed his former Place and Marched in the Head of the Army It is not strange that Amasa's Soldiers did not fight to Revenge his Death partly because not many of them were yet come up but came by degrees as the following Verses â—…hew and partly because Ioab's Interest and Authority with the Military-men was very great especially with David's Guards who were here present and who had no kindness for Amasa as having been the General of the Rebellious Army and as they might think was not fit to be put into a Place of so great Power and Trust. and Abishai his brother pursued after Sheba the son of Bichri 11 And one of Joabs men b Left there on purpose to deliver the following Message stood by him and said He that favoureth Joab c He that would have Ioab to be General rather than such a Perfideous Rebel and Traytor as Amasa and he that is
Word implies Whereby he also intimates That he would not be so rigid and severe towards them as to mark every thing that was amiss but would bear with much as he did in David c. onely that â—…e would not endure a total defection from him ye or your children and will not keep my commandments and my statutes which I have set before you but go and serve other gods and worship them 7 Then will I cut off Israel out of the land which I have given them and this house which I have hallowed * â—…er 7. 15. for my name will I cast out of my sight l I will not regard it I will take away my Protection and gracious Presence from it and Israel shall be a proverb m Their Miseries shall be named Proverbially to express extreme Calamities See Deut. 28. 37. and a by-word among all people 8 And at this house which is high n i. e. Exalted in its Priviledges Glorious and Renowned The Particle which is oft understood and is here fitly supplied out of 2 Chron. 7. 21. where it is expressed every one that passeth by it shall be astonished o At its unexpected and wonderful Ruine and shall hiss p By way of Contempt and Derision See Ier. 19. 8. and 49. 17. and 50. 13. and they shall say * Deut. 29. 24. â—…er 22. 8. Why hath the LORD done thus unto this land and to this house 9 And they shall answer Because they forsook the LORD their God who brought forth their fathers out of the land of Egypt and have taken hold upon other gods and have worshipped them and served them therefore hath the LORD brought upon them all this evil 10 ¶ And * 2 Chro. 8. 1. it came to pass at the end of twenty years * Chap. 6. 37 38. 7. 1. when Solomon had built the two houses the house of the LORD and the kings house 11 Now Hiram the king of Tyre had furnished Solomon with cedar-trees and fir-trees and with gold according to all his desire that then king Solomon gave Hiram twenty cities in the land of Galilee p Or near as Beth oft signifies as hath been proved before the Land of Galilee bordering upon it in those parts which were near and adjoyning to Hiram's Dominions with the Cities understand the Lands and Territories belonging to them Quest. How could Solomon give away any part of that Land wherein the People had a Right by a Divine Lot and God had a Right as being the onely Proprietary of it upon which ground the total Alienation of it or any part of it was forbidden Levit. 25. 23 Answ. 1. It is not said that he gave them away wholly and for ever but he might Assign them to him onely for a time until he was fully satisfied for his Debt 2. If these Cities were possessed by Israelites Solomon did not give him their particular Possessions but onely his own Royalties over them and all the Profits he received from them which were very considerable as may be gathered from that passage Chap. 12. 4. 3. These Cities though they were within those large bounds which God fixed to the Land of Promise Gen. 15. 18. Ios. 1. 4. yet were not within those parts which were distributed by Lot in Ioshua's time nor belonging to the Tribe of Asher as some suppose as may be gathered both from Iosh. 19. ver 27. where their border is said to go out onely to the Land of Cabul to wit exclusively and ver 30. where all their Cities are said to be but twenty and two and from 2 Chron. 8. 2. where it is said of those Cities when Hiram restored them That Solomon built them and caused the children of Israel to dwell there Which makes it more than probable that these Cities were not Inhabited by Israelites but by Canaanites or other Heathens who being Subdued and Extirpated by David or Solomon those Cities became a part of their Dominion and at their Disposal and afterwards were reckon'd a part of Galilee as Iosephus notes And may be one reason why he gave these rather than other Cities because they were in his power to give when others were not 12 And Hiram came out from Tyre to see the cities which Solomon had given him and they ‡ Heb. were not right in his eyes pleased him not q He did not accept them for satisfaction because the Cities were out of repair as appears from ver 13. and the Soyl not good in his Eyes and therefore he refused them 2 Chron. 8. 2. and expected and doubtless had satisfaction some other way as may be gathered from the following Story 13 And he said What cities are these which thou hast given me my brother And he called them the land of ‖ That is displeasing or dirty Cabul r i. e. Of dirt as most interpret it Not that it was a barren Soyl as some imagine for they who describe those parts commend them as Fruitful nor would Solomon have made him so unworthy a return but because it was not pleasant nor agreeable to his nor to his Peoples humour because though the Land was very good yet being a thick and stiff Clay and therefore requiring great pains to Manure and Improve it it was very unsuitable to the disposition of the Tyrians who were Delicate and Lazy and Luxurious and wholly given to Merchandise unto this day 14 And Hiram sent s Or rather for Hiram had sent And this seems to be here added both to declare the quantity of the Gold sent which had been onely named before ver 11. and as the reason why he resented Solomon's Action so ill because so great a Sum required a better Recompence to the king sixscore talents of gold 15 ¶ And this is the reason of the levy which king Solomon raised t Both the Levy of Men of which Chap. 5. 13. and the Levy of Money upon his People and Subjects which is sufficiently evident from many Scriptures And this Sentence may look both backward and forward He raised this Levy both to pay what he owed to Hiram which is mentioned before and to Build the Works here following for to build the house of the LORD and his own house and Millo u It seems to have been an eminent and large and strong Fort or Castle in Ierusalem as may be gathered from 1 King 11. 27. 2 Chron. 32. 5. and the wall of Jerusalem and Hazor x In Napthali See Iosh. 11. 10. and 19. 36. and Megiddo y In that part of the Tribe of Manasseh within Iordan of which see Iosh. 17. 15. and Gezer z In Ephraim Iosh. 21. 21. It now was and long had been in the possession of the Canaanites Iosh. 16. 10. Iudg. 1. 29. and permitted so to be by David and Solomon either by neglect or because they were busied in greater and more necessary Employments 16
Family neither have we inheritance in the son of Jesse s So they call David in contempt q. d. Rehoboam hath no reason to carry himself with such Pride and Contempt toward his People for if we trace his Original it was as mean and obscure as many of ours And since he abuseth his Power let us reduce him to his former Obscurity to your tents O Israel t i. e. Let us all forsake him and go to our own homes there to consider and then to meet and conclude how to provide otherwise for our selves now see to thine own house David u i. e. Govern thy own Family for thou shalt no longer Rule over us Thus they brake out into Actual Rebellion against him whom God had made their Lawful Soveraign wherein though they fulfilled God's Counsel yet they Violated his Authority and Command And they do again make an opprobrious mention of David whom they should not have named without Honour So Israel departed unto their tents 17 But * Chap. 11. 32. as for the children of Israel which dwelt in the cities of Judah x By which Phrase he principally understands the Tribe of Iudah but withal those parts and parcels of the Tribes of Levi and Simeon and Benjamin whose dwellings were within the Confines of Iudah or intermixed with them Rehoboam reigned over them 18 Then king Rehoboam sent Adoram who was over the tribute y Him he sent either 1. To pacifie the People and promise them Relief now when it was too late But then he would not have sent a person so ungrateful to the People as that sort of men use to be Or rather 2. To pursue the Counsel which he had resolved upon and to execute his Office and exact their Tribute with Rigor and Violence if need were and all Israel stoned him with stones that he died therefore king Rehoboam ‡ Heb. strengthned himself made speed to get him up to his chariot to flee to Jerusalem z From Shechem where it seems he yet staid and his Guards and friends with him that being there in the midst of his Kingdom and among the Seditious Tribes he might over-awe them by his Presence and repress any Tumults in their first rise 19 So Israel ‖ Or fell away rebelled a Their Revolt is called Rebellion and therefore was sinful because it was contrary to God's Authority and Command of subjection to David and his Seed for ever from which the People were not freed by God's Promise and Grant made to Ieroboam which was but a Secret Transaction not yet sufficiently Revealed to them and was not a grant of present and actual Possession but onely a Promise That God would give it to him in his own time and way which might have been done though neither Ieroboam nor the People had used these indirect and evil Courses to bring it about as it befel David upon the same occasion Besides the People did not this in compliance with God's Counsel but to gratifie their own Passions and get themselves a little ease against the house of David unto this day 20 And it came to pass when all Israel heard that Jeroboam was come again b To wit from Egypt which was known before to the chief of the Tribes and to them who met at Shechem and now was more universally known by all the People that they sent c To his Tent or Habitation to which he had retired himself as others also generally did see above ver 16. and called him unto the congregation d Which was summoned by the Elders of the several Tribes to take advice how to settle their Affairs which they easily agreed to do by conferring the Crown upon Ieroboam according to God's Promise made to him and made him king over all Israel there was none d i. e. No intire Tribe See on Chap. 11. 13 31 32. that followed the house of David but the Tribe of Judah * Chap. 11. 〈◊〉 onely 21 And * 2 Chrâ—… 11. 1. when Rehoboam was come to Jerusalem he assembled all the house of Judah with the tribe of Benjamin e i. e. That part of it which was next to Iudah and joyned with them See on Chap. 11. 13. an hundred and fourscore thousand chosen men which were warriours to fight against the house f i. e. The Families or Tribes for these Words are promiscuously used one for the other of Israel of Israel to bring the kingdom again to Rehoboam the son of Solomon 22 But * 2 Chroâ—… 〈◊〉 2. the word of God came unto Shemaiah the man of God g i. e. The Propher so called partly to distinguish him from others of that Name See Nehem. 6. 10. Ier. 29. 31. And partly to add the more weight to his words saying 23 Speak unto Rehoboam the son of Solomon king of Judah and to all the house of Judah and Benjamin and to the remnant of the people saying 24 Thus saith the LORD Ye shall not go up nor fight against your brethren the children of Israel return every man to his house for this thing is from me h This event is from my Counsel and Providence to punish Solomon's Apostacy though they procured it by sinful means and therefore if you proceed you must fight with me as well as them They hearkned therefore to the word of the LORD i Either from conscience of their duty or because they durst not oppose so Potent an Adversary and returned to depart according to the word of the LORD 25 ¶ Then Jeroboam built Shechem k i. e. He repaired and enlarged and fortified it for it had been ruined long since Iudg. 9. 45. He might chuse it as a place both auspicious because here the Foundation of his Monarchy was laid and commodious as being near the Frontiers of his Kingdom in mount Ephraim and dwelt therein and went out from thence and built Penuel l A place beyond Jordan of which see Gen. 32. 30. Iudg. 8. 17. to secure that part of his Dominions 26 And Jeroboam said in his heart m i. e. Reasoned within himself The Phrase discovers the Fountain of his Error That he did not consult with God who had given him the Kingdom as in all reason and â—…ustice and gratitude he should have done nor believed God's Promise Chap. 11. 38. but his own imaginations and carnal policies Now shall the kingdom return to the house of David 27 If these people go up to do sacrifice in the house of the LORD at Jerusalem then shall the heart of this people turn again unto their LORD n Which in it self might seem a prudent conjecture for this would give Rehoboam and the Priests and Levites the sure and faithful friends of David's House many opportunities of alienating their minds from him and of reducing them to their former Allegiance But considering God's Providence by which the hearts of all
