2 Samuel

Chapter 1

Ver. 1. Now it came to pass.] Heb., And it came to pass: for the history is here continued by some of Samuel’s disciples, and, as some gather from #1Ch 29:29, by Gad and Nathan.

After the death of Saul.] Who began his reign with great glory and renown, but ended it with shame. Contrariwise David; who therein also became a type of Christ. {#Php 2:7-9}

When David was returned from the slaughter, &c.] And was now triumphing and sending presents to his friends, he is thus, for an allay to those his comforts, met by an evil messenger. Miscentur tristia laetis. It is in heaven alone that we shall have joys without measure or mixture.

Ver. 2. A man came out of the camp from Saul.] The Hebrews will have this man to be Doeg’s son, and further tell us that Doeg, Saul’s armourbearer, delivered to this son of his Saul’s crown and bracelets, willing him to repair therewith to David, so to win his favour.

With his clothes rent.] In token of greatest grief, as #1Sa 4:12.

Ver. 3. Out of the camp of Israel am I escaped.] But as good he had lost his life there; for his preservation was but a reservation to a worse end. Evil shall hunt the violent man to overthrow him. "Bloody and deceitful persons shall not live out half their days." {#Ps 55:23}

Ver. 4. How went the matter? I pray thee, tell me.] He was very desirous to hear what was the issue of the battle, and how it went with the poor people of God; and hence this earnest inquiry. So #1Sa 4:13. {See Trapp on "1Sa 4:13"}

Ver. 5. Unto the young man.] The lad, the stripling, the servant, for so David took him to be: and such are called lads or boys in many languages. "Herod said to his servants"; {#Mt 14:2} Gr., to his boys. And the Latins call the body Corpus or Corpor, quasi Cordis puer, as some will have it.

That Saul and Jonathan his son be dead.] For there lay the pinch of his grief, and the public concernment.

Ver. 6. As I happened by chance.] An artificially composed speech, but scarce ever a true word. This Amalekite, which signifieth a licking-people, would, like a cur-dog, have sucked David’s blood only with licking; but was happily disappointed. Indeed, he happening happed upon Saul now dead, and brought away his crown and bracelets, for the which he promised himself some great preferment: but why should he tell so many lies? assuens mendacium mendacio, as #Ps 119:69 -viz., that he leaned, or fell, upon his spear, when it was upon his sword, {#1Sa 31:4} that he talked to him, when his armourbearer saw him dead first, {#1Sa 31:5} that he should desire an uncircumcised Amalekite to do for him that which he would not have done by the uncircumcised Philistines, &c, Hugo observeth that Saul died by that sword wherewith he should have done to death the Amalekites. And another observeth that he is, if not slain, yet despoiled of his ornaments by an Amalekite whom he had spared. So at the hour of death men’s unmortified corruptions shall take their crown from them, -keep them out of heaven. {#Ro 8:13}

Ver. 7. And when he looked behind him.] This fellow had taught his tongue to speak lies, and wearied himself to commit iniquity. {#Jer 9:5} He was an artist at it: and, like Dolon in Homer,

“Ισκε ψευδεα πολλα λεγειν ετυμοισιν ομοια.”

Ver. 8. I am an Amalekite.] {See Trapp on "2Sa 1:6"}

Ver. 9. For anguish {a} is come upon me.] Or, My chlamys ocellata, coat of mail, hindereth me, that I cannot die. Life may prove a mischief to a man; we should therefore set the less by it. Bernard saith it would be little better to us than hell, were it not for the hopes we have of heaven.

{a} σκοτος δεινον.—Sept.

Ver. 10. So I stood upon him, and slew him.] Lie and all: but this word was his death, David judging him out of his own mouth. Plutarch telleth us that Artaxerxes commanded three needles to be thrust through the tongue of a certain soldier, qui mentitus fuerat duos hostes se obtruncasse, who lyingly said that he had killed two of the enemy.

Ver. 11. Then David took hold on his clothes, and rent them.] Which manner was taken up at first by extremity of passion, without any regard to the decency of whole apparel, or damage by tearing them; and afterwards, by the example of some eminent persons, drawn into common practice. This David and his men did cordially, as there was cause, for the public; though for their own particular there was no such great reason.

Ver. 12. And they mourned, and wept, and fasted.] The manlier any man is, the milder and more merciful. Julius Caesar when he had Pompey’s head presented to him wept, and said, Non mihi placet vindicta, sed victoria, I sought not revenge, but victory. David was well pleased with Nabal’s death; but mourned for Saul’s: the case was not alike.

Ver. 13. I am the son of a stranger, an Amalekite.] This he had said before in David’s hearing, {#2Sa 1:8} but he being full of grief, minded it not belike.

Ver. 14. How wast thou not afraid to stretch forth thine hand, &c.] William Parry was for burglary condenmed to die: and yet saved by Queen Elizabeth’s pardon. {a} But he, ungrateful man, sought to requite her by vowing her death, A.D. 1584; but ever he was daunted, though he had opportunity, when he beheld the glory of her presence and majesty in her face.

{a} Speed.

Ver. 15. And he smote him that he died.] And alike sped those that murdered Ishbosheth, whom David caused instantly to be put to death, abhorring their treason, though attended with a kingdom. He that betrayed the Rhodes to the Turk was served in like sort, ending his life with shame and torment. So was Earl Godwin here, and Earl Doring in Bohemia by Duke Neda.

Ver. 16. Thy blood be upon thy head.] For though Saul desired thee to despatch him, as thou hast said, and volenti non fit iniuria: yet because he was felo de se, as lawyers now speak, a suicide, it was not lawful for thee to help him out of the world, although the enemy had given him his death wound, and he therefore desired it of thee. Say that there was no wrong hereby done to Saul’s self, yet wrong was done to God the Lord of Saul’s life, as also to the commonwealth whereof Saul was the head; so saith Aquinas. {a}

Saying, I have slain the Lord’s anointed.] A just hand of God upon this Amalekite, for his lying.

{a} Tho. iii. p. 9, 47, ar. vi. ad. 3.

Ver. 17. And David lamented.] He composed this following elegy, or epitaph, this funeral song: a usual practice among the ancients.

Ver. 18. Also he bade them teach.] Or, And he spake it to teach, &c., sc., in honour of Jonathan, so skilful a bowman, {#2Sa 1:22} and for their own future defence against the Philistine archers, who had wounded and slain Saul and his sons with these weapons, {#1Sa 31:3} for which end also, among others, David made this doleful ditty to be sung by all sorts for their instruction and comfort. After the discomfiture of the Athenians in Sicily, those were relieved who could repeat somewhat out of Euripides, the tragedian.

The children of Judah the use of the bow.] David was not so overcome with grief but he could think of this, and gave order to have it done for a public good. The Lacedemonians, and before them the Ethiopians, accustomed their youth daily to fling javelins or great stones, to shoot at marks, to run races, &c., before they either ate or drank.

Behold, it is written in the Book of Jasher.] A general chronicle, say some: a brief compend, say others, of the most memorable things touching that nation: and haply called the Book of Jasher, in allusion to the name of Jeshurun, whereby is meant Israel. {#De 32:15,33:5} {See Trapp on "Jos 10:13"}

Ver. 19. The beauty of Israel.] Here beginneth this sad sonnet, whereof this verse is the foot, and is therefore repeated. {#2Sa 1:25,27} Junius {a} readeth it, O thou beauty of Israel: which is, saith he, a periphrasis of God, of the land, saith Diodate. {#Da 8:9,11:16} In this short song there are many things to be understood as being concise: the expressions of a man grieved for the death of his dear friends, and done in metre, which causeth a cloud.

How are the mighty fallen!] q.d., By a divine hand doubtless, else they could hardly have been over matched: such notable warriors they were. In the remembrance of many that are yet alive at Ostend in the Netherlands, the most warlike soldiers of Europe, whilst they most eagerly contended for that barren plot of land, had, as it were, one common sepulchre, but an eternal monument of their valour. {b}

{a} Est genus lamentationis cycloides. -Jun. Decus, desiderium, et gloria.

{b} Camd., Elis.

Ver. 20. Tell it not in Gath.] Ah utinam saltem cladem hanc celare possemus hostes nostros. If wishing were anything, I could heartily wish that our enemies might never come to the knowledge of this great loss of ours. For how, alas! will they exult and insult over us, blaspheming God, and condemning his Church! as #Jud 16:23-30.

Ver. 21. Ye mountains of Gilboa.] A poetical exclamation, together with a hyperbolical imprecation-which possibly was as effectual as that of our Saviour pronounced upon the barren fig tree— in monumentum tanti mali, as a monument of this disastrous accident: the ground being clad in black as in mourning. Adrichomius and others say that these mountains of Gilboa are to this day rocky, dry, and barren: like unto which was Hesiod’s country Ascra: and St David’s in Wales is said to be a place neither pleasant, fertile, nor safe: for, as Giraldus Cambrensis reporteth of it, it is neither furnished with woods, watered with rivers, beautified with meadows, nor enriched with any kind of fruitful soil.

Is vilely cast away.] As either useless or cumbersome.

As though he had not, &c.] But either a usurper, or a common soldier. So it is a baleful business when God seemeth to cast off his people, as if they were nothing to him; not "holy," or "partakers of the heavenly calling." {#Heb 3:1}

Ver. 22. From the blood of the slain.] The sword is in Scripture said to "devour flesh" and to "drink blood." Saul and Jonathan were not wont to be worsted, however it hath now fallen out. Hunniades fought five times upon one day with the Turks, and five times foiled them, and put them to flight. Our Black Prince was ever victorious.

Ver. 23. Lovely and pleasant in their lives.] Both to others and betwixt themselves: they loved one another dearly.

And in their death they were not divided.] A worthy pattern of true and perfect friendship; on the outside of whose garment was anciently written, Mors et Vita, { a} death and life; in her forehead, summer and winter, &c. Such fast friends were the Sacra cohors sacred cohorts among the Thebans: {b} the Soldurii the elite corps among the old French: the sworn brethren among the Irish, &c.

{a} Athen., lib. iii.

{b} Caes., De Bel. Gal., lib. iii.

Ver. 24. Ye daughters of Israel.] Women love fine array: see #Isa 3:18-26; and see their wardrobes rifled. Queen Elizabeth used to wear costly apparel always: and well she deserved it.

Ver. 25. In the midst of the battle.] Making good their station, and dying on the place: not flying to save themselves.

Thou wast slain, &c.] Est hoc carmen spiritu militari conscriptum. David, as he fought, so he wrote.

Ver. 26. My brother Jonathan.] Frater quasi fere alter. I loved thee as entirely as any one doth a brother: thou lovedst me as much as any woman doth her husband or child. Of women we say, Quicquid volunt, valde volunt.

“ Aut te ardenter amat, aut te capitaliter odit.’’—Virgil.

Ver. 27. How are the mighty fallen!] See #2Sa 1:19.

And the weapons of war perished!] Yea, together with Saul and Jonathan, all the warlike glory of Israel is gone.

Chapter 2

Ver. 1. And it came to pass after this.] And after that many worthies out of several tribes had resorted unto him at Ziklag, so that he had a very great host, like the host of God. {#1Ch 12:1-22 Job 25:3}

Shall I go up into any of the cities of Judah?] Ziklag was a city of Judah, but not so fit for his purpose: because it was in the utmost borders, and now also held by the gift of the king of the Philistines, who at this time were so overruled by God, that after their victory over Saul, they stirred not against David, till, settled in the whole kingdom, he was well able to deal with them.

And he said, Unto Hebron.] An ancient and metropolitan city of Judah; where the patriarchs, to whom the land was promised, lay buried; and thereby held possession, as it were.

Ver. 2. And his two wives also.] To take such part as himself, to share with him in his prosperity as they had done in his misery. The Lord Christ likewise will shortly remove his spouse, the Church, from the land of her banishment, from the ashes of her forlorn Ziklag, to the Hebron of her peace and glory. {#2Ti 2:12 Lu 22:28,29} He hath taken order for it already, {#Joh 17:24} is gone a little afore to make ready, {#Joh 14:2,3} and counteth not himself complete till he hath us all with him. {#Eph 1:23}

Ver. 3. And his men that were with him did David bring up.] Those that came to him, {#1Sa 22:2} and continued with him in all his troubles. He cashiereth them not for all their recent rebellion at Ziklag, which was yet fresh, and but a few days since: but pardoning their rebellions, he maketh them partakers of his good success. Thus doth our heavenly Leader, whom David prefigured, take us to reign with him, who have suffered with him.

And they dwelt in the cities of Hebron.] They were billeted up and down in the neighbouring towns and villages, called daughters, {#Jos 21:11,12} lest he should be burdensome to his Hebronites, by quartering upon them sa great a company.

Ver. 4. And the men of Judah came.] Together with those others that had resorted to him to Ziklag from the other tribes, who were not a few. {#1Ch 12:1-22} Even some of Soal’s brethren of Benjamin: besides the Cherethites and the Pelethites, his bodyguard; ever very firm, and therefore dear to him, though Philistines by nation.

And there they anointed David king.] This is now the second time that he is anointed, for his further confirmation, whereof the best have need enough. It is said of our Queen Elizabeth, that as she swam to the crown through a sea of sorrows, so she brought the ship of England from a tempestuous and troublous sea to a safe and quiet harbour. The more happy was her government, because it ensued upon the stormy times of Queen Mary; she came as a fresh spring after a sharp winter; so did David to his contribules the men of Judah, who therefore gladly received him, and crowned him, after seven years’ persecution and banishment. Sic petitur caelum. Neither yet could he get the whole kingdom, till seven years after. Our Henry IV was crowned the very same day that, the year before, he had been banished the realm. Not so David. He "waited patiently for the Lord," {#Ps 40:1} and had not the kingdom till his "soul was even as a weaned child." {#Ps 131:2}

And they told David, saying, That the men of Jabeshgilead, &c.] For ill-will haply some told him so; to exasperate David against them, as favourers of his greatest enemy: but he sent them no small thanks for so doing; yea, he sendeth a kind message to the men of Jabeshgilead, and giveth them great thank for their kindness to Saul; so far was he from proscribing them, or seeking revenge upon them, as did Sulla, Marius, Anthony, Octavius, all such as had any way favoured their enemies.

Ver. 5. That ye have showed this kindness unto your lord.] Whose not only subjects ye were—as others—but beneficiaries also in a special mannor; for he rescued you from Nahash, king of Ammon; and I, for this your last good office to him, shall be ready to requite you; so little grudge bear I to him, or any that favoured him: you may trust me.

Ver. 6. And now the Lord show kindness and truth unto you.] God’s mercy and his truth go commonly coupled in holy Scripture. His mercy moveth him to promise, his truth to perform. "For thy word’s sake"—thy truth—"and according to thine own heart"—thy mere mercy—"hast thou done all these things." {#2Sa 7:18-21}

And I also will requite you this kindness.] He had punished the Amalekite: he promiseth to requite these Jabeshites. By rewards and punishments duly administered, the public weal is preserved, saith Plato. David could tell that "he that ruleth over men must be just, ruling in the fear of God." {#2Sa 23:3}

Ver. 7. And be ye valiant.] Heb., Be ye sons of valour: and if ye like to be my liege-people—as the tribe of Judah now are—I will be your liege-lord, as Saul sometime was; that is, we will be mutually bound each to other.

Ver. 8. But Abner the son of Ner.] An ambitionist and an atheist; for he went against God’s express command, and the light of his own conscience, {#2Sa 3:9} to bring about his own designs, and to keep himself in the saddle; but it turned to his own ruin, and his master’s also: so vain a thing is it to strive against God. But "all men have not faith," and are therefore "unreasonable and wicked." {#2Th 3:2}

Took Ishbosheth.] Passing by Mephibosheth, the rightful heir, because young and lame, he setteth up Ishbosheth, a weak, unworthy man: as thinking to rule all under him, using him as a stale, or stalking horse: whence, {#2Sa 3:6} not Ishbosheth but Abner is said to have made himself strong for the house of Saul.

And brought him over to Mahanaim.] Which was beyond Jordan, and not far from Jabeshgilead: which town David had so courted, and Abner therefore might be jealous of, and would thus overawe.

Ver. 9. And over all Israel.] Except the tribe of Judah, and some few others. {#1Ch 12} This was an ill precedent, and as it were a preparative to that great schism in Rehoboam’s days, that could never be made up again.

Ver. 10. And reigned two years, ] sc., Peaceably and quietly, before war fell out betwixt him and David. So Saul is said to have reigned two years, {#1Sa 13:1} that is, free from foreign enemies, and unmolested by the Philistines. After this, there was five years’ war betwixt the house of Saul and the house of David, till Ishbosheth’s death. {#2Sa 3:1}

But the house of Judah followed David.] Yet were they not guilty of the sin of schism: no more are the Reformed Churches, for forsaking of Antichrist, to follow the Lamb wheresoever he goeth, to set the crown upon the Lord Christ’s head.

Ver. 11. Seven years and six months.] So long the Lord kept him off the full sovereignty, for the further trial and exercise of his faith and patience. Look we for the like, and bear up.

Ver. 12. Went out from Mahanaim to Gibeon.] The same with Gibeah of Saul; hither he came with his host, to chastise Judah for their revolt from the house of Saul.

Ver. 13. And then sat down.] David and his men were loath to fight, unless it were in their own necessary defence. He remembered his oath to Saul, not to attempt against his house: and therefore came not hither himself in person, but sent Joab, with directions to hold off till needs must.

Ver. 14. Let the young men now arise, and play before us, ] i.e., Spectaculi causa pugnent, let them hack and hew one another, to make us sport; as the sword players did among the Romans, till good Theodosius forbade that bloody pastime, as hateful to God, and abhorred of all good men. At the taking of Tripolis in Barbary, the Turks, having in their hands one John de Chabis, a Frenchman, brought him into the town, and when they had cut off his hands and his nose, put him quick into the ground to the waist, and there, for their pleasure, shot at him with their arrows; and afterwards cut his throat. {a} The Spaniards day by day, for their pleasure, whip the poor Indians with cords, and drop their naked bodies with burning bacon; this being one of the least cruelties they exercise upon those wretches, to make themselves merry in the others’ misery.

Let them arise.] Joab was true touch, as they call it, and soon accepted the challenge: but better he had not; for the issue was bloody. Many martialists, fleshed with such horrid acts and aspects, make little reckoning of bloodshed. O formosum spectaculum! Oh, brave sight! said Hannibal, when he saw a pit full of men’s blood. O rem regiam! Oh, kingly act! said Valesus, when he had slain three hundred men.

{a} Turk. Hist., p. 756.

Ver. 15. And twelve of the servants of David.] So the Romans and Albans tried it out by three of a side—viz., the Horatii and the Curiatii; but this practice is no way warrantable, as being against faith and against charity; a tempting of God, and a trusting to the arm of flesh.

Ver. 16. And they caught every one his fellow.] With such eagerness and fury met these gallants, that each in others’ side

“ Capulo tenus abdidit ensem, ”

sheathed his sword, for a proof of his valour. Talis fait Cadmaea Tugna. But was this valour, or madness rather? Courage or outrage, whether? Josephus saith—but not well—that Abner’s twelve men only were slain. {a}

Helkathhazzurim, ] i.e., The field of strong men, or of rocks, i.e., of those that stood firm as rocks, till they fell in the place.

{a} Aliis placet agellum mucronum reddi. -Jun.

Ver. 17. And there was a very sore battle.] Ecce hic duellum transit in acre bellum totale. "Behold, how great a matter a little fire kindleth!" {#Jas 3:5} It is far easier to stir strife, than to stint it; to begin a war, than to end it.

Ver. 18. Light of foot as a wild roe.] Josephus saith he could make as much speed as a horse. Achilles was ποδας ωκυς, swift of foot; so was Jonathan. {#2Sa 1:23} Harold, son of Canutus, the Dane, king of England, was surnamed Harefoot, for his agility and swiftness. This is excellent in a soldier.

Ver. 19. And Asahel pursued after Abner.] Too great a prize for him, who was impar conyressus Achilli: but he trusted too much to his own abilities-as being no less valiant of his hands, than swift of foot—and so perished. See #Ec 9:11.

Ver. 20. Art thou Asahel?] Abner had no mind to meddle with any son of Zeruiah, David’s sister: he therefore first turneth querist to this currist, -Luther’s words, -and then twice adviseth him to retreat from pursuing his own peril. But quisque suos patitur manes.

Ver. 21. Lay thee hold on one of the young men.] Meddle with thy match, and contend not with him that is mightier than thou. Patroclus is no meet match for Hector. When Carolostadius opposed Luther’s consubstantiation, but weakly and insufficiently, Zuinglius said he was sorry that so good a cause wanted shoulders. {a} Heat of zeal sometimes, in the indiscreet pursuit of a just adversary, proves mortal to the agent, prejudicial to the service.

{a} Non satis humerorum haberet.

Ver. 22. Wherefore should I smite thee to the ground?] As I shall be forced to do, if thou desist not. If a man must kill or be killed, (1.) He must flee; (2.) Defend himself by all means possible, dissuading the party, as here, and otherwise as he may. That tenet of Navarrus is most false, that a man may lawfully kill another, for the avoiding of a box on the ear, and to recover his honour. And so is that of Soto, A man may kill another in his own defence, because it is a shame to flee from an adversary. These are your Popish casuists.

Ver. 23. Under the fifth rib.] {a} Where the liver and gall are, a sure killing place; for a punishment of his pertinacy, and too eager pursuit of a yielding enemy.

{a} In inguine. -Vulg.

Ver. 24. Joab also and Abishai pursued after Abner.] Notwithstanding the loss of their brother Asahel; which could not but be a great grief to them. The public cause was their main care.

Ver. 25. And became one troop, and stood on the top of an hill.] They were not so routed but that they could rally: and getting the hill, they stood upon their guard. Cuneati in collis vertice stabant. He that flieth may once fight again.

Ver. 26. Shalt the sword devour for ever?] The Hebrews ascribe a mouth to the sword. The Greeks call it πολεμος, q.d., πολυαιμος, from the much blood spilt by it. The Latins call it Bellum a belluis, from beasts, whose manner it is to gore and tear one another. Oh, pray that God would command the sword into the scabbard, making it to "rest and be still," {#Jer 47:6} that he would "scatter those that delight in war." Pompey was famous for finishing a war quickly.

Knowest thou not that it will be bitterness in the latter end?] q.d., It is likely to be so, if my men, despairing not of victory only but of life, resolve to run any hazard, and to sell their lives as dear as they can, since they must needs part with them. It is no wisdom to fight with a desperate man. Ignaviam necessitas acuit: et saepe desperatio spei causa est. Victorem a victo superari saepe videmus. {a} Justin {b} telleth, that fifteen thousand Locrians did beat a hundred thousand Crotonians: Quia omissa spe victoriae in destinatam mortem conspirarunt, whilst they despaired of victory, and took care only how to die bravely. Take heed, therefore, saith this old soldier, lest ye have sour sauce at length to your deserts; as indeed all those are sure to have who feed on the murdering morsels of sin. Revenge is sweet; but the fruits thereof are sad, and all too late repented of. All wars are woeful; but especially those they call civil,

“ Nullos habitura triumphos.”

Peccatoris cuiusque calix mellis, in faeces fellis desinet.

Return from following their brethren.] Is it so good butchering their poor brethren? We read in the Roman history of one brother unawares killing another in battle; and that when he came to strip him to take his spoils, seeing that it was his brother, he slew himself for sorrow.

{a} Curt., lib. iv.

{b} Lib. xx.

Ver. 27. Unless thou hadst spoken, ] q.d., Thou mayest thank thyself for the hurt that is done: for thou first madest the challenge. Aequum est ut faber quas fecit compedes ipse gestet.

Ver. 28. So Joab blew a trumpet.] After that Abner had first excused unto him the killing of his brother Asahel, as saith Josephus.

Ver. 29. And went through all Bithron, ] i.e., Through the separate or divided country: sundered from Canaan by the river Jordan, as Junius rendereth it. They went back to Mahanaim, by weeping cross. Dubia est Martis alea, nec raro utrique parti noxia.

Ver. 30. There lacked of David’s servants, &c.] War is the slaughter house of mankind, and the hell of this present world, saith one: Mars Alpha malorum. It openeth the gates of infelicity that were shut up in times of peace. Wherefore Lactantius {a} thought it not lawful for a just man to be a warrior: whose justice was to be his warfare. Some Anabaptists also hold the same. But God is called a man of war, {#Ex 15:3} and said to have war with Amalek; {#Ex 17:16} he sendeth the sword; {#Eze 14:17} mustereth the men; {#Isa 13:4} ordereth the ammunition; {#Jer 50:25} batheth the sword in heaven. {#Isa 34:5} David fought his battles. {#1Sa 25:28} Captain Cornelius, who was of the Italian band, was highly accepted in heaven. John Baptist disliked not the soldiers’ calling, but directeth them how to manage it, &c.

{a} Instit., lib. vi. cap. 20.

Ver. 32. And buried him in the sepulchre of his father.] This they did, likely, after that they had first been with David at Hebron, to give him an account of that expedition.

Chapter 3

Ver. 1. Now there was long war.] Continuo iteratis proeliis: there was constant opposition, and continual skirmishing: so there is still betwixt Christ and Antichrist, betwixt the spirit and the flesh: and these will be bickering, whilst the world shall be standing.

And the house of Saul waxed weaker and weaker.] So do and shall do daily the eastern and western Antichrist. That stone cut out of the mountains without hands, shall bring down those golden images with a powder.

Ver. 2. And unto David were sons born in Hebron.] None born during his exile: a sweet providence.

And his firstborn was Amnon.] Who was none of the best; as was neither Absalom, Adoniah, &c. Heroum filii noxae. The white halcyons hatch black young ones.

Ver. 3. And his second, Chileab, ] alias Daniel. {#1Ch 3:1} By his name he should be like his father: he died early. ‘Ον φιλει Θεος θνησκειιεος

And the third, Absalom the son of Maacah.] More like his mother. Partus fere seqitur ventrem. Ingenium atque indoles plerunque matrissat. His name signifieth, The father’s peace: but he proved like the sea called Pacific, which is troublous above measure.

