Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other
inconvenience be like to come upon them hence it is that the Prophet Nathan chargeth David with despising the commandment of the Lord in doing that which was evil in his sight Thou hast killed Uriah the Hittite with the sword and hast taken his wife to be thy wife c. First the person whom David had caused to be slain is so expressely named the rather because Uriah was a man of such eminency one of Davids worthies chap. 23.39 and one it seems that feared God and was zealous for God and his people as appears by that he said to David chap. 11.11 The Ark and Israel and Judah abide in tents and shall I then go home into mine house to eat and to drink and to lie with my wife and so the worth of the party murthered did much aggravate his sinne Secondly even his marrying with Bathsheba is mentioned here as a branch of his sinne for because he had accomplished this marriage by such wicked means to wit by causing her husband to be killed that he might marry her and had done it purposely to conceal his adultery and having brought this to passe did now chucker himself as if all had been well even by this marriage he had highly provoked God to displeasure against him And thirdly this is mentioned as a great aggravation of his sinne that he had slain Uriah with the sword of the children of Ammon and indeed there was much evil wrapped up in this For first there was a treachery in this a sinne which God greatly abhorres they set him upon a desperate service and then according to the plot they had laid when he was engaged they retired from him and so basely betrayed him to the sword of the enemie secondly by this means many of Gods people were slain together with him thirdly the Ammonites were encouraged hereby and took occasion to insult over Gods people and over the truth and religion they professed yea perhaps over the God of the Israelites as regardlesse of those that served him or not able to protect those that fought in his cause and fourthly the hearts of Gods people were exceedingly sadded and discouraged thereby Vers 10. Now therefore the sword shall never depart from thine house This may be referred not onely to the violent death of his three sonnes Amnon Absalom and Adonijah who were all slain with the sword but also to the bloudy wars wherewith the posterity of David were continually molested especially betwixt them and the kings of Israel the successours of Jeroboam Vers 11. Thus saith the Lord Behold I will raise up evil against thee out of thine own house c. This is meant of Amnons incest and Absaloms rebellion and other abominable wickednesse for though God be not the authour of sinne yet his providence concurres in the worst evils that men do and so it did both in the rebellion and in the incest of Absalom concerning which that is meant which followeth in the next words and I will take thy wives before thine eyes and give them unto thy neighbour and he shall lie with thy wives in the sight of this sunne where by his neighbour is meant one that was nigh to him and who was nigher to him then his own sonne and it is said that this should be done before Davids eyes because it was done whilest he lived and he came to know of it and in the sight of the sunne because Absalom did it openly in the sight of all Israel chap. 16.22 and in a tent which they spread for him in Jerusalem upon the top of the house perhaps the same house from the roof whereof David did first cast a lustfull eye upon the wife of Uriah chap. 11.2 Vers 12. For thou didst it secretly but I will do this thing before all Israel and before the sunne And thus God threatned to punish him with that which should be a shame and reproch to him amongst all the people because he had been more afraid of shame amongst men then of his displeasure Vers 13. And David said unto Nathan I have sinned against the Lord. If we compare together Sauls confession of his sinne to Samuel 1. Sam. 15.24.25 with this of Davids to Nathan there seems better expressions of a true penitent in that of Sauls then in this of Davids for Saul confessed his sinne in appearance more fully I have sinned saith he for I have transgressed the commandment of the Lord and thy words because I feared the people and obeyed their voice besides he entreated for pardon vers 25. and desired Samuel that they might go and worship the Lord together as it were to seek atonement with him But now David onely said I have sinned against the Lord which is the ordinary confession of those that most sleight their sinnes and yet Saul was rejected and David had an answer of pardon presently returned to him But for this we must know that Davids heart was truly humbled which Sauls was not and thence was the difference doubtlesse David was so overwhelmed with shame and godly sorrow that he could not speak he could say no more but I have sinned against the Lord and much ado perhaps he had to say that but afterwards we see he confessed his sinne more fully to the whole Church of God for having penned the 51. Psalme which contains his acknowledgement of this sinne and the profession of his repentance he committed it to the chief musician to be published in the sanctuary as by the title of the Psalme we may see To the chief musician a Psalme of David when Nathan the prophet came unto him after he had gone in to Bathsheba And Nathan said unto David The Lord also hath put away thy sinne thou shalt not die That is neither eternally nor by any sudden stroke or judgement of God both which his sinne had deserved even himself had so judged against himself vers 5. and he might the rather fear it because of those words vers 10. Now therefore the sword shall never depart from thine house because thou hast despised me and hast taken the wife of Uriah the Hittite to be thy wife Vers 14. Howbeit because by this deed thou hast given great occasion to the enemies of God to blaspheme c. Two severall wayes had David given occasion to the enemies of God to blaspheme to wit first because by causing Uriah and others of the people of God to be slain by the Ammonites he gave occasion to them who were the enemies of God in regard they were the enemies of Gods people to insult and triumph over them and so at least in effect to blaspheme the Lord God of Israel as not able to defend his people against them as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives Isaiah 52.5 They that rule over them make them to houl saith the Lord and my name continually every day is blasphemed and secondly because by
wont to do when they extoll Princes vers 20. My Lord is wise according to the wisdome of an Angel of God to know all things that are in the earth Therefore the Lord thy God will be with thee Because thou judgest rightly and no doubt wilt so do in this which I have adventured to commend to thee the Lord will be with thee to blesse thee in all thy enterprizes prospering thy government and making thy kingdome to flourish Vers 22. And Joab fell to the ground on his face and bowed himself and thanked the king c. Though Joab knew well that David desired Absaloms return more then he for this it was which put him at first upon this plot as is expressed before vers 1. yet because David would seem to do it merely upon his request and he knew it would endear him to David that he should desire and rejoyce at the welfare of his children therefore he also carried himself as if he thought that David had done it for his sake professing that he accepted it with much thankfulnesse and as a clear argument of the kings favour to him Vers 24. And the king said Let him turn to his own house and let him not see my face This David enjoyned first to humble Absalom the more for his sinne and that too that the recovery of his fathers favour might not embolden him to do evil again and secondly out of a respect to his own credit amongst the people that he might not seem too facil to one that was guilty of so foul a fact but that rather it might be thought he was in a manner constrained to fetch him home and thirdly to deterre others from doing the like Vers 25. But in all Israel there was none to be so much praised as Absalom for his beauty c. This mention of Absaloms rare beauty is here inserted to intimate one reason of Davids strong affection to him and to shew how hard it was to hide himself from him or it is prefixed before the story of his rebellion first because this was one main thing that made him so proud and high minded and secondly because this was one thing that did much winne the hearts of the people towards him Vers 26. He weighed the hair of his head at two hundred shekels after the kings weight Which was about foure pound weight Vers 27. And unto Absalom there were born three sonnes c. Chap. 18 18. It is said he had no sonne of which see the note there Vers 29. Therefore Absalom sent for Joab to have sent him to the king c. This being thus prefixed before the story of Absaloms rebellion it makes it probable that the discontent he took at this did first stirre in him that purpose of rising against his father and knowing not well how to accomplish this as long as he continued banished from the court this might make him so violently earnest to be brought again into the kings favour Vers 32. Wherefore am I come from Geshur it had been good for me to have been there still First because his fathers displeasure was farre the more grievous the nearer he was to him secondly because the infamy of not being suffered to see his father would not have been so notorious and remarkable had he continued in Geshur as it was now that he was come home to Jerusalem and thirdly because in Geshur he injoyed his libertie whereas now he was cooped up in his house and might not come to the court therefore he professeth that he had rather have stayed in Geshur still then live in that manner as he did It seems he minded not much the libertie of Gods ordinances which he was wholly deprived of in Geshur and now might enjoy again being returned to Jerusalem No what cared he for Gods ordinances because he might not come to the court Jerusalem was to him no better then Geshur Now therefore let me see the kings face and if there be any iniquity in me let him kill me That is if he will not suffer me to see his face as being one that have deserved to die let him put me to death for I had rather die then live thus but whence was this confidence of Absalom perhaps out of an opinion that he did well in revenging the rape of his sister but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him by reason whereof he knew he would not put him to death Vers 33. So Joab came to the king and told him and when he had called for Absalom he came to the king c. As soon as David heard that Absalom took it so heavily that he was debarred from his fathers presence and that he chose rather to die then not to see his face he concluded that now he was throughly humbled and that this proceeded from tender affection to his father when indeed there was no such matter but he desired onely to be at the court that he might ingratiate himself amongst the people and advance himself to his fathers throne and so thereupon he sent for him kissed him and was fully reconciled to him CHAP. XV. Vers 1. ABsalom prepared him chariots and horses and fifty men to run before him This is doubtlesse noted as an unusuall state in the princes of those times and as the first course he took both to make known to the people that he expected to succeed his father in the throne for in the great state he took upon him they might see what his hopes were and also to gain upon the affection of the people for outward pomp and shews and magnificence are wont mightily to work upon the common people who by the outward bravery of men are still ready to conclude that they are men of brave and gallant spirits David we must know began now to be aged Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon and fearing least for that fact of his he should be judged unworthy to succeed him yea and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon through he were Davids eldest sonne yet he thought it not safe to abide his fathers death but resolved to see if he could make himself king his father being yet living and to that end first he sought secretly to winne unto himself a popular reputation and so to steal away the hearts of the people from his father and then brake forth into an open insurrection against him and thus the Lord did not onely correct David for his sinnes in the matter of Uriah according to that which the Lord had said to him by the prophet Nathan Behold I will raise up evil against thee out of thine own house chap. 12.11 but also for his fond indulgence towards this his ungratious sonne when he had killed his brother he was pardoned and was not cut off according to Gods law and now did he lay
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods presence and that they might ask counsel of God as occasion served as is evident 1. Sam. 4.4 and 14.18 and therefore the most of Expositours conceive that accordingly at this time the ark was with Joab in the camp at the siege of Rabbah and that this was the reason why Uriah spake of the arks abiding in tents together with Israel and Judah but yet because it seems not probable that they would carry the ark the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites I should rather think that being to speak of the abiding of Israel and Judah in tents in regard that the ark was also in the tent which David had set up for it chap. 6.17 Therefore onely it is that he joyns the ark with Israel and Judah The ark saith he and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields shall I then go into mine house to eat and to drink and to lie with my wife c. But however the drift of these words is evident to wit that Uriah herein rendred a reason why he would not go home to his house namely because he judged it unfit and unreasonable that he should take his ease and pleasure whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall in these words by the providence of God a secret check given to David that Uriah should make conscience of taking pleasure with his own wife at a time when the people of God were in continuall danger and yet David had not scrupled at that very time to satisfie his lust with the wife of Uriah Vers 13. And when David had called him he did eat and drink before him and made him drunk It is not probable that Uriah that had so resolutely refused to feast and frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild herein to the kings commandment no further then might stand with his resolved course of austerity fully purposing not to let loose himself to any delight or freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—snared contrary to what he had purposed with himself and so was made drink which was that David aimed at hoping that when he was heated with wine he would then go home to his wife which hitherto he had refused to do And at even he went out to lie on his bed with the servants of his lord but went not down to his house He went not to sleep as the night before at the doore of the kings house vers 9. to wit because he had drunk too freely but yet he went not home to his wife but lay in the court amongst the kings houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse his wife was not wanting to act her part too it cannot be thought but that she sent and came to him again and again and solicited him earnestly to come home to her for it much concerned her and yet all this could not move him even when he was drunk he would not home to his house for whence was this doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne as he desired to have done Vers 16. He assigned Uriah unto a place where he knew that valiant men were To wit that he might be slain by them as David had in his letter commanded There was no reason given in the letter why this plot must be laid for his life it was sufficient to Joab that the king commanded it he knew how much advantage it might be to him to have the favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne of Jerubesheth That is Gideon who was called Jerubbaal Judges 6.32 Vers 25. Let not this thing displease thee for the sword devoureth one as well as another c. The time was when Davids conscience smote him for cutting off tho lap of Sauls garment though he was his deadly enemy and yet now his heart being hardened upon his adultery with Bathsheba he could sleight the murder of Uriah and many other of Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah heard that Uriah her husband was dead she mourned for her husband Considering what shame would have fallen upon her if her husband had lived and the hope she might well conceive of becoming now the wife of so great a Prince as David was we may well think that she was inwardly glad of these tidings but yet the better to conceal her sinne she would not omit the customary wayes that were used in those times of mourning for her deceased husband Vers 27. But the thing that David had done displeased the Lord. This is added to shew the vanity of Davids comforting himself in what was done he chuckered himself now as concluding that now the shame he feared would be prevented and so all would be well But saith the text the thing that David had done displeased the Lord and this he found to be bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
herdmen of Tekoah c. Now Joab resolved to employ a woman in this plot that he had in hand first because men are most ready to pitie them in their misery and secondly because he thought a woman fittest to counterfeit and dissemble a man he thought would hardly have told a forged tale with such lively expressions of bitter sorrow nor would have been so nimble and ready to make fit replies to any thing that David should say and therefore he determined to have a woman to be his instrument because none can better feigne themselves to be mourners then women can why he pitched particularly upon this woman of Tekoah it is not expressed onely we may guesse that she was a woman singularly famous for her wisdome or happely one of those who were usually hired to mourn at funerals and so being grown famous for her notable artificiall performance of that service was therefore chosen to be the agent in this plot Vers 5. And she answered I am indeed a widow-woman and my husband is dead This she premiseth that thereby she might winne the king the more to commiserate her condition for first being a widdow she was the lesse able to defend her self against those that were risen up against her secondly being under such a heavy weight of sorrow for the losse of her husband any addition of further grief must needs presse her the more sorely and thirdly having lost already the stay and support of a husband she was farre the more unable to bear the losse of her onely sonne too Vers 6. And thy handmaid had two sonnes and they strove together in the field c. In these words she seeks to extenuate the pretended offence of her sonne in killing his brother to wit that he did it in heat of bloud without any premeditated malice being together in the field where there was no body by to part them they fell out and quarrelled and so at last fighting together the one happely being sorely first wronged and provoked killed the other Vers 7. And behold the whole family is risen against thine handmaid c. To wit as knowing that my sonnes inheritance should come to them if he were put to death and indeed to this those following words seem to have relation which she pretends her kindred had spoken and we will destroy the heir also namely that by that means the land may come to us but yet some Expositours do otherwise understand those words to wit that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death which was that he by killing his brother might not come to inherite his estate And so they shall quench my coal which is left c. As if she should have said this sonne is the onely comfort that is left me in the world like one poor coal in a heap of ashes so is he left alive in the sad ruines of our family so that by seeking to take away his life they go about wholly to extinguish my husbands name and to leave me destitute of all comfort Vers 9. My lord O king the iniquity be on me and on my fathers house and the king and his throne be guiltlesse Because David might happely scruple whether he should do well to shelter one that had killed his brother upon any pretence whatsoever therefore to remove this scruple she offereth to take the sinne upon herself My lord O king the iniquity be upon me c. there is indeed no weight at all in this kind of pleading for when men are perswaded to do evil if they that perswade them do engage themselves to bear the punishment that they are liable to set consenting to do it they engage themselves for that they cannot make good for God will punish both the one and the other but yet because first there is in this a kind of slattering insinuation which may ingratiate men to those they perswade namely that they had rather the evil if there were any to be feared should fall upon themselves then them and secondly it implies so great a confidence in those that engage themselves that there is indeed no evil like to follow upon it therefore it hath been alwayes a plea usuall with men so Rebecca pleaded with her sonne Jacob when he scrupled the course prescribed him for deceiving his father Gen. 2â— â—2 Upon me be thy curse my sonne onely obey my voice and so the Jews sought to winne Pilate to yeild to the crucifying of Christ Matth. 