so 〈◊〉 that they 〈◊〉 mouth to mouth full from one end to another 22 And he said unto him that was over the vestry Bring forth vestments r Sacred Garments such as were used by the Priests and others of the Lords Ministry in God's Worship and from thence the Devil borrowed this custom in his Worship for all the worshippers of Baal And he brought them forth vestments 23 And Jehu went and Jehonadab the son of Rechab s Whom the Baalites possibly did not know and therefore suspected nothing or if any of the more crafty sort suspected any thing it was now too late to amend their Error into the house of Baal and said unto the worshippers of Baal Search and look that there be here with you none of the servants of the LORD t Because their presence will offend Baal and deride or pollute his Worship whence Prophane persons have been oft excluded from Solemn acts of Worship both by Iews and Heathens So this did not raise their suspition but the worshippers of Baal onely 24 And when they went in u When some in the name of the rest went to the Altar to offer Sacrifice to offer sacrifices and burnt-offerings Jehu appointed fourscore men x Far greater numbers being doubtless in readiness to assist them in case of any opposition without and said If any of the men whom I have brought into your hands escape he that letteth him go his life shall be for the life of him 25 And it came to pass assoon as he y i. e. The Chief Priest of Baal See 2 Chron. 23. 17. had made an end of offering the burnt-offerings z So far he suffered them to proceed either because till then they were not all come into the House Or because having been taken in the very act of gross Idolatry their Destruction was more just and reasonable that Jehu said to the guard and to the captains a i. e. To the Fourscore men and their Officers Go in and slay them let none come forth And they smote them with ‡ 〈◊〉 the 〈◊〉 the edge of the sword and the guard and the captains cast them out b i. e. Cast their Carcasses out of the City But that was not proper work for the Guard nor could they so soon have done it nor would they stay to do it when they were going in haste to other work nor indeed was it necessary to be done because they intended to pull down the House and Bury them in its Ruines and turn it into a Draught-house as it follows This Word therefore is and may be joyned with the next and both rendred They went hastily and eagerly properly they flung themselves out Hiphil for Hithpahel which is not unusual in the Hebrew Language and went The like Expression is used Esth. 6. 12. hasted Heb. pushed himself on or flung himself i. e. went with great haste and in the Greek Text Mark 14. 72. and went to the city of the house of Baal c Either 1. To some City near to Samaria where another eminent Temple of Baal was Erected But this seems not to agree with the context there being but one House or Temple of Baal mentioned both in the foregoing and following Verses Or rather 2. To some Buildings belonging to this House of Baal which may be here called the City either for some particular reason now unknown or because they were very numerous and capacious For as there were divers Chambers and Rooms built without the Temple belonging to it for the use of the Priests and Levites c. So it may probably be conceived That this famous Temple of Baal had many such Buildings in some of which the Priests of Baal or of the Groves whereof there were great numbers belonging to the Kings Court 1 King 18. 19. peradventure might dwell and others of them might be for divers uses belonging to the House and Service of Baal And into these Buildings the Guard might go and that hastily to â—…urprize and kill those Inferior Ministers of Baal who were there employed in preparing things for the Sacrifices which were to be Offered or in other Services belonging to that House or that Solemnity 26 And they brought forth the ‡ Heb. Statues Images out of the house of Baal and burnt them d Heb. it i. e. The Collection of the Images or each of them 27 And they brake down the image of Baal e The chief Image which they Worshipped more than the rest and brake down the house of Baal f And the like they did with the rest of the Houses of Baal in Israel as may be gathered both from the nature and reason of the thing and from ver 28. and made it a draught-house unto this day 28 Thus Jehu destroyed Baal out of Israel 29 Howbeit from the sins of Jeroboam the 〈◊〉 of Nebat who made Israel to sin Jehu departed not from after them g Herein he discovers his Hypocrisie that he follows God as far as his Interest would permit namely in destroying the House of Ahab and the Worship of Baal but no further for he still resolves to keep up the Worship of the Calves partly lest he should disoblige and irritate his own Nobles and Subjects who had been long inured and were heartily affected to it and partly lest he should open a door for his people to return to their Obedience to the House of David And his sin and folly is the more inexcusable both because he durst not trust that God with the keeping of his Kingdom of whose Power and Faithfulness and kindness to him he had such ample experience in his giving him the Kingdom and because he had so great and uncontrolable a power in the matters of Religion having first pretended and seemed to set up the Worship of Baal with all his might and then destroying it with no less vehemency none daring to mutter against him in either case and because the House of David and Kingdom of Iudah his Competitor now was and was likely to be in a feeble and declining condition and much more likely to fall into his hands than that his Kingdom should come into theirs to wit * 1 King 12 2â—… the golden calves that were in Bethel and that were in Dan. 30 And the LORD said unto Jehu h By some Prophet as above Chap. 9. 7. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart * Chap. 15. 12 thy children of the fourth generation shall sit on the throne of Israel k And so they did namely Iehoahaz below ver 35. Ioash Chap. 13. 10. Ieroboam Chap. 14. 24. and Zechariah Chap. 15. 8. i i. e. In part and so far as is here expressed these actions were good and right though his heart was not so 31 But Jehu
he the rather presseth upon him because the state of his Kingdom required it for it is plain that Hezekiah had not as yet any Son Manasseh his Heir and Successor not being born till three Years after this time by comparing this chap. 20. 6. with chap. 21. 1. for thou shalt die and not live c According to the course of Nature and of thy Disease which is mortal in its kind and will be so in effect if God doth not miraculously prevent it Such threatnings though absolutely expressed have oft times secret conditions which God reserves in his own Breast See Ionah 3. 4. 2 Thâ—…n he turned his face to the wall d Either because the Temple lay that way or rather that by turning his Face from the company he might intimate his desire of privacy and so might with more freedom and fervency pour out his Soul to God and prayed unto the LORD saying 3 I beseech thee O LORD remember now how I have walked before thee in truth e i. e. Sincerely with an honest mind as the following words explain it I have in some measure humane frailty excepted kept the condition which thou didst require 1 King 8. 25. and therefore do humbly beg of thee that the Promise made to David and to his Posterity upon that condition may not fail in my Person for as yet thou hast not given me a Son See on ver 1. I am not conscious to my self of any gross exorbitancies in the course of my life for which thou usest to shorten mens days and cut off my life in thy displeasure which by this sharp Message thou threatnest to do and with a perfect heart and have done that which is good in thy sight and Hezekiah wept ‡ Heb. with a great weeping sore f Partly for that horror of death which is and was common to men especially in the times of the Old Testament when the Grace of God in Christ was not so fully manifested as now it is and principally for the distracted and miserable condition in which the Church and State were then likely to be left through the uncertainty of the Succession to the Crown and the great proneness of the People to backslide to their false worship and evil practises which he easily perceived and which he knew would bring far worse Calamities upon them if he were removed as afterwards it came to pass 4 And it came to pass afore Isaiah was gone out into the middle ‖ Or citâ—… court g To wit of the Kings Palace of which see on 1 King 7. 8. Or into the middle city as it is in the Hebrew For some observe that there were three Cities or three parts of this City one called the city of David in Sion another 〈◊〉 led Iebus or Salem and a third which was betwixt these two parts and united them all into one City called Ierusalem This is noted to shew Gods great readiness to hear the sincere and fervent prayers of his Children that the word of the LORD came to him saying 5 Turn again and tell Hezekiah the captain of my people Thus saith the LORD the God of David thy father h I am mindful of my Promise made to David and his House and will make it good in thy Person I have heard thy prayer I have seen thy tears behold I will heal thee on the third day i Which shews that the cure was Miraculous thou shalt go up into the house of the LORD k To give me Solemn Praise for this Mercy Which proves the perfection of the cure 6 And I will add unto thy days fifteen years l Beyond what thou dost expect and beyond what thou wouldst do if I should leave thee to the force of thy Disease and I will deliver thee and this city out of the hand of the king of Assyria m This is added either first Because he might otherwise fear the Assyrians return to this City from which he was so shamefully repulsed Or Secondly Because this sickness happened before that great slaughter chap. 19. 35. Of which see the Notes on ver 1. and * Chap. 19. 34. I will defend this city for mine own sake n To vindicate my Glory against that insolent Blasphemer and for my servant Davids sake 7 And Isaiah said Take a lump of figs o Though the deliverance was certainly Promised yet means must be used and those suitable for this hath naturally a power of ripening and softning Boils or Sores though that power was altogether insufficient to produce so sudden and so compleat a Cure And they took and laid it on the boil Which seems to have been a Plague-sore and he recovered 8 ¶ And Hezekiah said p Or rather had said for it is evident this was said before his recovery though his recovery be mentioned before it such transpositions being frequent in Scripture unto Isaiah What shall be the sign q He asketh a sign not because he distrusted it but for the strengthning of his Faith which otherwise might be shaken by the greatness of his danger and by the contradiction between this and his former Message Compare Iudg. 6. 17 37 39. Isa. 7. 11. that the LORD will heal me and that I shall go up into the house of the LORD the third day 9 And Isaiah said This sign shalt thou have of the LORD that the LORD will do the thing that he hath spoken shall the shadow go forward ten degrees or go back ten degrees 10 And Hezekiah answered It is a light thing for the shadow to go down ten degrees r To wit in an instant for that course or motion of the Sun is natural for the kind of it though miraculous for the swiftness of it but the other would be both ways miraculous nay but let the shadow return backward ten degrees 11 And Isaiah the prophet cried unto the LORD s Being moved by Gods Spirits first to offer him this sign and then to pray for it and * Isa. 38. 8. he brought the shadow ten degrees backward t Quest. 1. What were these degrees Ans. Lines in the Dial but whether each of these Lines or Degrees noted an hour or half an hour or a quarter of an hour is uncertain and not very considerable in this case Quest. 2. What was it that went down Ans. Either First The Shadow alone went back without the Sun For God could so dispose of the Light of the Sun by interposing Clouds or other things so that the Shadow should fall onely upon those Lines and in that manner as God directed it And whereas the sun is said to have gone down that may be spoken according to appearance as other passages of Scripture are understood as when the Moon is called one of the great lights Gen. 1. though it be less than some of the Stars and when the sun is said to go down Jer. 15.
Or 2. Some eminent and potent Commander or Courtier under Saul called Cuâ—…h though he be not elsewhere named it being the lot of many other persons to be named but once in Scripture And he is called the Benjamite because he was one of that Tribe in which Saul put most confidence See 1. Sam. 22. 7. the Benjamite 1. O LORD my God in thee do I put my trust d All my hope and confidence is in thy Favour and Faithfulness to make good thy Promise made to me save me from all them that persecute me and deliver me 2. Lest he e i. e. Mine enemy as it is expressed v. 4. even Saul or any of his followers tear my soul f Out of my Body Or destroy me and my Life as Psal. 6. 5. like a lion g To which he compares him both for Power and Cruelty and withal intimates his own inability to oppose or escape his Rage without God's almighty help renting it in pieces while there is †Heb not a deliverer none to deliver h Whilest I have no considerable Force to defend myself but am forced to flee to Mountains and Caves and Woods for my Safety 3. O LORD my God if I have done this i i. e. That which Câ—…sh and others falsly lay to my Charge If I design or have endeavoured to take away Saul's Crown and Life by Violence as Sâ—…s's Courtiers maliciously reported 1. Sam 24. 9 10. and 26. 19. if there be Iniquity in my hands k i. e. In my actions or carriage towards Saul The hand is oft put for actions whereof the hand is a great and common Instrument as Psal. 78. 42. and 109. 27. Ionah 3. 8. If I design or have attempted to lay violent hands upon Saul 4. If I have rewarded evil unto him that was at peace with me l i. e. To Saul when he was peaceable and friendly towards me For David was charged with evil Designs against Saul before Saul broke out into open Enmity against him yea m This Particle is here used by way of correction or opposition as it is also Psal. 2. 6. Prov. 6. 16. So far have I been from doing this that I have done the contrary I have delivered him n When it was in my power to destroy him as 1. Sam. 24. and 26. that without cause o Without any Provocation on my part is mine enemy 5. Let the enemy persecute my soul and take it p I am contented and wish that Saul may so persecute my Life as to overtake it and take it away yea let him tread down my life upon the earth and lay mine honour q Either 1. That honourable and royal Estate to which I am chosen and designed Or 2. My Reputation and Memory Or rather 3. The same thing which he called his soul and his life in the former branch of the verse and here his honour it being very frequent to express one thing in several words or phrases in one verse And so here may be observed a gradation Let him 1. Persist to persecute it 2. Take it 3. Tread it down or destroy it and 4. Lay it in the dust or bury it to prevent all hopes of Restitution in the dust Selah 6. * Isal. 30. 18. Arise O LORD in thine anger r Oppose thy just Anger to their causeless and sinful Rage against me lift up thy self s That thou maist give them a deadly blow A Metaphor from men who arise and lift up themselves to do so Heb. Be thou exalted glorifie thyself and shew thyself to be above them because of the rage of mine enemies and * Psal. 35. 23. awake for me to the judgment that thou hast commanded t To execute that just and righteous Sentence of Saul's Deposition and mâ—… Advancement which thou hast commanded i. e. appointed as that word is used Psal. 148. 5. 1. Kings 17. 4. and in this very case 1. Sam. 13. 14. and declared by thy holy Prophet Samuel 7. So shall the congregation of the people u Either 1. A great number of all sorts of people who shall observe thy Justice and Holyness and Goodness in pleading my righteous Cause against my cruel and implacable Oppâ—…essor Or rather 2. The whole Body of thy people Israel to whom both these Hebrew Words are commonly ascribed in holy Scripture compass thee about x They will and I as their King and Ruler in thy stead will take care that they shall come from all parts and meet together to worship thee which in Saul's time they have grosly neglected and been permitted to neglect and to offer to thee 〈◊〉 and Sacrifices for thy Favour to me and for the manifold Benefits which they shall enjoy by my Means and under my Government for their sakes y Or for its sake i. e. For the sake of thy Congregation which now is wofully dissipated and oppressed and have in a great measure lost all administration of Justice and exercise of Religion therefore return thou on high z Or return to thy high place i. e. To thy Tribunal to â—…it there and judg my cause An Allusion to earthly Tribunals which generally are set up on high above the people 1. Kings 10. 19. 8. The LORD shall judg the people a It belongs to thee to judg all persons and people and to give Sentence between them especially when they appeal unto thee which I now do judg me O LORD * Psâ—…l 18. 20. according to my righteousness and according to mine Integrity that is in me b If I be guilty of those evil Designs towards him wherewith Cush and others charge me do thou give Sentence against me but if I be just and innocent towards him as thou knowest I am and have been do thou plead my right 9. O let the wickedness of the wicked come to an end c Let the Malice of mine Enemies cease put a stop to their wicked Practises either by changing their Hearts or by tying their Hands or some other way Say to it as thou dost to the Sea Hitherto hast thou gon but thou shalt go no further and here shall thy proud Waves be stayed Or The Wickedness of the Wicked shall have an end not an end of perfection which is to be accomplished but an end of termination it shall cease and an end of destruction it shall be rooâ—…ed ouâ—… Or Let I pray thee Wickedness consume the wicked i. e. those that are maliciously and incorrigibly such And so this Prayer is opposed to that following Prayer for the Just. And such Prayers against some wicked Men we find used by prophetical Persons which are not rashly to be drawn into president by ordinary Persons but establish d Or and thou wilt establish or 〈◊〉 or uphold which is opposed to that coming to an end or consuming last mentioned the just e All just Persons and