Ver. 4. And the fourth, Adonijah.] This also was one of David’s tres vomicae, tria carcinomata, imposthumated ulcers, as Augustus called his three untoward daughters.

And the fifth, Shephatiah the son of Abital.] By six wives he had but six sons. God was not pleased with his polygamy. Erasmus {a} telleth of one Combe, a woman of Eubaea, who brought her husband a hundred children: and of another, an English woman, who, being blind, and married to a poor cripple, was blessed with twelve lusty sons, no way deformed or defective. {b}

{a} Eras. Chil.

{b} De Instit. Matr.

Ver. 5. Eglah David’s wife.] His wife by a specialty: most dearly beloved. {a} Some make her to be Michel, and her son to be Nathan: but that is not very likely.

{a} Praecipua et prima, ac prae aliis dilecta. -Lap.

Ver. 6. Abner made himself strong.] See #2Sa 2:8,9.

Ver. 7. Wherefore hast thou gone in, &c.] Whether this charge were true or false, it appeareth not. But Ishbosheth, belike, suspected that Abner aspired to the kingdom. Compare #1Ki 2:17 2Sa 16:21.

Ver. 8. Am I a dog’s head?] An persona canina sum? Am I so worthless and abject? as some sense it; what! a dog, or a dog-keeper? Others, Am I so given to lust and lasciviousness, as dogs are? Thus #De 23:18, the price of a bitch, that is, of a whore, which, as a suit-bitch, is followed up and down by her libidinous {lecherous} paramours. Aristogiton, an Athenian orator, was for this cause called Dog: and it was not permitted to a dog to enter into the Acropolis or tower at Athens, for his heat in venery, and for his ill favour. Goats likewise came not there, saith Varro, unless for necessary sacrifice. {a}

{a} Plutarch.

Ver. 9. Except, as the Lord hath sworn to David.] What Abner did, then, hitherto for Ishbosheth, he did against his conscience: and now they fall out. Sinful leagues last not long; thieves falling out, true men come by their goods. But who ever heard Abner godly till now? Neither had he been so at this time, if he had not intended a revengeful departure from Ishbosheth. Nothing is more odious than to make religion a stalking horse to policy. If Abner be a means of doing David right, yet because he doth it with an ill mind, and out of self-respects, he loseth his reward with God.

Ver. 10. To translate the kingdom] This was Abner’s arrogance to boast such great things of himself, as if he had carried a king in his pocket, as that great Earl of Warwick in Edward IV’s time was said to have done.

Ver. 11. And he could not answer Abner a word.] Wherein he showed himself to be no less timorous than timerarious. And the truth is he was overpowered and overawed by Abner.

Ver. 12. Whose is the land?] q.d., Whose but thine, by God’s own designation

Make thy league with me, ] viz., That thou wilt both pardon me, and prefer me to the same place of honour that I had been in with Saul for so Josephus understandeth him.

Ver. 13. Except thou first bring Michal.] David’s first love, and rightful wife; though wrongfully she had been detained from him, against her will haply, by the authority and importunity of her father. God seemeth to say the same to us concerning our hearts, so long held from him by the devil.

Ver. 14. For a hundred foreskins.] He might have said two hundred; but he thought better to speak with the least. In maxima sui mole se minimum ostendunt stellae.

Ver. 15. And Ishbosheth sent, and took her from her husband.] By his regal authority he rescindeth that unlawful matrimony of Phaltiel with Michal. This was better than that of Leicester in Queen Elizabeth’s reign, {a} who by his greatness bore out the marriage of Julio, an Italian physician, with another man’s wife; or that of some bishops in King James’s days, and by his appointment, in the business of Essex and Somerset; {b} or that of Philip, Landgrave of Hesse, who took another wife before his former wife was dead, not without the advice of Luther and other Dutch divines, who shamefully misled him. {c}

{a} Camden’s Elisab.

{b} Speed.

{c} Zanch’s Misc.

Ver. 16. And her husband went with her along weeping.] Heb., Going and weeping, as having still a month’s mind—as we say—to a wife so noble and beautiful. So have many to their sweet sins, which yet, for some inconveniences, they are forced to leave, but cannot be drawn to loath. Phaltiel might have taken up that for his motto— Nocet empta dolore voluptas, and so shall all sinners at length,

“ Habet omnis hoc voluptas,

Stimulis agit fruentes:

Apiumque par volantum

Ubi greta mella fudit,

Fugit et nimis tenaci

Ferit icta corda morsu.”

- Boet., lib. iii. metr. 7.

Ver. 17. And Abner had communication, ] i.e., He had had communication with them before that he went toward David with Michal.

Ye sought for David.] And David they had crowned ere this, but that Abner overruled them for Ishbosheth. All his care was to have a stake in store, howsoever the dice chanced to turn. Politicians are all for their own ends.

Ver. 18. For the Lord hath spoken of David, saying, ] Sententias loquitur carnifex. Hypocrites make use of God for their own purposes: and care only to make divine authority a colour for their own designs.

By the hand of my servant David.] We read not that God had so said in express terms: but either Abner had heard of such a promise made at the anointing of David by Samuel, or else he feigned it of his own head for his own ends.

Ver. 19. And Abner also spake in the ears of Benjamin.] Who were Saul’s own kindred, and much addicted to his family. And although Abner thus spake to them, yet by #1Ch 12:29, it appeareth that the greatest part of Benjamin did yet follow Ishbosheth.

To the whole house of Benjamin.] If Abner may be believed.

Ver. 20. And David made Abner…a feast] Which some think was not so well done, and the end of this transaction was tragic. {a}

{a} Pellican. Martyr.

Ver. 21. I will arise and go, and will gather.] He doubted not but to do all this, as if the whole matter had lain in his hand. God is not in all his thoughts.

Ver. 22. Joab came from pursuing a troop.] Of foragers and brigands; Philistines likely. Spoilers shall be spoiled. {#Isa 33:1}

Ver. 23. They told Joab, saying.] The courtiers; to curry favour.

Ver. 24. What hast thou done?] q.d., Thou hast done indiscreetly. Joab was ever too bold, blunt, and boisterous with David, which cost him at length the loss of his place. {#2Sa 19:13}

Ver. 25. That he came to deceive thee.] As a spy and a traitor; so he interpreteth Abner’s league, according to his own exulcerate spirit, full of ambition and revenge.

Ver. 26. And when Joab was come out from David] In a great heat, flinging out from his presence: as did likewise Robert, Earl of Essex, once from Queen Elizabeth; who followed him at the heels, and fetched him again with a cuff on the ear. {a} But so durst not David deal by General Joab.

He sent messengers.] In the king’s name, saith Josephus.

From the well of Sirah.] The Vulgate hath it, the cistern Syra; Tremellius, the cistern of Sisera. But Piscator thinketh that Sisera was there mendose scripture pro Sira, the fault of the scribe, for Sira writing Sisera.

{a} Camden’s Elisab.

Ver. 27. To speak with him quietly.] Or, Peaceably, or privately. Tremellius rendereth it imprudeutem, unwitting: the LXX, εν παραλογισμω, by a fallacy.

And smote him under the fifth rib.] Basely and treacherously, but not without divine providence: that David might come a fairer way to the kingdom, than by Abner’s perfidy.

For the blood of Asahel his brother.] This was the pretext, and might be some cause; but the main reason was, lest Abner should by David be promoted above him.

Ver. 28. From the blood of Abner.] Heb., Bloods: from every drop of his blood shed when he was slain. David cleareth himself and his kingdom of this crying crime. But what a deal hath France to answer for the Parisian massacre, whereby a hundred thousand, some say more, innocents perished in one year in various parts of the realm! besides the many civil dissensions there, to the effusion of much Christian blood, and six thousand gentlemen slain in private quarrels within the space of ten years! as it appears by the king’s pardons. {a}

{a} See "Les Ombres des Defunts Seiures de Vilemor et de Fountains," p. 46.

Ver. 29. Let there not fail from the house of Joab.] This lamentable legacy Joab left his children. So do all these peremptores potius quam parentes, that bequeath their sins and punishments to their wretched posterity.

One that hath an issue.] The gonorrhea, or running of the reins, as the Septuagint hath it.

Or that leaneth on a staff.] Weak, gouty, or consumptive. Aquila rendereth it, That is blind.

Ver. 30. So Joab and Abishai his brother slew Abner.] Joab did, but not without the privity and consent of his brother Abishai. Now there is little difference, faveasve sceleri, an illud facias; to hold the bag is as bad as to fill it.

Ver. 31. And David said to Joab.] As a part of his punishment. So the Pope forced our Henry II to kneel and pray to Becket’s shrine, yea, to go barefoot a great way in pilgrinmge thereunto for a penance. Joab might hereby be possibly brought to some sight of his foul sin. So could Henry hardly, for one Roger, a Norman doctor, maintained publicly that Becket had justly deserved death, for rebelling against his sovereign: and though the Pope sainted him, yet it was disputed among the doctors of Paris whether he were damned or saved, saith the French chronicler. {a}

And king David himself followed the bier.] Heb., The bed. So the grave is called a bed, {#Isa 57:2} and the burying place, κοιυητηριον, a sleeping place. It was not usual for princes to attend upon funerals; -there was a veil laid between Tiberius, who counterfeited grief at the funeral of Drusus, and the dead corps, for state’s sake; -but David would do it in honour of Abner, and to clear his own innocency.

{a} Dan., Hist., fol. 99.

Ver. 32. And they buried Abner in Hebron.] The burial place of the patriarchs. The wicked may be with the saints in area, sed non in horreo; in the floor, but not in the garner.

Ver. 33. Died Abner as a fool dieth?] Sept., As Nabal died? Was this a fit death for so gallant a man, to be thus basely butchered? Est interrogatio indignantis.

Ver. 34. Thy hands were not bound.] As one either conquered or condemned. Hadst thou not been treacherously surprised and assassinated, manibus pedibusque obnixe omnia fecisses, thou wouldst have made thy party good with the stoutest he, and have stood with Joab in a trial of manhood.

So fellest thou.] Before this wicked Joab. And this perhaps was the elegy appointed to be sung at Abner’s funeral, to the reproach of Joab, whom David durst not as yet otherwise punish: but that he deferred it so long, when he had power in his hand, was an oversight.

Ver. 35. To cause David to eat meat.] They had feasts at funerals, and cups of consolation. {#Jer 16:7 Eze 24:17}

If I taste bread.] He not only mourned, but fasted; to testify his unfeigned grief. This was a point of prudence.

Ver. 36. Pleased all the people.] This was both hard and happy: a great contentment doubtless to good David.

“Εργμασιν εν μεγαλοις πασιν αδειν, χαλεπον.’’—Theog.

Ver. 37. That it was not of the king.] This was the end that David aimed at, and attained unto, in the carriage of the whole business. Prudence is usually prosperous.

Ver. 38. And the king said unto his servants.] His courtiers and counsellors.

Know ye not that there is a prince and a great man fallen?] Lords and losels {scoundrels} die alike: and the mortal scythe is master of the royal sceptre. But whereas his servants might hereupon demand, Why punishest not thou the murderer? David answereth:

Ver. 39. And I am this day weak.] Heb., Tender; {a} weak he was in force, but weaker in faith, for he had God’s promise: and as Hezekiah afterwards trusted in God, and pulled down the brazen serpent, so should David have done justice upon Joab whatever had come of it. {#Ge 9:6} Fiat iustitia, ruat caelum.

Be too hard for me.] If I provoke them, being so potent with the army, they may serve me as Abner did Ishbosheth in a displeasure, -thus carnal reason argued, {b} -I shall with the right hand cut off the left, as Honorius did when he destroyed Stillico: and as the Lord Protector did when he cut off his brother the admiral here in King Edward VI’s reign.

{a} Metaph. a puero tenero et imbelli: or from a young plant easily plucked up.—Jun.

{b} Mussitanda igitur ad tempus haec iniuria est. -Jun.

Chapter 4

Ver. 1. His hands were feeble.] He was quite dispirited; nihil neque animi, neque consilii habuit.

And all the Israelites were troubled.] Consternati sunt et conturbati, for loss of their champion. Carnal confidence endeth in confusion: when trust in God is never at an utter loss. See #Heb 3:17-19.

Ver. 2. And Saul’s son, ] i.e., Jonathan; as the Rabbis and some others, who make these two to have been captains under him; and further say, that after Jonathan’s death, they stood for Mephibosheth, their master’s son, whom they would have made king, and have slain Ishbosheth. But Mephibosheth revealed all to Ishbosheth, whereupon these traitors fled, and afterwards hearing ef Abner’s death, returned secretly and slew Ishbosheth. Thus R. Solomon, Rabanus, Cajetan, &c. But who told them all this? and what footing have they for it in Scripture? By Saul’s son here, we may better understand Ishbosheth, as #2Sa 3:14,1.

Captains of bands.] Or, Of rovers, robbers, Latronum (so the Vulgate), raiders, tories.

Ver. 3. And the Beerothites fled to Gittaim.] A town of their own tribe, but of far greater security. Hither therefore they fled for fear of the Philistines. See #1Sa 31:7.

Until this day.] Until the time that this story was written, the penners whereof were Gad and Nathan. {#1Ch 29:29,30}

Ver. 4. That was lame of his feet. He was five years old, &c.] And therefore neither fit to reign, nor likely to revenge Ishbosheth’s death. This encouraged the traitors; and is therefore here brought in.

And his name was Mephibosheth.] Called also Meribbaal. {#1Ch 8:34} So Jerubbaal is called Jerubbesheth, {#2Sa 11:21} and Ishbaal, Ishbosheth, {#1Ch 8:33} in detestation of that shame, Baalpeor, {#Ho 9:10} whose very name was odious to right worshippers.

Ver. 5. Who lay on a bed at noon.] And on his bed was slain sleeping: so true is that

“ Per quod quis peccat, per idem punitur et ipse.”

It was much he could sleep at all, having so lately lost his Antipater, his Abner; but to sleep at noon, and without a guard, speaketh him both sluggish and secure. He dieth therefore in his sloth, who had lived slothfully all his days: Qualis vita finis ira. {a} Some hold that these two were captains of Ishbosheth’s guard, and thereby had so easy an access unto his person. Queen Elizabeth complained that in trust she had found treason. And Augustus Caesar was wont to say of his own guard, Metuendum est esse sine custode, sed multo magis a custode metuendum est. {b} It is dangerous to be without a guard, and yet more dangerous to have one.

{a} Salian.

{b} Dion., in August.

Ver. 6. As though they would have fetched wheat.] Either for their own pay, or for the use of their soldiers.

And they smote him under the fifth rib.] Where there is no bone to hinder; but the belly is soft, and fit for a deadly wound. To the doing of this villainous act, some think they might be encouraged by Joab’s impunity; so true is that political sentence, Bonis nocet qui malis parcit.

And Rechab and Baanah his brother escaped.] But though for a time they had escaped, yet vengeance suffered them not long to live. {#Ac 28:4} A tergo Nemesis.

Ver. 7. He lay on his bed.] Dreading no danger. So great need have we to commit ourselves to God, when we go to our rest, that whether we live or die, we may be his.

They smote him, and slew him.] So do surfeiting and drunkenness slay the soul, saith Hugo, of the spiritual sleeper; taking away his heart. {#Ho 4:11}

Ver. 8. Behold the head of Ishbosheth.] A plausible oration they make, but miss of their purpose. They commend their own act to David: (1.) A iucundo, from delight, Lo, here the head of thine enemy; and what more pleasant sight than this? (2.) Ab honesto, from honesty, We did it not without the Lord, who hath set us on work to avenge my lord the king, &c. (3.) Ab utili, from usefulness, For now thine enemy being removed, thou shalt reign alone without a rival. Thus these wretches rhetoricate, and all to insinuate; which yet would not be.

Ver. 9. As the Lord liveth.] Sunt verba iurantis, sed abrupta et praecisa: {a} Understand, I will surely punish you.

Who hath redeemed my soul.] And would have freed me from Ishbosheth also in his good time, without your treasonable practices against your lord and master.

{a} Piscat.

Ver. 10. I took hold of him, and slew him.] So did Caesar serve him who brought him Pompey’s head, looking for a great reward. And when Hamen the false Jew, a physician, had poisoned Bajazet the great Turk, and coming to Constantinople, expected some great reward for his foul treason, by the commandment of Selymus, who succeeded in the throne, he had his head struck off, with this exprobration of his treachery, that opportunity serving, he would not stick to do the like for reward against Selymus himself. {a}

{a} Turk. Hist., 496.

Ver. 11. How much more, ] q.d., That Amalekite’s perdition should have been your caution; especially since you are far greater sinners against your own souls; for how bad soever Ishbosheth was, yet in comparison of you, he was righteous; and to you a good lord.

In his own house.] Which is a man’s castle, tutissimum cuique Refugium atque Receptaculum, saith the civil law.

Require his blood of your hand.] Which, because it is not in your power to repair and restore, should I not execute you?

Ver. 12. And they slew them.] Not without exquisite torments, saith Josephus; he crucified them, saith Theodoret.

And cut off their hands and their feet.] Those weapons of wickedness. God taketh notice of the offending members.

And hanged them up.] For a perpetual monument and punishment of their wickedness: and to declare David’s innocence.

Chapter 5

Ver. 1. Then came all the tribes, ] i.e., Great numbers out of all tribes: out of Zebulun only, fifty thousand. {#1Ch 12:33} Josephus saith {a} that Zebulun came full and whole: and the Scripture saith that they were not of a double heart. Christ’s subjects are a willing people; {#Ps 110:3} they flee to him as clouds, and as doves to their windows, {#Isa 60:8} and he reeeiveth them graciously, {#Ho 14:2} though they had long stood out as these tribes had. Nimis sero te amavi. too slowly I had loved thee. {b}

Behold, we are thy bone and thy flesh.] We may boldly say the same to Christ, claiming kindred, inasmuch as he is "bone of our bone, and flesh of our flesh." {#Eph 5:30 Heb 2:15,16}

{a} Lib. vii. cap. 2.

{b} August.

Ver. 2. That leddest out and broughtest in.] Educebas et reducebas.

And the Lord said to thee, ] viz., When thou wast first anointed by Samuel, {#1Sa 16:13} then was this word added to that sign; though for brevity’s sake it is not there mentioned. So when Christ was baptized, there came a voice from heaven. {#Mt 3:16,17} And so still he sanctifieth and cleanseth his Church "with the washing of water by the word." {#Eph 5:26,27}

Ver. 3. And king David made a league with them, ] sc., That he would be their liege-lord, as they would be his liege-people; that is, as the word signifieth, mutually bound each to other.

In Hebron.] Where, haply, Abraham’s altar still continued. Compare #1Sa 15:7.

And they anointed David king.] As other nations crowned their kings, so the Israelites anointed them as types of the Messiah, who was "anointed with the oil of gladness above his fellows," and for them also.

Ver. 4. David was thirty years old.] So was Christ when he entered upon his kingdom, which he hath twofold: 1. Patientiae; of patience. 2. Potentiae, of power. {#Lu 3:22,23}

And he reigned forty years.] Which consisting of four tens, signifieth the fulness of times, and perfection of things, saith Angelomus: wherein also David was a type of Christ.

Ver. 5. Seven years and six months.] These last six months are not reckoned in the whole sum for the roundness of the number: or, as some Rabbis {a} will have it, because six months David lay sick in Hebron: or, six months he fled before Absalom; and so there is no count made of them.

{a} Jerome in Tradit.

Ver. 6. And the king and his men.] Those of the several tribes that came unto him at this time armed and well appointed, fit for some noble exploit.

Went to Jerusalem unto the Jebusites.] Who still held the tower of Zion, {#Jud 1:23 19:10,11} being a company of ungracious people there gathered together, such as were in that city of Thracia called Poneropolis, whither King Philip had assembled all the infamous persons, and men of evil demeanour, that many places might not be troubled with them. {a}

Which spake unto David.] Scommate militari, by a military scoff, which did not weaken but waken David’s courage.

Except thou take away the blind and the lame.] Which are the best men that we need to set for defence of this our impregnable fort. These thou hadst best deal with first, and then with us: whom thou shalt find to have both eyes and legs to withstand thee. Others think that by "blind and lame" these Jebusites mean their tutelary gods—called by the Israelites blind and lame idols in contempt—who would not fail to defend them against all adverse forces.

{a} Theopomp. xiii. Philip.

Ver. 7. Nevertheless David took the stronghold of Zion.] And the rather for their carnal confidence which God had rejected, and David soon after confuted; wherein also he became a lively type of Christ, perfectly triumphing over all our enemies, and treading Satan under our feet. {#Ro 16:20}

Ver. 8. Whosoever getteth up to the gutter.] This bitter scoff had not so much encouraged as enraged David and his men to assault the fort, which they took by scaling, Joab venturing almost as hard for it, as that brave Englishman did, who, at the storming of an earthwork in the low countries, caught hold of a pike in the hand of his enemy, and was thereby drawn up to the taking of the place.

Wherefore they said.] Or, Because they had said, even the blind and the lame, He shall not come into the house, that is, into the hold. Now because they had put this scorn upon him, David was set upon it to have them out. So the king of France, jesting at William the Conqueror’s great belly, whereof he said he lay in at Rouen, so irritated him, as he being recovered of a sickness, entered France in the chiefest time of their fruits, making spoil of all in his way till he came even to Paris, where the king of France then was, to show him of his activity after his illness: and from thence marched to the city of Mentz, which he utterly sacked, &c. {a}

{a} Dan Hist., 42.

Ver. 9. So David dwelt in the fort.] After that he had slain all the old inhabitants, save one Araunah, saith Josephus, who afterwards proved his very friend.

And called it, The city of David.] As Constantine called Bizantium Constantinople, after his own name: making it likewise the metropolis and seat of the empire.

And David built round about, from Millo.] A certain tower or fortress. {#2Ch 32:5} All the inside of the city David rebuilt, leaving the care of building the walls to Joab. {#1Ch 11:8}

Ver. 10. And David went on, and grew great.] Heb., He went going and growing. How could he do less, who had the Lord God of hosts with him and for him? who may better say than any earthly prince, Cui adhaereo, praeest. He must needs have the better whom I take part with.

Ver. 11. And Hiram king of Tyre sent messengers to David.] To congratulate his happy settlement in the kingdom. This Tyre was at first a poor town, built by the Phoenicians, for their fishermen to dwell in: but afterwards it became a famous city: like as Dublin, the chief city of Ireland, was at first called by the Irish Balacleigh, that is, the town upon hurdles, because the foundation thereof was laid upon hurdles; the place where it was built was so fennish and moorish.

Ver. 12. And David perceived that the Lord had established him.] He partly perceived it by this extraordinary kindness of Hiram toward him; but especially by the inward certification by God’s Holy Spirit, as Lyra noteth.

Ver. 13. And David took him more concubines.] Directly against God’s commandment, {#De 17:17} and his own practice in other points. {#Ps 23:5,6} Apprehensions of mercy in God should work resolutions of obedience in us. David was afterwards punished in these concubines, and made to vomit up that again which now he swalloweth down with so much delight. See #2Sa 20:3. They who would excuse him herein, say that he did it to strengthen himself in his kingdom by new friends and allies. But it is no good policy to leap the pale of God’s precepts upon any pretence.

Ver. 14. And Nathan.] Who therefore cannot be the same with Ithream, born of Eglah, David’s wife, {#2Sa 3:5} as some would have it.

Ver. 15. And Elishua.] Called also Elishama; {#1Ch 3:6} another of his sons being likewise called by the same name, {#1Ch 3:8} probably because the former was dead.

Ver. 16. And Elishama.] See #2Sa 5:15.

And Eliada.] Called also Beeliada. {#1Ch 14:7}

And Eliphalet.] My God heareth, my God knoweth, my God delivereth. "My God" was much in David’s mind and mouth when he named these three sons in this sort. The wicked, on the other side, have God neither in their heads, {#Ps 10:4} nor hearts, {#Ps 14:1} nor words, {#Ps 12:4} nor ways. {#Tit 1:16}

Ver. 17. Came up to seek David, ] i.e., To fight with him wheresoever they should find him: as being jealous of his growing greatness, and fearing lest they should lose their tribute. Now also was the time come when God would execute his judgments against them and their gods, {as #Ex 12:12} to whom they had sacrilegiously ascribed their recent victories. See #2Sa 5:21. Wicked men are even ambitious of destruction: these men came to seek their bane.

And went down to the hold.] That of Adullam likely, where he so thirsted for the water of the well of Bethlehem: {#1Ch 11:15} hither he went, not for fear of the Philistines, but to make preparation. {#1Ch 14:8}

Ver. 18. In the valley of Rephaim.] Of the Titans or giants, as the Septuagint rendereth it; or, "Of the dead." {#Ps 7:13} God had against these Philistine Theomachi; was "preparing for them the instruments of death," and would ere long lay them in that slimy valley where were many already like them. and more should come after them. {#Job 21:31,32}

Ver. 19. And David enquired of the Lord.] Without whose direction he would not attempt anything; but said in effect, as #Jud 4:8, "If thou wilt go with me, then I will go; but if thou wilt not go with me, I will not go."

Ver. 20. As the breach of waters.] Whenas, overflowing the banks, they bear all before them. See #1Ch 14:11. Or, As the division of waters; that is, as waters are easily divided with hand or foot, so God hath dispersed mine enemies with great facility. See a like place in #Isa 25:11, "And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands." See also #Isa 26:21.

Ver. 21. And there they left their images] Heb., Their terrors. {a} The Chaldee hath it, Their errors. See #Ps 16:4. {See Trapp on "Ps 16:4"} These idols they had brought into the field with them, in hope of help by them; and perhaps in imitation of the Hebrews, who sometimes took the ark with them. It hath been before set forth how it befell the Popish Norfolk rebels in King Edward VI’s days, with their cart load of trinkets and relics brought into the battle, and there laid in the dust. {b}

{a} Terricula sua.

{b} Act. and Mon., fol. 1190.

Ver. 22. And the Philistines came up yet again.] They will have the other bout, though to their bane. No warning will serve obdurate hearts Cimon the Athenian triumphed over the Persians twice in one day. David shall do little less over these foolhardy Philistines.