27.25 His bloud be on us say they and on our children Vers 11. Then said she I pray thee let the king remember the Lord thy God c. That is let the king be pleased to remember that this which thou hast said hath been promised as in Gods presence that thou wilt not suffer the avengers of blood to destroy my sonne and thus she covertly also presseth David to confirm what he had said with an oath as we see thereupon he did And he said As the Lord liveth there shall not one hair of thy sonne fall to the earth indeed nothing the woman had said concerning her supposed sonne that had killed his brother contained any just reason why he should not be put to death for the law of God did expressely enjoyn that all manslayers should be put to death excepting none but those that do it by chance or in their own defence and therefore it is strange that David should undertake so solemnly to secure him from punishment But it seems Davids heart did encline to the saving of his own sonne Absalom who was guiltie of the like offence and by this byas was his heart drawn aside to spare unjustly this widdows sonne too Vers 13. Wherefore then hast thou thought such a thing against the people of God As if she should have said since thou dislikest the violence of the men of my family against me in seeking to deprive me of my sonne because he contending with his brother slew him why then shouldest thou entertain the very like thoughts against the whole people of God which they have entertained against me They would deprive me of my onely comfort and quench my coal that is left even so hast thou sought to deprive Gods people of thy sonne Absalom upon whom their eyes are set as the man that should succeed thee in the throne in whom the light of Israel should be renued when thou art gone and that because he hath slain his brother that had grievously provoked him by ravishing his sister thus Joab by his instrument the widdow of Tekoah sought to perswade David that the people were much grieved and were like indeed to suffer very much severall wayes because Absalom the kings heir for it seems by this that Chileab his second sonne chap. 3.3 was dead also should thus long live as an exile amongst an idolatrous people and so endeavours to convince him that he was blame worthy for this his
served every moneth and twelve times four and twenty thousand make two hundred eighty and eight thousand to which if you adde their captains over thousands and hundreds and other officers of the bands they might well make up three hundred thousand I know that many Expositours do in another manner reconcile these two places and that not improbably to wit that in the Chronicles we have the number of all that were numbred by Joab and the captains which were eleven hundred thousand but that here we have the number that Joab gave up to David which was but eight hundred thousand and that because whilest he was making up the account out of there severall papers which he was to give in to the king the plague was begun in Jerusalem and that hereupon he brake off in discontent and so three hundred thousand were left out in the account which was by Joab carried in to David and hence they say is that 1. Chron. 27.24 Joab the sonne of Zeruiah began to number but he finished it not because there fell wrath against Israel for it neither was the number put in the account of the Chronicles of king David but because it is expressely said 1. Chr. 21.5 that Joab gave up to David the summe of eleven hundred thousand of Israel and the series of the history seems plainly to imply that Joab gave up the sum of the people before the plague begun therefore I conceive the first answer is far the most probable As for that place 1. Chr. 27.24 see the note there And the men of Judah were five hundred thousand men Both in regard of the dignity of this tribe and the multitudes of their people the number of this tribe was given in apart by it self In 1. Chron. 25.5 it is said there were of Judah four hundred and seventy thousand here it is said there were of Judah five hundred thousand so that here are reckoned of Judah thirty thousand more then are reckoned there to which there are two solutions given by Expositours the first is that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter which might be all of Judah are reckoned here but left out in the Chronicles the other is that here is set down the totall number of the men of Judah which was taken before the plague but in the Chronicles thirty thousand of these are left out because so many of them were dead of the plague but for the reason mentioned in the former note I rather approve of the first of these Vers 10. And Davids heart smote him after he had numbered the people Expositours do generally hold that this was done the very night before the Prophet Gad was sent unto him vers 11. God wakening his conscience by the immediate motion of his spirit for though in the Chronicles Gods punishing the people is mentioned before Davids repentance yet it is evident that first Davids heart smote him and then afterwards when he had chosen three dayes pestilence the pestilence was sent amongst them and this was the plague wherewith God smote Israel because of Davids sinne but yet according to our translation wherein the following verse is rendred not as it is ordinarily in other translations And when David was up in the morning c. but for when David was up in the morning the word of the Lord came unto the Prophet Gad c. methinks it cannot be otherwise taken but that when David was up the next morning after the number of the people was given unto him by Joab the Prophet Gad was sent unto him by the Lord to make known his sinne and how he intended to punish him for it and that hereupon Davids heart smote him and he confessed his sinne to the Lord and begged pardon of him as is here said for to what else can that particle for have reference but to make known how Davids heart came to be touched with remorse for his numbring of the people to wit that the Prophet Gad was sent unto him with the following message and that thereupon his heart smote him and he humbled himself before God as is here expressed but however evident it is that all the while that Joab and the captains were numbring the people which was vers 8. Nine moneths and twenty dayes David continued in his sinne without any effectuall check of conscience for it which is indeed very observable Vers 12. Thus saith the Lord I offer thee three things choose thee one of them c. Though the Lord knew better then David which was the least grievous of the three punishments he meant to propound to him and accordingly had determined to send the pestilence amongst them yet did he think fit to tender him warre and famine and pestilence willing him to choose with which of them he would be scourged first because when the pestilence was sent amongst them the very scourge which he had chosen hereby David might plainly see that it was sent of God and that for the punishment of his sinne secondly because this was usefull to humble David the more by letting him see the hainousnesse of his sinne in the sharp punishments which God might justly have laid upon him as a father that brings forth three or four rods some greater then other though he means to use but one of them and happely the least doth thereby the more scare his child and humble him with the fear of his anger so did the Lord deal herein with David thirdly because hereby he meant to discover his kindnesse and mercy to David who though he might have inflicted what punishment he pleased himself not onely of these three but of a thousand more yet such was his gentlenesse and goodnesse to David that of these three he would let him choose which he had rather suffer and fourthly because he would hereby make it more manifest that the determination of our wills by Gods decree doth no way deprive us of the freedome of our wills as we see in David who was left freely to choose either of these punishments propounded and yet chose and indeed could not but choose that which God had decreed on Vers 13. Shall seven years of famine come unto thee in thy land Three years of famine are onely spoken of in 1. Chron. 21.11 12. Thus saith the Lord Choose thee Either three years famine or c. therefore we must understand that here those years of famine mentioned chap. 21. are also included because of this plague would have been much aggravated by this that having had lately three years of famine they should now in the fourth yeare be doomed to three years famine more as if the Prophet had said three years of famine the land hath already endured because of Sauls sinne against the Gibeonites and this is now the fourth yeare wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain but being now
Azariah himself he also being here called by the name of his father Oded As for that which is said that when Asa had heard these words and this prophesie he took courage and put away the abominable idols out of all the land c. we see that he had in a great part done this before chap. 14.3 but it seems now upon a more diligent search made throughout his kingdome he put away the remainder of the idols that were found amongst them and that not onely out of the land of Judah and Benjamin but also out of the cities which he had taken from mount Ephraim which may be meant of the cities which his father Abijam had taken chap. 13.19 but yet there is mention made of cities of Ephraim which Asa himself took chapter 17.2 And renewed the altar of the Lord. That is the altar which Solomon had built having some way lost its beautie in so many years which is no wonder considering how continually it was used and stood in the open court he renewed it and beautified it again and then in a solemne manner observed again sacrifices thereon Vers 9. And he gathered all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah or at least the greatest part of them however they had their inheritance within the portion of Judah Josh 19.1 and that therefore either they removed from their first habitation and transplanted themselves amongst other tribes of Israel or else that they stood out against Judah and clave to the party of the other tribes yea though they had their dwelling within Judahs portion Vers 10. So they gathered themselves together at Jerusalem in the third moneth in the fifteenth yeare of the reigne of Asa Which was the twelfth of Baasha king of Israel By this it appears that Zerah the Ethiopian did not invade the land of Judah till the fourteenth yeare of Asa Indeed Asa lived in peace but ten years chap. 14.1 But it was therefore Baasha king of Israel not Zerah that immediately after those ten years were ended made warre against Asa As for the third moneth it was that wherein the feast of Pentecost was kept Vers 15. And the Lord gave them rest round about To wit at that time when Asa and the people made this covenant with God then the Lord gave them rest the land not being invaded by any of her enemies Vers 16. And also concerning Maachah the mother of Asa c. That is the grandmother The Annotations concerning these three following verses see 1. Kings 15.2 10 14 15. Vers 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa Vnto the five and thirtieth yeare that is untill the five and thirtieth yeare was ended whence is that chap. 16.1 In the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah c. of the reigne of Asa that is of the kingdome of Judah since it was divided from that of Israel which was the fifteenth yeare of Asa for that thus these words must be expounded is evident because Baasha died in the six and twentieth yeare of Asa 1 Kings 16.8 and therefore could not come up in the six and thirtieth yeare of Asa as is expressely said in the first verse of the following chapter we have a like passage afterward chap. 22.2 CHAP. XVI Vers 1. IN the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah and built Ramah c. That is in the thirty sixth yeare of the kingdome of Judah which was the sixteenth yeare of Asa and the fourteenth of Baasha See the last note in the former chapter as also see the note 1. Kings 15.17 where also severall other passages in the five first verses of this chapter are already explained Vers 7. Because thou hast relyed on the king of Syria and not relyed on the Lord thy God therefore is the host of the king of Syria escaped out of thine hand Whereas if he had gone on as he intended vers 3. in his league with the king of Israel to invade thy land thou shouldest have overcome him as thou diddest the Ethiopian now thou hast deprived thy self of this glory and booty Vers 9. Therefore from henceforth thou shalt have warres To wit with Basha 1. Kings 15.16 And there was warre betwixt Asa and Baasha king of Israael all their dayes Vers 12. And Asa in the thirty and ninth yeare of his reigne was diseased in his feet About the six and twentieth yeare of his reigne Baasha died and Elah his sonne succeeded him 1. Kings 16.8 about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah and all the house of Baasha 1. Kings 16.9 c. and within a few dayes Omri being made king by the souldiers forced Zimri desperately to burn himself and about the one and thirtieth yeare of Asa was peaceably settled in the throne of Israel Tibni his competitour dying 1. Kings 16.22.23 And about this nine and thirtieth yeare wherein Asa fell sick of the gout Omri died and Ahab his sonne succeeded him 1. King 16.29 Vers 14. And laid him in the bed which was filled with sweet odours and diverse kinds of spices c. After the manner of embalming kings used in those times they filled the beer whereon he was laid or coffin whereinto he was put with all kinds of odours and sweet spices And they made a very great burning for him That is they burnt sweet prefumes at his buriall in very great plenty CHAP. XVII Vers 1. ANd Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel In the latter dayes of Asa after he fell into those grievous sinnes mentioned in the former chapter the kings of Israel as God threatned chap. 16.9 did it seems in their severall times renew their warres against Judah to wit Baasha Omri and Ahab and had happely often the better of them but about the third or fourth yeare of Ahab Asa dying 1. Kings 22.41 Jehoshaphat succeeded him and making great preparations to withstand them he was greatly strengthened against the kingdome of Israel Vers 3. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David Which were purer and freer from sinne then were his latter dayes for whilest he was in continuall troubles we reade not any such foul sinnes he fell into as afterwards being settled in his kingdome when he committed adultery with Uriahs wife and many other wayes transgressed Gods Laws And sought not unto Baalim To wit as did Ahab at this time king of Israel whether by Baalim we understand all false Gods in generall or in particular the the idols of Baal the God of the Sydonians 1. Kings 16.31 32. for that these words are spoken by
book it is manifest that it was written after Davids time unlesse that were added to the book in succeeding times Under which of the Judges this storie happened we cannot say neither but yet they that referre it to the dayes of Deborah and Barak or at the utmost to the dayes of Gideon have the fairest probabilities whereon to ground their conjectures For Boaz who married Ruth was the sonne of Salmon by Rahab Matth. 1.5 who was a woman grown when the Israelites first entred Canaan and Obed the sonne of this Boaz was the grandfather of David and therefore the marriage of Boaz with Ruth could not be long either before or after those dayes of Deborah and Barak That it was in the dayes of the Judges is noted that we might take notice how by this famine God punished the sinnes of those times as he had threatned Deut. 28.23 24. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron The Lord shall make the rain of thy land powder and dust c. they were now fallen to idolatrie and many other grievous sinnes and now this land which flowed with milk and honey became barren yea Bethlehem that is the house of bread so called it seems from the extraordinary fruitfulnesse of the countrey where it stood felt this scourge of God Vers 2. And the name of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem-Judah So called because this Bethlehem was formerly called Ephrath Gen. 35.19 Bethlehem-Judah to distinguish it from another Bethlehem in the tribe of Zebulun Josh 19.15 and Bethlehem-Ephratha because the countrey where it stood was called Ephrata Micah 5.2 Thou Bethleem-Ephrathah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel And thus also there is a difference made betwixt them and those in the tribe of Ephraim who were also so called for Jeroboam is called an Ephrathite 1. Kings 11.26 Vers 3. And Elimelech Naomies husband dyed c. This is mentioned as one of the great afflictions that befell Naomi who is propounded as a pattern of patience to all succeeding times and perhaps too for so some Expositours conceive as an occasion of that which is next related to wit his sonnes marrying with the daughters of Moab which it may well be they would not have done if their father had lived Vers 4. And they took them wives of the women of Moab the name of one was Orpah c. To wit Mahlon took Ruth to wife and Chilion Orpah for chap. 4.10 she is called Ruth the Moabitesse the wife of Mahlon If they had not imbraced the true religion before they marryed them doubtlesse they sinned in taking these wives Deut. 7.2 Thou shalt make no covenant with them nor shew mercy unto them Neither shalt thou make marriages with them c. Neh. 13.23 In those dayes also saw I Jews that had married wives of Ashdod of Ammon and of Moab c. and indeed by that speech of Naomi vers 15. Behold thy sister in law is gone back unto her people and unto her gods it seems that Orpah had not as yet imbraced the true Religion and hence it may seem to have been that they died within a while after and that without children For when Gods people walk out of Gods wayes they usually meet with sore crosses and troubles Vers 7. And they went on the way to return to the land of Judah Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi into the land of Judah though afterwards Orpah went back to her own friends and onely Ruth went along with Naomi Vers 8. And Naomi said unto her two daughters in law Go return each to her mothers house The mothers house is mentioned first because daughters when they are in their fathers house are wont to be most with their mothers secondly because in those times the women of each familie did usually live apart in a severall dwelling by themselves and thirdly because herein is implied a reason to induce them to return to wit that it was pitie they should leave their own mothers to go into a strange countrey with a mother in law and indeed though Naomi could not but desire much to enjoy still the societie of her daughters whom she loved so dearly yet because they were like to endure much hardnesse if they went with her who was poore and left to the wide world and this she could not think on without grief it is likely enough that she might seriously perswade them to return for Ruth might have continued in the true Religion though she had remained still in her own countrey but yet withall she might be moved thus to speak to them because however she should by this means trie their affections whether they would be content knowing all that might be alleadged against it to go along with her Vers 9. The Lord grant you that you may find rest each of you in the house of her husband That is the Lord provide you good husbands and such with whom you may live comfortably and not meet with such troubles as you have with my sonnes undergone Again single women are usually subject to many cares troubles and wrongs and when they meet with husbands that are lovingly tender over them and carefull to defend them from injuries and to provide things necessary for them then are their husbands houses resting places and hence Naomi might use this expression to her daughters in laws Vers 11. Are there yet any more sonnes in my womb that they may be your husbands This she speaks with respect to that law whereby the widow was appointed to marry the brother of her deceased husband Deut. 25.2 Either therefore these daughters of Moab had been made acquainted herewith by Naomi or their husbands or perhaps it was a custome too in those times amongst other nations Vers 13. Nay my daughters for it grieveth me much for your sakes c. As if she should say There is no hope of comfort this way from me and therefore return home to your own land and friends that there you may meet with husbands with whom you may live comfortably for indeed though the hand of the Lord be heavy upon me it grieveth me not so much for my self as for you that I am able to yield you no comfort at all Vers 15. Behold thy sister in law is gone back unto her people and unto her gods return thou after thy sister in law Naomi was doubtlesse seriously troubled that her daughters should for her sake leave their countrey and friends to go along with her a poore desolate widow to share in her miserie and therefore overswayed with this her grief might in the bitternesse of her soul propound to Ruth the example of Orpah her sister for they had married two brethren thereby seriously to move her to