to come out of the bottomless Pit Revel 9. 2 3. Or 2. Because they had set themselves as it were in Battel-Array against God and were beaten back and driven from his Presence into their Graves and into Hell it self and all the nations s Whom their great Numbers and Power cannot protect from God's Wrath. that forget God t That do not consider nor regard God nor his Precepts nor his Threâ—…tnings and Judgments but go on securely and presumputously in their oppressive and wicked Courses 18. For the needy shall not alway be forgotten u Though God for a time may seem to neglect or forget them and suffer their Enemies to triumph over them * Psal. 12 â—… the expectation of the poor shall not x Which negative Particle is fitly understood out of the former Clause as it is Psal. 1. 5. and 44. 18. Isa. 23 4. and 28. 27 28. perish for ever 19. Arise O LORD let not man prevail let the heathen be judged in thy â—…ight 20. Put them in fear y Subdue their proud and insolent Spirits and strike them with Terror or with some terrible Judgment O LORD that the nations may know themselves to be but men z Heb. Weak and miserable and mortal Men and therefore altogether unable to oppose the omnipotent and eternal God This he saith because wicked Men when they are advanced to great Power and Majesty are very prone to forget their own Frailty and to carry themselves as if they were Gods See Isa. 31. 3. Ezek. 30. 7 8. Dan. 5. 21. Selah PSAL. X. The ARGUMENT This Psalm contains David's Complaint unto God against his malicious Enemies especially those of his own People whose wicked and deceitful Practises he here describes and then commits his Cause to God and beggs his help against them 1. WHY standest thou aâ—…ar off a Like one that neither sees nor hears nor regards me nor intendest any help for me O LORD why hidest thou thy self b Or thy face out of v. 11. which did sometimes shine upon me Or thine eyes by comparing this with Prov. 28. 27. Isa. 1. 15. †Heb. at 〈◊〉 sons in trouble So Gr. in times of trouble c When I most need thy Pity and Succour Do not add Affliction to the Afflicted 2. †Heb. in the pride of the wicked he doth persecute The wicked in his pride d Through pride of Heart which makes him forget God v. 4. and despise the Poor and oppress others either because they oppose or dislike his wicked Courses or that he may have more Fewel for his Pride or Ambition Or in his Exaltation This is the use that he makes of that power and Authority to which thou hast advanced him to persecute those whom he should protect and cherish He seems to point at Saul or his Courtiers doth persecute e With great fervency and burning Fury as the word signifies the poor f To wit me who am through their Tyranny poor and destitute and miserable and therefore the more proper Object for thy Compassion and others who favour my righteous Cause * Psal. 7. 16. 9. 15 16. Prov. 5. 22. let them be taken in the devices that they have imagined 3. For the wicked boasteth g Or gloriâ—…th or praiseth or pleasetâ—… himself of his †Heb. Sâ—…ls hearts desire h Or in or concerning or because of the desire or concupiscence or lâ—…st of his heart or soul which word is added to note the vehemency and â—…ervency of it He glorieth in his very Lusts which are his Shame Phil. 3. 19. and especially in the satisfaction of his desires how wickedly soever he gets iâ—… Desire is oft put for the thing desired as Psal. 21. 2. and 78. 29 30. and * Prov. 28. 4. Rom. 1. 32. ‖ Or the covetous blesseth himself he abhorreth the LORD blesseth the covetous i And as he applaudeth himself so he commends others that are greedy after and get abundance of Gain though it be done by Fraud and Violence accounting such the onely happy Men. Or the covetous the same with the wicked enlarging his desire as was now said blesseth or applaudeth or flattereth himself in what he hath already gotten and in the confident expectation of the continuance and increase of his worldly Wealth and Glory whom the LORD abhorreth k So his judgment as well as practice is contrary to God's Or rather without any Supplement as it is in the Margent He abhorreth or despiseth or provoketh the Lord. He sets himself not only against Men but against God himself as he declareth more fully in the next Versâ—… 4. The wicked through the pride l By which he scorns to stoop to God or to own any Superior and makes himself and his own Lusts his only Rule and his last end and is full of self-confidence and a conceit of his own self-sufficiency and unchangeable Felicity as is noted v. 6. of his countenance m So called because though Pride be properly seated in the Heart whence it is called Pride or loftiness of Heart or Spirit as Psal. 131 1. Prov. 16. 18. Eccles. 7. 8. c. Yet it is manifested in the Countenance and therefore is oft described by lofty Looks as Psal. 101. 5. and 131. 1. Prov. 6. 17. and 21. 4. and 30. 13. c. Which possibly was done purposely to meet with the Excuses of proud Persons who when they are charged with pride for their looks or gestures or apparel or the like use to make this Apology for themselves that pride lies in the Heart and not in these outward things will not seek after God n i. e. Not seek or enquire into the Mind and Will of God to order his Life by it so as to please God nor seek to him by Prayer for his Favour and Blessing But the words after God are not in the Hebrew and it is thought by some too great Boldness to add them here And therefore others omit it and render the Hebrew words will not search or consider to wit his Actions which seems to be a more natural and easiy Supplement he will not trouble himself to enquire whether his Actions be just or unjust pleasing or offensive to God but without any care or consideration rusheth into Sin and doth whatsoever seemeth right in his own Eyes But these and the former words are and may be and that very agreeably to the Hebrew thus rendered without any Supplement The wicked through his pride for so this Hebrew word by it self signifies 〈◊〉 5. 16. and 10. 33. will not seek his i. e. Gods which is plain both from the foregoing and following words face which is an usual phrase in Scripture as 2. Chron. 7. 14. Psal. 24 6. and 27. 8. and 105. 4. c. ‖ Or all his thoughts are There is no God God is not in all his * Psal. 14.
k And therefore wilst still do it being unchangeable and the same for ever thou wilt ‖ Or â—…eth prepare l Or direct or fit by thy grace and good spirit either that they may so pray as thou wilst hear or that they may be made fit to receive the mercies which they desire which when they are they shall have their prayers heard Or thou wilst confirm or stablish as this verb is oft used their heart to bear their present pressures and to wait upon and hope and trust in thee for deliverance until thou seest fit to hear and help them their heart thou wilt †Heb. make thine ears attentive cause thine ear to hear m In due time though for a season thou seemest to turn a deaf ear to them But this and the foregoing verb may be taken as a prayer future verbs being oft used imperatively Prepare or stablish their hearts by giving them support and assurance of help in the time of need and then cause thine ear to hear 18. To judg n i. e. To defend them and give sentence for them and against their Enemies as this word is used Deut. 32. 36. Psal. 7. 8. and 135. 14. the fatherless and the oppressed that the man of the earth o i. e. Earthly and mortal men who are made of the dust and must return to it such as the oppressors of thy people are who yet presume most audaciously and madly to contend with thee their Maker and Judge Therefore it is time for thee to repress such insolency and to shew how unable they are to stand before thee may no more ‖ Or terrify oppress p To wit the fatherless last mentioned PSAL. XI To the chief musician a Psalm of David This Psalm seems to have been composed by David when he was persecuted by Saul and forced to flee from place to place for safety 1. IN the LORD a i. e. In his faithfulness who hath promised and will I doubt not give me the Kingdom put I my trust how say ye b Either 1. Ye my Friends who through diffidence and dispondency advised him to this course Or 2. Ye my Enemies who said it scoffingly and insultingly How say ye With what face or reason can you say thus to him who hath the Lord God almighty for his refuge to my soul c i. e. To me as Psal. 6. 4. and 7. 2. Flee as a bird d Suddenly and swiftly and to some remote place where thou mayst be out of Saul's reach Feed not thyself with vain hopes of the Kingdom but consult for thy own safety which thou canst not do without taking the wings of a Dove or some other Bird that thou maist flee away out of the land and be at rest as thou sayest Psal. 55. 6. Or flee away O thou Bird thou little silly Bird lest the Royal Eagle seize upon thee to your mountain e i. e. To some of your Mountains in Iuda and there hide thyself But this was David's common practise and therefore there was no need that any should advise him to it or that he should reprove them for that advice Or from which prefix is oft wanting and to be understood as Ios. 10. 13. 2. Sam. 23. 24. your Mountain i. e. from the Mountain or mountainous Country of Judah as it is called Ios. 20. 7. The Mountain being frequently put for a mountainous Country as Numb 13 29. and 23. 7. Ios. 9. 1. and 10. 6 40. and oft elsewhere or from your Mountains in which thou and thy Companions use to hide your selves flee into some forreign Land where you may be safe For this was the design of David's Enemies as he complains 1. Sam. 26. 19. and afterward when David was under sore Temptations it was his practise once or twice 2. For lo f These are the words either 1. Of David's Friends or Enemies confirming their former advice which might suit with it if that was the counsel of his Friends but not if it was as it seems to have been the counsel of his Enemies for these would never have called themselves wicked â—…or David and his men upright in heart Or rather 2. Of David himself who having directed his speech to his Enemies v. 1. Now turns it to God and powers out before him his Complaints against his Enemies as his usual course is in this Book They do not onely speak scornfully of me as I have said but O Lord they act against me with all their might and malice the wicked * Psal. 64. 3 4. bend their bow they make ready their arrow upon the string g They lay designs for my destruction and they make all things ready to execute them that they may †Heb. in darkness privily h Out of their lurking holes Comp. Psal. 10. 8 9. and 64. 5. For as some of his Enemies did openly oppose him so others did secretly undermine him and with pretences of Friendship seek to betray him shoot at the upright in heart i At me and my followers who have manifested our integrity both towards God and towards Saul whom I have faithfully served and spared when I could have taken away his life 3. If k Or for or wiâ—…en Psal. 60. 2. 8. â—…5 3. 82. 5. the foundations l i. e. Piety and Justice and Fidelity and Mercy which are the Pillars or Foundations of a State or Kingdom as they are called Psal. 75. 2 3. and 82. 5. By which they are established Prov. 29. 14. and which Saul and his Courtiers had manifestly violated and overthrown in persecuting David and his Friends The sence is There is nothing in publick administrations but disorder and oppression and right can take no place be destroyed what †Heb. hath 〈◊〉 can the righteous do m The condition of all righteous men whom thou hast engaged thyself to protect and deliver will be desperate which will not be for thine honour Heb. what hath the Righteous done As for me and my Friends upon whom all the blame is laid what have we poor but righteous persons for such thou knowest us to be done namely to cause all these Calumnies and Persecutions or to occasion all these Commotions and Disturbances of publick Peace and Justice It is easy to slander us but let them prove their Accusations by any one of our Actions 4. * Heb. 2. 20. The LORD m is in his holy temple o Either 1 In his Tabernacle which is sometimes called his Temple as 1. Sam. 1. 9. and 3. 3. Psal. 18. 6. and 38. 2. and 68. 29. where he resides to hear the Prayers and Appeals of all his People Or 2. In Heaven as it is explained in the next Clause which is also called God's Temple Mich. 1. 2. Revel 7. 15. And which seems to be most emphatical here for God's being in Heaven is oft mentioned as an evidence of his
when I saw occasion and * Deut. 32. 13. â—… 33. 29. setteth me m Heb. maketh me to stand i. e. Either he placeth me in safe and strong places out of the reach of mine Enemiesâ—… Or he confirms and establisheth me in that high and honourable estate into which he hath advanced me and gives me 〈◊〉 to improve my Victories upon my high places 34. * He teacheth my hands to war n To him I owe all that Military skill or Strength or Courage which I have so that a bow of steel is broken by mine arms o My strength is sufficient not only to bend it but to break it 〈…〉 35. Thou hast also given me the shield of thy 〈…〉 salvation p Thy Safeguard and Protection which hath been to me like a shield to defend me and thy right hand hath holden mâ—… up q Kept me from falling into those Snare and Mischiefs which mine Enemies designed and I seared and ‖ thy gentleness r Or 〈◊〉 as this word signifies 〈◊〉 12. 3. Psal. 10. 17. 〈◊〉 45. 4. Zeph. 2 3. i. e. Thy Clemency whereby thou 〈◊〉 pardoned my sins which might otherwise have undone me and mitigated thy Corrections which I have deserved thy Grace and Benignity which thou hast freely shewed to me and for me hath made me great 36. Thou hast enlarged my steps s Which before were straitned and confined to a little Compass and intangled with the narrowness and difficulty of the way Thou hast set my â—…eet in a large Room Psal. 31. 8. and 118. 5. i. e. Thou hast brought me out of all my straits and Difficulties into a state of Freedom and Safety under me that †〈◊〉 〈◊〉 my feet did not slip t Or stumble as they are apt to do in narrow and uneven ways 37. I have pursued mine enemies and overtaken them neither did I turn again till they were consumed 38. I have wounded them that they were not able to rise they are fallen under my feet u i. e. Cast down to the ground so as I may tread upon their Necks after the manner of Conquerors Deut. 33. 29. Ios. 10. 24. 39. For thou hast girded me with strength x He repeats what he had said v. 32. lest he should seem to arrogate to himself his great Atchievements and Victories mentioned v. 37 38. and that he might give God the whole Praise and Glory of them unto the battel thou hast †Heb. caused to bow subdued under me those that rose up against me 40. Thou hast also given me the necks y Either 1. That I might smite or behead them Or 2. That I might put my yoke upon their Necks or bring them into Subjection Or rather thus Thou hast made them turn their Backs to me i. e. Flee away from me for so this very Phrase is used and rendred Exod. 23. 27. Ios. 7 8. 12. and elsewhere So far are they mistaken that say this Hebrew word Oreph is only used for the Neck and not for the Back of mine enemies that I might destroy them z That I might have Opportunity to destroy them that hate me 41. They cryed but there was none to save them * Job 27. 