Ver. 23. But fetch a compass behind them.] God must be trusted; but in addition the best means must be used; and then a blessing may be expected.

Over against the mulberry trees.] The Vulgate rendereth it, The pear trees; and the ordinary gloss hath Flentes, the weepers, because there the defeated Philistines wept for the loss of their idols, or of their hopes by them.

Ver. 24. The sound of a going.] A hurry noise made by God’s angels, as #2Ki 7:6, who are come to thy help.

Then thou shalt bestir thyself.] Break forth presently and set upon the enemy. We must also, in the spiritual warfare, observe and obey the motions of the Spirit, when he setteth up his standard; {#Isa 59:19} for those are the sound of God’s goings, the footsteps of his anointed. {#Ps 89:51}

Ver. 25. To Gazer.] Which was a city of the Philistines, saith Josephus.

Chapter 6

Ver. 1. Again, David gathered.] That is the second time {#1Ch 13:1,5} after that their first consultation about the bringing of the ark to Jerusalem had been interrupted by the invasion of the Philistines. Reformation ever meeteth with opposition. David was no sooner settled in his kingdom, but he thinks of settling religion and God’s sincere service: which popular men should esteem as silver, noblemen as gold, princes prize as pearls, as Aeneas Sylvius was wont to say of learning.

Ver. 2. From Baale of Judah.] Called also Kirjathbaal, {#Jos 15:60} and Kirjathjearim. {#1Ch 13:6}

To bring up from thence the ark of God.] Which in Saul’s days had been slighted; and was now haply less regarded, because in a private house.

That dwelleth between the cherabims.] By the presence not only of his grace, but of his glory also upon earth.

Ver. 3. And they set the ark of God upon a new cart.] After the example of the Philistines, {#1Sa 6:7} but not after God’s command. {#Nu 4:15 7:9} It was no good that Israelites could learn of Philistines: and that which God will take from Philistines he will not brook from Israel. The staff rings that were upon the ark might have minded the Kohathites of their duty; but it may be that they thought it was a long way from Kirjathjearim to Jerusalem, and were willing to be eased of the burden.

Ver. 4. And they brought it out of the house of Abinadab.] Where it had been more than forty years. See #1Sa 7:1.

Which was at Gibeah.] Or, On the hill in Kirjathjearim.

And Ahio went before the ark, ] sc., To drive the oxen, as Uzzah came behind it, ut observaret ne illa de plaustro decideret, { a} to take care that the ark fell not out.

{a} Piscator.

Ver. 5. Played before the Lord.] According to the custom of that country, and the condition of those times.

Before the Lord, ] i.e., Before the ark, which is called God’s face; {#Ps 105:4} yea, God himself. {#Ps 132:5}

Ver. 6. Uzzah put forth his hand.] He was a good man, it is thought, and did this of a good intention, but without warrant of the word. It must be men’s care "that their deeds may be made manifest that they are wrought in God." {#Joh 3:21} Two things make a good Christian—good actions and good aims. A good aim maketh not a bad action good, as here: and yet a bad aim maketh a good action bad, as we see in Jehu.

For the oxen shook it.] Or, Stumbled, and had like to have tumbled the ark down, -compare #2Ki 9:33, -the dumb beasts admonishing them of their error, as once the ass did Balaam.

Ver. 7. And the anger of the Lord was kindled.] For he will not take up with a careless and slubbered service: he "will be sanctified in all those that draw near unto him." {#Le 10:3}

And God smote him there for his error.] Smote the breath out of his body: the Rabbis say it was done by rending his arm from his shoulder: that it was by a rent or rupture, may be gathered from the name given thereupon to the place Perez Uzza, or the Breach of Uzza. Ipso in officio inofficiosus fuit qui iniussa praesumpsit, saith Salvian. {a} He was too officious, and therein inofficious; this was his error, his factum imprudens, as Tremellius rendereth it. See #Nu 4:15. Satan, who loveth to be God’s ape, told the heathens that Ilus Palladium ex incendio eripiens, dum arderet Templum Minervae, luminibus privatus est. {b} Ilus, whilst he snatched the image of their goddess Minerva out of her burning temple, lost his eyes.

{a} Lib. vi., De Provid.

{b} Plutarch. Parallel.

Ver. 8. And David was displeased, ]{ a} He was in a pet, in a passion, in a fit of discontent, if he could have told at whom or at what: and how untowardly spake he, as if the fault were more in God than in himself! Dogs in a chase bark at their own masters sometimes. It troubled David that all the people’s joy should be so suddenly dashed and damped with this sad disaster; and he had somewhat to do to strike sail and stoop.

{a} Et exarsit Davidi, sc., nasus; quae est descriptio irae. -Pisc.

Ver. 9. And David was afraid of the Lord that day.] Poena ad paucos, rectus ad omnes. David, considering how ill the Philistines had sped first, for their miscarriage toward the ark, and then the Bethshemites, and now Uzzah, was himself at a great stand, and forbore to deal further in a matter so dangerous; but this was his infirmity; though some will have it to be his humility.

How shall the ark of the Lord come to me?] He looketh at himself through Uzzah, as good cause he had: but why should he fear to take home the ark to him? Do not God’s ordinances "do good to him that walketh uprightly?" {#Mic 2:7}

Ver. 10. So David would not remove.] For he taketh it for granted that it was not God’s will he should.

Into the house of Obededom the Gittite, ] i.e., Born in Gathrimmon, a city of priests, {#Jos 21:24,25} and himself a Levite, a good man, and glad of such a guest as the ark, which he entertained cheerfully, and resolved to handle holily. Sancte magis quam scite, as he once said to the Vestalis Virgo.

Ver. 11. And the ark of the Lord continued.] If that heathen could say of his poor cottage, Ενθα και οι θεοι, here are gods, household gods, whatever else is wanting; how much more might this good Levite now say so!

And the Lord blessed Obededom.] As he will do all those, both small and great, that favour his cause and further his kingdom: for he is a liberal paymaster, and his retributions are more than bountiful. If Abinadab was not so well blessed as Obededom, it was haply because he entertained not the ark with like reverence. As men measure to God in preparation, &c., so will God measure to them in blessing.

Ver. 12. And it was told king David, saying.] So that now he feared no danger, as Josephus noteth, but resolved upon a better carriage of the matter. It is well observed by a grave divine, {a} that while the ark brought the plague, everyone was glad to be rid of it: but when it brought a blessing to Obededom, they looked upon it as worthy of entertainment. Many will own a blessing ark, a prospering truth: but he is an Obededom indeed that will own a persecuted, tossed, banished ark.

{a} Dr Bolton.

Ver. 13. Had gone six paces.] Gravi et decenti incessu, in a grave and decent equipage, and had felt by comfortable experience that God helped them to bear the ark, {#1Ch 15:16} -supporting it haply together with them by a divine power invisibly, so that it seemed light unto them. David thereupon took order to have sacrifices offered in the place, for the better carrying on of the good work in hand.

Ver. 14. And David danced before the Lord with all his might.] Lustily indeed, yet not lightly and vainly, as Caligula and Nero sometimes did on an open theatre; nor yet superstitiously, as the Salii, those Roman priests, did in honour of their god Mars, and as the Romanists do at this day in Spain and elsewhere before their breaden god, when he is carried in procession: but by a grave motion of his body, in a holy and sober manner and measure, as was usual with the ancients in some cases, to express thereby their spiritual jollity and ravishments of rejoicing.

And David was girded with a linen ephod.] Laying aside his royal habit; he put on a linen garment, not unlike that of the priests, to show his devotion. We read of Charles V, that at his solemn inaguration at Bononia he did put on a linen vesture, to please the Papal society, as if he were consecrated one of their priests. This was much in an emperor, but the less to be wondered at, since afterwards he sent his schoolmaster, Adrian, to Rome, to negotiate for him for the Popedom: thinking thereby to sway much, if he could get both the swords. David had no such aim when upon his silken robe he put this linen ephod, {#1Ch 15:27} which, being girt to him, kept his other garments close from flying abroad when he danced. {a}

{a} Osiander on 1 Chron. xv.

Ver. 15. With shouting.] And singing of psalms, {#1Ch 16:8} which although they did with all their might, yet no man was wearied out, as Josephus {a} here noteth; much less exanimated and killed outright with vehemency of singing, as Paulus Diaconus {b} saith that eighty men were at Rome, by singing Gregory the Great’s litanies, in the time when a great plague raged there.

{a} Lib. viii. cap. 2.

{b} Lib. iii. cap. 11

Ver. 16. Michal Saul’s daughter.] Being too much her father’s daughter, and still η παλαι γυνη, as the Greeks said of Helena after the destruction of Troy.

Looked through a window.] With carnal eyes, which discerned not the things of the Spirit of God; for they were foolishness unto her. {#1Co 2:14}

And she despised him in her heart.] Herein she was no daughter of Sarah. {#Ge 18:12 1Pe 3:6}

Ver. 17. And peace offerings.] With abundance of sweet odours, saith Josephus, so that all the air thereabouts was perfumed ita ut etiam longe remotis sentiretur: yea, the neighbour villages sucking in the air of that holy city, breathed righteousness, as Plutarch saith of Rome in Numa’s days.

Ver. 18. He blessed the people.] And feasted them besides, which was more than he did when he was confirmed by them in his kingdom, {#2Sa 5:1-3} to show his greater joy.

Ver. 19. And a flagon of wine.] For which Josephus hath a wafer cake, and the Vulgate similam frixam oleo, as if David had made the people a dry feast—such as the Papists make the people at the eucharist; but the word here used signifieth vas vinarium, a flagon.

Ver. 20. To bless his household.] To show himself as good a householder as he was a king. See his care there. {#Ps 101} And this he calleth "a perfect way," as opposed to hypocrisy. {#Ps 101:2} Michal was not blessed, but cursed through her own default.

Came out to meet David.] She could not keep in her chamber window; but must needs come out to tell him her mind.

How glorious was the king of Israel today!] Words as full of pride and scorn as was possible. Barren Michal hath still too many sons, that make religion not more a form than a scorn: and no marvel that such are plagued with continual fruitlessness, as she.

Who uncovered himself.] And did not her father Saul do as much when he prophesied at Naioth? {#1Sa 19:24} Why then is that a fault in Titius that was none in Cajus?

In the eyes of the handmaids.] Thus she proudly exaggerateth.

As one of the vain fellows.] Scurriliter et histrionice, leaping and dancing. Nemo sobrius saltat, { a} saith Cicero, who also accuseth a certain Roman lady, because she could sing and dance daintily. But how David danced, #2Sa 6:14.

{a} Iupiter nec cantat, nec citharam pulsat.

Ver. 21. Which chose me before thy father.] It is hard for the best men to recriminate without some tincture of tartness, and to keep quick the fire of zeal without all smoke of sin.

Therefore will I play.] Ludam ut illudar, as Bernard hath it.

Ver. 22. And I will yet be more vile.] This was bravely resolved. So when the proud prefect told Basil that he was mad, he answered, I wish to be mad in this manner always. {a}

{a} Opto me in aeternum sic delirare.

Ver. 23. Therefore Michal.] God hath still a barren womb for mocking Michal.

Chapter 7

Ver. 1. When the king sat in his house.] His newly built house of cedar; and considered that God and his ark dwelt in tabernaculo pelliceo et papillione, in a meaner tabernacle.

And the Lord had given him rest.] So that he abounded with leisure; and could relax a while.

Ver. 2. That the king said unto Nathan the prophet.] This he said out of that ardent devotion and zeal kindled and increased in him by his late religious joy at the removal of the ark; by the presence whereof he tasted more and more how good the Lord was: and thereupon consulted with himself and Nathan about a fit retribution: saying in effect as #Ps 116:12. The building of a temple non tantum voluit, sed et vovit, he both designed and vowed, {#Ps 132:2} but herein he failed, that he would run before the Lord’s commandment. So hard it is to hold the golden mean, and not to mingle some sin with our best actions.

See now, I dwell in an house of cedar.] Ahab dwelt in a palace of ivory, and yet had no thoughts of heart for God and his service. The thoughts of the wicked are little worth. {#Pr 10:20}

Ver. 3. And Nathan said.] Ex proprio sensu, out of his private opinion, and not by divine revelation. Good men, then, may be out in matters of religion, as here both David and Nathan were; neither is it safe to pin our faith on another man’s sleeve—for who knoweth whither he may carry it?—but to "prove all things," and to "hold fast only that which is good." {#1Th 5:21} Nathan himself was here too well persuaded of David, as if he had been infallible: and why? For the Lord is with thee. What? always, and in all things? No, nor with any man in this life, surely. Nimis augusta res est nuspiam errare. Nathan shall see and say ere long, that he was mistaken. It is with us while here, as it was once with Peter, we walk one step and sink another.

Ver. 4. And it came to pass that night.] Post datum a Nathane intempestivum responsum. God will not suffer his dear children to lie long in error: but if in anything they be otherwise minded, he will reveal even this unto them. {#Php 3:15}

Ver. 5. Shalt thou build me an house?] q.d., In no wise. I accept of thy good will, {#1Ki 8:18} and will see thee well satisfied for the same: but I have other work for thee to do, {#1Ki 5:3} and shall reserve this piece of service for thy son, as more suitable to his peaceable reign, wherein "the righteous shall flourish, and abundance of peace to all people." {#Ps 72:7}

Ver. 6. But have walked in a tent and in a tubernacle.] By tent, some understand the hangings made of goats’ hair; and by tabernacle or habitacle, the sanctuary itself. See #Ex 26:6. The ark was transportative hitherto, till settled in Solomon’s temple: so till we come to heaven, we are in continual motion.

Ver. 7. Spake I a word.] They waited for my warrant for such an enterprise: and wilt not thou? Hold a while, and let thy sacrifice be offered with salt, thy zeal regulated by discretion: let this hold that by the heel, as Jacob did his brother Esau.

Ver. 8. Now therefore so shalt thou say unto my servant David.] God signified his good acceptance by calling him his servant David: for at another time, when he had offended, it was plain David. {#2Sa 24:12} So when the people had set up an idol, God fathereth them upon Moses; {#Ex 32:7} he would own them no longer.

I took thee from the sheepcote.] So that thou needest not to doubt of my love, though I use not thy service in this particular.

To be ruler over my people, over Israel.] Do this well, and thou needest not be idle.

Ver. 9. I was with thee, &c.] And so have sufficiently sealed up my love to thee.

Like unto the name of the great men.] Those men of renown.

“ Claros inter habes nomina clara viros.”

Ver. 10. Moreover I will appoint, ] q.d., For thy further comfort and encouragement, I do thee to know, that I will settle and felicitate thy subjects: who shall sit still and see golden days under thine and thy son’s government.

Neither shall the children of wickedness.] A fit description of tyrants and persecutors; brats of wickedness, that hell-hag; as Job calleth sparks the sons of fire, being engendered by it upon fuel.

Ver. 11. That he will make thee an house, ] i.e., Give thee a numerous and longlasting offspring to succeed thee in the throne. See #Ex 2:21 Ru 4:11 1Ki 2:24. Scarce any of the Roman emperors had a son to succeed him: all or most of them, till Constantine, died unnatural deaths.

Ver. 12. And thou shalt sleep with thy fathers.] Quando cubitum te contuleris, When thou shalt go to bed. When God’s children have done their work, he sendeth them to bed. {#Isa 57:2}

I will set up thy seed after thee.] Solomen; {#1Ch 28:6} as also Christ: for this and the following promises are, some peculiar to Solomon, some to Christ; and some to both, as the types and antitypes.

Ver. 13. He shall build an house for my name.] Solomon, a material temple; Christ, a mystical—that is, the Church, which is the house of God. {#1Ti 3:15} The Jews say that the Messiah is to build a temple, but then it must be a material one: and therefore in their daily prayers they call hard for his coming, and they cry altogether to God, Templum tuum brevi, valde cito, valde cito in diebus nostris, citissime nunc aedefica templum tuum brevi, { a} &c. Build thy temple, Lord, quickly, quickly, quickly, even in our days, &c. Oh that we would be as earnest for the building up of the mystical temple, and the speedy doing of it, that the topstone were once laid! &c.

{a} Buxtorf, De Synag., cap. 13.

Ver. 14. I will be his father.] Solomon’s, by adoption and regeneration. See #2Co 6:18. Christ’s, by eternal generation and personal union. {#Heb 1:5 Ps 2:7}

If he commit iniquity.] As Solomon did, but Christ could not. One Augustinus de Roma was censured in the Council of Basil for affirming that Christ was the greatest of sinners. It may be he meant that Christ was so by imputation, as #Isa 53:6 2Co 5:20. Otherwise it was blasphemy in the highest degree.

I will chasten him with the rod of men, ] i.e., Gently and favourably, as parents do their children; thereby to break their stomachs, but not their bones. I will not lay the weight of my mighty hand upon him, to crush him to pieces, or grind him to powder; I will not scourge him with scorpions, but chasten him with the rods of men, of old, or weak, sickly men—as the Hebrew word signifieth {a} -who cannot strike hard, or do any great hurt with their ictus imbelles, and vanae sine viribus irae.

{a} Virga senum vel hominum debilium.

Ver. 15. But my mercy shall not depart away from him.] Why then Feri, Domine, feri, saith Luther. Strike while thou wilt, Lord; my sins are pardoned. I thank thee, O Lord, for all my pain, as another said. And, Not so much case, as the use, Lord, said a third.

Ver. 16. Thy throne shall be established for ever.] It shall, it shall—take my word for it:—in Christ, howsoever, who shall reign as God-man throughout all eternity.

Ver. 17. So did Nathan speak unto David.] He unsaid what he had said before, {#2Sa 7:3} and thought it no such disgrace—since God had now revealed his mind to the contrary—as Jonah did, {#Jon 4:1-3} swelling, till he was ready to burst again. See the like piety and modesty in #Isa 38:5. Augustine also is famous for his book of "Retractations"; wherein none had imitated him in Ludovicus Vives’s time. Bellarmine hath since written a book of "Recognitions": {a} but therein he maketh some things worse than before.

{a} De Caus. Cor. Art., lib. i.

Ver. 18. And sat before the Lord.] So Elias sat under the juniper, and prayed; Stephen kneeled; {#Ac 7:60} so did Paul and his company. {#Ac 20:36} The publican stood and prayed. {#Lu 18:13} And the Jews had a proverb, Absque stationibus non subsisteret mundus: Were it not that the saints stood in prayer, the world would not stand. The rule here given for gesture in prayer is, that that is to be used in private which we find fittest to excite our inward devotion; and that in public there be a uniformity observed.

Who am I, O Lord?] Thus use good men to vilify and nullify themselves before the Lord. {#Pr 30:2}

That thou hast brought me hitherto?] Εξ οιων εις οια, as that noble Iphicrates said: How greatly am I advanced? May not every saint say as much See #Eze 16:3-15.

Ver. 19. And this was yet a small thing in thy sight.] We should make the most of God’s mercies unto us in our thankful acknowledgments, instancing the particulars.

For a great while to come.] In longinquum, for as far as Christ’s time, and to all perpetuity.

And is this the manner of man, O Lord God?] q.d., I think not. Men do not use to deal so liberally with their servants; they think it kindness enough to give them a pension, or some copyhold, {A kind of tenure in England of ancient origin: tenure of lands being parcel of a manor} to maintain them while they live; but take no care for their children after them, or how it shall fare with them in later ages.

Ver. 20. And what can David say more unto thee?] More I would say, but I want words, and am at a loss. But thou, Lord God, knowest thy servant—viz., that I could wish I had the "tongue of men and angels"; and that I could gladly grant thee better service than I am able to do thee.

Ver. 21. For thy word’s sake, ] i.e., For thy Christ’s sake, saith Junius: or for thy promise’s sake made unto me by Nathan, as #2Sa 7:25.

And according to thine own heart, &c., ] i.e., Ex mere motu, out of pure and unexcited love thou didst give thy word and promise: and for thy word’s sake thou wilt perform it.

Ver. 22. Wherefore thou art great, O Lord God.] Great in goodness. Optimus Maximus.

According to all that we have heard with our ears.] Thy sweet promises—those fruits of thy free grace—give us good cause to think and to say so.

Ver. 23. And what one nation…is like thy people?] See #De 4:7 33:29. {See Trapp on "De 4:7"} {See Trapp on "De 33:29"}

Whom God went to redeem.] Came down from heaven, as it were, to display his glorious power upon earth {#Ex 3:7,8} The whole Trinity did so in a special manner, when God the Son took our nature, and therein came to visit us.

And to defer you.] This he speaketh by a most emphatical apostrophe to the people: and then presently turneth him to God again, having his heart as full of heaven as it could hold.

Ver. 24. For thou hast confirmed to thyself, ] i.e., All the Israel of God by a perpetual covenant: by thy benefits also thou hast gained them unto thee, and to thine obedience.

Ver. 25. Do as thou hast said.] David knew well that God’s promises must be put into suit, must be prayed over. Eliah went forth to pray for rain, after He had promised it. David elsewhere saith, "Remember the word unto thy servant, upon which thou hast caused me to hope." {#Ps 119:49} "Lord, do as thou hast said," is a speeding argument; like Jonathan’s bow, that never returned empty.

Ver. 26. And let thy name be magnified for ever.] That God may be glorified by his benefits on us conferred, should be the principal end of our prayers Propter Te, Domine, propter Te, cried that holy man in story.

Ver. 27. Therefore hath thy servant found in his heart.] Or, as some read it, and the original will well bear it, Therefore hath thy servant found his heart—viz., thus well-affected, and all the powers of his soul concentred in the making of this prayer unto thee. He light of such a heart by hap, as we say, or upon serious and long seeking of such a heart; for the Hebrew word will bear both.

Ver. 28. Thou art that God…and thou hast promised.] David hath never done with this; but improves it, and works out the goodness of it, by actuating his faith upon the promise.

Ver. 29. Let it please thee to bless.] Heb., Be thou pleased and bless. Another prophet hath it, "It hath pleased thee to bless." {#1Ch 17:27} Prayers are often made in faith, as if they were done things.

Let the house of thg servant be blessed for ever.] This is to press and oppress the promises, as we are commanded to do, {#Isa 66:11} till we have expressed the utmost sweetness out of them. David prevailed and prospered hereupon, as appeareth by the next chapter.

Chapter 8

Ver. 1. And after this it came to pass, that David smote.] Out of action he would not be; but seeing he might not build God a house, he would, by subduing his enemies on all hands, provide for his son Solomon both peace—the daughter of war—and spoils for materials great store. And it is observable that he assailed no nation which he overcame not, besieged no city which he took not; the same which our chronicles affirm of the Black Prince.

And David took Methegammah.] That is Gath with her precincts, {#1Ch 18:1} called Methegammah, or the bridle of the angle, or corner, because it kept that part of the country in awe and order. This David took from the Philistines; so hath Christ taken away the dominion of sin. {#Ro 6:8-14}

Ver. 2. And he smote Moab, and measured them with a line.] He used this great severity against them, say the Rabbis, because they had treacherously slain his father and mother, whom he had left with them. {#1Sa 22:3,4} Howsoever, the Moabites were ever bitter enemies to the Israelites. See #Nu 22:3. {See Trapp on "Nu 22:3"}

And measured them with a line.] As a carpenter marketh out with a line {#Isa 44:13} what he meaneth to hew off. Compare #Isa 34:11.

And with one full line to keep alive.] See a like mixture of severity and mercy in #Zec 13:8,9. So Christ will at the last day shed and sever the sheep from the goats. {#Mt 25:32,33}

And so the Moabites became David’s servants.] Even his wash pots, {#Ps 60:8} and that prophecy was in part fulfilled, #Nu 24:17.

Ver. 3. David smote also Hadadezer.] An ambitious and turbulent prince, who began to grow exceeding potent; and had already, as it may seem, subdued Damascus, and was now formidable to the Israelites. Saul had had wars with his father Zobah, {#1Sa 14:47} and haply he might pretend that old quarrel, or the conquest of Canaan by his predecessor Cushanrishathaim.

As he went to recover.] And so must needs pass through part of Judea on the other side Jordan, or not far from it. And so if he had returned a conqueror, was like enough to invade it; for ambition is restless, and never saith, It is enough.

Ver. 4. And David took from him a thousand chariots.] As #1Ch 18:4. And the seven hundred horsemen were ranks of horsemen, ten in a rank, and so make seven thousand (ib.). Josephus saith that he slew five thousand horsemen, and twenty thousand footmen. Of David’s houghing the horses he maketh no mention, because it might seem to have been unwisely done, though in obedience to God’s will, and according to Joshua’s practice. It is well observed concerning Josephus, that writing the antiquities of his own nation with an intention to communicate them to others, he described them as stately as he could; and when he thought the simplicity of the Scripture did not suffice to the commendation of things done amongst his Hebrews, he either added or detracted from the holy history; and therefore he is to be read with discretion.

Ver. 5. And when the Syrians of Damascus came.] Either by the command of Hadadezer, who had subdued them—compare #1Ki 11:23 -or else out of a pragmatical humour, to meddle where they had not to do. See #Pr 26:17.

Ver. 6. Then David put garrisons in Syria of Damascus.] Which lay north of Judea, as the Moabites did east, the Philistines west, and the Edomites {#2Sa 8:14} south. Thus he laid about him lustily; beating his enemies on all sides; himself the chief actor; for as Virgil hath it—

“ Urget praesentia Turni.”

Ver. 7. And David took the shields of gold.] As Alexander had his Argyraspides, {a} so Hadadezer his Chrysaspides; as if they had been masters of those two islands in India, called Chryse and Argyre, for the plenty of gold and silver there.

{a} Polyhist., cap. 65.

Ver. 8. And from Betah, and from Berothai.] Called afterwards Tibhath and Chun. {#1Ch 18:8}

Ver. 9. When Toi king of Hamath.] Called afterwards Antiochia, as the Chaldee Paraphrast hath it, of King Antiochus; as Methegammah or Gath, {#2Sa 8:1} was called Diocaesarea.

Ver. 10. Then Toi sent Joram his son:] So true is that of Solomon, "Many are the lovers of the rich and prosperous: whenas the poor is hated even of his own neighbour," {#Pr 14:20} as David had been whilst in a low condition.