they agreed about the very place that so David might heare what passed betwixt his father and him when they talked together concerning David for that this is the meaning of those words abide in a secret place and hide thy self is evident by the words that follow ver 3. And I will go out and stand beside my father in the field where thou art and I will commune with my father c. Onely he addes that if Saul spake so that David could not heare him then he would afterwards tell David what he said which is added in the last clause and what I see that I will tell thee Vers 4. And Jonathan spake good of David unto Saul his father c. Though he knew that his father was troubled with frantick fits and might in rage seek to kill him for speaking in Davids behalf yet he resolved to hazard this rather then desert David in a righteous cause And observable it is that venturing himself thus for David God so awed the spirit of Saul that Jonathan suffered no evil by it Vers 5. For he did put his life in his hand and slew the Philistine c. Concerning this phrase he put his life in his hand see the note Judg. â—2 3 By pleading the good service that David had done to the Church and Common-wealth of Israel in killing that formidable gyant Goliath he sought to convince Saul what an hainous sinne it would be to seek now to kill him But most observable are the following words wherein he presseth this further upon Saul thou sawest it and didst rejoyce for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by and saw the Philistine fall by the hand of David he intimates what an high degree of ingratitude it would be so ill now to repay that noble exploit of his which when time was did so exceedingly affect him that he would then have thought no good he could have done him a sufficient requitall of his great merits Vers 10. And Saul sought to smite David c. See the note chap. 18.11 Vers 11. Saul also sent messengers unto Davids house to watch him and to slay him in the morning It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David not to break presently in upon him and to slay him in the night but to lie in wait about the house then to slay him in the morning Some conceive it was because when he came forth in the morning they might happely kill him suddenly and secretly no body taking notice who had done it and that this Saul desired for fear of the displeasure and outcries of the people against him secondly again others hold on the contrary that this course was prescribed because the more openly it was done the more likely the people would be to think that it was done for some treachery of Davids and justly done whereas their doing it in the night would make them suspect that they did it causelessely and durst not avow the doing of it and thirdly others say and that I think most probably that this course was onely taken to make sure that David might not escape their hands for indeed when Saul had openly already commanded his servants and sonne to slay David there was no thinking to do it so that Sauls malice against him should be concealed Had they attempted the breaking in upon his house in the night his wife or servants or friends might by some means in the dark convey him away but in the morning he could not so easily slip away from them and therefore they were ordered to lie in wait secretly about the house in the night and then early in the morning to break in upon him But however there was doubtlesse an hand of providence that did bend Sauls resolutions to this course whatever the reasons were that moved him thereto that so David might not be suddenly surprized in his house but might have the more time and leasure to provide for his escape And Michal Davids wife told him saying If thou save not thy life to night to morrow thou shalt be slain For knowing the cause why David fled so lately from Saul and having perhaps casually discovered that Sauls servants were watching about the house she might easily guesse their errand or else some friend might send her word of it Vers 13. And Michal took an image and laid it in the bed and put a pillow of goats hair for his bolster c. After she had let down her husband out of a window that so he might escape away for his life she used this further project to prevent the messengers surprizing of him expecting every moment that they would break into the house to look for him and conceiving that if they found him not in the house they would conclude he was escaped away and so would presently get them forth to pursue after him To prevent this she resolved to make them believe he was sick in bed and to that end laid an image in his bed as if a sick man had lien there that so the messengers being deluded hereby might not suspect his escape and so might be quite beaten off from seeking further after him or at least that though they should discover this deceit yet they might for a while be thereby brought into such a demurre that her husband might have the more time to get away beyond any likelihood of their overtaking him The word here translated an image is in the Original teraphim whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles as is formerly noted upon Judg. 17.5 But withall it may well be that hereupon any image or statue was also called teraphim and so this which Michal now used might be merely a statue perhaps Davids own statue or else some superstitious image which she kept in the house in secret David knowing nothing of it As for the pillow of goats hair which she used for a bolster some conceive that this was laid that the curled locks of the goats hair about the head of the image might resemble the hair of Davids head for say they Davids hair was yellow and so was the hair of those goats that were bred in the land of Gilead whence is that Cant. 4.1 Thy hair is as a flock of goats that appear from mount Gilead But because the ground of this conceit is altogether uncertain I rather think that this was laid under the head of the image because for the softnesse and warmth such pillars were ordinarily used for them that were sick Vers 14 And when Saul sent messengers to take David she said He is sick It is but a weak conceit me thinks which I find in some Expositours to wit that this is not spoken of those messengers mentioned before vers 11. that were
him for pardon and that because there is mercy with him and power to withdraw these turmoils if he be once appeased toward us They have driven me out this day from abiding in the inheritance of the Lord saying Go serve other gods That is by causing me to be thus continually persecuted not giving me any resting place in the land of Canaan they have done what in them lay to drive me from amongst the people of God to go and live amongst idolaters that so I might be entangled by them and corrupted in their idolatrous practises Vers 20. Now therefore let not my bloud fall to the earth before the face of the Lord. As if he had said Do not cause my bloud to be shed and spilt like water upon the ground causelessely the Lord seeing and beholding it For in those last words before the face of the Lord David implies a reason to move Saul to take heed of sheâ—ding innocent bloud to wit because the Lord would see it and not suffer it to go unpunished For the king of Israel is come out to seek a flea c. See the note chap. 24.14 Vers 21. Behold I have played the fool and erred exceedingly Thus Saul did not onely confesse his fault but did also with much detestation judge and condemne himself for his grosse folly therein and that also to his great shame openly in the â—aring of all his captains and souldiers that were about him Vers 23. The Lord render to every man his righteousnesse c For all Sauls fair promises David having had frequent experience of his ficklenesse this way slyeth from him to Gods goodnesse and puts all his trust and confidence in him as is evident in these two verses CHAP. XXVII Vers 1. THere is nothing better for me then that I should speedily escape into the land of the Philistines c. This was no warrantable course which David here pitched upon for his preservation for first God had once before commanded him to abide in the land of Judah by the Prophet Gad chap. 22.5 secondly having been such a deadly enemy to the Philistines and so hardly once before escaped with his life when he sought for shelter amongst them there was no likelihood he should be now entertained by them upon any other terms then that he and his souldiers should turn to the Philistines and become enemies to the king and people of Israel and thirdly to the great grief of those that were righteous in the land the enemies of David would exceedingly triumph in this alledging that now he had discovered what he was in deserting his people and religion and joyning himself to their uncircumcised enemies but thus it is usually with men when their hearts sink through infidelity as Davids now did they will seek to help themselves by any unlawfull means as men ready to sink in the water will be catching at any thing to save themselves from drowning Vers 2. And David arose and he passed over with the six hundred men that were with him unto Achish c. To Achish king of Gath David fled once before chap. 21.10 yet some think that this was not the same Achish and that to distinguish this from him formerly mentioned this is said to be the sonne of Maoch but David went in another manner now then he went before then he went secretly and alone by himself hoping to have lived there unknown now he went openly attended with six hundred followers and their severall housholds ver 3. and therefore now it is likely that he had beforehand procured from Achish assurance that he and his should live safely in the land to which indeed policy might perswade him in regard of the hatred wherewith Saul that made continuall warres with the Philistines was known to prosecute David Vers 5. Let them give me a place in some town in the countrey c. Davids aim in this request might be first that he might have the more freedome for the service of God and the exercise of his religion and might keep his souldiers from being corrupted with the sinnes of the Philistines especially of their Court-sinnes secondly that he might avoid the better the envie of the Philistines for being retired to some obscure corner of the countrey where he should be lesse in their eye there would not be so frequent occasioâ— of offence and stirring their spirits against him and besides all suspicion would be taken away of his affecting any advancement or place of eminency in their Court or State and thirdly that he might thence prey upon the enemies of Gods people secretly without having any notice taken of it but all he pretends was onely as out of modesty that it was not fit for him a stranger to live with the king in the royall citie especially having so much people with him who must needs be burdensome and might prove sometime offensive both 〈◊〉 him and to the inhabitants Vers 6. Then Achish gave him Ziklag that day Policie would have advised to place him for the better assurance in some town in the midst of the land and not in a town that bordered upon his own countrey as Ziklag did but this sheweth that God had blinded Achish for Davids good Wherefore Ziklag pertaineth unto the kings of Judah unto this day Ziklag was long since allotted to the tribe of Judah Josh 15.31 and afterwards was given to Simeon Josh 19.5 though ever since detained by the Philistines but now it came into the possession of those to whom God had given it and was not onely joyned to Judahs portion but was also upon this occasion designed to be for ever after a part of the Grown-land of the kings of Judah Vers 8. And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites c. Under a pretence of invading Judea he bent his forces another way and smote the Amalekites and others which are thought to be the remainders of the Canaanites to wit the Geshurites that is those that dwelt formerly in Geshur in Gilead Josh 12.15 and the Gezrites that had dwelt in Gezer which belonged to Ephraim Josh 16.3 who perhaps at the first coming of the Israelites fled thence to the Amalekites and had ever since dwelt amongst them And thus he not onely provided for the maintenance of his army by the spoils he took and deluded Achish who thought he had pillaged the land of Israel but withall he destroyed those accursed nations whom God had at first appointed to be rooted out and continued still enemies to the Israelites Vers 10. And David said Against the south of Judah and against the south of the Jerahmeelites and against the south of the Kenites It cannot be conceived that David pretended the invasion of so many places in one day The meaning therefore of this passage must needs be this That when ever Achish asked him that question Whither have ye made a rode to day he answered sometimes that he
their safety as the princes had but the princes had a speciall spleen against him because of the honour Achish had done him and therefore they presently combined together to complain of him and would have him removed Is not this David the servant of Saul the king of Israel which hath been with me these dayes or these years c. That is or rather these years for he had been with him a full yeare and foure moneths which was a good part of another yeare chap. 27.7 The time that David dwelt with the Philistines was a full yeare and foure moneths Vers 26. Then Achish called David and said unto him Surely as the Lord liveth thou hast been upright c. In the Original it is as Jehovah liveth for in those times these idolatrous nations had a reverent opinion not onely of their own peculiar gods but of those also which they esteemed the gods of other nations and so having so much knowledge of the God of the Hebrews that they knew he was called Jehovah Achish swore therefore As Jehovah liveth perhaps the rather to please David herewith yea it is probable that even amongst the heathen that were aliens and strangers from the common-wealth of Israel there were from former times some remainders of truth conveyed concerning God which were still retained amongst them as this of the name Jehovah from whence no doubt came that name of Jupiter or Jove which was in after times so rife amongst them Vers 8. What hast thou found in thy servant so long as I have been with thee unto this day that I may not go fight against the enemies of my Lord the king David doubtlesse would not for his life have drawn his sword against the people of God but yet that Achish and the Philistines might not be jealous of him and so for the better assurance of his life amongst them he was glad to put on a countenance as if he had greatly desired to aid the Philistins against the Israelites and as if it had troubled him much that he might not do it Vers 10. Rise up early in the morning with thy masters servants that are come with thee That is Sauls servants that are come with thee and he calls them not Davids servants but Sauls his masters to imply the ground of the jealousie of the Philistine Princes to wit the relation which they had to Saul that they were his subjects his servants c. And assoon as ye be up early in the morning and have light depart Lest the lords of the Philistines should in their rage fall upon David he adviseth him to make all the haste away that possibly he could and this was all Achish intended in this his advice But God had a further aim in it for by this means he was not onely freed from the danger of being forced either perfidiously to betray Achish who trusted in him or else to fight against his brethren but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites which they had carried from Ziklag as we see in the following chapter CHAP. XXX Vers 1. ANd the Amalekites had invaded the south and Ziklag and smitten Ziklag and burnt it with fire That is they had invaded the south of Judah and of the Philistines countrey and amongst the rest particularly they had sacked Ziklag and destroyed it with fire for so we find this place explained afterwards ver 14. where the Egyptian they took confesseth to David We made an invasion upon the south of the Cherethites that is the Philistines and upon the coast which belongeth to Judah and upon the south of Caleb c. This no doubt the Amalekites did to revenge the spoyl which David and his men had made in their countrey chap. 27.8 taking the opportunity of doing it at this time when the Philistines and Davids men were gone out to make an invasion into the land of Israel But God had herein a further end for by this means first David was chastened for his sinnes who out of his distrust of Gods promises and providence had sought to help himself by unlawfull means by fleeing to the Philistines by lying and dissembling and now of late by pretending to Achish that he had a desire to fight against Saul and against the Israelites secondly his faith was exceedingly tried for never was he in greater straights then he was at this time thirdly the Amalekites Gods enemies were smitten with a great destruction and fourthly David was indeared to his own people when there was most need of it because they were now immediately to receive him to be their king both by the fame of his victory and the presents he sent them vers 26. c. Vers 2. And had taken the women captives that were therein they slew not any c. And this no doubt was of God that they might by David be recovered again for otherwise how unlikely a thing was it that they should be so carried away with a covetous desire to make a gain of them by keeping them prisoners that they should not think of using these that were now in their power as David and his souldiers had a while before used them chap. 27.8 9. And David smote the land and left neither man nor woman alive c. Vers 5. And Davids two wives were taken captives c. This is inserted first to set forth in what a sad condition David was at present secondly to shew how wholly he submitted himself to the will of God that could depend upon Gods direction whether he should pursue the Amalekites or no vers 8. notwithstanding that his wives that were so precious in his eyes were by them carried away Vers 6. And David was greatly distressed for the people spake of stoning him c. As laying all the blame upon him first because he had provoked the Amalekites by spoiling their countrey chap. 27.8 secondly because he had now to no purpose carryed them all away after Achish and left the citie without any defence But David incouraged himself in the Lord his God David was at this time in great distresse his wives were taken captives to Achish he durst not return for he would have been inraged at him for the losse of Ziklag burnt by the Amalekites in revenge of his former inrodes upon them to flie to Saul was in vain for he was his deadly enemy and at this time invaded by the Philistines yea his town followers began to speak of stoning him But though all this were so yet now David raised up his heart by remembring the power and the goodnesse and the promises of God and so by this means he incouraged himself Vers 10. For two hundred abode behind which were so faint that they could not go over the brook Besor And these therefore David left with the carriages that with the other foure hundred he might the more speedily pursue the Amalekites as we see vers 24.