9. 35. 12. Prov. 1. 28. Isa. 1. 15. Jer. 11. 11. 14. 12. Ezek. 8. 18. Mâ—…ch 3. 4. Zech. 7. 13. even unto the LORD a He speaks of his Israelitish Enemies who in their Distresses prayed to God for help against him but he answered them not 42. Then did I beat them small as the dust before the wind I did * Zech. 10. 5. cast them out b Or Rid them away as Dirt is usually swept or carried out of Houses or Streets Or tread them down Or brâ—…se them as men do Dirt when they walk in the Streets as dirt in the streets 43. Thou hast delivered me from the strivings of the people c From Contentions and Seditions and Tumults of my own people under Saul and Ihbosheth and Absalom and thou hast made me the head of the heathen d Of the Ammonites Moabites Edomites Syrians and others a people whom I have not known e Whom I had no acquaintance with nor Relation to no not by thy Promise or Grant even barbarous and remote Nations shall serve me 44. †Heb. at the hearing of the ear Assoon as they hear of me f Either 1. At the fame of my Name and Victorious Arms. Or 2. At the first ridings of my coming towards them Or rather 3. As soon as they understand my Will and Pleasure they shall instantly comply with it they shall obey me †the strangers shall ‖ Or yield seigned obedience †Heb. he submit themselves unto me g Heb. Shall â—…ye unto me i. e. Shall submit themselves to me not willingly and cheerfully as they will pretend but only out of fear and by constraint By which it appears that this is spoken with reference to David and not as some would have it to Christ because Christ's people are a willing People Psal. 110. 3. and those whom he Conquess do freely obey him Heb. the Sons of the stranger 45. The strangers shall fade away h i. e. Shall wither and decay in their hopes and strength and be afraid i i. e. Shall come trembling one Verb being put for two as Psal. 22. 21. thou hast heard me i. e. Having delivered me and 42. 1. panteth i. e. Panting hastneth and in many other places out of their close places k Out of their strong holds where they shall lurk and keep themselves for fear of me and whence they dare not stir without trembling Or for as the Particle Mem is oft used their close places i. e. Lest I should assault and take them 46. The LORD liveth l He and he only is the true living God as he hath manifested himself to be for my Comfort and for the Confusion of mine Enemies when other Gods are dead and impotent Idols Or Let the Lord live So it is a joyful and thankful Acclamation spoken after the manner of earthly Princes and blessed be my rock m Let him have all blessing and praise for he is worthy of it and let the God of my salvation be exalted 47. It is God that †〈◊〉 giveth aveâ—…gements for me avengeth me n That executed Vengeance both by me against Malicious Enemies and for me against Saul of whom I would not avenge my self and ‖ Or destroyeth subdueth the people under me 48. He delivereth me from mine enemies yea * Psal. 59. 1. thou liftest me up above those that rise up against me o Above their Malice and Power thou hast delivered me from the †Heb. man of violence violent man p From Saul whom for Honours sake he forbears to mention 49. * Rom. 15. 9. Therefore will I ‖ Or
LORD my rock be not silent a Be not deaf to my Prayers nor dumb as to thy Answers to them †Heb. from me to me * Psal. 143. 7. lest if thou be silent to me I become like them that go down into the pit b i. e. Lest I be in the like or same Condition with them i. e. A lost Creature as I shall certainly be if thou dost not succour me 2. Hear the voyce of my supplications when I cry unto thee when I lift up my hands ‖ Or towards the Oracle of thy Sanctuary towards thy holy oracle c i. e. Towards the Holy of Holies which is so called 1 Kings 6. 23. Comp. with 2 Chron. 3. 10. Compare also 1 Kings 6. 5. and 8. 6. because there the Ark was from whence God gave Oracular Answers to his People and to which they accordingly directed their Prayers not only when they drew near to it but when they were at a distance from it as Dan. 6. 10. 3. Draw me not away with the wicked d The Sence is Either 1. Do not suffer me to be drawn away by their Counsel or Example to imitate their evil Courses For God is oft said to do that which he doth not Effect but only permit and Order as 2 Sam. 12. 12. Or 2. Do not draw me into the same snares and mischief with them do not drag me as thou dost or wilst do all these Malefactors to Execution and Destruction Let me not dye the Death of the wicked Comp. Psal. 26. 9. Thus drawing is used for drawing to Death Iob. 21. 33. Ezek. 32. 20. This seems best to suit with the following Context wherein he imprecateth and foretelleth that Destruction upon his Enemies which he deprecated for himself and with the workers of iniquity * Psal. 12. 2. 55. 21. 62. 4. Jer. 9. 8. which speak peace to their neighbours but mischief is in their heart e Which are Hypocritical and perfidious Persons whilst I through thy Grace am upright and sincere Seeing then I am so unlike them in Disposition and Practice let me not be made like them in their Ruine 4. Give them according to their deeds and according to the wickedness of their endeavours f David useth these Imprecations partly to Vindicate himself from the slanders of his Enemies who Reported him to be as wicked as they were only more close and Cunning therein which if he had been he had bitterly Cursed himself which it could not reasonably be presumed that he would do Partly from his great and long Experience of their implacable and incorrigible Malignity not only against him but against God and his declared Will and against all truly good Men and that covered with Pretences of Piety to God and of Peaceableness towards their Neighbours v. 3. which made their wickedness more inexcusable and detestable Partly by the instinct and direction of God's Spirit by whose inspiration he uttered this as well as the rest of the Psalm and Partly that hereby he might provoke them to Repentance for this Curse belongs only to those who shall Obstinately persist in their wicked Courses Add to all this that as Verbs of the Imperative Mood are oft used by the Hebrews for Futures so these may not be proper Imprecations but predictions of their Destruction give them after the work of their hands render to them their desert 5. Because they regard not the works of the LORD nor the operation of his hands g i. e. The providential works of God both for and towards his Church and People in general the serious Observation whereof would have made them afraid of opposing them and desirous to joyn themselves with them and for and towards me in particular concerning whose Succession to the Kingdom God hath so expressly declared his Mind and Will and to whom he hath given so many and such wonderful Preservations that they who will not acknowledge it but continue to oppose it may well be presumed to be Guilty of Rebellion against God's Will and of the Contempt of his Providence he shall destroy them and not build them up h i. e. Destroy them utterly and irrecoverably because they wilfully shut their Eyes against the Light of Gods Word and Works 6. Blessed be the LORD because he hath heard i He speaks of it as past either because God had in part heard and answered him already Or because God assured him by his Spirit that he had heard and accepted his Prayers and would assuredly answer him in due time the voyce of my supplications 7. The LORD is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him 8. The LORD is ‖ Or his strength their strength k i. e. The strength of his people mentioned in the next Verse the Relative being put before the Antecedent which is left to be gathered out of the following matter as it is Numb 24. 17. Psal. 87. 1. Or his strength for the Hebrew Affix Mo which commonly is plural is sometimes taken singularly of which see my Latin Synopsis here and on Isa. 53. 8. And his i. e. Of his anointed as the next Clause explains it Or the Words may be thus rendred strength is Or belongs to the Lord Heb. The Lord strength is his Or to him It is an Hebrew Pleonasme and he is the †Heb. strength of Salvatiâ—… saving strength l of his anointed m Heb. The strength of the Preservations or Deliverances or Victories or Salvations i. e. He by whose strength alone he hath got these Victories c. m i. e. Of me whom he hath anointed to be King whom therefore he will defend he speaks of himself in the third Person which is usual in the Hebrew Tongue 9. Save thy people and bless thine inheritance n Israel for whom I pray Partly because thou hast in some sort committed them to my Charge and Partly because Saul did not take due care of them ‖ Or Râ—… feed them also and lift them up o Raise them out of their low and afflicted Condition in which they are by reason of Sauls weakness and neglect and by the prevailing power of the Philistins and advance them to a state of safety and Honour and that not for a season but with Constancy and Perpetuity as it follows for ever PSAL. XXIX The ARGUMENT It is supposed that this Psalm was made upon the Occasion of some terrible tempest of Thunder and Rain which God might possibly send in the time of Battel to assist David and discomfit his Enemies as he had done formerly upon like Occasions It contains an Admonition to the Potentates of the Earth and especially to those who bordered upon the Land of Israel that they would own and Worship the true God which he presseth from the great Majesty and Power
also was of great and good use both to glorifie Gods Justice and to warn and reform other sinners by the Terror of their Example 3. That they may be taken only for predictions as hath been observed before upon the like Occasion and put to shame that seek after my soul let them * Jâ—…r 46. 5. be turned back g Either 1. Stopped or hindred in the Execution of their wicked Design Or rather 2. which is more sutable to the Context discomfited and put to flight as this Phrase is frequently used as Psal. 9. 3. and 70. 2. and 78. 9. Isa. 42. 17. Ier. 46. 5. 21. and brought to confusion that devise my hurt 5. * Job 21. 18. Psal. 1. 4. Isa. 29. 5. Hos. 13. 3. Let them be as chaff before the wind h i. e. Dispersed and Chased from place to place finding Rest and Safety no where and let the angel of the LORD i Whom God useâ—…h to defend his people and to destroy their Enemies chase them 6. Let their way k By which they flee being Chased as was now said be †Heb. 〈◊〉 and 〈◊〉 * Psal. 73. 18. Jer. 23. 12. dark and slippery l So as they can neither discern the right path nor be able to stand in it and much less to run away especially from so swift a Persecutor as an Angel Whereby they must unavoidably fall into their Enemies hands and be destroyed and let the angel of the LORD persecute them 7. For without cause m Out of meer Malice without any injury or provocation on my part and without any necessity on their parts They are no Common but the worst of Enemies and therefore I may justly pray against them as I do have they hid for me their net in a pit which without cause they digged for my soul n These Expressions aggravate their sins and signifie that their Persecution of him was not the effect of a sudden Passion but of a deep and habitual Hatred and Malice and of an Evil design carried on in a constant and continued Course with Deliberation and Cunning and Deceit and that against his Soul or Life for nothing less would satiâ—…fie them 8. Let destruction come upon him o i. e. Upon each of thine and mine implacable Enemies of whom he hath hitherto spoken †Heb. which 〈◊〉 knoweth 〈◊〉 of at unawares and * Psal. 7. 1â—… 16. 57. â—… Prov. 5. 22. let his net that he hath hid catch himself into that very destruction let him fall 9. And my soul shall be joyful in the LORD p In and for his Glory and Service which shall be advanced by this means and for his Favour to me otherwise I am far from rejoycing in their Calamities it shall rejoyce in his salvation 10. All my bones q i. e. My whole Body by a Synecdoche as Psal. 34. 20. as well as my Soul mentioned v. 9. I will glorifie thee both with my Soul and with my Body shall say r Speech is ascribed to the Bones figuratively as elsewhere they are said to Fear and to Rejoyce Psal. 6. 2. and 51. 8. and as the Loins are said to Bless Iob 31. 20. If they could speak they would express thy Praises because having been dryed up with Sorrow they are now refreshed by thy Mercy LORD who is like unto thee which deliverest the poor that is too strong for him yea the poor and the needy from him that spoileth him 11. False †Heb. 〈◊〉 of 〈◊〉 witnesses did rise up †Heb. 〈◊〉 â—…ed me they laid to my charge things that I knew not s They accused me to Saul of Treachery and Designs against his Crown and Life and other Crimes whereof I was wholly innocent and ignorant 12. * Psal. 38. â—…0 109. 5. They rewarded me evil for good t For the good Offices which I did to divers of them when I haâ—… Favour and Power in Saul's Court and Camp to the †Heb. dâ—…priving spoiling of my soul u i. e. To the stripping of my Person of all my Comforts and Hopes and of my Life it self 13. But as for me * 〈◊〉 30. 25. when they were sick x Or in any other great Misery my clothing was saccloth y Which was the Habit of Mourners Gen. 37. 34. Mat. 11. 21. Revel 11. 3. I ‖ Or â—…licted humbled my soul z Heb. I afflicted my Soul of which Phrase see Levit. 16. 29 31. and 23. 27. 32. c. Partly with Fasting and Partly with Compassion and â—…ervent Prayers for them with fasting and my prayer returned into mine own bosom a According to this Translation the Sence may be this And or But Or Although my Fastings and Prayers did them no good neither abated their Malice nor prevailed with God for them so far as I desired but returned to me without success like a Gift sent to an uncivil Person who disdainfully rejects it and returns it to the Giver But 1. This is not true that his Prayers returned empty to him and did them no good for they prevailed with God for their Recovery as appears by the following Verses 2. This doth not seem to suit well with the Context for both in the foregoing and following Words he is only describing what he did for them and not what the Effects of it were which he describes in the succeeding Verses Others therefore render the Words otherwise Either 1. Thus And my Prayer in my Bosom returned i. e I did daily and frequently repeat my Prayers for them and that not onely in publick when I joyned with others in a Fast-day appointed for them which might be done in Policy or for Ostentation but also in secret between God and my own Soul and that with a sincere and hearty Affection For what is done secretly and affectionately is said to be done in the Bosom Numb 11. 12. Psal. 89. 50. Prov. 21. 14. although indeed there is in those places another Proposition which may possibly alter the Case Or 2. Which seems the truest Sence and as for my Prayer to wit which I joyned with my Fasting on their behalf let it return nothing being more frequent than for Future Verbs to be put Imperatively into my own Bosom i. e. If any shall think or say that my Fasting for them was but Counterfeit or Politick and that I did not pray for them but rather against them as I do in this Psalm and that under all this shew I secretly wished their Death or Destruction my earnest desire is that the All-seeing and Heart-searching God would grant unto me when I come into their Circumstances the same things which I begged for them whether Good or Evil. And this Sence agrees with the Common use of this Phrase in Scripture where whatsoever is repay'd to any Man is said to be render'd into his Bosom as Psal. 79. 12. Isa. 65.