Had wars with Toi.] Heb., Was a man of wars with him. {a} A quarrelsome man is like a cock of the game, that is still bloody with the blood of others, and himself.

{a} Perpetuis bellis cum infestabat neque sinebat ab eis quiescere. -Jun.

Ver. 11. Which also king David did dedicate unto the Lord.] For the building and beautifying of his temple. So did Christ, when he went forth conquering and to conquer, {#Re 6:2} make use of the spoils he took from the world for the good of his Church, and for the building up of that spiritual temple; -the precious arts, for instance, which, as in the first plantation of the gospel in Europe, he shipped before into Greece, as his munition, meaning to send his soldiers soon after. So in the reviving of the gospel by the late happy reformation, there was sent before it as a harbinger, a general resurrection of all learning. The Greek tongue, by the sack of Constantinople, was sent by the Turk, though for no good will, into these western climates. The art of printing, which the Chinese say they had amongst them long before, was here made use of: and by that means, among other excellent books, conducing to the reformation, was published the Complutensian Bible in six volumes, A.D. 1515, at the charge of Cardinal Ximines, Archbishop of Toledo, two years before Luther stirred. An excellent work surely, and such as may well be reckoned among those means and instruments whereby the truth was restored, and Popery profligated: since both the original languages of the Bible, before only in the hands of the Jews and Grecians, together with the Chaldee, were now generally made known. Neander telleth us that that Bible, set forth by a limb of Antichrist ( ducatorum sexcentis millenis millibus impensis), was a singular help to Luther. {a}

{a} Geogr., part 1.

Ver. 12. Of Syria, &c.] Rupertus well applieth these seven victories of David recorded in this chapter to those seven vials of wrath and judgments which Christ shall pour upon the beast and others, for contempt of the gospel.

Ver. 13. And David gat him a name.] He set him up a triumphal arch or trophy, saith Abulensis and others; he was worthily renowned and reckoned amongst the world’s worthies; he was everywhere cried up for a great warrior and a famous conqueror.

From smiting of the Syrians.] Amongst whom also were very many of the Edomites, who here met with their bane, and lost the library of their country. See #1Ch 18:12 Ps 60:1, title: which psalm David sang at this time, and on this occasion.

Ver. 14. And he put garrisons in Edom.] He cast out his shoe over them, as #Ps 60:8. {See Trapp on "Ps 60:8"} he set a deputy or viceroy there; {#1Ki 22:47} and here the elder brother began to serve the younger, according to the oracle, #Ge 25:23.

And the Lord preserved David whithersoever he went.] Neither preserved him only, but prospered him: and this is twice noted in this chapter. See #2Sa 8:6. Plures sunt gratiae privativae quam positivae, saith Gerson. Our deliverances are many and daily: this being the difference betwixt a godly and and a wicked man; that the former is preserved, the latter is only reserved to further punishment, as was Pharaoh Sennacherib, others. See both these in #2Pe 2:9.

Ver. 15. And David reigned over all Israel.] They were his loyal subjects at home; like as his foes abroad were his slaves and vassals; the bounds of his kingdom also were extended to the uttermost, as God had anciently promised.

And David executed judgment and justice.] Fuit severus in quos oportuit, et in quos oportuit misericors, saith Vatablus. Now it was, haply, that "the God of Israel said, the Rock of Israel spoke unto him, He that ruleth over men must be just, ruling in the fear of God." {#2Sa 23:3} David was not puffed up with pride of his many victories, as Nebuchadnezzar; nor did he thereupon give himself to riot and intemperancy, as Alexander; nor did he tyrannise the more over his people, as Saul; but set himself to rule aright, that his throne might be established. {#Pr 14:34}

Ver. 16. Was over the host.] This honour he had purchased by his valour, {#1Ch 11:6} but forfeited by his blood-guiltiness.

And Jehoshaphat…was recorder.] Or, Chancellor of the kingdom, or chief chronicler.

Ver. 17. Were the priests.] Ahimelech, alias Abiathar, being the only high priest: till he was thrust out by Solomon for siding with Adonijah; and Zadek set in his room. {#1Ki 2:25,27}

Ver. 18. Was over both the Cherethites and the Pelethites, ] i.e., Was Praefectus cohortis praetoriance, captain of the king’s guard, {a} who might be native Philistines, great and mighty men of stature, but proselytes and professors of the true religion.

And David’s sons were chief rulers.] Or, Princes, chief about the king, {#1Ch 18:17} which preferment haply might puff up Absalom and Adonijah, and put them upon ill exploits. Our Henry II was very unhappy in his eldest son Henry, whom he crowned whilst he was yet alive, but killed him with that kindness; in his second son Richard, who, being set over Normandy, conspired with the king of France against him; and in his third son John, upon whom by heaping honours, he made him more dangerous at home. {b}

{a} σωματοφυλακες.—Joseph. Illis erat commissa cura corporis regii. -Vatab.

{b} Dan. 109,144

Chapter 9

Ver. 1. And David said.] Tandem aliquando, long and last good Jonathan’s posterity is thought on and inquired after. Perraro grati reperiuntur. It was much that David, so thankful a man to God as his psalms testify, should be so forgetful of his most faithful friend, and of the covenant of God betwixt them. This is by some accounted to be one of the chief errors of his life.

That I may show him kindness for Jonathan’s sake.] We must also see where Jesus our fast friend hath any receivers; that since our goodness extendeth not to him, we may show him kindness in his poor people, who are his seed, and do prolong his days on earth. {#Isa 53:10 Ps 16:3} And herein be nimble, since

“ Gratia, ab officio, quod mora tardat, abest.”

Ver. 2. A servant whose name was Ziba.] An old flatter, such as Saul had many about him; Qualis herus, tolis servus.

Ver. 3. The kindness of God.] A God-like kindness, —- compare #3Jo 1:6, -or that which Jonathan bound me in the presence of God to show to him and his. {#1Sa 20:14,15}

Which is lame on his feet.] But this broke no square; neither thought good David the worse of Mephibosheth, so long as he saw in him the features of his friend Jonathan: no more doth God of those weak but willing servants of his, whom he beholdeth in the face of his Son, whose image they bear.

Ver. 4. Behold, he is in the house of Machir…in Lodebar.] Which was a place beyond Jordan. {#2Sa 17:27} Here, in a remote part of the country, Mephibosheth secreted and secured himself; little thinking of any court preferment, which yet God was now providing for him: his motto might be,

“ Crede mihi bene qui latuit, bene vixit”

Ver. 5. Then king David sent, and fetched him.] Thus God oft stirreth up the hearts of his able servants to do good to the orphans of poorer saints, for their sakes; as were easy to instance. Peter Martyr’s only daughter, through the riot and prodigality of her debauched husband, being brought to extreme poverty, was well maintained by the Senate of Zuric, for her reverend father’s sake. Personal goodness is profitable to posterity.

Ver. 6. And David said, Mephibosheth.] He is also called Meribbaal, {#1Ch 8:34} but his name was, haply, turned to Mephibosheth, saith Martyr, for some deformity that happened to his face in his fall. {#2Sa 4:4}

Ver. 7. And David said unto him, Fear not.] Mephi-bosheth feared, belike, that he was sent for to be put to death, as being Saul’s nephew. Kings are not without their jealousies; that Mephi-bosheth well knew, and afterwards smarted for. {#2Sa 16:4}

For I will surely show thee kindness.] It would be a great stay of mind if some great man should say to us, as David here doth to Mephibosheth, and as afterwards he did to Barzillai the Gileadite. Behold, God, the only potentate, saith more than all this; and shall we not trust him?

And will restore thee all the land.] Which had been confiscated for Ishbosheth’s rebellion, saith Vatablus.

And thou shalt eat bread at my table continually, ] i.e., At fit times; like as we are commanded to pray continually. Here take notice how they that humble themselves are exalted. Mephi-bosheth, who made himself a dog, and therefore fit only to lie under the table; yea, a dead dog, and therefore fit only for the ditch; is raised up to the table of a king.

Ver. 8. Upon such a dead dog as I am?] So he calleth himself, as being lame, poor, of a rejected stock, and no way to be compared to David and his children, whose companion and fellow commoner he was now to be made. There is no more certain way to honour and advancement, than a lowly dejection of ourselves.

Ver. 9. I have given unto thy master’s son, ] i.e., To Mephibosheth; though some expositors will have it meant of Micha, Mephibosheth’s son; since Mephibosheth himself was to eat at David’s table continually.

Ver. 10. Shall till the land for him.] Hic Ziba instituitur colonus partiarius. Here Ziba is far intrusted, but he proved treacherous; being neither good egg nor good bird, as they say.

That thy master’s son may have food to eat.] That is, Food in his house for his family to eat, and enough besides to defray his other necessary charges; so Josephus.

Ver. 11. As for Mephibosheth, said the king.] These last words are not in the original: and some there are that make it Ziba’s speech; as if he had said, Do, O king, as thou thinkest fitting: howbeit Mephibosheth might have his meals with me, and should by me be royally entertained as a king’s son.

Ver. 12. And Mephibosheth had a younq son.] It was no small while, therefore, ere poor Mephibosheth was thought upon—see #2Sa 9:1; twenty years at least.

Were servants unto Mephibosheth.] He was master of the house, and Ziba but steward; till, by his false and foolish calumnies, he had wormed out his master.

Ver. 13. And was lame on both his feet.] Or, Though he were lame, and therefore unfit to take his meals at the court, or to come thither at all; {#2Sa 5:8} yet by special favour he enjoyed this privilege.

Chapter 10

Ver. 1. The king of the children of Ammon died.] Death is the only king "against whom there is no rising up." as it is in #Pr 30:31. Nugus, king of Scythia, slighted certain precious presents sent him by Michal Paleologus, the Emperor, asking whether they could drive away sickness and death; for if so, then they would be worth the receiving. {a}

And Hanun his son reigned in his stead.] Or, Chanun. The Greek hath it Annon: a good name, as signifying Gracious, but ill bestowed. There was an ancient Latin poet, contemporary with Virgil and Ovid, called Gratius the Faliseian; he bore a high esteem in that pure age. But this king carried grace in his name only, as did Ptolomeus Euergetes, Antiochus Epiphanes, and some princes and popes.

{a} Pachym., Hist., lib. v.

Ver. 2. Then said David.] Let Hanun be as graceless as he will, David will show himself gracious by being grateful. The same Greek word χαρις signifieth both grace and gratitude. Neither doth the ill success he had argue that he did amiss, as Pellican will have it: for duty is to be done, however it speed or take with wicked persons. What if Hanun were a heathen king? might not his friendship be therefore sought? might not his father’s courtesy be requited? If a very dog fawn upon us, we stroke him on the head, and clap him on the side: much less is the common band of humanity untied by grace.

As his father showed kindness unto me.] What this kindness was in particular, the Scripture showeth not: the Hebrews say, that when the king of Moab had slain David’s parents and brethren—whom he left with him for safeguard from Saul—one of his brethren escaped and fled to Nahash, king of Ammon, who helped him. Abulensis, Lyra, Angelomus, and others say, that when David fled from Achish, king of Gath, he came to the king of Ammon, who showed him kindness, and out of his hatred to Saul, their common enemy, bestowed many favours upon him. This David now desireth to requite, but meeteth with coarse entertainment.

Ver. 3. Thinkest thou that David, &c.?] q.d, We think otherwise: wicked men muse as they use, and measure others by their own foot. These tale bearers—besides the old quarrel {#Ge 3:15 compare #Mt 23:13 Ac 13:10 Pr 29:27 1Jo 3:8}—retained a hereditary hatred against Israel. See #De 23:3-5. And hence these evil surmises, calumnies, and sinful counsels, whereof at length themselves had the worst.

“ηδε κακη βουλη τω βουλευσαντι κακιστη”

Ver. 4. Wherefore Hanun took David’s servants.] His ambassadors, whom to misuse was against the law of nations, and severely punished by the Romans upon the Corinthians, whose city they razed and destroyed for some contumelious speeches given to their ambassadors. But Hanun did not only reproach and revile these men, sed turpiter deformavit Legatorum vultum et vestitum, but basely deformed and abused them, {#1Ch 19:4} which the Vulgate rendereth, Decalvavit, rasit, praecidit tunicas eorum, making it a threefold indignity and ignominy that he put upon them.

And shaved off the one half of their beards.] Which, amongst the Greeks and the Egyptians, was wont to be done in derision and for a scorn. Imo apud omnes nationes probrosum est barbam vellere. {a} But there was more in it than all this; for these Ammonites knew that the Israelites were forbidden either a shaven beard or a short garment. In despite therefore, likely, to their law, David’s ambassadors are sent away with both. Julian the apostate served the Christians, whom he contumeliously called Galileans, in like sort, writing books against their gospel, and robbing them of their riches, that, as he said, they might go more readily to heaven.

And cut off their garments.] Which the Hebrews wore long and side, both for ease and honesty. See #Isa 20:4 47:2,3. As for those Christiansthat separate knowledge and good conscience, they deal by their holy calling, saith one, as Hanun did by David’s servants, when he disguised them, and cut heir garments in the midst.

Even to their buttocks.] That the shame of their nakedness might appear, and especially that of their circumcision, so derided by the heathen.

“ Credat Iudaeus Apella”

{a} Plut., in Ages. Herod. Euterp.

Ver. 5. When they told it unto David.] Who could not but feel his own cheeks shaven, and his own coat cut in his ambassadors, who did but carry his person to Hanun: like as also Christ’s faithful ministers do his to the world, {#2Co 5:20} which is therefore charged to "do his prophets no harm."

Tarry at Jericho.] In some cottage or village thereabouts: for Jericho was not rebuilt till long after. {#1Ki 16:34}

Ver. 6. Saw that they stank before David.] Who could not but be very sensible, they knew, of their odious indignity done to his ambassadors, and would surely revenge it; as there was never any prince so poor and despicable that would put up such an affront: and shall Jesus Christ? I think not. Julian, for instance, paid for his petulancy.

And of Ishtob.] Which signifieth, A good man; but this was such another for true goodness as our late Bishop Goodman, who died a professed Papist, Feb. 19, 1655, soon after whom followed, to the great grief of all good men, that most reverend Archbishop Ussher, an Ishtob indeed, who better deserved the surname of Bonus Good, than ever did Phocion the Athenian. {a}

{a} Cleri debonestamentum, Godf. Goodman. Praesulum decus ille Jacobus Armachanus.—Gatak. Cinnus, cap. 5.

Ver. 7. He sent Joab.] As far as Medeba, a city in the borders of Amnon, choosing rather to make that the seat of the war than his own country.

Ver. 8. At the entering in of the gate, ] viz., Of Medeba; {#1Ch 19:7,9} for that bush they thought good to keep on their backs, however the day should happen; and that stake to have still in store, however the dice chanced to turn. But how wretchedly reckless was Pompey, who never considered into what place he should retire if beaten by Julius Caesar, as he was at the Pharsalian field.

Were by themselves in the field.] As not fit to be trusted near the town, being such a multitude of mercenaries, and, in reference to David, who had lately subdued them, a rabble of rebels.

Ver. 9. He chose of all the choice men of Israel.] This was a special piece of military prudence in Joab, who was an accomplished general, no whit inferior to Hannibal the Carthaginian, Decebalus the Dacian, Albert of Brandenburg, whom they commonly called Achilles Teutonicus, or any other famous for warlike skill and prowess.

Ver. 10. And the rest of the people.] Thus Joab, consilium e re nata capiens, opposeth one stratagem to another, and getteth the day, though nothing so strong as the enemy. The like hereunto did Judas Maccabeus, and before him Claudius Nero, the Roman consul, who, hearing that Asdrubal the Carthaginian was coming into Italy with a great army to join with his brother Hannibal, secretly and speedily took the flower of his forces, and setting upon Asdrubal, beat him and slew him, and then tumbling his head toward his brother Hannihal’s trenches, so amazed him and discouraged him, that he was glad to retreat into an utmost nook of Italy for his own security. {a}

{a} Liv., decad, iii. lib. vii.

Ver. 11. If the Syrians be too strong for me.] As the issue of war is uncertain, and the best cause hath not always the best success. Howbeit inasmuch as the concord of the commanders is of great consequence, and proeliorum delicta emendationem non patiantur, { a} Errors in war are not to be corrected, Joab prudently maketh this agreement with his brother Abishai. The discord of the Christian commanders in the Holy Land, as they called it, was the loss of so much blood and treasure there, to the dishonour of religion, and the encourragement of the common enemy.

{a} Veget., lib. i. cap. 14.

Ver. 12. Be of good courage, and let us play the men.] A brave speech, and such as than which a better could not have been uttered by any captain, saith Pellican. {a} That of Hunniades to his soldiers, when ready to join battle with the Turks, {b} is a very good one. Of them both it may be well said, as one did once of Julius Caesar, Si acta eius penitus ignorasses, per linguam tamen militem esse diceres; Had you never heard of their acts, yet you might have known them to have been good soldiers by their very speeches.

And the Lord do that which seemeth him good.] Det victoriam cui volet. Let him dispose of the victory as he pleaseth; but let us not be wanting in good courage, whose cause is so good. It is an excellent saying of Demosthenes, the Greek orator, Δει μεν τους αγαθους ανδρας, &c. It behoveth good men to make good attempts, and therein to hope the best, but to bear valiantly what event soever God shall order them.

{a} Non potest vox duce dignior cogitari.

{b} Turk. Hist., fol. 272.

Ver. 13. And they fled before him.] As not able to endure so fierce an assault of those most warlike soldiers, the flower of the whole army, -no, not the first shock. How many of them were slain is not said: fight any longer they would not, and to flee they were better prepared by their chariots, than the Israelites were to pursue them.

Ver. 14. And entered into the city.] See #2Sa 10:8.

So Joab returned from the children of Ammon.] As purposing to take another and a fitter time to deal with them. {a}

{a} Ut macul in priori bello inustam delerent.

Ver. 15. They gathered themselves together.] That they might be broken in pieces, {#Isa 8:9} as all Immanuel’s enemies must.

Ver. 16. And Hadarezar sent.] He is elsewhere called Hadadezar: Daleth and Resh ( ד and ר) being letters very like one to another. Hence some collect probably that the Hebrew letters had the same figure of old as now they have, and therefore were not the same with the Samaritan charactars. The Samaritan Jod is one of the largest; but the Hebrew Jod is one of the least letters, whence that of our Saviour. {#Mt 5:18} {Hebrew Text Note}

And they came to Helam.] A place nowhere else mentioned in Scripture. Perhaps it was the same town of the Arabes Trachonitae, { a} which Ptolemy calleth Alamtha.

{a} Junius.

Ver. 17. He gathered all Israel together.] The best of all, and fittest for his purpose; leading them forth himself. See #2Sa 8:6. This put life into his soldiers, as Queen Elizabeth also did by her personal presence at Tilbury Camp; and as the thrice valiant King of Sweden did.

And fought with him.] Very desperately, no doubt; for they had no hope of having quarter, since they had before this rebelled and joined with the Ammonites, to make war against him.

Ver. 18. And David slew the men of seven hundred chariots.] Heb., Slew seven hundred chariots; that is, seven thousand men that fought in chariots {a} {#1Ch 19:18}

And forty thousand horsemen.] Which yet are said to be footmen. {#1Ch 19:18} They might be dragoons, as we now call them; or there might be forty thousand of each sort. The Chronicles are therefore called Paralipomena, because they supply that which was wanting in the former books.

{a} Equites curules.

Ver. 19. So the Syrians feared.] And perhaps engaged to fight no more in haste against Israel, as the beaten Parthians swore that they would fight no more against the Romans for ever. Vexatio dat intellectum.

Chapter 11

Ver. 1. After the year was expired.] Heb., At the return of the year: Namque in se sua per vestigia volvitur annus. This year was David’s seventh climacterical, the forty-ninth of his age, as is generally held, and the nineteenth of his reign, {#1Ch 21:1} to him a woeful year, because, left to himself, he "fell into temptation and a snare, and many foolish and hurtful lusts," &c. Augustine thanks God for himself, that the heart and temptation did not meet together. Joseph, a young man, was fiercely assaulted, but stoutly resisted; when lo, David, an old man, and one that had many wives and concubines, is shamefully foiled, and made to defile himself in sin’s guzzle. Turpe est senecere aetatem, non tamen senecere lasciviam, saith Nazianzen. What more odious than an old lecher? Were it not monstrous to behold green apples on a tree in winter? So to see the sins of youth in an old decrepit goat! Take heed; corruption doth as easily creep into the white head as the canker into the white rose.

At the time when kings go forth to battle, ] i.e., At spring time, when there is store of food and forage to be had. But we have lately seen great things done, and forts taken in the depth of winter. But this expedition was undertaken in Martio, quo Mars dominari solet. Our navy is now gone forth this present March 1655; the good Lord bring them back with victory!

And besieged Rabbah.] That great city, Megalopolis, the metropolis of the Ammonites; called afterwards by Ptolemy Philadelph, second king of Egypt, Philadelphia.

But David tarried still at Jerusalem.] Who was used to be abroad, and about fighting the Lord’s battles in his own person, as was before noted: and then he was safe. Res age, tutus eris.

“ Otis si tollas periere Cupidinis arcus.”

David’s giving himself to ease and pleasure was the root of all his wretchedness. Standing waters gather filth. Flies settle upon the sweetest perfumes when cold, and corrupt them. As the crab fish seizeth upon the oyster gaping, so doth Satan upon the idle. No moss sticketh to the rolling stone: which if it lay still would be overgrown.

Ver. 2. And it came to pass in an evening tide.] When David should have been at his devotions, as his wont was. But now, belike, the devil had caused him to come from his trench, and then did presently wound him. While Joab is busy in laying siege to Rabbah, Satan is to David, and far sooner prevailed.

That David arose from off his bed.] Somno et cibo pastas distentusque ideoque in Venerem proclivis; full feeding and being idle, two of Sodom’s sins, disposed him to the other of lust and uncleanness. The rankest weeds grow out of the fattest soil. The water that hath been heated, soonest freezeth: the most active spirit soonest tireth with slacking. The earth standeth still, and is all dregs; the heavens ever move and are pure. Beware of ease and idleness: here began David’s downfall. Say not of this, as Lot did of Zoar, Is it not a little one? The parvity {smallness} of a sin taketh not away the pravity {depravity} of it: and a less maketh way for a greater, as wedges do in wood cleaving. Pompey desired that all his soldiers might come into a certain city; when that was denied, he said, Let my weak and wounded soldiers come in; they did, and then soon opened the gates to all the army.

“ Principiis obsta.”

And from the roof he saw a woman.] This was another occasion of David’s foul fall, curiosa circumspectatio. His eyes had no sooner the sleep rubbed out of them, than they roved to wanton prospects. He had once prayed, "Turn away mine eyes from beholding vanity"; and should have still continued his suit: that as he might keep a door in God’s house, so God would keep the doors and windows of his, -those, otherwise, windows of wickedness, and loopholes of lust, the eyes; through which the old serpent easily windeth himself into the heart, and maketh himseff master of the whole man. This made good Job to step from a prayer to a vow. {#Job 31:1} Yea, from a vow to an imprecation, {#Job 31:7} as knowing the danger of irregular glancing, or inordinate gazing. Those who abuse the outward eye, are worthy to have the inward eye darkened, saith Gregory. David’s eye became an inlet of lust into his soul: let them look to it who think they may look at liberty, {a} et se illis spectaculis non moveri. Nunquid tu fortior Davide, Solomone, sapientor? saith Augustine. Art thou stronger than David, wiser than Solomon? See therefore to thy cinque-ports, { five gates} to thy senses: for of looking cometh lusting, and contemplative wickedness. Valerius fitly calleth the eyes the spies, that lie in ambush for the undermining of other men’s marriages. And Quintilian saith, that by the eyes way is made to manifold wickedness. {b}

Washing herself, ] viz., From her legal uncleanness, according to the Law. {#Le 15:19 18:19} David, Actaeon-like

“ vidit sine veste Dianam;

Praeda fuit canibus nec minus ille suis.”

Lust is quick sighted: it metamorphoseth a man into a beast, and maketh him a prey to hell’s huntsman. The Vulgate rendereth the text thus, Videtque mulierem se lavantem ex adverso, he saw a woman washing herself opposite him: he saw her washing either in her garden, which was near the palace, saith Adrichonius, or else in her chamber per fenestram, through a window, as Vatablus thinketh, by some casement accidentally open, he chanced to see her: he espied her, where she could espy no beholder.

And the woman was very beautiful to behold.] This was an eyesore to David, in the same sense that the Persian maids were by Alexander called oculorum dolores, eye maladies to his Macedonians. The basilisk slayeth with his sight. Circe will enchant all that behold her, having faculty attractive with the jet, and retentive with the adamant.

{a} Sit casus maiorum tremor minorum. -Aug.

{b} Ut vidi, ut perii. Oculi sunt in amore duces.

Ver. 3. And David sent and inquired after the woman, ] viz., Who she was, and whether maid or wife. He should rather have checked himself for looking and lusting after a forbidden beauty—he should have taken an antidote of mortification, before the venom of lust had got to the vitals. But it is hard for him who hath fallen down the ladder of hell a round or two, to stop or step back, till he come to the bottom, without extraordinary help from the hand of Heaven. Can a man commit one sin more, and but one sin more? Unclean creatures went by couples into the ark: so do sins into the soul. Fornication is the devil’s nest-egg, saith one, and causeth many sins to be laid one to and upon another.

Is not this Bathsheba, the daughter of Eliam?] Or Ammiel, {#1Ch 3:5} who was the son of Ahithophel, {#2Sa 23:34} who might, for the dishonour done by David to his niece Bathsheba, be the readier to conspire against him, and to take part with Absalom. {a}

The wife of Uriah the Hittite?] Bathsheba therefore was an honourable lady both by parentage and marriage, for both her father and husband were of the number of David’s worthies: the greater was his sin. Uriah might be called the Hittite, as Scipio was called Africanus, for doing some notable exploit against that accursed nation, the worst of the Canaanites. {#Eze 16:3}

{a} Hugo, Salianas.