or else to imply the same concerning the rest before named and that he had these children in Hebron by his wives besides those which he had by his concubines 1. Chron. 3.9 Vers 7. And Ishbosheth said to Abner Wherefore hast thou gone in unto my fathers concubine It is not expressed that Abner had lien with Rispah his fathers concubine but onely that Ishbosheth charged him with it and therefore we cannot say whether it were so indeed or whether Ishbosheth out of some groundlesse jealousie or false report did onely suspect it was so But however most probable it is that Ishbosheths discontent was not onely because he took it to be a dishonour to his father that his servant should lie with his concubine but also especially because he apprehended it was out of some close and secret affectation of the kingdome It seems that the taking of the deceased kings wives or concubines was in these times esteemed dangerous for the raising of the spirits of those that did it to seek the crown and that therefore it was judged fit that the succeeding king should take all the wives and concubines of his predecessour the deceased king into his power whence was that which the Lord by the Prophet Nathan said to David chap. 12.8 I gave thee thy masters house and thy masters wives into thy bosome c. and therefore as Solomon conceived of Adonijahs desiring Abishag for his wife who was Davids concubine to wit that he did it out of an ambitious affectation of the kingdome 1. Kings 2.22 So did Ishbosheth conceive of Abners going in to Rispah Sauls concubine namely that he had therein some plot by degrees to thrust him out and to wind in himself to be king in his room and therefore charged him so sharply with it Vers 8. Am I a dogs head which against Judah do shew kindnesse this day unto the house of Saul c. By this answer of Abners to Ishbosheth we cannot conclude neither whether he were guilty or no of that which Ishbosheth had charged him with for the meaning of these words may be either that he thought himself greatly wronged that Ishbosheth should suspect him for or accuse him of such a foul fact as this of committing whoredome with his fathers concubine or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him as to make such a matter of it and to take it to be so great a disparagement and dishonour both to him and to his father that he should go in to one of his fathers concubines But yet I conceive it more probable that the last of these was Abners meaning First because that phrase Am I a dogs head doth rather import the worthlesnesse of his person then his lustfulnesse in that fact he was charged with as some would have it for so we see the like phrase is used elsewhere as 1. Sam. 24.14 After whom dost thou pursue saith David to Saul after a dead dog after a flea c. 2. Sam. 9.8 What is thy servant that thou shouldest look upon such a dead dog as I am saith Mephibosheth to David and secondly because that which Abner here alledgeth concerning his siding with him against the house of Judah must needs be alledged to shew how little cause he had so to vilifie him by whose means he was made king and had been hitherto supported in his kingdome and in whose power it was if he pleased to deliver him up into the hands of David So that it seems by this answer of Abners that he did purposely wave the making any reply to the fact he was charged with either by denying or justifying of it and onely quarrelled that Ishbosheth should think so meanly of him as to take it for such a disgrace to his family whether it were true or false that he should lie with one of his fathers concubines Am I saith he a dogs head that thou chargest me to day with a fault concerning this woman Vers 11. And he could not answer Abner a word again because he feared him From this which is here said of Ishbosheth some Expositours conclude that he was a poore and low-spirited man and the rather because they observe too that he alone of all the sonnes of Saul went not forth to warre against the Philistines when Saul and his sonnes were slain But indeed considering what exceeding power these men had amongst the people that commanded in chief over the Militia it is no wonder that he should be so daunted when Abner in a rage answered him so insolently and threatned him openly with revolting to David Nor could it be concluded from hence alone that he was a man of no great metall and courage for even David himself upon the same ground was overmuch awed with Joabs power and durst not do to him what otherwise he would have done vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me Vers 12. And Abner sent messengers to David on his behalf saying Whose is the land c. This clause in Abners message to David Whose is the land might be meant two severall wayes to wit either to intimate that he had the land of Israel in his power and could as he pleased either settle it upon the house of Saul or remove it to David or else to imply that he did now acknowledge that the land did indeed belong to David whom God by Samuel had anointed to be king over Israel and that therefore he was now willing to transferre the kingdome to him onely he desired that he would first assure him that he would pardon all that was past and upon good conditions make a league with him And thus he pretended to come in to David merely because the land was his and the kingdome his by Gods appointment when indeed he did it merely to be revenged on Ishbosheth and to procure peace and perhaps advancement too for himself even as many men in these dayes of the Gospel come unto Christ pretending they do it for the truths sake when indeed they seek themselves onely in some carnall respects as Abner did Vers 13. Thou shalt not see my face except thou bring Michal Sauls daughter when thou comest to see my face Though she had lived many years with another husband yet Davids earnestnesse to have her restored to him and that with a purpose to have her live with him again as his wife as she did needs not seem strange to us if we consider first that she was his first wife and had been faithfull to him in preserving his life 1. Sam. 19.11 12. and had been forced by her father to marry this man when David was fled 1. Sam. 25.44 secondly that David could no way better shew his love to her then by rescuing her from the sinne and infamy of living in adultery with another man thirdly that it might be in policy a matter
David perceived that they had begun this work and that as yet there was no signe of Gods displeasure against them as there had been formerly in the smiting of Uzzah it greatly cheared his heart and thereupon he judged it fit to stay a while there and offer God some sacrifices by way of thanksgiving to wit upon some altar for that purpose erected He knew well that it was of Gods mercy that they had found out their former errour in carrying the ark in a cart and had now reformed it by appointing the Levites to carry it on their shoulders according to the Law and he considered besides that for many other things the Lord might have taken advantage against them and punished them as formerly and therefore presently by way of thankfulnesse he sacrificed oxen and fatlings and indeed so much is plainly intimated 1 Chron. 15.26 where also the number of the sacrifices offered is expressed And it came to passe when God helped the Levites that bare the Ark of the covenant of the Lord that they offered seven bullocks and seven rammes And secondly by way of imploring Gods mercy that he would shew them favour in the rest of the way as he had done hitherto The remembrance of that dolefull disaster that befell Uzzah made him the more fearfull and so the more carefull to seek Gods favour Vers 14. And David was girded with a linen ephod That is a linen garment like that of the Priests ephod which doubtlesse he put on not onely that he might be lighter to dance before the ark but also to shew his devotion Vers 17. And they brought in the ark of the Lord and set it in his place in the midst of the tabernacle that David had pitched for it For the tabernacle and altar of burnt-offerings which Moses had made were both still at Gibeon 2. Chron. 1.3 4. So Solomon and all the congregation with him went to the high place that was at Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the Lord had made in the wildernesse But the ark of God had David brought up from Kiriath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem and 1. Chron. 21.29 For the tabernacle of the Lord which Moses made in the wildernesse and the altar of the burnt-offerings were at that season in the high place at Gibeon At this time David did also deliver to the Levites a Psalme to be sung before the ark as we may see 1. Chron. 16.7 c. Vers 20. Then David returned to blesse his houshold That is to rejoyce with them in private and to worship God with them and to crave a blessing from God on them as he had done on the people How glorious was the king of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants c. That is who forgetting or casting off the respect of his regall dignity both in apparell and behaviour mixed himself with the base multitude dancing and leaping in the open streets as fools will do and vain men when they are hired to make others sport as one of the vain fellows shamelessely uncovereth himself Some conceive that whilest David danced having onely a loose linen garment upon him some part of his bare legs or thighs might be discovered which they judge the more probable because his wife upbraids him that he had uncovered himself in the eyes of the handmaids But I conceive there is no necessity that the discovering his naked skin should be hereby meant but onely that laying by his princely attire he had used light behaviour not beseeming the gravity of a king and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removall of the ark Vers 21. And David said unto Michal It was before the Lord which chose me before thy father c. Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents and how farre every husband is bound to bear with the infirmities of his wife as the weaker vessel it may seem that David was somewhat too tart in this reply of his upon his wife for it must needs cut her to the heart to heare her self twitted with the Lords rejecting of her father and his family But indeed David had just cause to be thus sharp not onely because the flouts and insolencies of a wife are most insufferable but also especially because it was his zeal and devotion in the service of God which she derided that it was that chiefly moved his spirit that it should be cast in his teeth as a matter of reproch and disparagement that he had humbled himself so in a way of religion which was indeed a reproching of God Vers 23. Therefore Michal the daughter of Saul had no child unto the day of her death And thus when David came to blesse his house Michal by her sinne brought a curse upon it If she were barren before as indeed we read not of any children she had hitherto yet Davids prayers might have prevailed for this blessing but now because of this wickednesse God adjudged her to perpetuall barrennesse and so she died childlesse CHAP. VII Vers 1. ANd it came to passe when the king sat in his house c. This clause when the king sat in his house is here inserted First to imply though more obscurely what is afterwards more fully expressed to wit that David for the present had rest from warre he sat quietly in his house the Lord had given him rest round about from all his enemies as it follows in the next words and so being freed from former troubles he began to think of further promoting the cause of religion and of building a temple for the ark which he had lately brought to Jerusalem And secondly to intimate what it was that made him think of building a temple to wit that he was come to dwell in that stately house which he had built for himself for the building whereof Hiram had sent him both cedar trees and carpenters and masons chap. 5.11 and so sitting in this his palace he began to think with himself how unreasonable it was that he should dwell in such a stately house and the ark of God should be lodged the whilest in a poore tent or tabernacle for though when the people of Israel removed from one place to another the Lord chose to dwell in a tent which might be removed yet now that Israel had been a long time settled in the land which God had given them it was no longer necessary that Gods dwelling place should be a tent and therefore David conceived that his purpose of building a settled house for God would not be a crossing of that which God himself had ordered in choosing a tent to be his dwelling place Vers 3. And
which though not here expressed are yet mentioned 1. Chron. 19.18 But the Syrians fled before Israel and David slew of the Syrians seven thousand men which fought in chariots and fourty thousand footmen The greatnesse of this overthrow makes it probable that at this time it was that Rezon a servant to this Hadarezer revolted from him and made himself king of Damascus 1. Kings 11.23 24. And God stirred him up another adversary Rezon the sonne of Eliadah which fled from his Lord Hadadezer of Zobah And he gathered men unto him and became captain over a band when David slew them of Zobah and they went to Damascus and dwelt therein and reigned in Damascus CHAP. XI Vers 1. ANd it came to passe that after the yeare was expired at the time when kings go forth to battell that David sent Joab c. That is in the spring of the year following after the overthrow of the Syrians mentioned in the former chapter for then the yeare was accounted to begin because then the sunne returnes to the place whence it went forth in the former yeare After those victories obtained whereof mention is before made the winter approching David and his captains gave over the prosecuting of their new conquest in the land of the Ammonites but in the Spring of the next yeare which was the usuall time when in those countreys they went out to warre because then they had the Summer before them for the perfecting of any hard siege they should undertake and then in those regions both grasse and corn began to ripen and so they might have food and relief both for themselves and their horses David sent out Joab with a great army to perfect the conquest of the Ammonites which the yeare before they had begun and so besieged Rabbah the chief city of the Ammonites afterwards called Philadelphia Vers 2. And it came to passe in an evening tide that David arose from off his bed and walked c. The occasions of Davids fall into that grievous sinne of adultery with the wife of Uriah are here set down First he went not out himself to war against the Ammonites as formerly he had wont to do but sent out Joab as is expressed in the former verse and secondly being at home he gave himself to his ease having spent some good part of the day in stretching himself upon his bed in the evening he arose and walked upon the roof of his house which were amongst the Jews built flat upon the top and so was there entangled with the sight of Bathsheba As long as David was persecuted by Saul he kept close to God nor do we read of any scandalous sinnes he fell into but when he was settled in the kingdome and so lived in the plentie pomp and state that became so great a king but especially when he came to take such liberty for his ease as to lie upon his bed at noon and to spend his time in walking upon his house top then we see into what a grievous sinne he fell with this wife of Uriah Running streams are clear and wholesome but standing waters are usually muddy and unsavoury and apt to gather all kind of filth and corruption And from the roof he saw a woman washing her self To wit to purifie her self from her menstruall uncleannesse according to the law Levit. 15.27 28. for so it is expressed vers 4. For she was purified from her uncleannesse It is not probable indeed that Bathsheba would wash her self especially in this kind where she thought any body might see her but onely her servants that were with her but lust is quick sighted and some want of warinesse and care it seems there was in her and so David espied her from the top of his house and so by that means his eye proved an inlet of lust into his soul Vers 3. And David sent and enquired after the woman When the sight of naked Bathsheba had kindled lustfull thoughts and desires in Davids heart had he presently cast out those unclean motions and set his mind upon better things perhaps he had never gone further but we see he went on thinking of the sight he had seen and sent to enquire what woman it was and so suffering the poysoned arrow to lie rankling in his heart at length the wound grew incurable and he could not be satisfied till he had enjoyed her And one said Is not this Bathsheba the daughter of Eliam the wife of Vriah the Hittite Bathsheba is called Bathshuah 1. Chron. 3.5 as also Eliam her father is there called Ammiel Why Uriah is called the Hittite we may see by that which is noted 1. Sam. 26.6 Vers 4. For she was purified from her uncleannesse That is from her menstruall uncleannesse Lev. 18.19 and hereby she was the more apt to conceive Vers 5. And the woman conceived and sent and told David and said I am with child To wit as bewailing her condition and to see if he could or would do any thing to prevent those miseries that were like to come upon her and wherein he also was sure to have a great share now she began when it was too late to bethink her self how her husband would be enraged against her and what in his rage he might do to her day and night it ranne in her mind what shame and reproch her great belly when it came to be known would bring upon her how every one would look upon her and despise her as an harlot loathing her the more because she was unfaithfull to so brave a man as her husband Uriah was and that too when he was abroad fighting for his countrey and how at length she must be brought forth and put to death as the law had appointed and thus being overwhelmed with sorrow and fear she sent to impart it to David as having this onely hope that he might happely find out some way to prevent these miseries Vers 7. David demanded of him how Joab did and how the people did and how the warre prospered Thus we see how David faultered in seeking some preteâ—e for sending for Uriah to come home to him for were not these very weak pretences for fetching home such a worthy as Uriah was from a service of such concernment as was the siege of Rabbah Alas these things he might have known and did dayly hear by every messenger that came from the camp and enough it was to make Uriah suspect some underhand plot to see that he should be sent for upon so sleight an occasion as to satisfie such triviall queries as these were But David was forced to dissemble and pretend somewhat and could not act this part artificially Vers 8. And Uriah departed out of the kings house and there followed him a mess of meat from the king To wit that this might be an occasion of inviting him to make merry with his wife and so to lie with her Vers 9. But Vriah slept at the door of the kings house