and that sometimes he speaks in both these Capacities in the same Psalm as hath been noted before And this seems to be the Condition of this Psalm wherein there are some Passages which cannot belong to Christ as v. 13. and some which do not properly belong to David or to that time and state of the Church but onely to Christ and to the Times of the New Testament as v. 6 7. To the chief musician A Psalm of David 1. I †〈◊〉 in wait 〈◊〉 〈◊〉 waited patiently a Heb. Iâ—… waiting I waited which doubling of the Word notes that he waited diligently and earnestly patiently and perseveringly until God should please to help him for the LORD and he inclined b Or â—…wed to wit himself as this very Word is rendred Iudg. 16. 30. or his Ear as it is more fully expressed Psal. 17. 6. and 31. 2. Such Ellipses or Defects are frequent in Scripture as Psal. 3. 6. and 10. 1. Eâ—…les 6. 3. and 7. 15. unto me and heard my cry 2. He brought me up also out of †〈◊〉 〈◊〉 Pit of 〈◊〉 an horrible pit c Or out of a sounding Pit so called Either from the Clamours of Men or Beasts falling into it Or from the many Waters which fall down into it not without a great Noise I was not onely upon the brink but in the very bottom of the Pit i. e. In desperate Dangers and Calamities as this Phrase signifies Psal. 18. 16. and 69. 1 2. * 〈◊〉 69. 1. 2. out of the miery clay d In which my feet stuck fast and set my seet upon a rock e A place of strength and safety and established my goings f Or my steps i. e. Kept me from stumbling or falling into Mischief 3. And he hath put a new song in my Mouth g Partly by giving me new Matter or Occasion for a Song and Partly by inspiring me with the very Words of it even praise unto our God many shall see it h i. e. Shall observe Gods wonderful Mercies vouchsafed to me and fear i i. e. Shall stand in awe of that God whom by this instance they see to have so great Power either to save or to destroy and Tremble at his Judgments and give him that Reverence and Worship and Obedience which he requires and shall trust in the LORD k Yet their Fear shall not drive them from God or bring them into Despair but shall draw them to God and be attended with trusting in God 4. Blessed is that man that maketh the LORD his trust l i. e. His onely Trust or Refuge as appears from the following Words I said many shall trust in the Lord and they shall not be loosers by it nor disappointed of their Hope but they are and shall be Blessed and respecteth not m Heb. Looketh not towards to wit with Love and Delight and desire to imitate them Or with Confidence and Expectation of Relief from thence as this Phrase is oâ—…t used as Psal. 25. 15. and 69. 3. and 121. 1. and 141. 8. and as the Opposition of this Clause to the foregoing seems to imply the proud n Or the mighty i. e. The great and Proud Potentates of the World to whom most men are apt to look and trust and in whom the Psalmist forbids us to put ouâ—… Trust Psal. 146. 3. nor such as turn aside o To wit from God in whom alone they ought to trust to lyes p i. e. To lying Vanities such as World ly Power and Wisdom and Riches and all other Earthly things or Persons in which men are prone to Trust Which are called â—…yes here and Psal. 4. 2. and 62. 9. Mich. 1. 14. and elsewhere because they promise more than they can perform See also Psal. 7. 14. and 119. 118. Hos. 10. 13. and 12. 1. 5. * 〈◊〉 9. 〈◊〉 10. Psa. 71. Many O LORD my God are thy wonderful works q For which I and the rest of thy People included in the Pronoun plural us have abundant cause to Praise thee and to trust in thee as was said v. 3. And by which it will appear that he that trusteth in thee is in a most Blessed and safe Condition as he said v 4. And this Verse wherein he passeth from the singular Number to the plural may seem to be interposed as a Wall of Partition between that which David speaks in his own Person and that which he speaks in the Person of the Messias in the following Verses which thou hast done and * 〈◊〉 〈◊〉 92. 5. 〈◊〉 â—…39 17. 〈◊〉 thy thoughts r i. e. Thy gracious Counsels or Contrivances which are to us-ward s i. e. To me and to the rest of thy People with whom David oft joyns himself in this Book But these Words may be and are by some joyned to the following Words and the place thus rendred It is not with us or in our Power i. e. It passeth our skill and reach to order or to reckon them up in Order unto thee because indeed they are innumerable and therefore cannot be digested into any order ‖ 〈◊〉 none can 〈◊〉 them unto 〈◊〉 they cannot be reckoned up in order unto thee if I would declare and speak of them t So the Particle if or when is wanting and to be supplied here as it is Psal. 39. 11. and in many other places Heb. Yet I will declare and speak to wit some part of them which accordingly he doth in the following Verses they are more than can be numbred u Although I am not able to express or Reckon them all 6. * Psal. 50. 8. 51. 16. Isa. 1. 11. 66 3. Hos. 6. 6. Mat. 12. 7. Heb. 10. 5. Sacrifice and offering thou didst not desire x These and the following Words may in an improper Sence belong to the Person and time of David when God might be said not to Desire or Require Legal Sacrifices Comparatively as negative Expressions are frequently understood as Mat. 9. 13. 1 Cor. 1. 17. and in this very Case of Sacrifices as Psal. 51. 16. Ier. 7. 22 23. Hâ—…se 6. 6. So the Sence is thou didst desire Obedience more or rather than Sacrifices as was said 1 Sam. 15. 22. But in a Proper and Literal and full Sence they belong onely to the Person and times of the Messias in whose Name David uttereth these Words And so the Sence of the place is God did not desire or require them for the Satisfaction of his own Justice and the Expiation of Mens sins which could not possibly be done by the Blood of Bulls or Goats as is said Heb. 10. 4 5 6. But onely by the Blood of Christ which was Typified by them and which Christ came into the World to shed in pursuance of his Fathers Will as it here follows v. 7 8. So here is a Prediction concerning the Cessation and Abolition
he ever was so he still is and will be ready to defend his People and to destroy their Enemies and none can prevent nor hinder him in either of those Designs Selah ‖ Or with whom also there be no changes yet they fear not God because they have no changes t Either 1. For the better Because they do not Repent nor turn from their sins But then the next Clause must be rendred as it is in the Hebrew and not fear God Or rather 2. For the worse for of such destructive Changes this Word when applyed to Persons is generally used in Scripture as Iob 10. 17. and 14. 14. c. Because they meet with no Crosses nor Disappointments and hitherto all their Counsels succeed well and the People flow in to them Unanimously as it was in the beginning and Progress of Absoloâ—…'s Rebellion therefore they fear not God u Their prosperous Success makes them go on securely and obstinately in their wicked Courses without any Regard to God or dread of his Judgments There being nothing which more hardens mens Hearts and makes them Presumptuous and Incorrigible than un-interrupted Prosperity See Psal. 30. 6. Prov. 1. 32. Ier. 22. 21. 20. He x i. e. They the Persons last mentioned Before the singular Number v. 13 14. was suddenly changed into the Plural v. 15. that the Punishment might reach not him onely but his Partners in those Treacherous and Treasonable Actions And here is as sudden a Change from the plural into the singular and he returns to that Person who was the chief Contriver and Promoter of this Rebellion under â—…lom even to Achitophel of whom he spoke v. 13. and though he doth not excuse the rest as we have seen yet he lays the chief Blame upon him and here he adds new Aggravations of his Treason hath put forth his hands y In way of Force or Violence as this Phrase is used Gen. 37. 22. 1 Sam. 26. 9. Neh. 13. 21. Act. 12. 1. against such as be at peace with him z Against me who gave him no Provocation nor Disturbance but lived in great Peace and Security and Friendship with him †Heb. 〈◊〉 〈◊〉 he hath broken his covenant a All those solemn Obligations by which he was tyed to me both as his King and as his Friend 21. * Psal. 28. 3. 57. 4. 64. 3. The words of his mouth were smoother than butter but war was in his heart b He covered his Treasonable and Bloody Design with fair and flattering Speeches his words were softer than oyl yet were they drawn swords c Pernicâ—…ous in their Design and Consequences 22. * Psal. 37. 5. Mat. 6. 25. Luk. 12. 22. 1 Pet. 5. â—… Cast thy ‖ Or Gift burdeu d Or Portion Heb. Gift Whatsoever affliction God giveth or sendeth to thee for even the sufferings of good Men are called God's Gifts in Scripture Phil. 1. 29. Iob. 18. 11. So it is a Synecdochical Expression Or whatsoever Gift thou desirest from him Although the following Words of the Verse seem to restrain it to Afflictions The Sence is All thy Affairs and Crosses and Cares and Fears lay them upon the Shoulders of the Almighty by Faith and Prayer with a Confident expectation of a good Issue He directeth this Speech to himself or his own Soul as he oft doth in this Book and withal to all good Men in like Circumstances upon the LORD and he shall sustain thee he * Psal. 37. 24. shall never suffer the righteous to be moved e i. e. To be removed To wit from his sure and happy Estate Or which agrees as well with the Hebrew He shall not suffer the Righteous to be moved or fall for ever as he doth wicked Men. Though he may for a season suffer them to be shaken yet he will not suffer them to be utterly overwhelmed 23. But thou O God shalt bring them f My wicked Enemies of whom I have hitherto spoken down into the pit of destruction †Heb. Men of Bloods and deceit * Psal. 5. 6. bloody and deceitful men g That Colour their Cruel intentions with specious and deceitful Pretences which are most hateful to God and all Men. †Heb. shall 〈◊〉 half their days See Prov. 10. 27. shall not live out half their days h Not half of what others Live and they by the Course of Nature might Live but shall be cut off by God's just Judgment by an untimely and violent Death but I will trust in thee i And in this Confidence I will quietly and Patiently wait upon thee for their downfâ—…l and for my Deliverance PSAL. LVI To the chief musician upon Jonath-elem-rechokim a Which is supposed to be the Name of a Song But many render it as the Words signfie Concerning the dumb Dove afar off All which agrees very well to David in his present Circumstances He calls himself a Dove for his innocency and Folly which is ascribed to the Dove Hos. 7. 11. in casting himself into this snare and for his Vexation and Persecution by his Enemies those Birds of prey and for his sad and mournful Posture Silent he was and it was his Prudence so to be in this place and Condition and he was in a place remote enough from his Fathers House and from God's Sanctuary where his Heart was ‖ 〈◊〉 golden 〈◊〉 Daâ—… Michtam of David when the * 〈◊〉 〈◊〉 21. Philistins took him in Gath b When being Chased by Saul's restless Malice he had put himself into the Hands and Power of the Philistins at Gath. Where when he was the following Meditations came into his Mind which after his escape he digested into this Order and Psalm 1. BE merciful unto me O God for man c i. e. Men weak and miserable Men as the Word signifies whom thou canst Crush in an instant Saul and his Courtiers who have driven me hither and now Achish and the Philistins who have oft sought my Ruin which now they have opportunity to Effect would swallow me up d Like wild and Ravenous Beasts rather then Men. Heb. hath swallowed me up The thing is begun and in a manner done if thou dost not miraculously prevent it he fighting daily oppresseth me 2. * 〈◊〉 〈◊〉 Mine enemies e Heb. my Observers that narrowly look to all my Paths and Watch for my Haltings and for an Opportunity to destroy me would daily swallow me up for they be many that fight against me f They trust to their great Numbers wherein they know themselves to be much Superior to me O thou most High g Who from thine high place beholdest all their Plots and canst most easily disturb and blast them 3. What time I am afraid I will trust in thee h When I have the geatest Cause of Fear I will relye upon thy Providence and Promise for my
that Mercy and Comfort which I either have or hope for Heb. of his Mercy But here also there is as appears by Comparing this with v. 17. a Change of the Person as there was in the foregoing Verse shall prevent me t To wit with the Blessings of Goodness as it is more fully expressed Psal. 21. 3. Thou shalt help me and that seasonably before it be too Late and sooner than I expect God shall let * Psal 92. 11. me see my desire u In their Disappointment and overthrow as it follows Which was very desirable to David no less for the publick good than for his own Safety and Happiness upon †Heb. mine Observers mine enemies 11. * See Gen. 4. 14. 15. Slay them not x To wit suddenly or at once lest my people y My Countrey men Or those over whom thou hast appointed me to be Governour in due time forget z Their former Danger and thy glorious Mercy in delivering them and their own Duty to thee for it Hereby it most plainly appears that David in those and the like Imprecations against his Enemies was not moved thereunto by his private Malice or desire of Revenge but by the Respect which he had to God's Honour and the general good of his People scatter them a Heb. make them to Wander As they wandred about the City and Country to do me Mischief v. 6. so let their Punishment be agreeable to their sin let them wander from place to place to wit for Meat as it is expressed v. 15. that they may carry the Tokens of thy Justice and their own Shame to all places where they come by thy power and bring them down b From that Power and Dignity in which thou hast set them which they do so wickedly abuse and from the height of their Carnal Hopes and Confidences of Success against me O LORD our shield 12. For the sin of their mouth and the words of their lips c For their ungodly and injurlous and pernicious Speeches of which he speaks v. 7. and in many other places let them even be taken d As in a snare in order to their Ruin Let thy Judgments overtake them in their pride e For their proud and insolent Speeches against thee v. 7. and for cursing and lying f For their Execrations and lying Reports which they have raised or spread abroad concerning me which they speak g Which they are ready to utter upon all Occasions 13. Consume them h By degrees and after thou hast made them to wander about v. 11 in wrath consume them that they may not be i To wit in the Land of the Living any more As this Phrase is frequently understood whereof divers instances have been given and let them know k Experimentally and to their cost that God ruleth l Over and above them That though Saul be King yet God is his Superior in Power and Authority and all things among us shall be disposed not as it pleaseth Saul which his Parasites are always suggesting to him but as God will and therefore I shall be preserved and in fit time Crowned in spight of all that Saul or his Forces can do against me in Jacob m In the Land and over the People of Israel whose King and Governour he is in a peculiar manner unto n Or and unto The Conjunction and being oft understood as hath been noted before These words may be referred Either 1. To God's Ruling let them know that God Ruleth not onely in Iacob But also to the Ends of the Earth Or 2 To mens knowing let them or let men know even to the Ends of the Earth that God raleth in Iacob Let thy Judgments be so manifest and dreadful in the Destruction of thy wicked Enemies that not onely Israelites but even the remote Nations of the World may see it and acknowledge thy Power and Providence in it the ends of the earth o Either of this Land Or rather of the World The Sence is That by those Eminent and extraordinary Discoveries of thy Power and Wisdom and Justice it may be Evident both to them and to all that hear of it that thou art no Puny or Inferior or Topical God like the God's of Heathens whose Government is confined to a narrow Compass but the high and mighty God and the great Ruler of the whole World Selah 14. And at evening let them return and let them make a noise like a dog and go round about the city p What was their sin and their choise to do with evil Design let it be their Punishment to do it by Constraint and for Meat as it follows v. 15. 