Ver. 4. And David sent messengers, and took her.] Unbridled lust, like the wild fig, will soon mount over the wall, and break out into unclean practices. It is a law of the members in a double sense, &c. It is, as Reuben, the eldest child of old Adam’s strength. It is the butter which the devil presenteth in so lordly a dish, that the soul spieth not; the hammer and nail in his hand, till he have driven it into the temples. Cavete.

And she came in unto him.] Not so well fortified as she ought against such a temptation: as the window of her house had before been too open, so now the window of her ark was not so well shut, but that the waters of wickedness entered into it. She resisteth not David’s unchaste motion that we read of, no not in word; but too easily consenteth. So did not Susanna, Lucretia, or that other Roman lady, who being taken from the table by Augustus the emperor into a chamber, and afterwards brought back again, her eyes were very red, and her hair all disordered. {a}

And he lay with her.] Wherein he received a foul foil, saith Mr Bradford, {b} and in this sin lay long asleep, as many do now-a-days: God give them good waking! The best of God’s children, saith another, may not only be drenched in the waves of sin, but lie in them for the time: and perhaps sink twice to the bottom. This and other foul faults in David the Holy Ghost hath recorded, not to encourage any to do the like, but as sea marks, that they may avoid these rocks, against which such a choice vessel dashed, and had surely split and perished, had not God’s grace and Holy Spirit, as a timely gale of wind, blown him off, and reduced him into his right course by unfeigned repentance.

For she was purified from her uncleanness, ] i.e., Her monthly flows; and so was the more apt to conceive with child. Or, And when she had purified herself from her uncleanness, she returned home; that is, from that legal uncleanness contracted by her carnal copulation with David, -yea, though he had been her own husband. See #Ex 19:15 Le 15:18 1Sa 21:4. But doth Bathsheba make conscience of ceremonial, and none of moral purity? Or, doth David’s deceitful heart make him think that he may the more safely lie with Bathsheba, because she was purified?

And she returned unto her house.] But a far worse woman than when she went out of it, and with a sting in her conscience: for transit voluptas, manet dolor.

“ Habet omnis hoc voluptas,

Stimulis agit fruentes, &c.

Laeta venire Venus, tristis abire solet.’’—Boet. {c}

{a} Sueton.

{b} Serm. of Rep.

{c} Lib. iii. metr. 7.

Ver. 5. And sent and told David.] Chrysostom saith, She went to David, and said, O king, I am undone, I am with child, the fruit of my sin buddeth, I carry an accuser within me, my betrayer is in my womb, my husband will slay me, &c. Whereupon that father inferreth, Videte et admiramini fratres, See here and admire, my brethren, what a mischief there is in sweet sins, what a happiness in freedom from foul offences. {a} Hoc curabat ne lapidaretur, saith Vatablus here. Now all her care was, lest she should be stoned to death, according to the law of God.

{a} Chrysost., in Psalm 50.

Ver. 6. And David sent to Joab, &c.] To prevent Bathsheba’s miseries, wherein he also was sure to have a great share, David casteth about how to colour and cover his sin with fair pretences, -as Alcibiades embroidered a curtain with lions and eagles, to cover his pictures of owls and apes, -but all would not do, God so disposing that David’s sin should come to light.

Send me Uriah the Hittite.] As before, like the devil, {#Mt 13:25} he had sowed another man’s ground, so now he would fain father upon him his bastardly brood, intrudens filium suum in agros Uriae, thrusting his son into Uriah’s inheritance.

Ver. 7. How Joab did, and how the people did.] David was but a bungler at committing and covering his sin. Lust was but a stranger to him, as Peter Martyr observeth from that passage in Nathan’s parable. {#2Sa 12:4} What poor queries were these to put to such a man as Uriah! What weak pretences for fetching him home from such a service! Might not a meaner man have made as good a messenger? Some conceive that Uriah hereupon began to suspect somewhat, and to grow jealous of his beautiful wife, so that he would not come at her.

And how the war prospered.] Heb., Of the peace of the war; that is, in what forwardness the war was for a peaceable conclusion.

Ver. 8. Go down to thy house and wash thy feet, ] i.e., Cura corpus et recrea te cum uxore tua, Refresh thyself after thy travel, and rejoice with the wife of thy youth.

And there followed him a mess of meat from the king.] Ferculum regium, a mess royal, that Uriah might pamper his flesh, and then lie with his wife. Veneris enim stimuli sunt deliciae regale, :ut sine Cerere et Libero friget Venus. {a}

{a} Terent.

Ver. 9. But Uriah slept at the door, &c.] This was much; but it is like he smelt something: and God had a hand in it.

And went not down to his house.] Though much urged thereunto by his fair but false wife, very likely.

“ Lis est cum forma magna pudicitiae.”

And some think that there might be some discord betwixt Uriah and his wife before for her seeming levity, he feared she was sick of a pleurisy.

Ver. 10. And when they had told David.] They, that is, his corycaei, his brokers; such as was that hangby, Hiram the Adullamite.

Why then didst thou not go down unto thine house?] Shouldst thou not have obeyed me as thy prince, or at least listened to me as thy friend, since all was for thine own good?

Ver. 11. And Uriah said unto David.] Vir robustior spiritu quam corpore Urias: Uriah was a man all over, having a golden soul in an iron body. His name signifieth the fire of God; and surely the fire of zeal was kindled by God’s Spirit upon the hearth of his heart, which made him thus resolute to abridge himself even of lawful delights, in a time of common calamity. See the like in Nehemiah, {#Ne 1:4,5} Daniel and his fellows, {#Da 1:9} those good captives. {#Ps 137} And that any Baruch at such a time seeketh great things for himself, and is not even sick at heart for the breaches of Joseph, father Latimer’s reason holdeth good; Deest ignis; there wanteth that flame of God, {#So 8:6} Uriah’s public spirit. Common dangers or calamities should, like the rapt motion, carry our hearts contrary to the ways of our own private occasions.

And my lord Joab.] Josephus saith that Uriah was Joab’s armourbearer. See here how he fortifieth his resolutions against evil with strongest reasons: we had need to do so daily, looking well to our hearts, as the Dutchmen do to their banks, which if they should not, the sea would soon make a breach upon them. Hereby we shall become "steadfast and unmovable, always abounding in the work of the Lord." But what a dead lethargy had sin and Satan cast good David into, that hearing all this from Uriah, he yet repented not of his unlawful pleasures, taken at such an unfitting time! How can any presume of not sinning, saith a reverend man, {a} or despair for sin, when we find David thus fallen, risen?

{a} Dr Hall.

Ver. 12. Tarry here today also.] All this was the worse in David, because done upon deliberation, and in cold blood, seeking a cover for his sin, plotting and ploughing up further wickedness, not leaving till he had wiped off all his comfortables. {#Ps 51} Take heed that your hearts be not hardened by the deceitfulness of sin, {#Heb 3:13} those sensual sins especially, -those "fleshly lusts that war against the soul," {#1Pe 2:11} that "take away the heart," {#Ho 4:11} that disable nature, and so set it in a far greater distance from grace, which is seated in the powers of nature.

Ver. 13. And made him drunk.] Thus doth David still proficere in peius, proceed from bad to worse; So plying good Uriah with cup after cup, that at length he was intoxicated. Vina parant animos Veneri. {a} A stomach boiling with wine easily foameth into lust, saith Jerome. Wine is the milk of Venus, saith another. David’s design here was to make Uriah, contrary to his oath, to lie with his wife. Tiberius, otherwise spare of speech, yet when drunk, arcana effutiebat omnia, would utter all the secrets of his heart. {b} So David hoped that Uriah, when well heated with wine, would lay aside all his austerities, and take his pleasure. All this was so much the worse done of David, because though he was drunk, with lust, when he lay with Bathsheba, yet he was sober enough when he made Uriah drunk; he went quietly and sedately on in it. Ruina maiorum sit cautela minorum. Be not highminded, but fear.

With the servants of his lord.] With the hinds and household servants; not with the guard, as before; perhaps because ashamed that he was overcome with drink.

But went not down to his house.] And so David was still disappointed, and by God Almighty counterplotted, that he might at length awake "out of the snare of the devil, who had carried him alive captive at his pleasure." {#2Ti 2:26}

{a} Ovid, De Rem. Am., lib. ii.

{b} Sueton.

Ver. 14. David wrote a letter.] Not with black, but with blood. Sic ex vitio vitium gignitur. {a} This is the last but worst link in that woeful chain of David’s lust: non evitavit adulteriam, perpetravit et homicidium, saith Isidor; to palliate his adultery he committeth murder. This was to do worse than that non-such, Ahab, who only coveted Naboth’s vineyard, and then took away his life: but David coveted first the wife, and then the life of this valiant Uriah; yea, and of many more that fell with him by like treachery, Joab also being involved in the same guilt. Well might Gregory say, David rectior fuit in servitio quam in regno: servus enim adversarium retire timuit, Rex factus luxuriae, persunsione Uriam fraude extinxit: David was better while a servant than when a king; for being a servant, he feared to kill Saul his adversary, but becoming a king, he basely slew his most faithful friend and dutiful subject.

And sent it by the hand of Uriah.] Qui abiit ferens gladium suae caedis, saith Theodoret, who went his way carrying a sword to Joab to cut his own throat. So did Bellerophon to Jobata by the command of King Praetus; unless that fable were feigned by Satan’s subtlety out of this true story, to elude it. Lysander carried letters to Lacedemon from Pharnabarus against himself. And the like do all those, saith Aquinas, {b} qui sciunt et docent, et non faciunt, who know and teach others the will of God, but practise it not themselves. Knowledge without virtue draweth a greater judgment, and oftentimes condemneth the bearer.

{a} Isidor.

{b} Praef., in Epist. Canon.

Ver. 15. Set ye Uriah in the forefront of the hottest battle.] Here David schemes it indeed with hellish skill: little thinking how heavily this crimson sin would shortly lie upon his conscience, putting him to no less pain than if all his bones had been broken. {#Ps 51:8-14} Joab possibly might not know the cause of this bloody letter, but gather by it that Uriah had some way deserved death, howbeit he could not but know that by the law none should be put to death without witnesses, two or three, produced against him; his obedience, therefore, to so tyrannical a command cannot be justified.

Ver. 16. He assigned Uriah, &c.] He thrust him into the jaws of death, and basely betrayed him: as holding that unsound principle, Whatsoever pleaseth the king shall please me, be it right or wrong. How much better he in the tragedian, {a} Obediemus Atridis honesta mandantibus; sin vero inhonesta mandabunt, non obediemus; We will obey the prince if he command things honest; and not, if otherwise. But Joab haply hoped hereby to ingratiate, and to come off the better, for the murder of Abner, which he had not yet answered, since David was now no less guilty than himself.

{a} Euripid., in Iphigen.

Ver. 17. And Uriah the Hittite died also.] Unjustly in respect of David and Joab, who were ipso facto children of death; but justly in respect of God; for Uriah owed a death to him, and he might call for it how and when he pleased.

Ver. 18. And told David all the things.] But all was to bring in that one thing which he knew would be most pleasing to David’s palate, the death of Uriah. Such a dead and dedolent disposition had seized upon David’s heart, such a hoof had overgrown it, that he could hardly ever recover his ancient tenderness to his dying day.

Ver. 19. Of telling the matters of the war unto the king.] Who would be inquisitive after the full truth of things, which yet kings seldom are so happy as to hear, as Alphonsus complained; and Augustus therefore took the death of Varus very grievously, because now there was not one about him that would tell him the naked truth of things.

Ver. 20. And if so be that the king’s wrath arise.] As that is the best reward oft times that is given to generals and other officers, though never so well deserving, unless they prove prosperous, that they are discountenanced and discarded; as were Bellisarius, Trajan general to Valens, Hunuiades otherwhiles, qui pro tantorum laborum praemio vix veniam impetravere. {a}

{a} Ut de Aria, Mont. Thuan.

Ver. 21. Who smote Abimelech.] See #Jud 9:53. {See Trapp on "Jud 9:53"} A commander-in-chief had need be a good historian, ne fiat historia. Tamerlane read much at spare times, in a certain book, wherein was contained the lives of his ancestors and other valiant worthies; not therewith vainly to deceive the time, but to make use thereof by the imitation of that which was by them worthily done, and declining of such dangers, as they, by their rashness or oversight, fell into. {a}

{a} Turk. Hist, 218.

Ver. 22. And showed David all.] Playing his part notably to flatter, and make all fair weather, as they say.

Ver. 23. Surely the men prevailed.] Sallied out upon us, and slew some of us, but we beat them in again, albeit not without loss.

Ver. 24. And thy servant Uriah the Hittite is dead also.] This the messenger maketh haste to tell, as that which would salve all; not staying till David should object as Josh had before conceived he would, and had accordingly devised a form of answer.

Ver. 25. Let not this thing displease thee.] Thus he smootheth up Joab, slights the slaughter of so many gallant men, and deeply dissembleth with the messenger, to the intent that neither his cruel command, nor Joab’s fawning obedience, may be discovered. But was this David? O quantum mutatus!

For the sword devoureth one as well as another.] Heb., So and such; lords and losels {lowlies} together. Mars est αλλοπροσαλλος: down they go pell-mell, without difference.

Ver. 26. She mourned for her husband.] Fictis lachrymis; there is little doubt to be made but that she was inwardly glad, considering her danger of being punished for an adulteress, and her hopes of being now made a queen: but if her great sin had come before her—as afterwards doubtless it did—she had cause enough to mourn with "the voice of a dove, tabering upon her breast," as Queen Huzzab. {#Na 2:7}

Ver. 27. And when the mourning was past.] And long it lasted not; seven days Josephus saith was the ordinary time, but here more haste might be made. Theodoret saith there was little time given to mourning.

And she became his wife.] He marrieth her when with child, and as soon as he could with any honesty, as they say; in some hope thereby also to cover his sin.

And she bare him a son.] Of his own begetting, though before wedlock. Howbeit this was not all out so bad in some respects as that act of Augustus, who took Livia Drusilla from her husband Tiberius Nero, when she was great with child with Drusus, who proved an unhappy hackster, and came to an untimely end. {a}

But the thing that David had done.] All the whole business set down in this doleful chapter, displeased the Lord, and cost David very dearly, as shall appear in the next. {b}

{a} Sueton.

{b} Principium dulce est, sed finis amoris amarus.

Chapter 12

Ver. 1. And the Lord sent Nathan unto David.] He must be of God’s sending, that shall effectually awaken conscience, and speak to the heart. Nathan the prophet {#2Sa 7:2} -a man so highly esteemed by David, that he called one of his sons by his name (say some), made him tutor to his son Solomon, and had him of his Cabinet Council {#1Ki 1} -is here purposely sent to let good David feel the bruise of his fall; to be unto him as Paul’s sister’s son was to the chief captain; as the cock, or rather as Christ’s look, was to Peter; to arouse him out of that dead lethargy wherein he had lain for three quarters of a year together; and to convert him from the error of his way. If God’s best children have been sometimes suffered to sleep in sin, at last he hath awakened them in a fright. Now because men that are awakened hastily out of a deep and sweet sleep are apt to take it ill, and to brawl with their best friends, wise Nathan, non aperte, sed per ambages, beginneth his reproof, not in plain terms, but by fetching about a form of speech—as she saith, #2Sa 14:20; by an allegory or apologue, he first fisheth out of David what the law was, and then forceth him to pronounce sentence of death against himself. {a} David was a prophet, yet needed he a prophet to be sent unto him; as one physician to another; but the sound to the sick, as Chrysostom saith. {b}

And he came unto him] In conclave Davidis, into David’s closet; for whereas some have thought that Nathan dealt now with David in the hearing of his courtiers and captains, it is more likely that he did it privately, that he might the more easily work and win upon him. Hitherto all the king’s care had been to conceal his sin from the world, -which yet he could not do with all his skill, for the enemies had got it by the end, {#2Sa 14} -and although his conscience had galled him betwixt whiles, when he heard the lectures of the law, and groaned under a great fit of sickness, as some gather from #Ps 32:3,4 Ps 6 Ps 38, yet he turned the deaf ear, and continued in the hardness of his heart till the prophet came home to him, and dealt plainly and privately with him. Great is the benefit of conference and private admonition. Luther was much helped this way by Staupicius; Galeacius by Peter Martyr; Junius by a countryman of his not far from Florence; Senarclaeus by John Diazins; Latimer by blessed St Bilney, as he styleth him; Dr Taylor by that angel of God, John Bradford, who counted that hour lost wherein he had not done some good with his hand, pen, or tongue. Private admonition, saith one, is the pastor’s privy purse, as princes have theirs, besides their public disbursements. It repented good Mr Hiron, and troubled him on his death bed, that he had been so backward to it, and barren of it.

There were two men in one city.] By this pretty parable, Nathan maketh David self-condemned, or ever he was aware; and useth his own tongue as a lance to rip up and heal his own heart. {c}

{a} Velut prudens medicus ferrum tegebat. -Aug. Ut secantem gladium sentiret aeger antequam cerneret. -Greg.

{b} Tanquam medicus ad medicum, sed sanus ad aegrotum. -Chrys.

{c} Aug., Hom. 21.

Ver. 2. The rich man had exceeding many flocks and herds.] The greater was his sin, since pressed with no necessity. What need had the angels to leave their first estate and habitation? {#Jude 1:6} What need had Adam to reach after a deity? What need had Ahab to covet Naboth’s vineyard? &c. It is no small aggravation of a man’s sin to fall into it without a strong temptation; to be led to it with a wet finger, as we say.

Ver. 3. But the poor man.] Poor Uriah; poor in comparison of David, who had all that heart could wish.

Save one little ewe lamb.] This was his Bathsheba, he had no more wives but her: as Isaac never had more than Rebecca, whom therefore he loved tenderly and entirely.

And it grew up together with him, and with his children.] Which he had by a former wife, as some think.

It did eat of his own meat.] Heb., Morsel; he spared it out of his own belly for his favoured lamb; neither was anything good to him, whereof his wife had not part.

And lay in his bosom.] Where he nourished and cherished her, {#Eph 5:29} as the hen doth her chickens, or as the cock pigeon doth the eggs.

And was unto him as a daughter.] Yea, much dearer. The greater was her disloyalty against so loving a husband, and so gallant a man: the more heinous also was David’s offence in wronging and robbing him of such an only jewel.

Ver. 4. And there came a traveller.] This was the devil, say some, whom David feasted by abusing Bathsheba; and indeed he is a great traveller and trudge-over-the-world. {#Job 1:7 1Pe 5:8} Others—and better—understand it of fleshly lust, which beareth the name of the mother, called in general concupiscence or corruption; this to good David was but a stranger, and not a home dweller: and it must be our care, that though corruption enter, it may not be entertained—"How long shall thy vain thoughts lodge within thee?" {#Jer 4:14} -lest the traveller become the man of the house, lest the Lurdan (Lord-Dane) play rex in the soul.

And he spared to take of his own flock.] While Nathan was querulously discoursing of the cruel rich man, how he spared to take of his own flock, &c., how willingly doth David listen to the story, and how sharply—even above law—doth he censure the fact!

But took the poor man’s lamb.] So sweet are stolen waters, and so pleasant is bread of secrecies, or eaten in hugger-mugger. {#Pr 9:17}

“ Quod licet ingratum est, quod non licet acrius urit:

Sic interdietis imminet roger aquis.’’—Ovid.

And dressed it for the man that was come to him.] This was for lack of true charity, doubtless, which biddeth a man to make bold with his own, and not to meddle with others’ goods. Nevertheless that saying of Gul. Parisiensis hath a great deal of truth in it, Charitas est fur fidelissimus et innocentissimus: quia omnia bona proximoram sua facit, neque tamen illi adimit. Charity is a most faithful and most innocent thief: for why? it maketh all another man’s good its own, without taking anything away from him.

Ver. 5. And David’s anger was greatly kindled against the man.] Little dreaming that himself was the man, till afterwards, and then it was, -"Yea, what indignation!" {#2Co 7:11} Men usually favour themselves too much when they are chancellors in their own cause, and measure all things by their own private interest; as David could allow himself another man’s wife, and judge another to death for taking away a poor man’s lamb. So Augustus caused Proclus to die for adultery, when himself was a great adulterer. Tiberius was the like: and yet he banished the adulteress two hundred miles out of the city, and expelled the adulterer out of Italy and Africa. How much better Zaleuchus the Locrensian, who made a law that the adulterer should loose both his eyes: and it so falling out that his son was taken in adultery, he, to satisfy the law, caused one of his son’s eyes to be put out, and one of his own! {a} And Saletus the Crotonian, who made a law that adulterers should be burned alive; and being himself detected of adultery, having by an oration in his own defence almost persuaded the people to have compassion toward him, he voluntarily leaped into the fire. {b} But self-love is partial, and teacheth men to turn the glass to see their own faults lesser than they are, and other men’s bigger; to hate and persecute that in others which they favour and foster in themselves: as it is noted of Crassus the Roman, that he hated the covetous, but not covetousness: {c} and of Sulla—the like is storied of our Richard III—that he commanded others under great penalties to be virtuous and modest, when himself walked the clean contrary way. How easy is it to detest those evils in others, which we flatter in ourselves! Witness Judah in his dealing with his daughter-in-law Tamar. The Pope was angry with the French king for using moderation toward the Protestants, at the request of the Swiss, whose assistance he had used in his wars with Spain, A.D. 1557: he had forgotten that in the time of his own wars, the cardinals of the Inquisition, complaining that the Protestant Grisons, brought to his pay for the defence of Rome, used many scorns against the churches and images, his holiness did reprehend them, saying, they were angels sent by God for the custody of the city and of his person, and that he had a strong hope that God would convert them. This was Pope Paul IV. {d}

Shall surely die.] Our Henry I punished his courtiers’ thefts with death: and fornication with the loss of their eyes, and other parts peccant. {e} The King of Persia punisheth theft and manslaughter so severely, that in an age a man shall not hear of the one or the other. But by God’s law, the thief was to restore, and not to die for that offence. {#Ex 22:1}

{a} Aelian., lib. lii.

{b} Lucian.

{c} Plutarch, in Crasso.

{d} Hist. of Counc. of Trent, 407.

{e} Speed, 467.

Ver. 6. And he shall restore the lamb fourfold.] Nay, twice fourfold, as some sense it; because the word is of the dual number. But what! Must he do all this, and die too? This was hard law, better beseeming a Draco to pronounce, than a David: but he was transported and biassed, as above said. {a}

{a} Prompte et fervide sententiam pronunciat.

Ver. 7. And Nathan said to David, Thou art the man.] Tu is es, de te narratur fabula. You are the one and about you is the story told. This was downright plain dealing indeed. See the like, #1Ki 20:35,41 Ge 40:18,19 Da 5:22 Mt 14:4. Truth must be spoken, however it be taken: it is a treacherous flattery in divine errands to regard greatness. If prophets must be mannerly in the form, yet in the matter of reproof they must be resolute. What brave and bold preachers of old were Athanasius, Ambrose, Chrysostom! and since that, Ode Severus, Johannes Sarisburiensis—who reproved the Pope to his teeth, and then wrote his "Polycraticon,"—Lambertus Trajectinus Episcopus—who stoutly reproved King Pipin for his adulteries, A.D. 798, and lost his life for so doing! {a} To come nearer to our own times, what brave and undaunted spirits were Luther, Farell, Latimer, Lever, Gilpin, Deering, Perkins, Stock! of which last, Mr Gataker giveth this true testimony, that as he could speak his mind fitly, so he durst do it freely. I myself once heard him say to some that slept before him, If ye will not rouse up yourselves, I will pull you up by the poll.

{a} Godw. Catal. Revius, De Vit. Pontif. Hist. Gal. Epit.

Ver. 8. And I gave thee thy master’s house.] What! to hire thee hereby to be thus wicked? Shouldst thou again, after such deliverances and benefices, break my commandments, {#Ezr 9:13,14} kick against my bowels, fight against me with mine own weapons, &c.

And thy master’s wives into thy bosom.] That is, Into thy subjection: for David could never have married the wives of Saul, since that had been incest: though some think that he might lawfully have married any of them save Michal’s mother; but yet never actually did, because they were too old.

And gave thee the house of Israel.] Qui exprobat reposcit. If God upbraid any man, it is a sign of great anger, and of a danger that he will ere long take his own again and be gone. {#Ho 2:2,3}

Ver. 9. Wherefore hast thou despised the commandment?] Yea, not one, but many: especially the sixth and seventh commandment: although the truth is, the whole law is but one copulative, as the schools speak, {#Ex 16:18 Eze 18:10-13} and he that breaketh one commandment is guilty of all, {#Jas 2:10} since God will not be served with an exception, neither brooketh he a dispensatory conscience.

Thou hast killed Uriah.] A wretched reward for all his good service: a valiant man that ventured his life for thy sake, and would have laid it down for thy safeguard. Like as we read in our chronicles of one Hubert de St Clare, that at the siege of Bridgenorth, A.D. 1155, he cast himself between death and King Henry II, taking the arrow into his own bosom to preserve his sovereign’s life. {a} Uriah likely would have done as much for David.

{a} Speed.

Ver. 10. Now therefore the sword shall never depart from thine house.] Never, that is, so long as thou livest, as #1Sa 1:22 Ge 43:9. Or, which I like better, From one generation to another, even for many ages. And so this threatening was performed in the slaughter of Amnon, Absalom, Adonijah, the five sons of Jehoshaphat, {#2Ch 21:17} all the sons of Joram except Ahaziah, afterwards killed also, {#2Ch 22:7} all the king’s seed killed by Athaliah but Joash, and he also afterwards by his servants, {#2Ch 24} his son Amaziah slain, {#2Ch 25:27} and Josiah, {#2Ch 35:24} and the sons of Zedekiah. {#2Ki 25:7} {a}

Because thou hast despised me.] In thinking to sin secretly, not considering mine all-seeing eye, nor caring though I looked on.

And hast taken the wife of Uriah the Hittite.] To conceal your adultery, and to cover your shame, which you mainly minded in that marriage, whereunto you made way by the murder of that good man.

{a} Weems.