his grosse sinnes he had given occasion to wicked prophane men whom God esteems his enemies to speak evil of that which God had done for David yea and of all the godly that walked strictly with God as David had done and of all such wayes of piety and zeal as David had hitherto walked in What might they say is this the man after Gods own heart of whom Samuel promised such great matters Did Saul ever commit adultery with another mans wife as he hath done and why then was Saul cast off and he anointed in his room but thus indeed it is with all those that make such a shew of religion and seem so zealous of religion there are none so bad as they this is the fruit of their hearing and praying so much c. Thus wicked and prophane wretches were like to descant upon these sinnes of David and so to blaspheme according to that of the Apostle Rom. 2.24 where having spoke much of the great wickednesse of the Jews he addes For the name of God is blasphemed amongst the Gentiles through you and for this cause the prophet tells David here that the child he had begotten of the wife of Uriah should die Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die For though it were in some regard a benefit both to David and Bathsheba that this child died so did God temper his displeasure with goodnesse for as long as this child had lived it would have been a memoriall of their sinne and shame both to themselves and others yet considering the affection they bare to their child and the manifestation of Gods displeasure therein it was indeed a sharp affliction and caused David a great deal of sorrow Vers 16. David therefore besought God for the child c. For though Nathan had told him that the child should surely die yet he might hope that this was threatned conditionally and that upon his tears and repentance this sentence might be reversed as was afterward that of Hezekiah his death and the destruction of the Ninivites Vers 18. And it came to passe on the seventh day that the child died That is the seventh day after he fell sick or as many take it the seventh day after he was born and if we thus understand the words then the child died before he was circumcised and yet after he was dead David cheared up himself we see not doubting of the childs salvation yea though he was begotâ—en in adultery vers 23. But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me Vers 20. Then David arose from the earth and washed and anointed himself and changed his apparell and came into the house of the Lord and worshipped c. There is a law Num. 10.14 That when one died in a tent all that came into the tent and all that was in the tent should be unclean seven dayes yet David presently after the death of this infant washed himself and went up into the house of God either therefore this law when they came to dwell in houses was understood to extend no further then to the room where the party died not to the whole house or else the child died not in the same house wherein David was but in some other house not farre from Davids pallace Many reasons may be conceived why David his conscience being now awakened was so eager to worship God in his house to wit partly that he might blesse God for calling him to repentance when he lay in such a dangerous condition for giving him assurance by the prophet that his sinne was pardoned and for enabling him to bear with patience the losse of his child and partly that he might further acknowledge and bewail his sinnes before God and pray for mercy in regard of those remaining corrections which God had threatned him with at least that God would strengthen him to bear them and sanctifie them to his good However observable it is that so eager he was upon these duties of Gods worship that though he had fasted all the time the child lay sick yet he would not eat any thing till he had first been in the house of God that is the tabernacle which he had set up for the ark but when once he had been there and had there worshipped the Lord Then as it follows in the next words he came to his own house and when he required they set bread before him and he did eat Vers 24. And David comforted Bathsheba his wife Both concerning the losse of her child and concerning her adultery with David for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them and indeed some Expositours conceive that Bathsheba was so farre troubled about it that she questioned whether she might as yet safely live as a wife with David till he comforted her and satisfied her herein which they gather from the order of the words in this place And David comforted Bathsheba his wife and went in unto her and lay with her And she bare a sonne and called his name Solomon Which signifieth peaceable and it was by expresse direction from God that David gave his new-born sonne this name as is evident 1. Chron. 2â— 9 where David tells Solomon how he had herein received a charge from God Behold a sonne shall be born unto thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be Solomon and I will give peace and quietnesse unto Israel where we see the reason of his name is also expressed because of the great peace the Israelites should enjoy under his reigne therefore was his name called Solomon that is peaceable and herein was Solomon a type of Christ who is styled Isaiah 9.6 The Prince of peace and partly because his subjects do even here in this world enjoy peace with God to whom he hath reconciled them by the bloud of his crosse and peace with their own consciences yea and with all the creatures but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity Vers 25. And he sent by the hand of Nathan the prophet and he called his name Jedidiah That is the Lord sent Nathan to David to tell him that his child should be called not Solomon onely but also Jedidiah that is Beloved of the Lord to wit because of Gods singular love to him and thus did the Lord chear David by the same prophet by whom he had humbled him Nathan it was that told him that his former child born of Bathsheba should surely die and by Nathan now the Lord assured him concerning this child that he should be Jedidiah that is The beloved of the Lord and herein also was Solomon a
type of Christ Matth. 3.17 And so a voice from heaven saying This is my beloved sonne in whom I am well pleased Vers 26. And Joab fought against Râ—bbah of the children of Ammon and took the royall citie Rabbah it seems consisted of two parts which were as it were two cities joyned together and one of them was called both the royall city because there the king had his palace and the city of waters because it was invironed with waters or at least lay upon the side of some river as it is expressed vers 27. I have fought against Rabbah and have taken the city of waters Now Joab having continued almost a yeare in bâ—sâ—â—ging this city as indeed it was no wonder that God gave him no better successe abroad David having so displeased him by his sinne at home at length he took this royall citie or citie of waters and knowing that the other could not now long hold out because this was farre the strongest piece and the other depended upon this and had happely their water from this which was now cut off he therefore sent to David to come thither that he might have the glory of taking the citie Vers 29. And David gathered all the people together and went to Rabbah and fought against it and took it It may justly seem strange that David should go with a numerous army out of the land of Israel into the land of the Ammonites onely to take a citie that was in a manner taken already and which they were afraid would be wonne before he came and that for no other end but that David might have the name of taking the citie But for this we must consider first that even the best of Gods servants are naturally vain-glorious and too much transported with a desire of having their name famous and renowned and secondly there might be other occasions of Davids going thither as for the prosecuting of their conquests in the land of the Ammonites and for giving directions for the punishment of those that had with such scorn abused his embassadours and that Joab knowing this did advise him onely the rather to hasten his coming thither that the citie might be taken by him and so he might have the glory of this great piece of service Vers 30. And he took the kings crown from off his head the weight whereof was a talent of gold with the pretious stones c. There was but a talent of gold in the golden candlestick of the Sanctuary Exod 25.39 which is thought to have been at least an hundred and twenty pound weight but the common talent some say was but half so much as the talent of the Sanctuary to wit sixty pound weight and so much it may be therefore this crown weighed and if so doubtlesse it was too massie to be usually worn Rather it was a crown of state which was onely set upon the heads of their kings at their coronation or hung over their heads in some chair of state and so happely at this time it was set upon their kings head and then taken off and set upon Davids to shew that now the royall dignity was transferred from him to David and indeed because the brother of this king the sonne of Nahush succoured David when he fled from Absalom chap. 17.27.28 it is most probable that Hanun was now either deposed or put to death by David and his brother made governour of Rabbah whence it was that he shewed such respect to David in that time of his troubles Vers 31. And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them passe through the brick-kiln Thus severely David punished them whether by expresse direction from God or otherwise we cannot say because they had against the law of nations so shamefully abused Davids messengers withall having perhaps respect to their inhumane idolatry in causing their children to passe through the fire to Molech which was their idol 1. Kings 11.7 Yet it is like that onely the principall ringleaders in that barbarous usage of Davids messengers and the stirring up of the neighbouring nations against him were thus punished CHAP. XIII Vers 1. ABsalom the sonne of David had a fair sister whose name was Tamar and Amnon the sonne of David loved her Tamar was Amnons sister as well as Absaloms for they were all Davids children but she is called peculiarly Absaloms sister because she was his sister both by father and mother for both Absalom and Tamar were born to David of his wife Maacha the daughter of Talmai king of Geshur and observable it is how much sorrow David had in both these his children which he had by the daughter of an heathenish idolatrous king the incestuous rape of the one and the unnaturall rebellion of the other were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God Vers 2. For she was a virgin and Amnon thought it hard for him to do any thing to her That is being a virgin and so strictly kept and looked to he thought it would be an impossible thing for him ever to get an opportunity of satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons may be given why Jonadab wondring that Amnon should so droop and pine away as he did amplified his wonder from this that he was the kings sonne to wit first because he thought the happinesse of being the kings sonne might easily over-weigh any cause of sorrow he could possibly pretend and secondly because there was nothing almost which he could desire which he might not have Why art thou being the kings sonne lean from day to day as if he should have said Being the kings sonne thou mayest command what thou wilt and wherefore then dost thou vex and afflict thy self And Amnon said I love Tamar my brother Absaloms sister He calls her here not his sister but Absaloms thereby seeking to palliate or extenuate his sinne in lusting after her by intimating that she was his sister onely by the half-bloud and not his sister by father and mother as she was Absaloms and yet afterward he calls her his sister the better to hide his purpose from his father vers 6. Amnon said unto the king I pray thee let Tamar my sister come c. Vers 6. The king was come to see him No sooner did Amnon pretend himself sick but presenâ—ly his father came to see him No doubt his late loosing of his child that he had by Bathsheba made him the more fearfull of his loosing this sonne too and being also his eldest sonne he could not but lay it the more to heart and yet how well had it been for David if he had been sick indeed yea sick unto death considering how much bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in
her brother both by father and mother who thereupon did what he could to pacifie her Hold now thy peace saith he my sister he is thy brother regard not this thing as if he should have said his shame will be the shame of us all and therefore be silent and thus he endeavoured to say something to appease her sorrow for the present though himself were even at the same time highly enraged at what his brother had done and fully resolved to be revenged on him Vers 21. But when king David heard of all these things he was very wroth This is noted as an inexcusable weaknesse in David when he heard how Amnon had ravished his sister and considered that he had made use of him to get his sister into his hands that he might defile her he was highly enraged at it but for all this his anger he let him passe unpunished for what a poore punishment was the cheeks or frowns of a father for such a foul abomination Vers 22. And Absalom spake unto his brother Amnon neither good nor bad c. To wit concerning this abuse of his sister as knowing this to be the best way to accomplish the revenge he intended Had he quarrelled with Ammon or shown himself discontented this would have made Amnon the more jealous and wary of him whereas now by carrying the matter so smoothly as he did Amnon feared nothing and so fell easily into the snare he had laid Vers 23. And it came to passe after two full years that Absalom had sheepshearers c. When Absalom after two years waiting saw well there would be no course taken against Amnon by David their father the Lord having in this given him up to the inordinate love of his children that Absalom provoked hereby David might be now punished with the sword also and hoped that now they might think that Absalom had forgotten that which Amnon had done to his sister he resolved to take this occasion of his sheep-shearing feast to invite his brother home to his house intending there to kill Amnon Vers 24. Behold now thy servant hath sheep-shearers Let the king I beseech thee and his servants go with thy servants Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast yea and his father too was that Amnon might not suspect any thing yet it may well be also as some expositours have noted that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling because he had all this while forborn to punish him and yet at this time was David so tender over this his ungracious sonne that he would not go with his servants to his feast onely lest they should be too chargeable to him as it is expressed in the following words Nay my sonne saith he let us not all now go lest we be chargeable unto thee Vers 25. And he pressed him howbeit he would not go but blessed him That is he desired the Lord to be with him and so sought to dismisse him Vers 27. But Absalom pressed him that he let Amnon and all the kings sonnes go with him It vvas strange that neither Amnon nor David should suspect any thing vvhen Absalom vvas so earnest to have Amnon come to his house that he would not take a deniall of his father but pressed him till at last he consented to it but when the Lord means to correct his children or to punish wicked men he is wont thus to take away their wisdome and understanding from them so that they shall not see the danger approching though