15. Let them wander up and down †Heb. to Eat for meat q To get a Lively-hood ‖ Or if they be not satisfied then they will stay all Night and grudg if they be not satisfied r When their Bodies are hungry let their Minds be discontented Or as others render the Words And lodge or be forced to Lodge all Night when they are not satisfied Let them go to their rest with an empty Stomach 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee s i. e. To thy Honour Or rather of or concerning thee as that Particle is sometimes used O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief musician upon Shushan-eduth a This like the rest seems to be the Name of an Instrument or Song or Tune then well known but now quite unknown and forgotten It may be and is by some rendred The Lilly or Rose of the Testimony or Oracle But why it was so called is a Matter of meer Conjecture and of small importance to us to know ‖ Or a Golden 〈◊〉 Michtam of David to teach b To wit in an Eminent manner Or for the special instruction of God's Church and People in some points of great moment as Concerning the grievous Calamities to which God's Church and People were obnoxious v. 1 2 3. and concerning the certainty of God's Promises and of their Deliverance out of them upon Condition of their Faith and Obedience Which Doctrines were of great moment especially to the Israelites who were and were likely to be Exercised in the same manner and with the same Variety and Vicissitudes of Condition under which their Ancestors had been Or whereas other Songs were to be Learned onely by the Levites or by some of them this possibly was one of them which the People also were to be taught and were to sing upon occasion because of the publick and general Concernment which they all had in the Matter herein contained * 〈◊〉 8. 3. 13. 〈◊〉 18. 3. 〈◊〉
7 For they have devoured Jacob l The posterity of Iacob whom thou didst love and with whom and his Seed thou madest a sure and everlasting Covenant whereby thou didst ingage thy self to be an enemy to their enemies Exod. 23. 22. Besides thou haâ—…est cruelty especially when the wicked devour those who are more righteous than themselves Habak 1. 13. and laid waste his dwelling place 8 * Isa. 64. 9 O remember not against us ‖ Or the iniquities of them that were before us former iniquities m The sins committed by our Forefathers and by us who have filled up the measure of their sins for which we confess thou hast most righteously brought this desolating judgment upon us let thy tender mercies n Upon which all our confidence is fixed for merit and righteousness we have none See Dan. 9 7 9. speedily prevent us o Prevent our utter extirpation which we have deserved and have great reason to expect for we are brought very low p Past the hopes of all humane help and therefore the glory or our deliverance will be wholly thine 9 Help us O God of our salvation q From whom we have oft received and from whom alone we now expect salvation for the glory of thy name r Which is now obscured by the insolency and blasphemy of thine enemies who ascribe this Conquest to their Idols and triumph over thee no less than over thy people as one unable to deliver them out of their hands See Dan. 3. 15. and deliver us and †Heb. attone or expiate purge away our sins for thy names sake 10 * Psal. 42. 10. and 115. 2. Wherefore should the heathen say Where is their God! s He whom they served and of whom they boasted He is lost and gone or grown impotent or idle Let him be known among the heathen t By the expectation of his judgments upon them according to Psal. 9. 16. in our sight u That we may live to see it and praise thy name for it by the †Heb. vengeance revenging of the blood of thy servants which is shed 11 Let * the sighing of the prisoner u Of thy poor people now in prison or at least in captivity come Psal. 102. 20. before thee according to the greatness of †Heb. thine arm thy power †Heb. reserve the children of death preserve thou those that are appointed to die x Heb. the children of death i. e. Which were either designed to death or in manifest danger of it as being wholly in the power of their cruel and barbarous enemies 12 And render unto our neighbours sevenfold into their bosom y i. e. Either 1. Abundantly as this Phrase notes Isa. 65. 6 7. Ier. 32. 18. Luke 6. 38. Or 2. Sensibly so as it may come home to them and fall heavily upon them in their own persons there reproach wherewith they have reproached thee z As impotent or unfaithful or unmerciful to his own people So they intimate that this dedesire did not proceed from a revengeful mind but from a due sence of God's favour O Lord. 13 * Psal. 9â—… 7. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise †Heb. to generation and generation to all generations PSAL. LXXX The ARGUMENT This Psalm was Composed either 1. Upon the same ocasion with the former to wit the destruction of Jerusalem by the Chaldaeans as most conceive Which yet seems not probable because here is no mention of the Temple nor of Jerusalem as there is in the foregoing Psalm nor of the Tribe of Judah which was most concerned in that desolation but of Joseph Verse 1. and of the Tribes of Ephraim and Manasseh which were carried captive long before that time nor do the expressions of this Psalm import such a desolating judgment as those of the former do Or 2. Upon occasion of the captivity of the ten Tribes as some others think But why then is Benjamin named which is none of that number nor went into captivity with them but was joyned with Judah Or 3. Upon occasion of some other calamity or calamities which befel the Tribes of Israel after their division into two Kingdoms and before the captivity and destruction of either of them In which time all â—…he evils mentioned in this Psalm did befal them sometimes in one Tribe or part and sometimes in another as is manifest from their History To the chief musician upon Shoshannim-Eduth a It seems to be the name of a Musical Instrument though many separate the latter part of the word from the former and expound Eduth a testimony or witness between God and his people of his relation to them and of their dependence upon him a Psalm ‖ Or for Asaph of Asaph 1 GIve ear O shepherd of Israel b Thou who hast undertaken to seed and govern thy people of Israel as a shepherd doth his flock now perform thine Office and rescue thy â—…ock from those grievous Wolves which devour and destroy them thou that leadest c Or didst lead formerly though now thou hast forsaken them Ioseph d i. e. The Children of Ioseph or of Israel as he now said this Clause being but a repetition of the former in other words Compare Psal. 77. 15. And the name of Ioseph the most eminent of the Patriarchs both for his dignity and piety and the right of primogeniture transferred upon him from Reuben 1 Chron. 5. 1. is elsewhere put for all the ten Tribes as Ezek. 37. 16 19. Amos 5. 6 15. and 6. 6. Zech. 10. 6. And for all the Tribes as Psal. 81. 5. Obad. v. 18. like a flock thou that dwellest between the cherubims e Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God and of the vanity of their superstitious Addresses to their Calves at Daâ—… and Bethel and of the necessity of their returning to the true worship of God before the Ark at Ierusalem if they desired or expected any relief from him And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity in and after which time there was no Ark nor Cherubims nor do I remember that David or any Prophets did then apply themselves to God by that Title See Dan. 9. shine forth f Out of the clouds wherein thou seemest to hide thy self Shew forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies 2 Before Ephraim and Benjamin and Manasseh g i. e. Before all the Tribes of Israel for whom he mentions onely these three Tribes either 1. Because of their special relation to Ioseph here named Vers. 1. Ephraim and Manasseh being his Sons and
50. 12. The heavens are thine the earth also is thine as for the world and the fulness thereof x All the Creatures wherewith it is replenished as Psal. 24. 1. 50. 12. thou hast founded them y They are all thy Creatures and therefore wholly subject to thy power and pleasure and therefore all the Monarchs and Kingdoms of the Earth cannot hinder thee from making good thy promise to the House and Kingdom of David 12 The north and †Heb. the right hand the south z The northern and southern parts of the World yea even the remotest ends thereof though not yet known to us were made and are ruled by thee Or possibly he may understand the northern and southern Empires and people of the World who have from time to time annoyed and disturbed the Kingdom of David and of Israel of which this Psalm principally treats such as Syria Chaldea and Assyria which in Scripture phrase are called the north in reference to that Kingdom and Egypt and Ethiopia and Arabia which are southward from it These saith he are all thy Creatures and none of them can withstand thee if thou wilt undertake to deliver thy people But this I onely propose with submission thou hast created them Tabor and Hermon a Two eminent Mountains in the land of Canaan Tabor in the West and within Iordan Hermon on the East and without Iordan By which he may understand either first the Western and Eastern parts of the World and so all the four parts of the World are contained in this Verse But this may seem an uncouth and incongruous description of the East and West partly because the North and the South here mentioned are not those parts of the land of Canaan but of the World with respect to it and therefore the East and West should in reason have been so too and partly because these places were not so situated in Canaan for Tabor was not in the West part of Canaan but rather in the middle space between the Sea and Iordan and Hermon was not so much on the East as on the North being indeed the northern border of the land without Iordan Or secondly the several parts of the land of Canaan both within Iordan where Mount Tabor is and without it where Hermon lyes And the Mountains may be named rather than the Valleys because when their fertility is expressed the fertility of the Valleys is more strongly supposed shall rejoice b i. e. Shall be fruitful and prosperous and so give their Inhabitants cause to rejoice Joy and singing are oft ascribed to Mountains and Fields c. in a Poetical strain in thy name c In or by thy favour and the fruits thereof 13 Thou hast †Heb. aâ—… 〈◊〉 with might a mighty arm strong is thy hand d Either thy left hand because the right hand seems to be opposed to it or thy right hand as it is limited and explained in the next clause and high is e Or is or shall be exalted or lifted up That strength of thine hand hath been or shall be put forth for thy people as occasion requireth thy right hand 14 Justice and judgment f i. e. Just judgment or justice in judging as Ier. 9. 24. 22. 3. A common figure called Hendiaduo are the ‖ Or establishment or place habitation g Or the basis or foundation as this word is used Ezra 2. 68. 3. 3. Psal. 97. 2. 104. 5. the groundwork of all his proceedings and the stability of his Throne and Government For God could not be the Judge and Ruler of the World if he did not right Gen. 18. 25. Comp. Prov. 16. 12. The sence and scope of this Verse may be this Though thy present dispensations in breaking thy Covenant with David and in suffering his Posterity and thine own people to be devoured by such as are much more wicked than they be a great deep and secret yet I rest satisfied that they are just In like manner the Prophet fortifies himself under the like thoughts Ier. 12. 1. of thy throne * Psal. 85. 13. mercy and truth shall go before thy face h As thy Harbengers and Companions wheresoever thou goest Thou art neither unmerciful nor unfaithful in any of thy dealings 15 Blessed is the people i The Psalmist intending to describe the doleful estate of the Royal Family and Kingdom of Israel aggravates it by the consideration of their former felicity that know the * Numb 10. 6â—… Psal. 33. 10. Psal. 27. 6. joyful sound k i. e. Who enjoy the presence of God and his Ordinances and the tokens of his grace and mercy to them to which they were called and invited by the sound of Trumpets which upon that onely reason was very pleasant and grateful to the Israelites See Numb 10. 9 10. So the sign is put for the thing signified as is manifest both from the following clause of the Verse and because otherwise the hearing of the outward sound of Trumpets could never make them blessed they shall walk O LORD in the light of thy countenance l They shall live under the comfortable influences of thy grace and favour whereof at present we are bereaved 16 In thy name m In the knowledge and remembrance of thy name i. e. of thy infinite power and goodness revealed and imparted to them shall they rejoyce all the day and in thy righteousness n Whereby thou art both inclined and in some sort ingaged to hear the Prayers of thy people and to save them from all their Enemies shall they be exalted 17 For thou art the glory of their strength o All that strength in which they do or may glory is not their own but is a meer vouchsafement of thy grace and to thee alone belongs the glory of all their valiant archievements and in thy favour our horn shall be exalted p i. e. Our power and honour which now lies in the dust shall be raised and recovered 18 For q This Verse gives a reason of the Psalmists confidence that their horn would be exalted ‖ Oâ—…r 〈◊〉 of the 〈◊〉 and our 〈◊〉 of the 〈◊〉 of Is. the LORD is our defence and the holy one of Israel is our king r Having therefore so potent a friend we have no reason to despair of our restitution to our former selicâ—…y Or as the words may well be and are by divers rendred Of or From the Lord is or was our shield to wit our King as it is explained in the next branch of the Verse compared with Psal. 47. 10. and of or from the holy one of Israel i. e. the Lord who is oft so called is or was our King He gave us our King and Royal Family at first and therefore he can easily restore it when he sees it fit 19 Then s i. e. Of old for this