Ver. 11. Behold, I will raise up evil against thee, &c.] God loveth to retaliate, as were easy to exemplify; take one instance for all. Valentinian the Emperor was slain in Mars’ field at Rome by the instigation of Maximus, whose wife he had defiled. This Maximus thereupon steppeth into the imperial throne, and first ravisheth and then marrieth Eudoxia, late wife to Valentinian. She, thus married, secretly sent for Genserieus, king of Vandals, who seized upon Italy, to the ruin of the Roman empire. Now God hath a holy hand in ordering all these disorders of the world to his own glory and the good of his people.

Ver. 12. For thou didst it secretly.] As fearing men more than me; whereas an honest heathen could say, Although I were sure homines ignoraturos, et Deos ignoscituros, { a} that men knew it not, and that the gods would pardon it, yet for the filth that is in sin, I would not commit it. It is not for men to put their sins in a secret place, as #De 27:15, to pull down the bush with a vintner, for God will detect them and men shall detest them; at the last day howsoever, if not before, when every man’s faults shall be written in his forehead, and, it shall be said, Behold the man, and behold his works.

Before all Israel.] Palam et publice: yea, thou shalt voluntarily shame and shent thyself, doing penance for thine offence, as it were, in a white sheet. {#Ps 51:1, title}

And before the sun.] For Absalom abused his father’s concubines on the house top: and haply on that same terrace from whence he first looked, liked, and lusted after Bathsheba.

{a} Seneca.

Ver. 13. I have sinned against the Lord.] He saith not Perii, but Peccavi; not I am undone, but I have done amiss. A short word, but passionate. The greatest griefs are not always the most verbal. Saul confessed his sin more largely, but less effectually; because his confession of sin was not joined with confusion of sin, as #Pr 28:13. "I have sinned," said he; "yet honour me before the people": and he sped accordingly, {a} as shall be showed.

And Nathan said unto David, The Lord also hath put away thy sin.] Dominus transtulit, { b} The Lord hath translated thy sin upon Christ’s back, as Mr Bradford translateth it; thou shalt not die. This was the voice of the gospel, awarding life to repentance for sin; and this was David’s comfort: like as David, He shall surely die, {#2Sa 12:5} was the voice of the law, awarding death to sin; and this was Saul’s doom. It is wittily and pithily observed by Bernard, that Saul repented, and his word was Peccavi, I have sinned: David likewise repented, and his word is the same. The answer to Saul was Dominus transtulit, " the Lord hath taken away": the answer to David was the very same, "the Lord hath taken away." They were both kings and sinned, both were warned by prophets, both repented, both confessed, both were answered. Both their words were alike to the prophet, both their answers alike in part from the prophet, Dominus transtulit: yet never so much difference betwixt words as betwixt these two answers; for to David the answer was Transtulit peccatum, the Lord hath taken away thy sin: but to Saul a double Transtulit, but a curse with both. Dominus transtulit regnum, the Lord hath taken away thy kingdom. {#1Sa 15:26} Again, Dominus transtulit Spiritum, God hath taken from thee his Spirit; {#1Sa 16:14} and this latter was the greater.

Thou shalt not die.] As thou hast deserved to do, both temporally, by some sudden stroke of God’s hand, ex proprio iudicato, and externally, since hell is the just hire of the least sin; {#Ro 6:23} how much more of such heinous crimes as thou hast committed! But all is remitted, and thou art rectus in curia, acquitted, and accepted. God hath his pardons ready sealed for true penitentiaries. Homo agnoscit, Deus ignoscit.

{a} Serm. of Rep., p. 54.

{b} The Lord hath caused thy sin to pass over from thee to Christ. {#Isa 53:6 Ro 4:8}

Ver. 14. Howbeit, because by this deed, &c.] Thus, though the Lord was a God that forgave David, yet took he vengeance of his scandalous and reproachful practices. {#Ps 99:8} Such sins seldom go unpunished, because of the offence and the evil example that is in them. If sins committed be pardoned, yet sins may be punished: that is, sins committed by example from others: like as a father may be spared, and his children executed.

Occasion to the enemies of the Lord to blaspheme.] To lay reproach upon religion, and to rail against God, as if he were the author, or, at least, the abettor of such wickedness. See #Isa 52:5 Eze 36:20,23 Ro 2:24. This the Jews at this day all chillul hashem, a profaning of God’s name; and this they account one of the greatest sins that can be. {a}

The child also that is born unto thee shall surely die.] This, though in some respects it was a mercy to David, -for how could he ever have looked upon this child without grief and shame?—yet, considering the dear affection he bare to it, and the manifestation of the divine displeasure in the death of it, he took on exceedingly. So true is that of an ancient, {b} Etiam post veniam impetratam nunquam deerit nobis flendi materia, donec Deus eadem benignitate lacrymas nostras abstergat, qua et peccatum remisit: Even after sins pardoned, there will be continual cause of weeping, till such time as God, who hath remitted our sins, shall, by the same grace, have wiped away all tears from our eyes.

{a} Leo Modena.

{b} Marulus.

Ver. 15. And the Lord struck the child.] As he might justly do, both for the corruption of nature wherein it was conceived {#Ro 5:14} -infants are no innocents—and for that children are a part of their parents, they are their goods.

And it was very sick.] The Vulgate hath it, He despaired: i.e., David despaired of the child’s recovery by any natural means, only he would try what he could do by fasting and prayer, that best lever at a dead lift.

Ver. 16. David therefore besought God.] As knowing that God doth sometimes threaten, that he may not punish: with humble submission therefore to his goodwill and pleasure he supplicateth for the sick child: wherein also he showeth his good assurance of the pardon of his own sin, by taking the humble boldness to sue for his sick child.

And lay all night upon the earth.] By this χαμευνια, humi-cubatio, lying on the ground, joined with his fasting and prayer, David doth both evidence his affection and edge his devotion. It was in the time of this humiliation, it is thought by some, that David uttered the fifty-first Psalm: which he afterwards published.

Ver. 17. But he would not, neither did he eat bread with them.] It is easy to observe that good man, David, too passionately attached to his children: and that these strong affections brought strong afflictions.

Ver. 18. And it came to pass on the seventh day, ] viz., Of the child’s sickness, a critical day; or, After his birth, and then he died without circumcision, and yet was saved. {#2Sa 12:23} Gratia non est alligata symbolis, God’s grace is not tied unto the signs.

That the child died.] Repentance may come too late in respect of temporal chastisements, {#1Co 11:32} which yet are not penal but medicinal. Thus Moses and Aaron were kept out of Canaan for their disobedience at the waters of Meribah.

Ver. 19. Is the child dead?] This he inquired, that if so, he might put an end to his prayers, which for the dead he knew was not only ineffectual but sinful. Note this against the Romanists’ Orate pro animabus, superstitious intercession for souls departed: as also against their Limbus infantium, whereof Pelagius was the first inventor, saith Peter Martyr.

Ver. 20. Then David arose from the earth.] When God hath signified his will, he patiently submitteth, and acquiesceth therein. Grief for losses that are past hope of recovery, is more sullen than useful. A godly man saith Amen to God’s Amen; and putteth his fiat and placet to God’s. {#Ac 21:14}

And came into the house of the Lord.] Whose service he preferred before his necessary food, as #Job 23:12. {See Trapp on "Job 23:12"}

Ver. 21. What thing is this that thou hast done?] Quam absurda et insolens? The saints are "for signs and for wonders in Israel"; {#Isa 8:18} their rations also—because they keep a constant counter notion to the corrupt customs of others—seem strange and unreasonable, {#1Pe 4:4} though they need not.

Ver. 22. Whether God will be gracious to me, that the child may live?] God was gracious to him in that the child did not live. See on #2Sa 12:14. How oft do God’s children find themselves crossed with a blessing! and on the contrary.

Ver. 23. I shall go to him, ] viz, With my body I shall go to him into the grave, with my soul into heaven. For in answer to his prayers for the child’s life, David had a secret consideration dropped into his soul, that the child was saved.

Ver. 24. And David comforted Bathsheba his wife.] Till now she was called the wife of Uriah: but now that God had pardoned their sin, ratified their marriage, and otherwise sealed up his love to them, she is called David’s wife: and he, as a kind husband, comforteth her with the comforts wherewith himself had been comforted of God, {#2Co 1:4} which was doubtless the effect of his seven days fasting: as was also his so patient and peaceable bearing the child’s death, to the admiration of his counsellors, who knew not the power of prayer, nor "the peace of God passing all understanding," that followeth thereupon. {#Php 4:6,7} These are riddles to the unsanctified.

And she bare a son.] Yea, sons, and David’s best sons came of Bathsheba because they were the fruit of their humiliation. Nathan, of whom came Christ, {#Lu 3:23,31} is ranked before Solomon, {#2Sa 5:14 1Ch 3:5 14:4} but Solomon was the elder brother by Bathsheba, and a notable type of Christ, both in his name and in his reign. This may be for comfort to such as have leaped rashly into marriage; yea, have entered into that holy ordinance of God, through the devil’s portal, if for that they be afterwards soundly humbled.

And he called his name Solomon, ] i.e., Peaceable: a type of Christ triumphant, as David had been of Christ militant, saith one. {a} The child of adultery died soon, so did not Solomon. This, saith another, {b} shadowed forth the old man which must die in the members of Christ, and the new man which must live unto God.

And the Lord loved him.] This was a high privilege and portion enough: together with God’s love cometh a cornucopia of blessings.

{a} Diod.

{b} Borrh.

Ver. 25. And he sent by the hand of Nathan the prophet.] Who was Solomon’s educator et pedagogus, tutor and monitor to fit him for the kingdom, saith Lyra: and by whom God would comfort David, as before he had humbled him by the same Nathan.

And he called his name Jedidiah, ] i.e., Beloved of the Lord. This was more than to be called, as Scipio afterwards was, Corculum, the people’s sweet heart: or as Titus, Generis humani deliciae, the darling of mankind: or as Otho the emperor, Miraculum mundi, the world’s wonder. David signifieth beloved: but Jedidiah, the Lord’s beloved: and this,

Because of the Lord.] That is, For the Lord Christ’s sake, as Junius senseth it, in whom alone Solomon was, and all the elect are, beloved of God. {#Mt 3:17 Eph 1:6 Ps 127:3}

Ver. 26. And took the royal city.] He had well nigh taken it after a twelve month’s siege. David’s sin at home had hindered Joab’s good success abroad, and retarded the conquest of this city of Rabbah, which now is ready to be taken, that David reconciled to God may have the honour of it: whom therefore Joab desireth to speed away with fresh forces.

Ver. 27. The city of waters, ] i.e., { a} The palace royal encompassed with waters, both for safeguard and delight. Or, The city of waters, that is, the waters of the city; {b} so that it cannot long hold out; praecisis aquae ductibus, saith Josephus.

{a} By Hypallage.

{b} Jun

Ver. 28. Lest I take the city, and it be called by my name.] Mirare hic modestiam et fidelitatem dueis Ioab, saith one; the modesty and fidelity of General Joab herein is worthy of admiration; and that above all other his noble acts whatsoever; for in those, he overcame others; but in this, himself. And surely his sending for David in this sort, was more for his honour than if he had triumphed a hundred times over Rabbah and the Ammonites. Inter omnia eius praeclara facta hoc heroicum virtutis eius specimen praecipuum semper censui, quod victoriae suo Marte partae gloriam et coronam in Davidis caput transferre voluerit et valuerit, { a} Do we the like by Jesus Christ, when we get any victory over our spiritual enemies, let him have the whole glory; say we as those two disciples in #Ac 3:12-16.

{a} Magnetis Reductor, per Sam. Ward, p. 85.

Ver. 29. And David gathered all the people together.] He had made his peace with God, for else he durst not have looked the enemy in the face: howbeit, that he had not yet recovered his former tenderness and sweet temper, some have gathered from his rigid, if not cruel dealing with the Ammonites, whom he put under saws and harrows of iron, &c. Cruelty hath the name a cruore, from blood inhumanly spilt.

Ver. 30. And he took their king’s crown from off his head.] After that it had been first put on by others, to show that he was now degraded of his royal dignity. So our Richard II, when to be deposed, was brought forth in a royal robe, with a crown upon his head, &c. Never, saith the historian, was prince so gorgeous with less glory and more grief.

The weight whereof was a talent of gold.] Too heavy and weighty to be worn ordinarily; held it was perhaps, or hung at solemn times, over the king’s head as he sat in a chair of state. The crown of glory is much more weighty; so that if the body were not upheld by the power of God, it were impossible it should bear it. It is "an exceeding excessive eternal weight of glory." {#2Co 4:17}

With the precious stones.] It is said of our Queen Mary, that at her coronation, her head was so laden with pearls and precious stones, that she could not look up.

And it was set on David’s head.] So our Edward III was crowned in Paris, and set there a viceroy; like as David here did Shobi the son of Nahash, who therefore helped David when he fled from Absalom. {#2Sa 17:27,28} Let us set the crown on Christ’s head, by whom we are more than conquerors. See #So 3:11 Re 4:10. Canutus set his crown upon the crucifix, according to the course of those dark times, and proclaimed, saying, Let all the inhabitants of the world know that there is no mortal man worthy the name of a king, but he to whose beck heaven, earth, and sea by his laws eternal are obedient. {a}

{a} Hen. Bunting.

Ver. 31. And he brought forth the people that were therein.] The ring leaders especially, who had been chief in abusing David’s messengers. The Corinthians abused certain Roman ambassadors, and were therefore burnt to the ground by L. Mummius: {a} for irasci populo Romano nemo sapienter possit, saith Livy. No wise man will wrong the people of Rome: much less the people of God: and least of all the ambassadors of Christ. Hath any one ever waxed fierce against him and prospered? {#Job 9:4} I think not.

And put them under saws, and under harrows of iron.] This was a kind of most terrible torture, {#Am 1:3 Heb 11:37} when

"Tribulaeque, trahaeque et iniquo pondere rastri," -Virg. Georg. i.

saws, harrows, axes were used in this sort, for punishment of offenders. Whether David did not herein overdo, the doctors are divided. Certain it is, that what miseries soever impenitent sinners suffer here, they are but a typical hell, a praeludium to the wrath to come, a beginning of sorrows, a foretaste of torments without end and past imagination.

And made them pass through the brickkiln.] Per fornacem Moleci, through Molech’s furnace; where they made their children to pass through the fire, as Junius judgeth.

{a} Cic. pro lege Manil.

Chapter 13

Ver. 1. And it came to pass after this.] God’s justice, which seemed to sleep, now beginneth to show itself in the punishment of David’s foul offences.

That Absalom the son of David.] By Maacah, the daughter of Talmai, king of Geshur, whom, say the Rabbins, David had taken prisoner, and knew her before she was proselyted. This haste God might punish in these miscarriages of his children by her.

Whose name was Tamar.] Which signifieth a palm tree; like as Absalom signifieth his father’s peace, and Amnon faithful, stable; but none of them answered their names.

“ Fallitur augurio spes bona saepe suo.”

And Amnon the son of David.] His eldest son, but by another wife: he proved to be one of his tres vomicae, imposthumated ulcers, as Augustus said of his children. {a}

Loved her, ] i.e., Lusted after her. Of this the poet speaketh,

“ Amor est amaror, et melle et felle faeeundissimus:

Gustu dat dulce, amarum ad satietatem usque aggerit.”

- Plaut. Gist. Act. i.

And to the same sense another,

“ Non Amor antiquo fuerat sed Amaror ab aevo;

Dicendus cure sit semper amarus Amor.”

{a} Sueton.

Ver. 2. And Amnon was so vexed that he fell sick.] So did Antiochus, the son of Seleucus, king of Syria, for the love of his step-mother, Stratonice; so that he was near to death. {a} Mors et Amor comites sunt, et mutant et mutuant aliquando sagittas. {b}

“ Mutarunt arma inter se Mors atque Cupido:

Haec falcem gestat, gestat at ille facem.”

The reason hereof is given by some, and it is this: The affections are in the grossest and basest part of the mind, which hath greatest affinity with the body; and thence it is that the vehemency of the affections worketh such bodily distempers.

For she was a virgin.] And therefore of herself more averse from any such unchaste thoughts; and besides, she was strictly kept in, being the king’s daughter especially, and for aught we find, his only daughter.

And Amnon thought it hard.] He knew not how to compass his desire, and therefore lay broiling on the gridiron of his own unruly passions; but the devil found him out a broker.

{a} Appian. Syriat.

{b} Val Max., lib. v. cap. 7.

Ver. 3. But Amnon had a friend.] A friend no friend; a carnal friend, but a spiritual enemy, who advised, for the recovery of his body, the ruin of his soul. Such a false friend to Antiochus was Erasistratus, the physician, who, finding him lovesick, persuaded his father Seleucus to part with his wife Stratonice to him, for the saving of his life.

And Jonadab was a very subtle man.] Ingeniose nequam, witty, but wicked; and therefore a fit tool for the devil to work with. Good natural parts abused prove to be as press money to impiety, — auctoramentum maioris infidelitatis, as one well phraseth it, -and their wisdom culpae suasoria, as Ambrose speaketh. Augustine, writing to such another as this Jonadab, telleth him that the devil desired to be tricked up by him. {a}

{a} Diabolus cupit a te ornari.

Ver. 4. Why art thou, being the king’s son?] And therefore needest not want for anything. But in addition Amnon should have considered, that in maxima libertate minima licentia, that although the king’s son, yet he should not have desired or done anything unbeseeming his dignity; and Jonadab, had he been a friend indeed, would have told him as much. Antigonus, being invited to a place where a notable harlot was to be present, asked counsel of Menedemus what he should do: he bade him only remember that he was a king’s son.

Lean from day to day.] Heb., Thin every morning; sc., For want of sleep, through thoughtful anxieties by night.

“ Invidia vel amore vigil torquebere.’’—Horat.

Plato saith, He that is in love liveth in the body of another, but dieth in his own; whilst the whole man macrescit, marcescit et contabescit ex amoris vehementia. Hence Apollonius Tyanaeus the philosopher, when the king of Babylon—devising how to punish a certain young courtier who had lain with a concubine of his—asked him what was the greatest of all tortures, answered, that he could not punish him worse than by suffering him to live in the fire of lust, which would secretly but certainly devour him. {a} Hence that of the poet,

“ Tristatur, pallet, non dormit, nil edit, ardet,

Nec tamen aegrotat Calliodorus: amat.”

Wilt thou not tell me?] Who can both keep counsel and give counsel. But what counsel gave he other than what Julia gave Caracalla, her son-in-law, when he said, O si liceret Oh that I might lie with thee! She impudently answered, Si libet licet: imperator dat leges, non aceipit, You may if you will: for an emperor giveth laws to others, he taketh none himself.

I love Tamar, my brother Absalom’s sister.] He saith not, My sister, for shame. Sin is a blushful business. This filthy love is the disease which the physicians call Ερων, and is by one not unfitly compared to that shirt which Clytemnestra put upon her husband Agamemnon; or to those asps {b} which Cleopatra applied to her body to suck out her lifeblood; or to those Charonean ditches, mortiferum spiritum exhalantes, that send out a deadly air. Good, therefore, is the tragedian’s counsel,

“ Recedat a te, temere ne credas, Amor:

Florem decoris singuli ne carpent dies.”

- Sen. in Octav.

{a} Agnus curio, apud Plaut. Macilentus, quasi curis confectus. Spec. Hum Vit., p. 125.

{b} Plin., lib. ii. cap. 93.

Ver. 5. Lay thee down on thy bed, &c.] Pestilent counsel; such as is oft instilled into young princes, to their utter undoing, and the public mischief: Nero, for instance, and our Henry III, who was called Regni dilapadator; and another German prince, of whom it was said, Esset alius, si esset apud alios, he would have been better if he had had better men about him.

Ver. 6. So Amnon lay down, and made himself sick.] He was Cereus in vitium flecti, easily drawn to do evil. He answered Jonadab, upon the matter, as Tiberius did Justinus, I am only thy clay and wax. Oh that we could find men so docile and ductile to that which is good! Sed hoc est magis optabile quam opinabile.

And when the king was come to see him.] As fearing to lose him, like as he had lately done the child of his adultery. But could he have foreseen what shortly followed, he would either have wished himself childless with Augustus, or else have said with Moses in another case, Lord, if thou deal thus with me, "kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness." {#Nu 11:15}

And make me a couple of cakes.] Laganet ante oculos meos duo lagana. Let her prepare me two cordial cakes, such as may refresh my heart; so the word signifieth.

Ver. 7. Go now to thy brother Amnon’s house.] David might have suspected that there was something more than ordinary in this request of Amnon, that there was vipera sub veprecula, an ill intention in this petition. But God had a purpose to chastise him, and therefore suffereth him to be led blindling to do that which he should shortly repent with every vein of his heart, as we say. Sometimes both grace and wit are asleep in the holiest and wariest breasts.

Ver. 8. So Tamar went to her brother Amnon’s house.] As an ox to the butcher, or as an innocent sheep to the ravenous wolf.

And she took flour, and kneaded it.] This she disdained not to do, though a king’s daughter; neither was she unused to such employments. Rebekah was a dainty cook; so was Sarah before her. Augustus wore no garments but what his wife and daughters made him. Our Queen Katharine, and her successor Anne Boleyn, are famous for their good housewifery; not taking leisure to follow such pastimes as are usual in princes’ courts.

Ver. 9. But he refused to eat.] As if he had been very sick: and so bade all to go out: then he called for her again, and so forced her. This was the fruit of those base, vain, wanton, capering thoughts, which he should at first have resisted, before they had thus broken out into foul incest; as ill humours in the body do into sores and botches. The poets tell us, that whoso washeth in the river Silenus, is forthwith cured of his love passions. The Stoics say, Aut mentem, aut restim. Let a man either moderate his lusts, or go hang himself. But Amnon might have learned better than all this of his father and other holy prophets, had he more minded their counsel, than that of his cousin Jonadab.

Ver. 10. That I may eat of thine hand.] This he pretended; but he had more mind to feed on those murdering morsels of iniquity, which nourish not, but rend and consume the belly that receiveth them; as being sauced and spiced with the bitter wrath of God, as #Job 20:23.

Ver. 11. Come lie with me, my sister.] Os ferreum! how could he have the face to say thus to a sister? But of some men Seneca saith truly, Nolunt solita peccare, et paudet non esse impudentes, they have put off all manhood, and are become dogs, worse than dogs; such were King Agrippa and Bernice, {#Ac 25:13} son and daughter to that Herod mentioned in #Ac 12:1, and known to live in detestable incest, saith Josephus.

Ver. 12. Do not force me.] Heb., Do not humble me; sc., by bereaving me of my virginity, which is my chief honour. Custus, quasi καστος, ornatus: αγνος αβ αγος, veneratio.

For no such thing ought to be done in Israel.] As being a holy people, professionally at least. What will the heathen say to this? will not the banks of blasphemy be broken down in them hereupon

Do not thou this folly.] Ne committito flagitium hoc; thus she filleth her mouth with arguments; but to no purpose. {a} As the belly, so that which is beneath it hath no ears. All that Tamar can say in this case is of Davy Dutton’s dream, as the proverb hath it, and he will in no wise heed it. Amantis amentes.

{a} Trem.

Ver. 13. And I, whither shall I cause my shame to go?] True it is that Invita virgo vexari potest, violari non potest; { a} A virgin forced may be vexed, but not violated. And Corpora sanctarum mulierum non vis maculat sed voluntas; { b} Not force but consent defileth the bodies of holy women. Nevertheless a ravished Tamar cannot but be ashamed ever after to show her face anywhere: the blot is indelible, like that of an iron mould. Lucretia would not outlive it, nor Paulina, -those Roman ladies.

Thou shalt be as one oy the fools in Israel.] A stigmatic Belialist, no way fit to succeed thy father: which if thou shouldst, yet God would surely cross thee, and curse thee in all thy proceedings. So he did Heraclius that incestuous emperor, who having married Martian his own brother’s daughter, and turning Monothelite, was soon overthrown by the Saracens, and, like the loss of Sennacherib, a hundred and eigthy-five thousand men of his army were found dead in one night without any apparent executioners. Himself also was followed with a strange priapism, which together with a dropsy ended his days, himself being no better esteemed than as one of the fools in Israel; and the rather for those two foolish and impious laws that he made; -one that whosoever would might marry his brother’s daughter, as he had done; the other, that no man should determine whether there were either one or two operations or wills in Jesus Christ.

For he will not withhold me from thee.] This she said, either as one unskilled in the law, which flatly forbiddeth such incestuous marriages, {#Le 18:6,11} -Papal dispensations in such cases were not then heard of, -or else as one willing, by any means she could make, to get out of his hands.

{a} August.

{b} Jerome.

Ver. 14. He forced her, and lay with her.] A double abomination, either of them deserving death; which because David inflicted not on him, God did. Where we may easily see a hand of justice. As David had committed adultery, made Uriah drunk, and then murdered him: so Amnon committeth incest, is made drunk, and then murdered.

Ver. 15. Then Amnon hated her exceedingly.] Heb, With great hatred greatly; so did Nero, that shame of mankind, hate his own mother, after that he had carnally known her. So did Semiramis hate her son Ninus; Phaedra her Hippolitus; Medea her Jason, &c. Of these filthy pleasures, a man may break his neck before his fast:

“ Labor est etiam ipsa voluptas.”

At the last, howsoever, it biteth] like a serpent, and stingeth like a cockatrice. {#Pr 23:32} Amnon was now pricked in conscience, and ashamed of his horrible sin; hence this extreme hatred. Neither was it without the Lord that this foul crime might come abroad to David’s grief, as Martyr noteth, that he might further feel what "an evil and bitter thing sin is."

Ver. 16. There is no cause, ] sc., Of adding this inhumanity to thy former impiety. I have given thee no just occasion for so serving me. She had not therefore exasperated him, either by railing upon him, or hurting him in the bustle. We read {a} of a certain seamster who thrust her scissors into the belly of Walter, bishop of Hereford, who would have ravished her, A.D. 1060; but here was no such violence offered, whatever the Rabbins here feign.

This evil…is greater than the other] Because done in cold blood, and not without public notice; whereas else, the rape might have been concealed, and the matter taken up, by repentance, in the judge’s privy chamber of mercy, to the stopping of all open judicial proceedings in court.