never so evident but shall go on as blind men into a trap when any body that had their eyes in their heads might easily discern it Vers 28. Mark ye now when Amnons heart is merry with wine and when I say unto you Smite Amnon then kill him c. David by making Uriah drunk sought to hide his sinne and now Absalom by causing Amnon to drink sought to accomplish the murther of his brother because he had formerly defiled his sister for doubtlesse the revenging of his sister Tamars rape was the chief thing that drew on Absalom to this bloudy fact though withall his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother Vers 29. And every man gat him up upon his mule and fled Hereby it appears though the Israelites were forbidden to suffer the cattel of divers kinds to engender together Lev 19.19 yet they might use the cattel so engendred for such mules were of which see the note Gen. 36.24 Vers 32. And Jonadab the sonne of Shimeah Davids brother answered and said Let not my Lord suppose that they have slain all the young men the kings sonnes c. This Jonadab was the main cause of Amnons ravishing his sister and consequently also of Absaloms murdering Amnon as is noted in the beginning of this chapter yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar which he had plotted and contrived as if he had no way been concerned in the businesse Vers 37. And went to Talmai c. His mothers father chap. 3.3 Vers 39. And the soul of king David longed to go forth unto Absalom c. That is he began to desire his return again and had it not been for shame he could have found in his heart to have gone himself and fetched him home because his conscience told him it was not fit he should shew such favour to his own child being guilty of so foul a murder he was ashamed and afraid to do it but in the mean season his heart yearned after him his grief for his other sonne time by degrees had worn away and so now he began to wish that he had his Absalom at home again with him onely he knew not how he should with his credit bring it about CHAP. XIV Vers 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was towards Absalom c. In seeking to fetch home Absalom Joab knew well that he should gratifie him that was now in the eye of all men the heir apparent to the crown and kingdome of Israel but the main thing that moved him was as here is said that he saw David enclined to it though he were restrained by the conviction of his own conscience for had he not found David desirous of his return he would hardly have ventured to displease David that he might curry favour with Absalom and therefore we see vers 28.29 when David would not see the face of Absalom Joab would not come at him neither Vers 2. And Joab sent to Tekoah and fetcht thence a wise woman and said unto her I pray thee feigne thy self to be a mourner c. This Tekoah was a citie of Judah 2. Chron. 11 5 6. the very same where the prophet Amos lived Amos 1.1 The words of Amos who was amongst the
sonnes Ahimaaz and Jonathan went not with their fathers into Jerusalem is evident chap. 17.17 Now Jonathan and Ahimaaz stayed by En-rogel for they might not be seen to come into the citie and therefore it seems their fathers appointed them to stay at En-rogel Vers 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered c. His weeping was no doubt especially because he was afflicted with the remembrance of his sinne that had brought these troubles upon him and his covering his head was suitable hereto for so was the custome of mourners to wit partly that their tears might not be seen and partly that the seeing of other objects might not divert their minds from intending their sorrows as being desirous to give up themselves wholly to bewail their miâ—eries of which custome see Jer. 14.3 And their nobles have sent their little ones to the waters they came to the pits and found no water they returned with the vessels emptie they were ashamed and confounded and covered their heads chap. 19.4 The king covered his face and cried with a loud voice c. and Esther 6.12 Haman hasted to his house mourning and having his head covered Vers 32. When David was come to the top of the mount where he worshipped God behold Hushai the Archite came to meet him c. He worshipped the Lord on the top of the mount because thence he might best behold the ark the testimony of Gods presente as the priests were carrying it back to Jerusalem and be thereby stirred up the more affectionately and effectually to call upon the Lord and because being gone over that mount he was like for a time to see it no more but that which is most observable is that no sooner had David prayed against the counsels of Ahithophel O Lord I pray thee turn the counsel of Ahithophel into foolishnesse but presently there came to him Hushai who is called the Archite from the place of his birth or habitation to wit Archi a place mentioned Josh 16.2 which was in the borders of the children of Joseph by whom God had determined to defeat his counsels Vers 33. Unto whom David said If thou passest on with me then thou shalt be a burden unto me Whereas by going back to Jerusalem he might there do him better service and withall be no way burdensome to him and indeed though David had cause enough to be glad to see his party encrease yet no wonder it is that he should tell Hushai that staying with him he would be a burden to him first because he and his attendants that came with him would help to expend their provision which was yet but small and secondly because his care for those that went with him and his grief for the misery they were like to sustain was â—ch that the more his company encreased the more his burden encreased too Vers 34. Say unto Absalom I will be thy servant O king c. Herein David teacheth Hushai to dissemble with Absalom and an easie thing it is for the best men in their extremities to pitch upon such counsels as are not exactly such as they ought to be CHAP. XVI Vers 1. ZIba the servant of Mephibosheth met him with a couple of asses sadled c. Though David was under a cloud for the time yet Ziba concluded that ere long this rebellion against him would be suppressed and then they that shewed him favour in this time of his affliction would be well rewarded for it and this made him come now with these presents to David And thus many side with Christ and that too in the time of persecution and trouble that yet have false hearts and aim merely at their own advantage though his Church be for the present the weakest yet they hope it will prove the strongest and upon that ground they side with them they follow Christ for his loaves and fishes Joh. 6.26 Vers 2. And the king said unto Ziba What meanest thou by these The king might easily guesse that the provision which Ziba brought was brought for his supply yet to invite him to declare why he had brought them the rather happely because he questioned whether it was done by his masters command or of his own mind he asketh him concerning those things What meanest thou by these And Ziba said The asses be for the kings houshold to ride on and the bread and summer-fruitâ— for the young men to eat c. As if he should have said the things which I have brought though too mean for thy self yet might I thought be usefull for thy servants and such as belong to thee Vers 4. Then said the king to Ziba Behold thine are all that pertained to Mephibosheth It is very strange that David so just and good a king should now when the hand of God was upon him pronounce such an unjust sentence as this was against a poore cripple that was not very likely to affect the crown as Ziba had slandered him nor very well able to come and plead for himself yea against the sonne of his dear friend Jonathan who had alwayes been so loving to him and with whom he had made a solemn covenant that he would shew kindnesse both to him and to his seed after him 1. Sam. 20.14.17 but for this we must consider first that there were many probabilities to induce David to believe that false tale that Ziba had told him as because Mephibosheth came not out to David as other his friends did and because for all his lamenesse Mephibosheth the true heir of Saul might in these troublous times hope that Sauls family might be remembred and so might prove treacherous as many others did and secondly that David did this in a passon being mightily enraged to heare that Mephibosheth should so requite all the kindnesse he had shewn him and thirdly doubtlesse God was pleased herein to leave David to himself that so he might see by this grosse failing that it was not for any merits in him but of Gods own free grace that his enemies were afterwards suppressed and he again settled in the throne And Ziba said I humbly beseech thee that I may find grace in thy sight my Lord O king That is I acknowledge thankfully the bounty of my Lord yet I esteem thy favour more then the gift which thou hast given me I came not to accuse Mephibosheth that so I might wrest his estate from him but I came to procure thy favour O king and that it is which I chiefly desire may be continued to me Vers 5. And when king David came to Bahurim See the note chap. 3.16 Vers 8. The Lord hath returned upon thee all the bloud of the house of Saul c. Shimei might in these words have respect to the death of Ishbosheth and Abner as pretending that David had secretly a hand therein yea and perhaps too it was before this that those seven sonnes of Saul were
delivered up to the Gibeonites to be hanged by them though the story of that be related after this chap. 21. but besides all this it is very probable which some say that the enemies of David did charge him that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sonnes were slain and therefore Shimei here chargeth all the bloud of the house of Saul upon David And the Lord hath delivered the kingdome into the hand of Absalom thy son As thou hast done to others so now through Gods just judgement others do to thee thou didst rise up against thy father-in-law to take the kingdome from him and now thine own sonne is risen up to take the kingdome from thee thus David lying under the crosse is reviled as our Saviour was by the Jews when he was crucified for our sinnes Vers 10. And the king said What have I to do with you ye sonnes of Zeruiah As if he had said trouble me not I will in this take none of your counsell nor will I have a hand in your wayes of revenge Vers 12. It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day This hope of Davids was grounded doubtlesse upon the Lords usuall dealing with his children for as Physicians are wont to give cordialls after purges to support and cherish the spirits of their patients so when the Lord suffers wicked men to abuse his servants he is wont usually as pitying them for their sorrows to recompence the evil they have done them even here in this world with some speciall mercy Vers 13. And as David and his men went by the way Shimei went along on the hills side over against him and cursed as he went c. This is added first to shew the violence of Shimie's malice secondly the constancy of Davids patience and thirdly the obedience of Davids captains who now were quiet though Shimei still ceased not to revile their Lord and would not give over Vers 14. And the king and all the people that were with him came weary and refreshed themselves there That is at Bahurim vers 5. Vers 16. Hushai said unto Absalom God save the king c. This Hushai might mean of David and so also that he addes afterward vers 18. And thus he deluded Absalom with ambiguous speeches Vers 17. And Absalom said to Hushai Is this thy kindnesse to thy friend c. This he saith to sift and try Hushai as wondring at and suspecting his revolt from David not as disliking any such ingratitude for why then should he not as well condemn himself for rising up against his father that begat him and that had alwayes been so loving yea indulgent towards him and indeed in his speaking of this to Hushai one may see that his conscience did inwardly accuse him for doing as bad himself as that he seemed to charge Hushai with and therefore he said not is this thy kindnesse to my father thy friend and why wentest thou not with my father but is this thy kindnesse to thy friend and Why wentest thou not with thy friend as being ashamed to mention the name of father or to utter a word that would condemn him of so foul a sinne Vers 21. All Israel shall heare that thou art abhorred of thy father then shall the hands of all that are with thee be strong That is then shall all thy followers be bold and resolutely firm for thee when they shall see by this fact of thine that there will be no possibilitie of reconciliation Ahithophel know well how easily parents and children are reconciled if it should to prove betwixt David and Absalom what would become of him and the rest of Absaloms abettours yea if the people did but fear this it might keep them from siding with Absalom to prevent these mischiefs therefore he seeks to engage Absalom in this as he judged unpardonable villany Vers 22. So they spread Absalom a tent upon the top of the house and Absalom went in unto his fathers concubines c. And thus was that accomplished which God had threatned chap. 12.11 of which see the note there he that slew Amnon because he had committed incest with his sister Tamar did now himself commit the same sinne with his fathers concubines and this he did too not drawn thereto with the strength of his lusts but advisedly upon politick respects led thereto by the counsel of Ahithophel which doubtlesse was a great aggravation of his sin Vers 23. And the counsell of Ahithophel which he counselled in those dayes was as if a man had enquired at the Oracle of God That is it was highly prized and for the successe counted most sure and certain CHAP. XVII Vers 2. ANd I will come upon him while he is weary and weak-handed c. That is whilest he is weary with the great march he hath taken that he might suddenly get out of thy reach and weak-handed as being daunted with the suddennesse of this rising of the people against him Vers 4. And the saying pleased Absalom well and all the Elders of Israel This is noted to shew the villany of Absalom who could applaud him that had counselled to have his father slain by a sudden surprize but especially as a circumstance that did wonderfully illustrate the mighty power of God in defeating the counsel of Ahithophel that however at the first propounding of his advice at the counsel board it seemed incomparably good not to Absalom onely but to all the rest of his counsel yet God so brought it about that afterward the same Absalom misliked this counsel which he had at first so much applauded and preferred the counsel of Hushai before it Vers 8. They be mighty men and they be chafed in their minds as a beare robbed of her whelps in the field That is running up and down in the fields when she hath lost her whelps both their known valour and their anger being now driven from their wives children and estates might assure Absalom that it would not be so easie a matter to terrifie them and make them flee with a sudden assault as Ahithophel had suggested And thy father is a man of warre and will not lodge with the people That is he is a man skilfull in martiall affairs and knows well how to order his affairs for the prevention of all the dangers of warre and therefore knowing that your aim will be presently to surprize him if it be possible he will not at this time lodge in the â—amp amongst the souldiers for fear there should be any traitours amongst them that should seek to betray him but in some other place so that it will not be so easie a matter to smite the king and seize upon the king and so put an end to the warre as Ahithophel hath apprehended it will be thus these words of Hushai must be understood for he doth not speak