is usual 11 * Psal. 89. 3 4. â—…3 c. The LORD hath sworn in truth y Not falsly or deceitfully as men sometimes do but sincerely and faithfully what he will inviolably observe and fulfil as the next clause expounds this unto David he will not turn from it * 2 Sam. 7. 12. 1 Kings 8. 25. 2 Chr. 6. 16. Luke 1. 69. Acts 2. 30. Of the fruit of †Heb. thy belly thy body z Some of thy posterity will I set upon thy throne 12 If thy children will keep my covenant and my testimony that I shall teach them their children also shall sit upon my throne for evermore 13 For the LORD hath chosen Zion a Not strictly but largely taken either for the whole mountain whereof Zion and Moriah were two parts or tops or for Ierusalem which was in a great part built upon Mount Zion whence it is oft called Zion as hath been noted again and again For he speaks here of that place which he chose to be his rest for ever as it follows v. 14. which unequestionably was the Temple whence also it appears that this Psalm was not written by David nor before the building of the Temple he hath desired it for his habitation 14 * Psal. 68. 16. This is my rest for ever here will I dwell b I will no more wander to several places as I have done but here I have fixed my abode for I have desired it 15 * Psal. 147. 14. I will ‖ Or surely abundantly bless her provision c I will plentifully provide for Ierusalem and all that live in her or resort to her for Worship nor shall they seek my face in vain I will satisfie her poor with bread 16 I * 2 Chr. 6. 41. will also cloath her priests with salvation d With my saving graces and blessings with righteousness as thou didst desire v. 9. and moreover with that protection and benediction which by my promise belongs to righteous persons and her saints shall shout aloud for joy 17 * Ezek. 29. 21. Luke 1. 69. There e In Ierusalem the seat of the Kingdom and which is no small advantage to that family the onely place of my presence and worship in the world will I make the horn of David to bud f His power and glory to flourish and increase and to be propagated to his posterity I have ordained a ‖ Or candle See 1 Kings 11. 36. lamp g A successor or succession to continue for ever in his family as this phrase is expounded 1 Kings 11. 36. 15. 4. and particularly one eminent and glorious light to wit the Messias who shall come out of his loyns and revive and vastly enlarge his Kingdom for mine anointed 18 His enemies will I cloath with shame h For the shameful and unexpected disappointment of all their vain hopes and wicked designs but upon himself i Upon him and his posterity which are nothing else but a mans self multiplied shall his crown flourish PSAL. CXXXIII A song of degrees of David This Psalm was composed by David upon the happy occasion of the ending of the Civil Wars between the two Houses of Saul and David In which having felt the sad effects of discord and division both the King and People were more sensible of the great blessing of reconciliation and unity 1 BEhold how good and how pleasant it is a You have been harassed by a Civil War take notice of this blessed change with thankfulness to God for it for brethren b For us who are brethren not onely by nature and blood but also by combination in one and the same Commonwealth and by the profession of the same Religion to dwell †Heb. 〈◊〉 together together in unity 2 It is like the * Exod. 30. 25 30. precious ointment upon the head that ran down upon the beard even Aarons beard c It is no less grateful and refreshing than that oyl which was plentifully poured forth upon Aarons head at the time of his Consecration to the Priestly Office which was exceeding pleasant not onely for the extraordinary fragrancy of it but because by this together with the other Rites prescribed he was initiated into that sacred Office which was so acceptable to God and so comfortable and beneficial to the people as being the happy instrument of making atonement to God for them and of procuring and maintaining their peace with God upon which all their happiness of this life and of the next depends that went down to the ‖ Or â—…ollar skirts d Or skirt for the Hebrew word is of the Singular number Not to the lower skirt or bottom of his Sacerdotal garment for that the sacred Oyl was poured forth in so great plenty is not probable nor was it necessary or convenient but to the upper skirt of it or the mouth of it as this Hebrew word properly signifies or to the collâ—…r of his upper Priestly garment which the oyntment falling upon his beard might easily reach of his garments 3 As the dew of * 〈◊〉 4. 48. 〈◊〉 〈◊〉 Hermon e It is no less grateful than the dew is which fâ—…lls upon that great and goodly hill of Hermon whereby it is both refreshed and made fruitful and as the dew that ‖ 〈◊〉 25. 21. descended upon the mountains of Zion f And as the dew which falleâ—…h upon the mountains of Sion i. e. either upon the several parts and ridges or tops of that mountain whereof one was peculiarly called Sion and another Moriah or upon the mountains which are round about Ierusalem Psal. 125. 2. which is oft called Zion as Psal. 132. 13. And these may be opposed to Hermon which was remote and beyond Iordan But peradventure which yet I propose with all submission this dew is not to be taken literally for the falling of the dew availed very little to the refreshment or improvement of the hills of Sion and Moriah especially as now they were filled with buildings but Allegorically for the favour or blessing of God which is frequently called and compared to the dew as Prov. 19. 12. Isa. 18. 4. Hos. 14. 5. Mich. 5. 7. And thus it may seem to be explained in the following clause and so the sence of the place is this It is as desirable as the natural dew which falls upon mount Hermon nay which is more as that blessed and heavenly dew of Gods ordinances and graces which he hath commanded to fall upon the mountains of Sion i. e. either upon mount Sion the Plural number being put for the Singular as it is Psal. 132. 7. and oft elsewhere as I have observed in several places or upon the mountains of Zion and Moriah and others which are round about Ierusalem as was now said And if it seem strange that the dew should be taken literally in the first
door of my lips f My lips which are the door of my mouth whence words come forth 4 Incline not g Suffer it not to be inclined or led aside either by my own errours or lusts or by the temptations of the world or of the Devil Thus God is frequently said to harden mens hearts not positively for he can do no evil nor tempt any man to it Iam. 1. 13. but privatively by denying sofâ—…ning grace my heart h Keep me not onely from wicked speeches v. 3. but from all evil motions of my heart which otherwise will draw me to many evil speeches and actions to any evil thing to practise wicked works with men that work iniquity i Either 1. to joyn with them in their sinful courses or 2. to do wickedly as they do and let me not eat of their dainties k Let me never enjoy or desire worldly comforts upon such terms as they do to wit with Gods wrath and curse as instruments of wickedness and of my own eternal destruction My afflictions are more desirable than such prosperity Let none of their sweet morsels the pleasures oâ—… advantages which they gain by their wickedness tempt me to approve of or imitate their ways 5 * Prov. 9. 8. ‖ Or let the righteous smiâ—… me kindly and reprove me let not their precious oil break my head c. Let the righteous smite me l To wit with his tongue by reproofs as the next clause explains it which are called wounds Prov. 27. 6. As I pray unto thee that 〈◊〉 wouldâ—…st keep me from sinful practices so I beg it of all just men that if I do transgress or if by the arts and slanders of mine enemies any of them are made to believe that I am guilty of â—…il designs against Saul or of any other wickedness that they would freely admonish and reprove me for it And their reproofs shall please me better than the dainties of the wicked last mentioned v. 4. it shall be a kindness m I shall be so far from being offended with it as an act of enmity or ill will as they may suspect that I shall esteem it an act and sign of true friendship and let him reprove me it shall be an excellent oil n Or it shall be as the oil of the head as it is in the Hebrew i. e. which is poured upon the head as the manner was in great feasts and solemnities which shall not break my head o Not hurt or disturb it but on the contrary shall heal and greatly refresh and delight it Which is here understood by a known figure called Meiosis whereby more is intended than is expressed as Prov. 17. 21. and oft elsewhere for yet my prayer also shall be in their calamities p Either 1. in the calamities of those righteous persons who reproved and censured him So this is an evidence of what he last said that he should take their reproofs for a kindness because when they came into such calamities as those wherein he was involved as all righteous men must expect sufferings at one time or other he would not insult over them nor censure them but pity them and pray for them or 2. in the calamities of his enemies of which he speaks in the next words And so this may be added as a reason why he did so freely offer himself to the righteous to be reproved by them if he or his cause were so bad as his enemies made them because he was well assured that he was sincere and his cause good and that God would bring him out of all his calamities and bring his enemies into such calamities that they should need and desire his prayers which also he would willingly grant to them and then all good men would be fully satisfied of the justice of his person and cause 6 When their judges q The chief of mine enemies their Governors Civil and Military are overthrown r Or shall be overthrown or cast down headlong by thine exemplary vengeance Or as others were left free unhurt by me when it was in my power to destroy them of which see 1 Sam. 24. 26. to which histories this place is by divers learned Interpreters thought to allude And then by their Iudges he means Saul although he thought not fit distinctly to mention him but onely to intimate him in an obscure and general way in stony places s Heb. in the hands or by the sides of the rock Which may relate either 1. to the rocky nature of those places in which Saul fell into Davids hands See 1 Sam. 24. 2. or 2. to the ancient manner of punishing malefactors which was by throwing them down from the tops of rocks of which see 2 Chron. 25. 12. or 3. to aggravate their overthrow for falls in stony places are as most easie and frequent so also most mischievous they shall hear my words for they are sweet t Then they either the Judges who will be wise too late or the people spared by my favour when others were overthrown and warned by that fearful example will hear my words i. e. hearken to my counsels and offers which now they despise and then they my words will be sweet and acceptable to them which now they reject Others thus then they did hear my words that they were sweet then they acknowledged that my words and carriage towards Saul were full of meekness and gentleness and that I was not so false and malicious as they had represented me to be 7 Our bones u My bones and the bones of my friends and followers Our skin and flesh is in a manner consumed and there is nothing left of us but a company of dead and dry bones Whereby he intimates that their condition was desperate Comp. Ezek. 37. 11. are scattered at the graves mouth x Either 1. literally and properly So barbarously cruel were our enemies that they not onely killed us but left our carkasses unburied by which means our flesh and sinews c. were consumed or torn in pieces by wild â—…easts and our bones dispersed upon the face of the earth our common grave or if any of my followers were dead and buried they pulled their bones out of the grave and scattered them about or rather 2. Metaphorically So the sence is Our case is almost as hopeless as of those who are dead and whose bones are scattered in several places as when one cutteth and cleaveth wood upon the earth y As much neglected and despised by them as the chips which a Carpenter makes when he is cutting wood which he will not stoop to take up Or rather as the LXX and Chaldee and Syriack understand it and as it is in the Hebrew as when one to wit the husbandman cutteth and cleaveth the earth or in the earth which he teareth without any mercy 8 But mine eyes are unto thee O GOD the Lord in
intimate society with my self Whereby he also passeth a severe censure upon himself that he had associated himself with such Persons and not with the vertuous Women which doubtless there were in his time as appears from Prov. 31. It is not Solomon's design to disparage this Sex nor to make a general comparison between men and women in all Places and Ages but onely to suggest his own experience concerning it have I not found It seemed so wonderful to me that I suspected I had not made a sufficient enquiry therefore I returned to search again with more earnestness and accuratness 29 Lo this onely have I found e Though I could not find out all the streams of wickedness and their infinite windings and turnings in the World yet I have discovered the fountain of it to wit Original sin and the corruption of Nature which is both in men and Women * Gen. 1. 27. that God hath made man f God made our first Parents Adam and Eve upright g Heb. right without any imperfection or corruption conformable to his Nature and Will which is the rule of right after his own likeness understanding and holy and every way good but they h Our first Parents and after them their Posterity treading in their steps have sought out many inventions i Were not contented with their present state but aimed at higher things and studied new ways of making themselves more wise and happy than God had made them and readily hearkned to the suggestions of the Devil to that end And we their sinful and wretched Children after their example are still prone to forsake the certain rule of God's Word and the true way to happiness and to seek new Methods and Inventions of attaining to it even such as Solomon hath discoursed of in this Book CHAP. VIII 1 WHo is as the wise man a Who is to be compared with a wise Man He is incomparably the most excellent Man in the World Or rather who is truly wise The Particle as being here not a Note of similitude but of reality as it is Ioh. 1. 14. and in many other places as hath been noted There are very few or no truly wise men in this World This seems best to agree with the Next clause which is not Who is as he that knoweth but who knoweth c. who knoweth the interpretation of a thing b How few are there who understand the reasons of things and can rightly expound the word and works of God and instruct and satisfie himself and others in all the doubtful and difficult cases of humane actions * Prov. 4 8 9. 17. 24. See Act. 6. 15. a mans wisdom maketh his face to shine c Maketh a Man illustrious and venerable chearful and mild and amiable in his carriage to others The face is put for the mind or inward frame hecause the mind discovers itself in the Countenance and †Heb. the strength the boldness of his face d The roughtness or fierceness the pride and impudence of his disposition as this Phrase is used Deut. 28. 50. Prov. 7. 13. 21. 29. Dan. 8. 23. shall be ‖ Or doubled changed e Into gentleness and humility 2 I counsel thee f Which Verb is necessarily understood to make the sense full and compleat See the like defects of speech Ps. 120. 7. Isa. 5. 