{a} Godw. Catal., 452.

Ver. 17. Put now this woman out from me.] His evil conscience he could not so easily thrust out of his bosom: this the poets call furies, quia ex furentibus cogitationibus promanant. Oh that we could cast out the idols of our hearts in like sort, saying unto them, Get ye hence! {#Isa 30:22} Oh that we could, out of pure hatred of our sins, as heartily desire to forego them, as to have them forgiven: to part with them, as to have them pardoned!

Ver. 18. A garment of divers colours.] Wrought or embroidered.

For with such robes were the king’s daughters, &c.] So are all God’s children apparelled with the vestis variegata of saving graces {#Col 3:12 1Pe 5:5} which maketh them amiable and admirable in the sight of God and all good people.

Then his servant brought her out, &c.] Evil masters are not without evil servants, ready to humour them in anything they command.

Ver. 19. And Tamar put ashes on her head.] Most grievously bewailing in the open street the loss of her virginity; exclaiming against Amnon, as Chrysostom thinketh, and saying that he had ravished her, lest she should be thought to have been put away as a whore.

And rent her garment of divers colours] To show that her virginity had been by force rent from her.

And laid her hand on her head.] To cover her face, that seat of shamefacedness. See #Jer 2:37.

And went on crying.] She cried not out before, that she might have been rescued: but now, like one grown desperate, as not caring what became of her, she made known by her crying what abuse she had suffered.

Ver. 20. And Absalom her brother said unto her.] For to him she addressed herself, and not to her father, against whom haply she was exasperated in her mind, for sending her to Amnon’s house; which was not the wisest act that ever he did. {See Trapp on "2Sa 13:7"}

Hath Amnon thy brother been with thee?] Synechdoehe generis verecunda, a modest expression of an immodest action.

He is thy brother.] Whereby Absalom meant not, that therefore he might do to her as he did—Clodia indeed, that impudent strumpet, to excuse her incest, said, that she lay with Metellus as a husband, but with Clodius as with a brother; this covering was too short—but that the less blame could be laid upon her for being alone with him, and that she had the less cause to suspect him. Besides, by blazoning his folly, she should set a blur upon the whole family. {a}

Regard not this thing.] Do not grieve too much for that which, being now done, cannot be undone; but make the best of an ill matter: let that which is past cure, be past care.

{a} Fratrem sine propria infamia accusare non potes.

Ver. 21. But when king David heard… he was very wroth.] Why! but was that all? Wherefore did not David, as supreme magistrate, see due execution done on this malefactor, though never so great? Why did he not reprove him at least very sharply for this foul fact? Should he have thus connived at Amnon’s offence, because he was his firstborn, and now looked so thin and wan? Knew he not how ill good Eli sped for his fondness in a like case? Why should the Septuagint and Vulgate hold it but needful here to add to the text these words following, "And he would not grieve the spirit of Amnon, because he greatly loved him, and he was his firstborn?" Queen Elizabeth loved Sir Walter Raleigh well enough, and besides many other favours, made him captain of her guard. Nevertheless when he had deflowered one of her maids of honour—whom he later took to wife—she not only cast him out of favour, but kept him many months in prison. {a} She never suffered any lady to approach her presence, of whose stain she had but the least suspicion, {b} Piety, sobriety, purity, charity, and chastity were her unseparable companions. But it may be the edge of David’s justice against Amnon was somewhat rebated, by the consideration of his own recent sin with Bathshebah, and against Uriah, which yet God had graciously pardoned and remitted his punishment, more than what was to befall him by the miscarriages and miseries of his own family, whereof this of Amnon was one of the first. But what an unsufferable wickedness was that in Pope Alexander, who when he had heard that his son Caesar Borgia, Duke of Valence, had first invited to a feast his nobility, and then after dinner cut off their heads, smiled at the conceit, and said, his son had showed them a Spanish trick!

{a} Camden’s Elisab., fol. 444.

{b} Speed, 1236.

Ver. 22. And Absalom spake unto his brother Amnon neither good nor bad, ] sc., About that abuse done to his sister; but made as if he had digested that injury, and put it up. Nothing is more unsafe to be trusted, than the fair looks of a festered heart.

For Absalom hated Amnon.] With a habit of hatred, wherein is steeped the venom of all other vices. Gunpowder will take and blaze, sooner than lime; yet lime hath more innate heat, and burneth more within; so is it with the malicious resolved upon revenge, and waiting their opportunity. Beware of such.

Because he had forced his sister Tamar.] This was the great grudge, the ground of that inveterate hatred. Now if Absalom, though wicked and unnatural, could not endure the wrong done his sister: if Jacob’s sons fell so foul upon the Shechemites for the rape of Dinah, how will the Lord Christ, think we, take the misusages done to his sister, his spouse, the Church, and her members, by those that seek to turn her glory into shame?

Ver. 23. And it came to pass after two full years.] So long Absalom had dissembled his wrath, which is—as we use to say of Runnet—the older, the stronger: and so long Amnon had gone unpunished by the patience of God, and the fondness of his father. Now, therefore, subito tollitur qui diu toleratur, God taketh the sword in hand which David—as to Amnon—bore in vain, {#Ro 13:4} and executed justice upon him by such an executioner as afflicted his soul with double grief.

That Absalom had sheepshearers.] At which times there used to be feasting, -see #1Sa 25:7, -as there is still in many places.

Ver. 24. Behold now thy servant hath sheepshearers.] Absalom, though the king’s son, was a sheep-master, -such was the simplicity of former times, -which now-a-days would be accounted terminus diminuens, a disparagement. That was a tart but true answer of the Lord Spencer—in the Parliament held A.D. 1621—to the Earl of Arundel, who hit him in the teeth with his ancestors, that they were sheepkeepers; Spencer instantly replied, When my ancestors—as you say—were keeping sheep, your ancestors were plotting treason. {a}

Let the king, I beseech thee.] Absalom was so enraged against his king-father for his remissness, that in his presence he would have slain Amnon, could he have got him along.

{a} Life and Reign of King James, by Arthur Wilson.

Ver. 25. Lest we be chargeable unto thee.] So tender was David over this his ungracious son: he was ever too passionately affected to his children, as is afore noted.

And he pressed him.] Too fair shows are a just argument of unsoundness. No natural face hath so clear a white and red as the painted.

But blessed him.] Benedixet, i.e., vale dixit ei, as Vatablus rendereth it: he dismissed him with good wishes, et fortassis etiam munere, and haply also with a gift, saith Junius.

Ver. 26. If not, I pray thee, let my brother Amnon go.] Who, being thine eldest, may represent thy person there. Here was a fair glove drawn upon a foul hand: by courtesy he seeketh to cover his bloody design.

Ver. 27. But Absalom pressed him.] His so great importunity might well have begotten a jealousy and suspicion both in David and Amnon—had they not been infatuated—that some mischief was intended. But Deus quem destruit, dementiat. Let God make deranged whom he destroys.

Ver. 28. Now Absalom had commanded his servants.] His assassins, whom some conceive to have been Geshurites of his mother’s country, ready to flee thither with him, as #2Sa 13:37.

When Amnon’s heart is merry with wine.] See on #2Sa 13:13.

And when I say unto you, Smite Amnon.] So cowardly he was that he durst not do it himself, saith Pellican.

Then kill him, fear not.] This bloody command he uttered in plainer terms than did Tarlton, bishop of Winchester, when he gave order for the death of King Edward in these words unpointed, and therefore of doubtful interpretation, Edvardum occidere nolite timere bonum est.

Have not I commanded you?] Am not I the next heir to the crown? and so shall be able both to secure you and reward you.

Ver. 29. And the servants of Absalom did unto Amnon, &c.] So bitter is the end of sinful pleasures. Cavete a Melampygo. Amnon died in his sin, which is worse than to die in a ditch. Be not wicked too much: why shouldst thou die before thy time, {#Ec 7:17} i.e., when it were better to do anything than die? Luther, when he heard of a horrid murder, fetched a deep sigh, and said Heu quam furit Satan et impellit homines securos ad horrenda flagitia quae corpus et animam perdunt! Oh, how doth Satan rage, and drive secure people into flagitious practices, that destroy body and soul together!

And every man gat him upon his mule, and fled.] Fled for his life: as fearing haply lest themselves also should be in like manner massacred: as the sons of the great Turk are, that the elder brother may not have a co-rival in the kingdom.

Ver. 30. Absalom hath slain all the king’s sons.] Rumour is a loud liar, like a snowball that gathereth as it goeth,

“ Mobilitate viget, viresque acquirit eundo.’’—Virgil.

Thales the Milesian being asked how far truth differeth from a lie, answered, As far as the eyes are distant from the ears: intimating, that there is little trust to be given to tales and reports, further than a man is an eye-witness of what he hath by hearsay. Meanwhile David, as he took on more than needed, so by this false report he was the better prepared to bear the loss of Amnon only, seeing the rest of his sons were in safety.

And there is not one of them left.] Heavy news to so tender a father. Mauritius the emperor cried out in like case, ‘Righteous art thou, O Lord, and just are thy judgments,’ taking up David’s words but whether at this time he said so, it appeareth not.

Ver. 31. Then the king arose, and tare his garments.] To show that his heart was torn with extreme sorrow for so sad a disaster. It was the time when he took delight to hear of Uriah’s death: now he smarts for it.

And lay on the earth.] As not able to stand under so importable an affliction.

Ver. 32. And Jonadab, the son of Shimeah.] This cunning pated man, seeking somewhat to mitigate his uncle David’s extreme sorrow, which he had caused by his wicked counsel to Amnon, guesseth at the truth, and hitteth upon the right: whereunto, perhaps, he might be at some time by Absalom made privy. He had advised Amnon how to compass his unlawful lust: and now that he was slain, he could tell what was become of him: the devil can do the like. Great pity it was that David did no further sift him hereupon, to find out the bottom of the business, and to give him his due payment.

For by the appointment of Absalom.] Heb., By the mouth, i.e., by the purpose of his exulcerate heart, breaking forth haply some time at his lips.

From the day that he forced his sister Tamar.] So the Lacedemonian commonwealth was utterly overturned at Leuctra, for a rape there committed on the two daughters of Scedasus. So when a certain monk had ravished the sister of Zisca, that noble Bohemian, he took up arms against the monks, and those that favoured them; casting to the ground three hundred monasteries, and doing many great exploits against the Papists in Bohemia and Germany. But what an impenitent and impudent man was this Jonadab, that he could speak of the rape of Tamar, which he had contrived, together with the sad consequents, without any remorse or regret! And what sots are some Rabbis for saying that this Jonadab here was Nathan the prophet, who knew by the Spirit what was done at Baalhazor!

Ver. 33. For Amnon only is dead.] See on #2Sa 13:32.

Ver. 34. But Absalom fled.] If he had stayed, he should by right have been served as our king Richard I used to serve murderers: he caused such to be tied to the murdered, and buried with him quickly.

Lifted up his eyes, and looked.] And by the sound of his trumpet signified what he had seen.

By the way of the hill side, ] viz., Between Baalhazer and Jerusalem: which were eight miles apart, saith Hen. Bunting. {a}

{a} Patr., Trav.

Ver. 35. As thy servant said, so it is.] But how could he say it and not blush and bleed?

Ver. 36. And the king also…wept very sore.] Heb., With a great weeping greatly: this was the product of his sweet sin with Bathsheba. Macrobius telleth us that the Romans placed the image of Angeronia upon the altar of Volupia. And the poets feign that pleasure and pain once accused one another before Jupiter: and that whenas he could not decide the controversies between them, be tied them together with a chain of adamant, and so made them inseparable companions.

Ver. 37. And went to Talmai.] His grandfather by the mother’s side, to whom he was the welcomer, because he had slain Amnon, who had deflowered his niece Tamar.

And David mourned for his son every day, ] i.e., For his son Amnon. This was a long while to mourn for a lost son—viz, every day for three years’ time. The grief was, -(1.) For that he was so basely butchered by his own brother (we had a like example lately here ia England in the family of Sir George Sandys); (2.) For that he died in his drunkenness, having never soundly repented of his incest, though Hugo thinketh he did, and was therefore spared by his father.

Ver. 39. And the soul of king David longed to go forth.] He had many sallies and egressions of affection toward him, and could, but for stark shame, have gone himself, or sent others to fetch him home. Tbere is an ocean of love in a father’s heart.

Seeing he was dead.] And could not by any tears be recovered, though he had wept himself into a stone with Niobe, or blind, as did Faustus the son of king Vortiger, for his parent’s incest.

Chapter 14

Ver. 1. Now Joab the son of Zeruiah perceived, ] sc., By probable signs; as being a cunning old courtier, and long conversant about David: he could easily find which way his pulse beat.

That the king’s heart was toward Absalom.] As the eldest now (for Chileab alias Daniel was dead), the fairest of all his sons, and the people’s darling. Only he wanted a fair excuse of fetching him home. Joab, therefore, to gratify David and ingratiate with Absalom, secretly brides this Tekoitess, by her wily discourse to bring about the business. How many good princes are persuaded to anything by the cunning craftiness of their favourites and followers; yea, even bought and sold by them! as it was said of Aurelian the emperor.

Ver. 2. And Joab sent to Tekoah.] A city of Judah, {#2Ch 11:6} where the prophet Amos was born, or lived at least, {#Am 1:1} being the grandson of this wise woman, if the Rabbis may be believed.

And fetched thence a wise woman.] Witty and well-spoken.

Feign thyself to be a mourner.] And that many women can do very artificially. Plautus saith, but not truly,

“ Mulier nulla cordicitus dolet ex animo.”

This woman might well be one of those who were usually hired to mourn at funerals.

Ver. 3. And come to the king, and speak on this manner, ] viz, By way of parable: the property whereof is, deeply to affect, and to leave a very vehement impression behind it.

Ver. 4. She fell on her face to the ground, &c.] And so she insinuateth, by her civility showed in her gestures, humilitatis et honoris ergo.

Ver. 5. And the king said unto her, What aileth thee?] Kings and princes should courteously admit, patiently hear, and readily help their suppliant subjects. Antonius the emperor was, for this good property, surnamed Pius; Titus, the darling of mankind; Trajan is much renowned in story for this, that being mounted to go against the enemy in battle, he alighted from his horse, only to do justice to a poor woman, that cried out unto him. {a}

I am indeed a widow woman.] And therefore in a calamitous condition: especially if thou knewest all. At mulier vidua sum.

{a} Ael. Spart.

Ver. 6. And they two strove together in the field.] Upon some sudden and perhaps slight occasion; such as was that recorded by Camerarius, who telleth a story of two brethren walking out in a starlit night: said one of the brethren, Would I had a pasture as large as this element. And said the other, Would I had as many oxen as there be stars. Says the other again, Where would you feed those oxen? In your pasture, replied he. What, whether I would or no? Yea, said he, whether you would or no. What, in spite of me? Yes, said he. And thus it went on from words, till at length the one killed the other.

Ver. 7. And we will destroy the heir also.] That the inheritance may be ours. They pretend zeal for justice: but self swayed them.

And so they shall quench my coal which is left.] Which though it cast not much heat, yet if utterly extinct, I am lost. An elegant metaphor used also by Plato, Lucretius, and other heathen authors.

Ver. 8. Go to thine house.] Suitors are to be timely dismissed, when they cannot be presently despatched, as Jethro adviseth. {#Ex 18:13-23}

Ver. 9. The iniquity be on me, ] q.d., I am so confident of my surviving son’s innocency, that I doubt not to take the blame upon myself, and dare be bold to say, that you and yours shall sustain no prejudice by favouring my cause, and protecting my child. See the like expressions in #Ge 27:13 Mt 27:25.

Ver. 10. Bring him to me.] This word, Bring him, is spoken to one of David’s officers, saith Vatablus, whom he had assigned for a helper to the woman. Est enim secundae personae masculinum verbum apud Hebraeos.

Ver. 11. Let the king remember the Lord thy God.] Whose viceregent thou art to do me right: which that thou wilt not fail to do, be pleased to swear to me: this she covertly desired, and he granted.

And he said, As the Lord liveth.] This oath was not taken "in truth, in righteousness, and in judgment," as #Jer 4:2, for this manslayer ought to have died according to #Nu 35:16,17,21. But it was now David’s own case in respect of Absalom: and thence he was so favourable to this petitioner, and so ready to relieve her.

Ver. 12. And he said, Say on.] {See Trapp on "2Sa 14:5"}

Ver. 13. Wherefore then hast thou thought such a thing?] Here is the reddition; an application of the parable which now she brings home to David’s self, making intercession for Absalom by many arguments; but briefly and darkly, quippe perita cure perito: and first she thus reasoneth here: Whereas thou, O king, dislikest the proceeding of my kindred against my son; why art thou so severe and stern against Absalom, upon whom are set the eyes of all the people, as upon their coal and thy successor?

For the king doth speak this thing, ] sc., Concerning the securing of my son’s life.

As one which is faulty, ] viz., In too much severity against his own son Absalom. This plain song was very pleasing music to David’s ear; and that Joab knew well enough.

Ver. 14. For we must needs die.] This is her second argument, as she had them ready coined to her hand both for matter and form, and put into her mouth by Joab, and it is this, It is appointed for all men once to die: thou art mortal, though a king; Amnon is dead already and past recovery, as water spilt upon the ground, which cannot be gathered up again. Absalom is dead in law, and if he continue in exile, likely enough to die with sorrow; or if he be cut off for his fratricide, what wilt thou do for a fit successor? and what will become of the public welfare? will not all go to wreck and ruin? will not our coal, yet alive, be quite quenched? why then shouldst thou be so sharp set against thy son Absalom?

Neither doth God respect any person.] But whether king or captives, he must die; we all carry our precious souls as precious water in a brittle glass, or as a candle in a paper lantern, soon puffed out. It is but reason therefore that thou bethink thee of a successor, and so provide for the public. The thought of death is terrible to great ones. Queen Elizabeth could not endure to hear of it. She frowned upon a good bishop for imminding her of her great age in a sermon, and of the climacteric year (age 63) of her life, which happened at that time, and put him to some trouble. But this woman of Tekoah was upon a pleasing subject, and might say anything. Some render this text thus, Neque vero solet Deus vitam eripere, God is not wont to take away life from those that have forfeited it—for then what had become of thee for the slaughter of Uriah? {a} — Mavult enim parcere supplicibus quam sontes plectere; he delighteth not in the death of a sinner, but deviseth means how to save such: and will not you, sir, do the like? Will it not be your office and honour to express God to the world, since you represent his person?

{a} Regem ad recordationem Uriae non nisi timide et tecte revocat. -Castal.

Ver. 15. It is because the people have made me afraid, ] viz, Lest they should be left in a desolate condition: as myself should be, losing my second, and now only son; since Absalom is the hope of the people.

I will now speak unto the king.] Others durst not; but I have adventured to speak, however I shall speed.

Ver. 16. For the king will hear.] Or else he hath lost his old wont. And if he yield to me for the rescuing of my son, will he not do the like for his own at the suit of the whole people? will he in similibus causis dissimilem ferre sententiam? This was her argument; but not so sound a one; for the king’s case and hers were different. But orators are permitted non ad veritatem solum, sed etiam ad opiniones eorum qui audiunt, orationem accommodare, saith a great master in rhetoric: {a} that is to tune and turn their tongues somewhat to the humours of their hearers.

{a} Cicer., Partit.

Ver. 17. The word of my lord the king shall now be comfortable.] As binding upon the arguments aforegoing, I am bold to believe, and dare say as much.

For as an angel of God, &c.] Both for dexterity and integrity. This is her last argument a laude Davidis, from the high price she set upon David, and the excessive praise she giveth him, the better to insinuate. She knew that ηδιστον ακουσμα εταινος, a man’s own commendation is the sweetest hearing, {a} and the way to curry favour.

{a} Xenophon.

Ver. 18. Then the king answered and said.] Hitherto he had with great delight hearkened to her silken words: and now as smelling a plot, he desires therein to be satisfied. Neither was she to seek of an answer, but comes off truly and trimly, extolling the king’s singular sagacity.

Ver. 19. Is not the hand of Joab with thee in all this?] Wert not thou secretly bribed and set on by him? Yes, nothing more sure, quoth she; it is bootless to say otherwise; he hath dictated and directed the whole business. All which Joab did, not out of any great goodwill to Absalom; but merely out of self love, to serve his own turn, now that he saw that David was set upon it to have him home, and that he was likely enough to succeed his father in the kingdom. Now as Joab’s hand was in this whole business, he was the engineer: so is Satan’s hand in the sins of the wicked, and in the troubles of the godly, as is easily discerned.

Ver. 20. To fetch about this form of speech.] Ut rei faciem inverterem: that I might tell thee a story of my son, but transfer it to thine as much alike; that I might deliver myself parable wise, a thing in those days very usual.

To know all things that are in the earth.] Πανσοφος και παντα ανθρωπεια επισταμενος, as one said of Homer, that he knew all that was within the circumference of human knowledge. See #2Sa 14:17.

Ver. 21. And the king said unto Joab.] Who was present, it seemeth, when this woman acted her part, and had brought her in to the king for that purpose.

Behold now, I have done this thing.] But how well David did it, the event will prove. Cassandra could not be hard when she sung,

“ Graia iuvenca venit quae te patriamque domumque

Perdit, io prohibe, Graia iuvenca venit.”—Ovid., Epist.

David was ever too indulgent a father, and smarted for it. This fact of his is neither to be commended nor justified, saith Willet; excused it may be by some circumstances: but the wrath of God was soon revealed from heaven against it: as also it was against Maud, wife to William the Conqueror, and her eldest son Robert Curtuoise, whom she maintained out of her motherly indulgence in his quarrel for Normandy, out of her own coffers paying the charges of war against his father and her own husband. {a}

{a} Speed.

Ver. 22. And thanked the king.] The king could have found in his heart to have thanked him, but for stark shame; and that Joab knew well enough, though he thus colluded.

Ver. 23. And brought Absalom to Jerusalem.] Where, though he escaped the lash of the law, yet not the furies of his own conscience—as little as did Cain after his fratricide, or Orestes and Nero after their matricide—unless he were master of his conscience, and had muzzled it. Joab, by his Tekoitess, had sought to salve the business—which Papinian, the great lawyer, would not be drawn to do for Caracalla (who had slain his brother Geta) though he died for it—and now he had brought him to Jerusalem, who will soon show himseff to be flagellum Reip, flabellum seditionis, a desperate incendiary, a very viper.

Ver. 24. Let him turn to his own house.] This was a piece of prudent severity: as well for the better humbling of Absalom, whom David knew to be of an insolent nature, as for the preventing of scandal, lest otherwise he might seem too facile to one guilty of so foul a fact, and to make but a light matter of manslaughter.

Ver. 25. There was none to be so much praised as Absalom for his beauty.] This was no great commendation, that he was pulcherrimus corpore, aterrimus mente, fair without, and foul within; like an Egyptian temple: or as Alcibiades, comely but turbulent: or as Aurelia Orestilla, cuius praeter formam nihil unquam bonus laudavit, { a} commendable only for her beauty; which is only then praise worthy, when it is the flower of virtue. Otherwise it is but as the goodly oak, which beareth no fruit but for swine; whereas the weak and deformed vine yieldeth sweet grapes: or, as the peacock, which hath gay feathers, but maketh the ground barren whereon it sitteth; whenas the poor homely bee yieldeth honey, &c. In Saul and Absalom, saith an interpreter {b} here, two men of goodly stature, but of bad conditions, we have the right description of hypocrites, who bear a fair show outwardly, but within are corrupt. The more to blame were this people for doting so much upon these two whited sepulchres; as therefore worthy to reign, because comely and sightly.

There was no blemish in him.] But nature had spent all her strength, saith one, {c} in trimming his body; his soul she had left altogether untrimmed, as appeareth by his ambition.

{a} Sallust.

{b} Borrh.

{c} A Lap.

Ver. 26. And when he polled his head.] He had a pride in his hair, and might well have feared some such fearful disease as is the Plica Polonica. The Romans abhorred those that wore long hair. Our Henry I repressed that vanity, though a gaiety of no charge, as undecent; and all other dissoluteness. {a}

He weighed the hair of his head.] It was not worth so much, as some sense it, but it weighed above three pounds, at sixteen ounces to the pound, when yearly polled.

{a} Dan., Hist.

Ver. 27. And unto Absalom there were born three sons, and one daughter.] This was but luctuosa faecunditas; for they all died before their father, {#2Sa 18:18} wherein God made way for Solomon’s more peaceable enjoyment of the crown after David’s decease.

Whose name was Tamar.] After the name of her fair aunt deflowered by Amnon.

Ver. 28. Dwelt two full years in Jerusalem.] During which time he had used means, likely, to be reconciled, and admitted to the royal presence. Robert, Earl of Essex, when banished the court, wrote to Queen Elizabeth, that he could never recover his wonted joy, till he beheld her comfortable eyes, which had been his guiding stars; and by the conduct whereof, he had sailed most happily, whilst he held his course in a just latitude. {a}

And saw not the king’s face.] Unless it were at the public ordinances.

{a} Camden’s Elisab.

Ver. 29. But he would not come to him.] As disliking his pride and ambition, saith Pellican; as fearing lest David thereby might suspect that there was some secret practice or conspiracy betwixt them, saith Diodate.

Ver. 30. Go and set it on fire, ] viz., That he may have cause to come and speak with me. So—but in a mere just way—God fetcheth his home to himself by afflictions, he fireth them out of their false refuges.

Ver. 31. Then Joab arose.] Then he came speedily. Affliction hath whipped many a soul to heaven, whom, otherwise, prosperity had coached to hell. When God’s people leave this world they go to God; and when the world leaveth them, that is, when crosses come, they do the like; they arise and go to him. {#Ho 6:1}

Ver. 32. It had been good for me to have been there still.] Since there I lived at liberty, and in all manner of courtly jollity; as for the use of God’s ordinances, he made no reckoning of that.

Now therefore let me see the king’s face.] Oh, deep dissimulation! he was even now hatching treason in his heart against his father, and yet maketh as if he could not live out of his favour.