was confidently perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne to the worse when they came to fight it out in the field and then he knew that David would be revenged on him for his treachery and even so Judas having betraid Christ despairing of mercy hanged himself Vers 24. Then David came to Mahanaim A place of strength beyond Jordan in the tribe of Gad where Ishbosheth sought to strengthen himself when he stood for the kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne and brought him to Mahanaim And Absalom passed over Jordan he and all the men of Israel with him Not immediately after David was passed over for Absalom stayed till he had gathered a mighty army of the people to him as Hushai had counselled vers 11. and to intimate this it is here said that he went over he and all the men of Israel with him and so by this means David had time too to gather a great army together of those that were faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne whose name was Ithra an Israelite that went in to Abigail c. Here we are told who were the parents of Amasa that was now the Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â— Chron. 2.17 this Ithra is called Jether the Ishmaelite And Abigail bare Amasa and the father of Amasa was Jether the Ishmaelite it seems therefore that he was either an Ishmaelite by birth but an Israelite by profession and habitation and that because he became a proselite and so joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall others upon the same ground were called Hittites and Gittites c. nor can there indeed be any probable reason conceived why this should be so particularly expressed here that he was an Israelite but onely this that it was to intimate that however he was indeed generally called Ithra or Jether the Ishmaelite yet he was indeed of the stock of Israel as others were as for his mother Abigail of whom Ithra begat this Amasa but not in lawfull marriage for so much the words seem to import that he went in to Abigail it is said here that she was the daughter of Nahash sister to Zeruiah Joabs mother now because it is evident 1. Chron 2.16 17. that both this Abigail the mother of Amasa and Zeruiah the mother of Joab were the daughters of Jesse and sisters of David so that Joab and Amasa were cousin-germans and David was uncle to them both either Jesse the father of David Zeruiah and Abigail was also called Nahash or rather this Nahash was the wife of Jesse the mother of Abigail Vers 27. And it came to passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne of Ammiel of Lo-debar now considering that he was guardian to Mephibosheth and had secretly kept him in his house when David came to the crown chap. 9.4 not knowing then how David might deal with him because he was of the house of Saul it may well be that when he came to see afterwards that contrary to what he had feared David did so much good to Mephibosheth the grandchild of his deadly enemy this made Machir highly to esteem of David for ever after and so consequently the readier to commiserate him now in this time of his troubles and to bring him relief the third was Barzillai the Gileadite of whom much more is spoken afterwards in the nineteenth chapter CHAP. XVIII Vers 2. ANd the king said unto the people I will surely go forth with you my self also Thus David would intimate to the people that he was willing to hazard himself in the battel together with them but yet we may well think that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie that is Mahanaim to wit first by praying for them secondly by sending forth to them provision and new supplies as occasion served and thirdly by receiving them into the citie if they should be put to flight Vers 5. Deal gently for my sake with the young man even with Absalom That is though he hath deserved to have no favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers to deal gently with Absalom nor is it any wonder that David should be thus tender over him that sought to deprive him of his kingdome and life for first he was a loving yea and over indulgent father secondly it could not but be grievous to him to think that he should die in his sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne in the matter of Uriah and so his severity against himself might render him the more gentle towards him and fourthly he considered the folly and rashnesse of youth and that when he came to more years he might see his folly and this therefore he intimates to his captains that he might move them to pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone
David to number Israel and the like we have 1. Sam. 26.19 If the Lord have stirred thee up against me let him accept an offering 1. Kings 22.22 I will go forth and be a lying spirit in the mouth of all his Prophets Vers 2. For the king said to Joab the captain of the host which was with him c. That is he spake to Joab who had the command in chief over the host which were at that time in their course attending upon David In 1. Chron. 27.1 c. it is expressely said that for every severall moneth there were severall bands of four and twenty thousand that did in their courses attend upon the king and hence is this expression captain of the host which was with him and the rather happely is this clause added because the host which now attended in Jerusalem upon the king was to go out with Joab to attend him in this service of numbring the people Go now through all the tribes of Israel from Dan even to Beer-sheba and number ye the people c. He enjoynes them to number the people that is all that were fit for warre vers 9. and there were in Israel eight hundred thousand valiant men that drew the sword and the men of Judah were five hundred thousand men and gives no other reason but this that I may know the number of the people and herein the sin of David is intimated to wit that he did it causelessely merely out of curiositie and pride and carnall confidence in the multitude and strength of his people Vers 3. But why doth my Lord the king delight in this thing That is why should this be done there being no other cause for it onely to satisfie thy curiositie and to delight thy self therein In 1. Chron. 21.3 there are other reasons added which Joab used also to disswade the king from this his purpose of numbring the people as are they not all my lords servants why then doth my lord require this thing why will he be a cause of trespasse to Israel concerning which see the note there Vers 4. Notwithstanding the kings word prevailed against Joab and against the captains of the host c. Though not Joab onely but the captains also with him did what they could to disswade David yet David resolved it should be so and so it was done though he could not over-ballance them with reasons yet his word prevailed he had said it should be so and therefore it must be it is indeed a very disputeable question whether Joab and the other captains did well in yielding to David for the numbring of the people Some hold that they did well therein and that because when Princes enjoyn that which is not in it self sinfull as doubtlesse it was not evil in it self to number the people the subject then is bound to obey others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention made it sinfull in David so the obeying of this command in Joab when he knew the kings intention was evil could not be warrantable and secondly because it appears that Joab did it against conscience for so it is said 1. Chron. 21.6 the kings word was abominable to Joab yea and when he did it his mind gave him it seems that there would come some judgement upon the kingdome for it why doth my lord saith he require this thing and indeed in these regards this last opinion seems to be the most probable Joabs conscience was against this unnecessary numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going against his command in the death of Absalom and he was loth to hazard his displeasure again Vers 5. And they passed over Jordan and pitched in Aroer c. A citie of the Gadites Numb 32.34 which lay in the midst of the river Arnon Deut. 2.36 called here the river of Gad but that which is most observable is the phrase here used that they pitched in Aroer which is a military word with bands and troops of souldiers for of this I know no reason that can be given but that it was to over aw the people lest they disliking what was done should refuse to submit to the kings command and that it may be because there was alwayes some tribute or pollmoney paid at the numbring of the people at least some Officers had their sees which was a great burthen to the subject being done especially with out any just cause this might well be one chief reason why the businesse was as is noted before so abominable to Joab Vers 6. And they came to Dan-jaan Which is usually called Dan without any other addition as we may see Josh 19.47 Vers 7. And came to the strong hold of Tyre and to all the cities of the Hivites and of the Canaanites That is all the cities formerly possessed by those nations or where some remainders of those nations did still live mixed among the Israelites Vers 9. And there were in Israel eight hundred thousand valiant men that drew the sword Hereby it is evident that onely those men were numbred that were of years and of abilitie of body to bear arms the reason whereof is given 1. Chron. 27.23 But David took not the number from twenty years old and under because the Lord had said he would encrease Israel like the starres in the heavens and besides the intention of David was chiefly to know the strength of his kingdome for that was it wherein his heart was exalted he desired to know how many armed men fit for warre he was able if need required to bring into the field besides though it be said in generall that in Israel that is in the tribes of Israel considered apart from Judah there were eight hundred thousand valiant men yet we must know that the tribes of Levi and Benjamin were not included in this number for so it is expressed 1. Chron. 21.6 But Levi and Benjamin counted he not amongst them for the kings word was abominable to Joab concerning which see the note in that place but why is it said 1. Chron. 21.5 that there were found in Israel eleven hundred thousand and here it is said that there were found of them but eight hundred thousand I answer that in the Chronicles it is likely that the ordinary companies of the trained bands are included which in their turns did every moneth attend in Jerusalem which are here omitted because their names were alwayes kept enrolled and therefore there was no need now to take the account of them but was there then three hundred thousand of them I answer there were two hundred eighty and eight thousand of them for there were four and twenty thousand which
again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
some other action of disloyalty towards David which is not expressed in the Scripture but more probable it is either that it is meant of Joabs insolency towards him in generall of which he often complained as 2. Sam. 3.39 And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me or else of that which here followeth his treacherous killing Abner and Amasa wherein David professeth himself to have been much wronged first because good Princes look upon the injuries done to their subjects as done to themselves and so doth Christ Acts 9.9 And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me secondly because David had engaged his faith both to Abner and Amasa that they should be safe so that it redounded much to his dishonour when they were afterward so treacherously slain it was enough to make the people think that he had secretly a hand in it however these things he alledgeth here against Joab both to shew how justly Solomon might put him to death though he had spared him as also to imply how dangerous it was for Solomon to let him live how il-affected he was towards him was evident by his conspiracy with Adonijah and what mischief might not be feared from him that had his hands already so fouly embrued in bloud now to aggravate his murthering of these two captains he saith first that he shed the bloud of warre in peace that is when there was peace made with them he slew them as if they had been in open hostility against David and secondly that he put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet to wit when embracing them he stabbed them with the sword that hung at his girdle and so they fell down dead at his feet and this expression I conceive is used in describing these his impious facts either to set forth the base perfidious manner of his murthering them to wit that stabbing them when he pretended to embrace them their bloud by that means gushed out upon his girdle and ranne down upon his shoes or else his boldnesse and impudencie in that he was not ashamed thus treacherously to slain himself with the bloud of these men but did rather glory in it going up and down with their bloud upon his girdle or upon his sword hanging at his girdle which he had put up all bloudy into the scabbard and so also on the shoes he wore stained with their bloud Vers 6. Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace As if he should have said be sure to cut him off and let the bloud of Abner and Amasa be returned into his own bosome for the time and occasion of doing this that must be left to thine own wisdome wherein do as thou feest cause a man he is of a turbulent spirit and will soon some way or other give the occasion enough to take away his life and therefore observe him wisely and take the occasion as it shall be offered to thee onely be sure it be done some time or other let not his hoar head go down to the grave in peace where also he mentions his hoar head to intimate that he would not have him spared for his old age lest Solomon should think alas he hath not long to live by the ordinary course of nature let him alone and within a while he will die of himself and then the world will be rid of him to prevent this David expresseth his charge thus that his hoar head must not go down to the grave in peace but why did not David cut off Joab himself but put it now upon his sonne Solomon I answer first because Joab had alwayes been faithfull to David whereas he had already shown his ill will to Solomon by siding with Adonijah against him and therefore it was now more dangerous to let him live secondly David could never so well do it as now Solomon might in his younger years Joab had more power and esteem amongst the souldiery of the kingdome whose generall he was then he had now in his old age especially since he had lost his credit so much amongst them by conspiring with Adonijah against his bedrid father and besides David being continually encumbred with warres was thereby constrained to comply with Joab in regard of his great authoritie and power amongst the souldiers which Solomon in regard of the peaceablenesse of his reigne of which God had assured David would have no need to do and therefore though David durst not proceed against him the sonnes of Zeruiah saith he be too hard for me 2 Sam. 3.39 yet Solomon might safely enough doe it and thirdly though David failed in sparing Ioab yet now at his death he repented him of it and so enjoyned his sonne to do that which he had neglected to do Vers 7. For so they came to me when I fled because of Absalom thy Brother This word so hath reference to that he said before let them be of those that eat at thy table it is as if he had said they shewed me the very same kindnesse which I desire thou shouldest shew to them they brought for me and my followers when I was in distresse and therefore it is no lesse then just that thou shouldest alwayes bid them welcome to thy table Vers 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahurim which cursed me with a grievous curse c. David calls the reviling and the reprochfull speeches of Shimei against him a grievous curse first because he called him a bloudie man and did in effect say that he had been the cause of the death of Saul and all his sonnes and to him that knew what a grievous sinne bloudshed was and that was deeply at that time wounded for shedding the bloud of Uriah and others though he were innocent in regard of that he charged him with concerning Saul and his sonnes it must needs be very greivous to have such an aspersion cast upon him secondly because he called him a man of Belial an ungracious wretch that had no fear of God in him and to a man of so tender a conscience as David was how bitter must this needs be and thirdly because he upbraided him with the rebellion of his sonne Absalom as the just curse and vengeance of God upon him for the wrong he had done to Saul his father-in-law then which nothing could possibly wound his heart more deeply 2. Sam. 16.7 8. Come out come out then bloudy man thou man of Belial the Lord hath returned upon thee all the bloud of the house of Saul c. Now however afterwards this Shimei came and fauned upon David yet considering how bitterly he had vented his spleen against David in the time of his distresse he was exceeding jealous lest encouraged by