9. c. to keep the kings commandment g Observe and obey all his commands Which is not to be understood universally as if the King should have commanded them to deny or blaspheme God or to worship Idols in which case every Christian Man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than Man but onely of such commands as are not contrary to the will of God and that in regard of the oath of God h Either 1. Because of that Oath which thou hast taken to keep all God's Laws whereof this of Obedience to Superiours is one Or 2. Because of that Covenant or Oath of Fealty and Allegiance whereby thou hast engaged thy self to him of which see 1 Chron. 11. 3. 29. 24. Ezek. 17. 16 18. Though this may also be understood and is by some learned Interpreters taken as a limitation of their Obedience to Kings the words being thus rendred as the Hebrew will very well bear but according to the word of the Oath of God Obey the Kings commands with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths oâ—…t renewed to observe in the first place 3 * Ch. 10. 4. Be not hasty to go out of his sight i Heb. to go from his face or presence to wit in dislike or in discontent withdrawing thy self from thy Kings service or obedience as malecontents use to do for this will both provoke him and lead thee by degrees into Sedition or Rebellion stand not in an evil thing k If thou hast offended him persist not in it but humbly acknowledge thine offence and beg his pardon and favour for he doth whatsoever pleaseth him l His power is uncontrollable in his Dominions and therefore thou canst neither resist nor avoid his fury 4 Where the word of a king is there is power m Whatsoever he commandeth he wants not power nor instruments to execute it and therefore can easily punish thâ—…e as he pleaseth and who may say n Heb. Who shall say Who will presume or dare to say so He doth not affirm that it is unlawful to say so for Samuel said so to Saul 1 Sam. 15. and Nathan to David 2 Sam. 12. and several other Prophets to the Kings of Iudah and Israel but onely that it is difficult and dangerous unto him What dost thou 5 Whoso keepeth the commandment o Either 1. of the King of which he hath hitherto spoken Or 2. of God for the Word or Commandments or Law are oft used emphatically for the Word Law or Command of God as hath been formerly and frequently observed and the Commandment is put for the Commandments as is very usual And so Solomon passeth from his former to a new subject †Heb. shall know shall feel no evil thing p Shall be delivered from those mischiess which befal the disobedient and a wise mans heart discerneth both time and judgment q Both when and how far and in what manner he may or must keep the commands of the King or God For the word here rendred judgment doth oft signifie right as Deut. 21. 17. as also a cause or controversie as Numb 27. 5. and the manner or rule of actions as Iudg. 13. 12. The sense is A wise Maâ—… knows both what he ought to do and what are the fittest seasons for doing it which he seeketh and
Devastation they â—…ght now enter there and feed at pleasure as the next 〈◊〉 imply Or they may be rendred thus as they are by a late Learned Interpreter That there might not come 〈◊〉 c. which is mentioned as the Reason why they were digged and dressed that they might be freed from Briers and Thorns And so there is onely a defect of the Hebrew Particle asher which is frequent and that not onely as it signifies which but as it is taken finally for that as Isa. 5. 11. 10. 2. and elsewhere * Chap. 32. 20. but it shall g Or even as this Particle is oft rendred there shall be to wit a place which Word is understood 2 Sam. 7. 1. 1 Kings 18. 12. Or the Words may be thus rendred And all hills that shall be digged and thorns even they or each of them shall be the Singular being taken collectively as is very usual be for the sending forth of oxen and for the treading of lesser cattel h All sorts of Cattel may fairly enter and feed there the Fences being broken down and the Owners generally slain or carried into Captivity CHAP. VIII MOreover the Lord said unto me Take thee a great roll a Or A great volume because the Prophecy to be written in it was large and God would have it written in very large and legible Characters and write in it with a mans pen b With such a Pen as Writers use Psal. 41. 6. Ier. 8. 6. that so all may read and understand it concerning †Heb in making speed to the spoil he hasteneth the prey or make speed c. Maher-shalal-hash-baz c Concerning that thing which is signified by the Name of thy Child which is here mentioned by way of anticipation as not being given him till v. 3. i. e. concerning that which God is making haste to do the giving up the Kingdoms of Syria and Israel for a Prey to the Assyrian as this Name is explained v. 4. 2 And I took unto me faithful witnesses to record d Persons of unquestionable Reputation who should â—…ear witness that the following Name and Prophecy was written and published by me according to God's Command * 2 Kings 1â—… 10. Uriah the priest and Zechariah the son of Jeberechiah 3 And I †Heb. approached unto went unto e Heb. I came near to her A modest Expression of the Conjugal Act. the prophetess f So called partly as she was the Prophets Wife Wives being frequently denominated from their Husbands Titles as the Wives of Mayor or Doctor c. are commonly called Mayoress Doctoress c. and partly because she did concur with the Prophet to the Procreation of this Prophetical Child and she conceived and bare a son then said the LORD to me Call his name Maher-shalal-hash-baz 4 For before the child shall have knowledge to cry My father and my mother g To speak and to know his Parents which is within the space of two years And this agrees with the other Prophecy Isa. 7. 16. Before the child shall know to refuse the evil and chuse the good which requires a longer time than to distinguish his Parents from Strangers which suits well to Shear-jashub who being born some years before this was capable of that further degree of Knowledge as soon as this was capable of the lower degree ‖ Or he that is before the king of Assyria shall take away the riches c. * 2 Kings 16. 9. the riches of Damascus and the spoil of Samaria shall be taken away h The Kingdoms of Syria and Israel here signified by their two Capital Cities shall be stripped of their Wealth and Power as they were by Tiglath-Pileser within the time here limited 2 Kings 15. 29. before the king of Assyria i In his Presence and by himself and his Forces For in Scripture-use that is said to be before a man which is in or is put into a mans power as Gen. 13. 9. 20. 15. c. and men are said to be smitten before their enemies when they are smitten by them as Numb 14. 42. Deut. 1. 42. Iudg. 20. 39. and oft elsewhere Others refer this Phrase to the ancient Custom of Conquerors of sending or carrying their Spoils before them into their own Country 5 The LORD spake also unto me again saying 6 For as much as this people k Either 1. the People of Iudah which are suppos'd to have grown weary of their present Government and out of distrust of God's Protection designed to revolt from God and from the House of David and to put themselves under the Power and Protection of the Kings of Syria and Israel But there are no Footsteps of any such Design or Practice of that People And the following Clause of rejoycing in Rezin c. cannot with any colour be ascribed to the Iews whom at this time they sought to destroy or rather 2. the People of Israel of whom he last spake v. 4. and who are the chief Subject of this whole Prophecy contained in this and the foregoing Chapter and who did rejoyce not onely in their own King Pekah but also in the Assistance of so powerful an Allie as Rezin was ‖ Or despiseth refuseth l Or rather despiseth as the Word properly and most frequently signifies the waters of Shiloah m That small and contemptible River or Brook which ran by that City which is here secretly opposed to the great Rivers of Tigâ—…s and Euphrates by which the Assyrian Empire was fortified Hereby he understaâ—… the Munitions and Strength of the Iews which their Enemies derided and contemned that go softly n Gently as little Rivers do and rejoyce in Rezin and Remaliahs son 7 Now therefore o Because they despise the Opposition which they have from Siloah and Ierusalem they shall have a more potent Enemy behold the LORD bringeth up upon them p Upon Israel See on the foregoing Verse the waters of the river q Of Euphrates oft called the river for its eminent greatness Whereby he understands the Assyrian Forces as the next Words explain the Metaphor strong and many even the king of Assyia and all his glory r His numerous and puissant Army in which he gloried See Isa. 10. 8. and he shall come up over all his chanels s This great River shall overflow its own proper Channels The meaning is This great Monarch shall enlarge his Dominions and add the Lands of Syria and Israel to them Some render the Words he shall come up with all his channels or streams for the Hebrew Particle al sometimes signifies with as Iob 38. 32. But it seems hard to understand the same Particle one way in this Clause and another in the last Clause Besides the last Clause favours the former Interpretation the same thing being repeated in it as is usual in the Sacred Writings Or this
Evening when the time prefixed by Saul was expired and took sheep and oxen and calves and slew them on the ground and the people did eat them * Lev. 7. 26. and 19. 26. Deut. 12. 16. with the blood a Not having patience to tarry till the blood was perfectly gone out of them as they should have done See Gen. 9. 4. Levit. 17. 14. Deut. 12. 16. So they who seemed to make conscience of the Kings Commandment for fear of the Curse make no scruple of transgressing Gods Command 33 ¶ Then they told Saul saying Behold the people sin against the LORD in that they eat with the blood And he said Ye have ‖ Or dealt treacherously transgressed b He sees their fault but not his own in giving the occasion to it roll a great stone unto me c That the cattel might be all killed in one place under the inspection of Saul or some other appointed by him for that work and upon the stone that the blood may sooner and better flow out this day 34 And Saul said Disperse your selves among the people and say unto them Bring me hither every man his oxe and every man his sheep and slay them here and eat and sin not against the LORD in eating with the blood And all the people brought every man his oxe d And his Sheep which is to be understood out of the foregoing words ‡ Heb. in 〈◊〉 hand with him that night and slew them there 35 And Saul built an altar unto the LORD e Either for a Monument of the Victory or rather for Sacrifice as the next words imply ‡ Heb. that â—…tar he begâ—… to build unto the LORD the same was the first altar that he built unto the LORD f Though he had occasion to do so oft ere this time So this is noted as another Evidence of his Neglect of God and his Worship It is true Saul 〈◊〉 befoâ—…e this as at Gilgal but that was upon an old Altar Erected by others 36 ¶ And Saul said Let us go down after the Philistines by night and spoil them until the morning light and let us not leave a man of them And they said Do whatsoever seemeth good unto thee Then said the Priest g Remembring Saul's Contempt of Gods Ordinance the last time and the ill Consequence of it and perceiving Saul ready to run into the same Error again even though he had not now the same pretence of the necessity of haste as before and that the people were forward to comply with the motion he gives them this pious and prudent Advice Let us draw near hither h To wit to the Ark as above v. 18. unto God 37 And Saul asked counsel of God Shall I go down after the Philistines wilt thou deliver them into the hand of Israel but he answered him not that day i Either 1. Because he was displeased with Saul for his former neglect v. 18 19. where he began to ask advice of God but was so Rude and Impious as not to tarry for an Answer and therefore it was but a just Retaliation if when Saul did ask God would not vouchsafe him an Answer Or 2. To manifest his dislike of the violation of Oaths For although Ionathan might have a fair excuse from his invincible Ignorance and urgent Necessity and though Saul had done foolishly in making this Oath which also God would this way discover yet when once it was made God would hereby teach them that it should be observed and that they should abstain even from all appearance of the Breach of it 38 And Saul said Draw ye near hither all the ‡ Heb. 〈◊〉 Judg. 20. 2. chief of the people k In the Name of all the People that you may be Witnesses and may see where the Fault lies and know and see wherein this sin hath been this day 39 For as the LORD liveth which saveth Israel though it be in Jonathan my son he shall furely die But there was not a man among all the people that answered him l None of those who either saw Ionathan Eating or heard of it informed against him partly because they were satisfied that his Ignorance excused him and that there was some other reason of Gods not answering and partly from their great Love to Ionathan whom they would not Expose to Death for so small an Offence 40 Then said he unto all Israel Be ye on one side and I and Jonathan my son will be on the other side and the people said unto Saul Do what seemeth good unto thee 41 Therefore Saul said unto the LORD God of Israel ‡ Heb. Give Thâ—…mmim Deut. 33. 8. ‖ Or shew the innocent Give a perfect lot m Or declare for giving is oft put for declaring or pronouncing as Deut. 11. 29. and 13. 1 2. Prov. 9. 9. the perfect or guiltless person i. e. O Lord so guide the Lot that it may discover who is Guilty in this Matter and that it may clear the Innocent And Saul and Jonathan were taken but the people ‡ Heb. 〈◊〉 forth escaped n To wit the Danger they were pronounced Guiltless 42 And Saul said Cast lots between me and Jonathan my son and Jonathan was taken m God so ordered the Lot not that he approved Saul's Execration v. 24. or his Oath that the Transgressor should die v. 39. nor that he would expose Ionathan to Death for he Designed so to rule the hearts of the People and of Saul also that Ionathan should not die but because he would have the whole matter brought to light partly that Saul's Folly might be chastised when he saw what Danger it had brought upon his Eldest and Excellent Son partly that Ionathan's Innocency might be cleared and partly to stablish the Authority of Kings and Rulers and the Obedience which Subjects owe to all their Lawful commands 43 Then Saul said to Jonathan Tell me what thou hast done And Jonathan told him and said I did but taste a little honey with the end of the rod that was in mine hand and lo I must die n I am Sentenced to Death for it which is hard measure He had another Answer That he knew not of his Fathers command but that being said before v. 27. it was needless here to repeat it 44 And Saul answered * Râ—…th 1. 17. God do so and more also o From this and other like expressions of Saul's some gather that he was exceeding prone to the vice of Swearing and Cursing for thou shalt surely die p Stange perversness He who was so Indulgent as to spare wicked Agag chap. 15. is now so severe as to destroy his own worthy Son he that could easily dispense with Gods Righteous and Reasonable Command will not bear the violation of his own rash and foolish command because his own Authority and Power is concerned in this and onely