that were already in a mutinous temper it was ill coming they might think into his clutches whose little finger was so heavie nor could there be any hope of fair usage from him that when he came to treat with his people could speak of nothing but yokes and whips and scorpions Vers 16. The people answered the king saying What portion have we in David c. What have we to do with the posterity of David we will have a king again of our own tribes as formerly a seditious speech much like that of Sheba 2. Sam. 20.1 We have no part in David neither have we inheritance in the sonne of Jesse and whereto happely they did allude besides by calling David as it were in scorn the sonne of Jesse they imply that he having been formerly raised by them from a mean condition to be their king it was not sufferable that his grandchild should now tyrannize over them as if they were scarce good enough to be his slaves To your tents O Israel That is Let us return to our own dwellings and not stay here to make our selves slaves to such a tyrant but amongst our own tribes let us make us a king Because of old they dwelt in tents this phrase had ever since continued in use amongst them Now see to thine house David This also was spoken by way of derision and scorn as if they should have said Let Rehoboam the sonne of David make much of his own tribe for beyond their bounds his kingdome is not like to extend we are resolved to take care of our selves and to provide a king amongst our own tribes Vers 17. But as for the children of Israel which dwelt in the cities of Judah Rehoboam reigned over them Two severall wayes this may be understood to wit either of the Israelites of the ten tribes that such of them as left their land in the dayes of Jeroboam came and dwelt in the cities of Judah did submit themselves to Rehoboam as their brethren of Judah did or else rather of the men of Judah who are here called the children of Israel which dwelt in the cities of Judah that though their brethren of Israel fell off from Rehoboam yet the continued constant to him Vers 18. Then king Rehoboam sent Adoram who was over the tribute c. It is most probable that this man was sent yet too late to pacifie the people but being one of the taxers of the people the very sight of him did more enrage them and thereupon they stoned him and this too was a notable act of folly in Rehoboam Vers 19. So Israel rebelled against the house of David unto this day The defection of the ten tribes is here called rebellion which shews plainly that it was a sinne in them thus to cast off their lawfull sovereigne for though the Prophet Ahijah had foretold and promised that Jeroboam should be king of the ten tribes chap. 11.31 yet because the people had no command from God herein but did what they did merely of their own heads and in a discontent against Rehoboam their wayes were rebellious however they did thereby accomplish what God had determined Vers 20. And it came to passe that when all Israel heard that Jeroboam was come again c. It is manifest that Jeroboam was amongst the resst when at first they demanded of Rehoboam a relaxation of their burdens vers 3. And Jeroboam and all the congregation of Israel came and spake unto Rehoboam but it seems that was then known onely to some of the chief of the congregation which when it came to be generally known amongst the people they presently assembled themselves sent for him and made him their king as here it is said Thus generally Expositours understand this place yet it may be that being here to relate how the Israelites made Jeroboam their king their first calling him to their assembly is onely here again repeated There was none that followed the house of David but the tribe of Judah onely It is manifest that there were but ten tribes that revolted to Jeroboam chap. 11.31 and therefore Rehoboam must needs have two tribes which were Judah and Benjamin as is clearly expressed 2 Chro. 11.2 but because Benjamin was but a poore little tribe and being joyned with Judah were still comprehended under the name of the kingdome of Judah therefore it is said here that none continued firm to Rehoboam but the tribe of Judah onely Vers 24. Thus saith the Lord You shall not go up nor sight against your brethren the children of Israel c. To wit because God had decreed that the ten tribes should rend themselves as they had done from the house of David for so it follows in the next words return every man to his house for this thing is from me There is indeed an intimation too of another motive in these first words to wit that the Isiraelites were their brethren but this is not mentioned as a sufficient cause apart by it self but as a circumstance which might render them the more willing to submit to what God had determined we see in the warre which they made against Benjamin with Gods approbation Judg. 20.1 that it was not unlawfull for Gods people in any case to fight against their brethren but that which made it now unlawfull was because God did now make known to them that this which was done was of him and then to make them the more willing to submit to Gods decree herein even this also might be laid into the ballance that the warre which they intended was against their brethren They hearkened therefore to the word of the Lord and returned c. and so all was stayed for the present Nor do we ever reade that Rehoboam as bad as he was did ever after this attempt to recover the kingdome of Israel out of the hands of Jeroboam but yet there was continuall hostilitie betwixt these two kings and the borderers on both sides did continually make inrodes one upon another chap. 14.30 Vers 25. Then Jeroboam built Shechem c. That is he forrified these two cities Shechem and Pennel the one within Jordan and the other without and indeed we reade that Shechem was utterly ruined by Abimelech in the dayes of the Judges Jud. 9.45 Vers 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem c. Though God had promised Jeroboam by Ahijah the prophet chap. 11.38 that if he would walk in his wayes he would be with him and build him a sure house as he had done for David yet having no confidence in this promise of God he concluded that if the people should continue to go up to Jerusalem to sacrifice they would soon return to Rehoboam again to wit first because they would be forced for fear of being apprehended as traitours when they came to Jerusalem either to give over their offering of sacrifices to God or else to make their peace with
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
yeare he did and Asa his sonne succeeded him yet having reigned two years complete and somewhat more it is said here that he reigned three years in Jerusalem And his mothers name was Maachah the daughter of Abishalom Rehoboam had eighteen wives and sixty concubines by whom he had eight and twenty sonnes and sixty daughters but amongst all his wives he loved this Maachah the mother of Abijam best and therefore allotted him to succeed him in the throne 2. Chron. 11.18 23. elsewhere she is called Michaiah the daughter of Uriel of Gibeah 2. Chron. 13.2 and Maachah the daughter of Absalom 2. Chron. 11.20 Some therefore conceive that she was the daughter of Tamar the onely daughter of Absalom whose husband this Uriel of Gibeah was so she was the daughter of Uriel and withall the daughter that is the grand-child of Absalom And this they judge the more probable because the mother of Absalom was called Maachah 2. Sam. 3.3 but indeed the most Expositours hold that it was not Absalom Davids rebellious sonne of whom she was descended but another of that name called also Abishalom as here we have it Vers 3. And he walked in all the sinnes of his father c. That is of Rehoboam whereby it is evident that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them when the king of Egypt made such a dangerous incursion into the land of Judah 2. Chron. 12.6 yet when the king of Egypt was out of his land he soon returned to his former evil wayes and so his sonne after him trod in his steps Vers 5. Because David did that which was right in the eyes of the Lord and turned not aside c. That is he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him especially in the point of his government save onely in the matter of Uriah Vers 6. And there was warre between Rehoboam and Jeroboam all the dayes of his life In the story of the reigne of Abijam this is inserted concerning the continuall warre which was betwixt his father Rehoboam and Jeroboam to intimate that the cause of the warre betwixt Abijam and Jeroboam was the old quarrell about the rending away of the ten tribes this quarrell was not yet appeased there was for this continuall warres betwixt Jeroboam and the house of Solomon first in the dayes of Rehoboam the father and afterward in the dayes of Abijam his sonne Vers 7. Now the rest of the acts of Abijam c. See the note chap. 14.19 Some of these acts we have also recorded in the sacred Chronicles as his marrying foureteen wives by whom he had two and twenty sonnes and sixteen daughters 2. Chron. 13.21 but especially that famous battell which he fought with Jeroboam wherein with foure hundred thousand men he encountred and beat Jeroboam that had in his army eight hundred thousand and slew of them five hundred thousand and then being master of the field recovered Beth-el Jeshanah and Ephraim from him Vers 10. And fourty and one yeares reigned he in Jerusalem A long reigne which was no doubt by the speciall providence of God that he might have the more time to reform a kingdome so exceedingly out of order as his was when he first came to the crown And his mothers name was Maachah c. That is his grand-mothers see vers 2. Vers 12. And he took away the Sodomites out of the land To wit all that he could discover but some remained till his sonne Jehoshaphat came to the crown and then he removed them chap. 22.46 Vers 13. And also Maachah his mother even her he remooved from being queen c. That is from being queen regent for how else she should be remooved from being queen I cannot conceive Abijam the father of Asa sitting in the throne not full three yeares complete it is most probable that Asa was very young when he came to the crown and that hereupon Maachah his grandmother once the wife of Rehoboam his mother happely being dead was made queen regent during the kings minoritie but then Asa coming to some ripenesse of yeares and being well affected in matters of religion an enemy to the idolatry that was in the land and desirous to promote the true worship of God a thing the more wonderfull because he was trained up under such a guardian because his grandmother had set up some new abominable idol in a grove and that perhaps contrary to his command despising his youth and exalting her self because of her power as queen regent he took courage and assuming the government into his own hands deposed her from being queen regent any longer and withall he destroyed her idol and burnt it by the brook Kidron which is expressed thus 2. Chron. 15.16 Asa cut down her idol and stamped it and burnt it at the brook Kidron Vers 14. But the high places were not removed That is the high places wherein the people served and worshiped the god of Israel those high places which were dedicated to the worship of strange gods he took away 2. Chron. 14.3 but these wherein the true God was worshiped he removed not either for feare of the people or because he conceived there had been no great hurt in them since of old yea in the dayes of David the people had been inured to worship there as for the high places which Solomon built in mount Olivet see the note upon the 2. King 23.13 Neverthelesse Asa his heart was perfect with the Lord all his dayes That is the whole bent of his heart was sincerely to do what God required though through ignorance or the prevailing of his corruptions he many times did that which was not approveable but evil in Gods sight and though many of his people sacrificed in the high places yet it was altogether without his approbation Vers 15. And he brought in the things which his father had dedicated c. To wit silver gold and vessels 2. Chron. 15.18 It may be probably conceived that great victory in the battel which he fought with Jeroboam 2 Chron. 13.17 but not living to perform his vow his sonne Asa did it for him adding somewhat more of his own free gift Vers 16. And there was warre between Asa and Baasha king of Israel all their dayes The first ten yeares of his reigne he enjoyed peace 2. Chron. 14.1 In his dayes the land was quiet ten yeares the courage and the strength of the ten tribes being much abated by that great overthrow which Abijam his father had given them and in this time Asa reformed those things that were out of order concerning matters of religion and withall fortified many cities and other places providing for the troubles of warre in the leisure of peace 2. Chron. 14.2 7. when those ten years of peace were expired in which time Jeroboam died and Nadab his sonne was slain by
gladnesse are in his place That is God is a king of infinite majesty glory and honour most strong and mighty and the fountain of all strength and gladnesse to his people such his people find him in his sanctuary where he reveals himself unto them and such therefore with glad hearts they acknowledge him to be Psal 96.6 Honour and majestie are before him strength and beauty are in his Sanctuary Vers 29. Bring an offering and come before him worship the Lord in the beauty of holinesse Thus the Prophet speaks of the worship of God in the dayes of the Gospel under these figurative expressions of the Legall worship for his meaning is onely this that in those dayes the Gentiles should have as free accesse to the worship of God as the Jews as being then one people with them fellow citizens of the Saints and of the houshold of God and so equally admitted with them to offer unto God in the assemblies of his people the beauty of holinesse those Evangelicall sacrifices which should be acceptable to God as were these legall offerings under the Law Vers 30. Fear before him all the earth To wit especially when you present your selves before him in the assembly of his Saints The world also shall be stable that it be not moved That is this is the benefit that shall follow upon mens subjecting of themselves to the government of God in Christ that whereas by rebellion against God the whole world tends to confusion and ruine by submitting themselves to Gods Sceptre all shall be established and the state of the Church shall be unmoveable and eternall Vers 31. Let the heavens be glad and let the earth rejoyce So blessed and happie shall those times be and shall yield such abundant matter of exceeding great joy that if the very senselesse creatures could shout and rejoyce it were well for this is an hyperbolicall expression of the blisse and joy of these times And let men say among the nations the Lord reigneth That is the happinesse of those times shall be that men shall stoop to Gods Sceptre which therfore it is fit men should confesse to Gods glory yea and by publishing it to seek the drawing in of others and so to enlarge the kingdome of God Vers 35. And say yee Save us O God of our salvation and gather us together c. This may have respect first to the firm knitting together of the people that had been divided some favouring Sauls posterity and some Davids secondly to the reducing of the captived Israelites to their own land if at any time carried away and so it is prophetically spoken or thirdly to the gathering of Gods elect out of all nations to be his people in the dayes of the Gospel and then the reason of this request is added in the following words that we may give thanks to thy holy name and glory in thy praise that is in thy praise-worthy-works or in our praising of thee for indeed the faithfull servants of God do count it their happinesse that they may praise God and do therefore glory in it Vers 41. And with them Heman and Jeduthun c. See the note before vers 5. To give thanks to the Lord because his mercy endureth for ever This last clause because his mercy endureth for ever is therefore added because in many of their Psalmes of praise this was still the foot of the song as is evident 2. Chron. 5.13 and 7.3 Ezra 3.11 Jer. 33.11 and in many other places Vers 42. And with musicall instruments of God That is with holy musicall instruments such as were set apart for the service of God Vers 43. And David returned to blesse his house See 2.6.20 CHAP. XVII Vers 1 NOw it came to passe as David sate in his house that David said to Nathan the prophet Lo I dwell in an house of cedars c. See the notes upon these foure first verses in the 2. Sam. 7.1 c. Vers 5. For I have not dwelt in an house since the day that I brought up Israel unto this day That is I have never caused a house to be built to my dwelling place so that though the ark the signe of God presence had been a while in the house of Obed-Edom chap. 13.13 that doth not imply any contradiction to this which God here saith see other things noted concerning this 2. Sam. 7.6 But have gone from tent to tent and from one tabernacle to another That is in a tent removed too and fro and so it is expressed 2. Sam. 7.6 Even to this day I have walked in a tent and in a tabernacle yet withall these words may imply the removing of the ark to severall tents at least the last removall of it to that new tent or tabernacle which David had prepared for it Vers 7. Thus saith the Lord of hosts I took thee from the sheep cote c. See 2. Sam. 7.8 where also we shall find all other passages in this chapter explained that need any explanation CHAP. XVIII Vers 1. NOw after this it came to passe that David smote the Philistines c. What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1 c. CHAP. XIX Vers 2. I Will shew kindnesse unto Hanun the sonne of Nahash because his father shewed kindnesse to me c. See the notes for this chapter in 2 Sam. 10 CHAP. XX. Vers 1. ANd it came to passe that after the yeare was expired c. See 2. Sam. 11.1 But David tarried at Jerusalem And then he comitted adultery with Bathsheba which with other passages thereto belonging are largely related in the 11. and 12. chapters of the second book of Samuel And Joab smote Rabbah and destroyed it See 2. Sam. 12.26 c. Vers 2. And David took the crown of their king from off his head and found it to weigh a talent of gold c. Concerning this crown of the king of the Ammonites and the severitie which David used in punishing the people See 2. Sam. 12.30.31 Vers 4. And it came to passe after this that there arose warre at Gezer with the Philistines c. In the 2. Sam. 21.15 there is mention made of another battel with the Philistines together with these three here expressed wherein Abishai slew Ishbybenob a gyant that was likely to have slain David but that is here omitted and that happely because onely in these three there was something to be added which was not there expressed CHAP. XXI Vers 1. ANd Sathan stood up against Israel and provoked David to number Israel He provoked David to this sinne whereby wrath came upon all Israel See also 2. Sam. 24.1 Vers 2. And David said to Joab and to the rulers of the people Go number Israel c. See 2. Sam 24.1 Vers 3. But my lord the king Are they not all my lords servants That is there is no need therefore to make enquiry how many are thy people and how