And if there be any iniquity in me.] This he speaketh as one confident either of his father’s lenity and indulgence, or of his own conceited innocency in killing Amnon for forcing his sister. We know what Jacob’s two sons said in defence of that horrid act of theirs in slaughtering the Shechemites. "Should he deal with our sister as a harlot?" {#Ge 34:31} The word harlot is written with a great letter in the original, to show with what a courage they spake it. {Hebrew Text Note} We know also how Collatinus, the husband of Lucretia, is cried up in the Roman history for killing Tarquin, who had ravished her: and likewise Virginius for murdering his own daughter, that she might not be deflowered. {a}

Let him kill me.] Ubi non sis qui fueris, non est cur vivas. {b}

{a} Liv. Val. Max., lib. vi. cap. 1. το ζην μη καλως, μεγας εστι πονος.—Euripid.

{b} Cicero.

Ver. 33. And the king kissed Absalom.] He should have kicked him rather; and not have hardened him to further villainy. But he believed him to be a true penitent; and smarted for his credulity.

Chapter 15

Ver. 1. And it came to pass after this.] Two years after, saith Josephus: all which while, Absalom had been hammering and hatching this following insurrection; God raising up evil against David out of his own house, as he had threatened, #2Sa 12:11.

That Absalom prepared him chariots and horses.] Pride buddeth, {#Eze 7:10} and ambition rideth without reins. Absalom will needs have a train and port like a prince and successor to the kingdom, so to dazzel the eyes of the common people, who are apt to judge of inward worth by outward gaiety, and to dote upon glittering shows, as they did upon Herod in his cloth of silver, {#Ac 12:21,22} and upon Agrippa with his Bernice, when they came to the tribunal with a great deal of pomp. {#Ac 25:23}

Ver. 2. And Absalom rose up early.] As ambition is restless, and like the crocodile, groweth as long as it liveth. Hereby, also, he would make the people believe that he was very solicitous of their good, since up so early for the purpose.

That when any man that had a controversy.] So he showeth himself, as Jerome {a} calleth Crates, Gloriae animal, popularis aurae vile mancipium, basely popular.

{a} Epist. ad Julian. Consolator.

Ver. 3. See, thy matters are good and right.] Right or wrong, he, to steal away their hearts, smoothed them up with fair words, which are light cheap: telling them that their cause was very good, and condemning the judges as corrupt, saith Josephus, who had given sentence against them. This was very taking with the rude multitude.

But there is no man deputed of the king to hear thee.] This was a base slander, as appeareth from #2Sa 8:15. But that is a small matter with graceless ambitionists.

Ver. 4. Oh that I were made judge in the land.] It were pity else, you are so worthy a wight; let Pellican say for you. Absalom was an absolute villain, saith he, ungrateful, ambitious, arrogant, a hypocrite, a liar, a persecutor of his father, a subverter of the people, an example and monument of rebellious sons, and of all that persecute God’s servants. And was not this a fit man to make a supreme judge! Surely, such while they seek the greatest dignities, find the greatest shame; and like apes, when they be climbing, they do the more show their deformities.

Ver. 5. To do him obeisance.] But should men bow to a molten calf, because made of golden earrings?

And took him, and kissed him.] By a counterfeit courtesy, which, in high degree, easily ailureth men’s minds, as do fair flowers, in the spring, the passengers’ eyes.

Ver. 6. And on this manner did Absalom to all Israel.] Courting them, and colloguing with them all alike, of what degree soever; so basely could this proud wretch stoop, that he might get into the throne. {a}

So Absalom stole the hearts of the men of Israel, ] sc., From David the right owner; and this he did slyly and secretly, so as neither the people nor David himself did discover it.

{a} So Salvius Otho, of whom Tacitus saith, Adorare vulgus iacere oscula, et omnia serviliter pro imperio. -Hist. lib. i. One calleth him the Roman Absalom.

Ver. 7. And it came to pass after forty years.] Not after four years, as Josephus hath it, but after forty years, via, after David’s first anointing by Samuel, say some, {#1Sa 16:13} seven or eight years before he began his reign in Hebron, and ending about seven years before his death. Others of good note begin the computation of these forty years at the time that Israel asked a king, as if it intimated thus much, -They would needs have a king. They shall now have so many kings that they know not well which to follow; and many of them shall perish in following the usurper. Samuel had foretold the people then—but they regarded not his words—that a king would "take their sons and appoint them for himself, for his chariots, and to be his horsemen, and some to run before his chariots." {#1Sa 8:11} Now they see it fulfilled in Absalom, who affected the kingdom; and by this passage, after forty years, are reminded of their sin, and what a heavy burden they had brought upon themselves. Codomannus gathereth, that for the time of the year, it was between the feasts of the passover and Pentecost; because Barzillai the Gileadite brought to David for a present "parched corn, and beans, and lentiles, and parched pulse." {#2Sa 17:28}

Let me go and pay my vow.] Here religion is made a cloak to rebellion, as in the Papacy is ordinary. He knew well that his pious father would be full glad to hear that he was a votary, and would further him all that might be.

Ver. 8. Then I will serve the Lord, ] viz., With gratulatory oblations and peace offerings; when in truth his design was, not to serve the Lord, but to serve himself upon the Lord, by pretending his worship to his own wicked practices, and by drawing together as guests at that feast of his—usual at such sacrifices—as many as he thought meet to join with him in his intended conspiracy.

Ver. 9. Go in peace.] David was so blinded with fond affection, that he could see nothing amiss in Absalom; though otherwise he were sagacious enough, yea, suspicious without cause, as of good Mephibosheth. The Dutch have a proverb, Where God intendeth to destroy any man, he first putteth out his eyes.

And went to Hebron.] The fittest place for his purpose, because ancient and famous, the place of his birth, and where he had many friends. See #Jud 9:1. {See Trapp on "Jud 9:1"}

Ver. 10. But Absalom sent spies.] Under a show of messengers and invitants to Absalom’s feast, but indeed to underfeel the chief of each tribe, and to acquaint them with the intent of the meeting at Hebron. And hereunto probably Ahithophel—that old fox—had paved a way by his persuasions; though for the present he had withdrawn himself, and lay close, as having learned to put others before him in dangerous actions, and, with the ape, to take nuts out of the fire with the paw of the cat.

Ver. 11. And with Absalom went two hundred men out of Jerusalem.] These were, doubtless, the principal men of the city; and this was likewise done by the policy of Ahithophel, (1.) That the plot might be the better concealed, since such confiding men were invited; (2.) That other cities, thinking that Jerusalem was for Absalom, might the sooner be drawn to follow him also.

And they went in their simplicity.] So did many of our forefathers after Antichrist, by whom, being kept in gross ignorance, they had the happiness not to know those depths of Satan, that is, the chief and most pernicious corruptions of Popery, God’s providence so disposing, Ut sub Antichristi sacerdotibus Christi populus non accideret, as Hillary hath it, that the people of Christ should not perish under the priests of Antichrist.

Ver. 12. And Absalom sent for Ahithophel the Gilonite.] Who doubtless of all his virtues made best vice of his dissimulation; as our historian saith of that Earl of Warwick in Edward VI’s days. See on #2Sa 15:10. Some think that Ahithophel joined with Absalom against David, in revenge of the abuse done by him to Bathsheba, -who is supposed to be Ahithophel’s grand-daughter, -and the murdering of Uriah, her husband.

For the people increased continually with Absalom.] Bewitched by his flatteries, as #2Sa 15:6, affecting novelties, αει γαρ το παρον βαρυ, {a} and incensed by Absalom’s boutefeaus, whose work was to black and blast good David and his government; but above all, God’s holy hand was in it for the chastising of David, according to what had been forethreatened.

{a} Thucyd.

Ver. 13. The hearts of the men of Israel are after Absalom.] So little trust there is to be put in the many headed multitude, a dangerous and heady water when once it is out. David had better deserved of this people: but he might now complain, as afterwards Frederick III, Emperor of Germany, did, that he found his good turns were forgotten, his favours ill placed upon those that proved treacherous. Or rather he might say, as Alphonsus, king of Arragon, since did, that he wondered not so much at his subjects’ ingratitude to him—who had raised various of them from mean to great estates—as at his own to God.

Ver. 14. Arise, and let us flee.] And so prevent, what in us lieth, the misery of a civil war, and the sacking of the city.

And bring evil upon us.] Impellatque super nos malum, push evil upon us by a sudden surprise. This he spake, not for want of courage, {witness #Ps 3} or of good company about him, but out of prudence, and willingness to serve God’s providence.

Ver. 15. Behold, thy servants are ready.] Though his own son rebelled against him, yet his servants remained faithful to him. So did they not to Muleasses, that wicked king of Tunis, in Africa, deserted of his servants then, when his son Amida rose up against him, and possessing himself of the kingdom, slew his captains, polluted his wives, took the castle of Tunis, and afterwards put out the eyes of his father and brethren. {a}

{a} Turk. Hist.

Ver. 16. And all his household after him.] Heb., At his feet, or, On his feet. {a} He stayed not so long till a mule could be made ready for him. See #2Sa 15:30. Fuga fuit pedestris et lugubris.

And the king left ten women.] As hoping that they would not hurt those weak women: but God had a further hand in it, for the fulfilling of that threat in #2Sa 12:11.

{a} Egressus est pedibus.

Ver. 17. And tarried in a place that was far off.] Aloof from the city; and yet not very far off neither, as appeareth by that which followeth.

Ver. 18. Six hundred men which came after him from Gath.] That had stuck to him in all his afflictions; then when he was at Gath, and now also that Absalom was up in arms against him. As any of these six hundred died, others of like fidelity were succenturiated, and set in their room; and these were to David as that Sacra cohors was to the Thebans, who esteemed them the prime of all their strength in battle, {a} God likewise setteth a high price on such as keep close to him in evil times. See #Zep 3:18 Lu 22:28,29.

{a} Athenaeus, lib. iii.

Ver. 19. Then said the king to Ittai the Gittite.] Who is thought by some, saith Martyr, to have been the king of Gath’s son, who was now become a proselyte, and lived in Jerusalem for religion’s sake: but this is uncertain.

And also an exile.] Tremellius rendereth it, Et etiam remigraturus es in locum tuum: and Diodat, And wilt quietly go to thy place; as if he would say, Thou art old and weak, near to thine end.

Ver. 20. Should I this day make thee go up and down with us?] David had need enough of him; but yet would not do anything that had but a show of unwarrantableness in it.

Mercy and truth be with thee.] Mercy, the fruit of God’s faithfulness, covenant kindness. See #Ps 25:10. So Paul prayeth for Onesiphorus. {#2Ti 1:18} And such prayers could not be ineffectual; for God will gratify his afflicted; {#Zec 13:9} they may have even what they will of him.

Ver. 21. Even there also will thy servant be.] Such fast and faithful friends are gone on pilgrimage; and their return is uncertain.

Ver. 22. Go and pass over.] The river Kidron, {#2Sa 15:23} since thou art resolved to live and die with me. This was some comfort to David, that strangers were thus stirred up to stick to him, when his own son lifted up his heel against him, and sought to get into the throne by making the dead carcass of his father a step to it.

Ver. 23. And all the country wept with a loud voice.] All David’s friends did, when Absalom and his complices were jolly and jocund: but their good times lasted not long.

The king also himself passed over the brook Kidron.] Which had its name from darkness, and was the town ditch. Herein he became a type of Christ, who passed over the same brook, when he was in danger of the Jews. {#Joh 18:1}

Toward the way of the wilderness.] The wilderness of Jericho.

Ver. 24. And Abiathar went up, ] viz., Into some high place to see what store came, and when they left coming out of the city. In a time of common calamity, every man must do his devoir. Ημεις παντες κινδυνευομεν, και ου παιζεις; Are we perishing, and dost thou trifle? said one to another, that in a great tempest at sea asked many frivolous questions. {a}

{a} Aul. Gell.

Ver. 25. Carry back the ark.] He believed that in his banishment God would be unto him as "a little sanctuary," {#Eze 11:16} and not withdraw from him his powerful presence and assistance.

If I shall find favour in the eyes of the Lord, &c.] This was a piece of David’s piety, thus patiently and peaceably to submit to God’s holy will and pleasure; well content to be wholly at his disposal. So did David Pareus when forced to flee out of Heidelberg, not long before it was taken by the Spaniard. Hear him in his "Heidelberga Vale."

“ Sic est, Sancte Deus, sio fert tua sancta voluntas:

Ergo silens oris comprimo labra mei.

Quin me redde meis si vis; si reddere nolis,

En adsum, quo me pergere eunque voles.”

Of Mr Robert Bolton {a} also, that most eminent preacher, it is reported, that dying and desiring to be dissolved, he was told that it was indeed better for him to be dissolved, but the Church of God could not miss him, nor the benefit of his ministry: he sweetly replied in these very words of David, If I shall find favour, &c.; but if otherwise, lo here I am, let him do what seemeth good in his eyes. The like equanimity was in Ferdinand II, emperor.

{a} Life of Mr Bolton, by Mr Bagshaw.

Ver. 26. But if he thus say, I have no delight in thee.] As justly he may, for my many foul offences and daily disobediences, lay me aside as a broken vessel.

Behold, here am I.] Alexander the emperor in Herodian could say, χρη ανδρας γενναιους και σωφρονας ευχεθαι μεν υπαρχειν τα βελτισττα, φερειν δε τα προστπιπτοντα; It behoveth generous and wise men to pray that all may go well with them, but to bear patiently whatsoever shall befall them. A Christian followeth his suit for earthly things coldly and negligently, saith a reverend man, {a} as one indifferently disposed to them: or rather generously and nobly, tanquam Candidatus Caesaris, as a favourite of Caesar, as they were wont to say at Rome.

{a} Dr Stought.

Ver. 27. Art not thou a seer?] i.e., A prophet. {#1Sa 9:9} And is it not, therefore, fit that thou shouldst abide with the people to teach and instruct them in the will of God according to thine office especially, since in so doing, thou mayst also do me singular good service?

Ver. 28. See, I will tarry in the plain of the wilderness.] Where in times past he had lived, when he fled from Saul, and had found that God was not "a wilderness unto him, or a land of darkness." {#Jer 2:31}

Ver. 29. Carried the ark again to Jerusalem.] From whence they were to help David by their prayers, and otherwise: like as David was afterwards to help the people out of Mahanaim. {#2Sa 18:3}

Ver. 30. And wept as he went up.] Bewailing his own sins, and the deplorable state of the commonwealth at that time.

And had his head covered.] As was and is still the guise and garb of mourners, {#2Sa 19:4 Es 6:12 Jer 14:3} partly for secrecy’s sake, and partly for seriousness, that their minds might not be diverted or distracted. For which cause also our modern Jews do in their synagogues put on each man his taleth or square vestment, turning it back about their neck, that so they may be the more attentive at their prayers, without looking aside any way. {a}

And he went barefoot.] In token of sorrow and shame. {#Isa 20:3,4} Whether his bare feet by the hard stones were forced to yield bloody tokens of his humiliation, as our Henry II did when he went on pilgrimage to Becket’s sepulchre, {b} we have not to say. Muleasses, king of Tunis, fleeing from his son Amida (another Absalom), was betrayed and taken by the sweet odours he had about him, and could not be without, no not in so great a danger.

And all the people.] Regis ad exemplum, &c. They sympathised.

{a} Leo Modena.

{b} Daniel.

Ver. 31. Turn the counsel of Ahithophel into foolishness.] This was done accordingly: great is the power of faithful prayer, The queen-mother of Scotland was heard to say, that she more feared the prayers of John Knox than an army of fighting men.

Ver. 32. Where he worshipped God.] Looking toward the ark which was yet in sight; and himself not like to see it again in haste. His prayer might be like that of Pareus driven from Heidelberg as above said.

“ Da veniam, exaudi gemitus dextramque precantis,

Et pro me gnati suscipe λυπρα tui.”

Hushai the Archite came to meet him.] As a sensible return of prayer.

Ver. 33. Thou shalt be a burden unto me.] For at this time David was, as Henry king of Navarre was wont to say of himself, a king without a kingdom, a husband without a wife, and a soldier without money.

Ver. 34. And say unto Absalom, I will be thy servant, O king.] Here David teacheth Hushai at the best ambiguo sermone ludificari, to mock Absalom with ambiguities, if not to dissemble with him. It is an easy thing, saith a grave interpreter {a} here, for the best men in their extremities to settle upon such counsels as are not exactly such as they ought to be.

{a} Mr Jackson.

Ver. 35. Zadok and Abiathar the priests?] Qui facilem et fidelem operam tibi praestabunt.

Ver. 36. And by them ye shall send unto me.] Good intelligence of the enemy’s counsels and motion in war, is of greatest consequence.

Ver. 37. So Hushai David’s friend.] This was honos aulicus proper to Hushai: but such honour have all the saints. {#Joh 15:14,15}

Chapter 16

Ver. 1. Met him with a couple of asses saddled.] His master Mephibosheth could not get him to saddle one ass for him to go along with David, {#2Sa 19:26} for he had a design by false accusation, to wrest his land from him, as also he did; furnishing, meanwhile, this rich present out of Mephibosheth’s means; which it is likely he made bold with for his own advantage.

Ver. 2. What meanest thou by these?] Is it thy master’s doing, or thine own?

For the young men to eat.] A modesty not unlike that of Abigail, to see to, {#1Sa 25:27} only that was real, this in semblance.

Ver. 3. For he said, Today shall the house of Israel.] A shameless and senseless slander, uttered by a false and faithless informer, who would, in all likelihood, have been as ready to murder his master, if the king had pleased, as now he was to deceive him. See #Eze 22:9. Plato commendeth that law of the Lydians, that punisheth slanderers like as they did murderers.

Ver. 4. Behold, thine are all that pertained unto Mephibosheth.] Thus poor Mephibosheth is condemned and punished causa inaudita, before he was heard speak for himself: so was the Lord Cromwell in Henry VIII’s time. His enemies durst not bring him to his answer, nor try him by his peers; but procured an Act of attainder, whereby he was condemned, before he was heard: yet the king not long after his death repented that haste, wishing him alive again, &c. David had good cause to repent and retract this his error; but did it to the halves: where we may easily observe that the best men are but men; and that it is a very dangerous thing for a magistrate to receive gifts. Olim didici quid sint munera, said one.

And Ziba said, I humbly beseech thee.] Flattering Ziba doth more harm to good David, than railing Shimei Beware of such flatters, Οι κολακες κοραχες

That I may find grace in thy sight.] Utinam semper ira me ames. {a} I do highly esteem thy gift, but much more thy favour. So should we do God’s as that which sugareth all comforts, and is the mother blessing. When Cyrus had given Artabazus a cup of gold, and Chrysantas a kiss in token of his special favour, Artabazus was discontented, and said that the kiss was better gold than the cup. {b}

{a} Vatab.

{b} Xenoph.

Ver. 5. And when king David came to Bahurim.] Which was not far from Jerusalem. There is no small cruelty in picking out a time for mischief: that word would scarce wound at one season, that killeth at another. It is the murder of the tongue to insult upon those whom God hath humbled, and to draw blood from that back which is yet blue from the hand of the Almighty.

He came forth and cursed still as he came.] This was blasphemy in the second table; and it justly befell David, for his causing the name of God to be blasphemed by the heathen. {#2Sa 12:14}

Ver. 6. And he cast stones at David.] He both spake and cast stones against David: not that he could thereby harm him, but the more to show his hatred and contempt.

And all the mighty men were on his right hand.] So that if Shimei had not been stark mad with malice, he would not have thus desperately vented himself, and ventured his life.

Ver. 7. Come out, come out, &c.] Prima semper irarum tela maledicta aunt: et quod non possumus imbecilli, optamus irati. {a} Calvin {b} maketh mention of an insolent heretic, who, though he had as fair language given him as was possible, yet would never vouchsafe to speak better to that most worthy man than if he had had to deal with a dog.

Thou bloody man, and thou man of Belial.] Facundia plane canina. With what eagerness barketh this dead dog, no otherwise than if he had fetched every word as far as hell! Such a rabiosus canis was Porphyrie, Genebrard, Scioppius, &c.

{a} Sallust.

{b} Epist. ad Farell.

Ver. 8. The Lord hath returned upon thee all the blood of the house of Saul.] What blood was that? Saul he spared once and again, when but few men else would have done it, by his own confession. {#1Sa 24:19} In the death of Ishbosheth and Abner it was well known he had no hand at all. But it may very well be, which some say, that Shimei and such like charged David, that he had stirred up the Philistines to make that invasion upon the land, wherein Saul and his sons were slain, and hence this false accusation. But was not David rightly punished by Shimei’s railing, for his hearkening so readily to Ziba’s flattering? Was not he justly spoiled of his honours, who had so unjustly spoiled Mephibosheth of his goods?

Because thou art a bloody man.] Bloody he had been indeed, though not as Shimei meant it: and prayeth hard for pardon of that crimson sin. {#Ps 51:14} God is just, though men be unjust.

Ver. 9. Why should this dead dog curse my lord?] Abishai was no less zealous for David his kinsman than Shimei was for his, and would fain have been doing with him; his fingers even itched to take off his head, ut maledicire simul et vivere desineret. David is no less earnest with God to take an order with such dead dogs as blasphemed him and his truths. {#Ps 74:10,18,22,23} This was true zeal in David; but revenge—ζηλος πικρος—in Abishai and Shimei.

Ver. 10. What have I to do with you, ye sons of Zeruiah?] So that Joab, it seemeth, as well as Abishai, had a hand in this request of revenge, and is therefore thus shaken up, unless it were so that Abner’s death were now laid afresh in his dish, as that wherewith Shimei had newly twitted David Ambrose, citing these words of David, crieth out. O altitudo prudentiae! O altitudo patientiae! O devorandae contumeliae grande inventum! Ecce verborum contumelia parricidii levavit aerumnam, &c. Reproaches make graces more splendent. As the gardener planteth his unsavoury herbs, garlic and onions, near his sweetest roses, saith Plutarch, that so the smell thereof may be the more prized.

Because the Lord hath said unto him, Curse David, ] sc., By the secret impulse of some evil spirit, saith Piscator: or by a secret command of providence, say others: and this consideration framed David’s heart to so much patience, that he was "as a deaf man that heard not, and as a dumb man in whose mouth are no reproofs." {#Ps 38:13,14} He could sit and sing,

“ Incessunt, taceo: culpant, fero: crimina spargunt,

Dissimulo: mordent, abque dolore meo.

Latrant, non moveor: frendent, non curo: minantur,

Non metuo: mordent labra, laboro nihil."

Who shall then say, Wherefore hast thou done so?] God is αιυπευθυνος, not bound to give an account to any: neither needeth he so to do, since his will is the rule of right, and his judgments are sometimes secret, always just, David knew there was cause enough.

Ver. 11. Behold, my son, which came forth of my bowels.] If we can therefore suffer because we have suffered, as David did from Shimei, but first from Absalom, then we have profited by our afflictions: then "patience hath her perfect work." {#Jas 1:4} A weak heart faints with every addition of succeeding sorrow: the strong re-collecteth itself, and, like an old beaten porter to the cross, tolerare mavult guam deplorare, rather carrieth it, than crieth out of it. See #Job 23:2. {See Trapp on "Job 23:2"}

Seeketh my life.] Not only is he sick of my long life—as Adolphus Egmondanus lately was of his father Arnold’s, duke of Geldria, whom he kept prisoner six years for living so long—but seeketh to destroy it: as did Tullia, Nero, Solymus, Amidas, &c. {a}

For the Lord hath bidden him.] It is he who hath turned this dead dog loose upon me. This seeing of God in crosses as the chief agent, whatever the instrument be, is an excellent help to true patience. If a man meet a prince, and know him not, he will not give him due reverence: so if we see not God in our sufferings we shall not so well submit to him; David, for instance, when he went against Nabal.

{a} Cominaeus.

Ver. 12. It may be the Lord will look on mine affliction.] Heb., On mine eye, or tears; for Iisdem quibus videmus oculis flemus; et lachrymas angustiae exprimit Crux.

And that the Lord will requite good for his cursing.] Restore me to my kingdom, or some way else reward my patience, of his free grace, and according to his usual dealing with his poor afflicted. Howsoever, if he bring not down his will to theirs, he will bring up their will to his: which will make infinite amends for all their patience.

Ver. 13. And cursed as he went, and threw stones at him, and cast dust.] Heb., Dusted him with dust: and this he did all along the way, till David came to Bahurim. He bravely contemned all these contumelies and indignities; and by a happy composedness set himself above the flight of the injurious claw, wherein also he became a type of Christ, "who when he was reviled, reviled not again, when he suffered, he threatened not, but committed his cause to him that judgeth righteously." {#1Pe 2:23}

Ver. 14. And they refreshed themselves there, ] viz., at Bahurim, {#2Sa 16:5} where yet they stayed not long: for when the messengers came thither from Hushai, David was gone, leaving Shimei to feed upon his own heart, since he could not come at David’s, and to drink up the most part of his own venom himself, as every malicious man doth.

Ver. 15. The men of Israel.] Perhaps the deputies of the commonality for the choosing of a new king.

And Ahithophel with him.] That archartist in hellish policy: as ill a counsellor to Absalom, as Jonadab had been to Amnon. In all the shop of hell there is no anvil so well set whereon to forge, no engine so apt whereby to execute any choice piece of mischief, as your Machiavellian. And although that Florentine Secretary was not born for many ages after Ahithophel, yet the devil no doubt was as great a master then, as afterwards.

Ver. 16. God save the king.] So Squier cried out cheerfully, God save Queen Elizabeth, when at the same time he poisoned the pummel of her saddle, with a purpose to have destroyed her. Fronti nulla fides. Fair words make fools fain. See on #2Sa 15:34.

Ver. 17. Is this thy kindness to thy friend?] He saith not, To my father: for so he should have tacitly taxed himself of far greater ingratitude, and fouler disloyalty, than he had done Hushai.

Ver. 18. His will I be, and with him will I abide.] His argument had been good, saith Martyr, if David had been dead, and the state had generally accepted of Absalom for their king: thus the Romans obeyed Julius Caesar, and the whole empire Phocas. But here it was otherwise.

Ver. 19. Whom should I serve?] Here Hushai offereth Absalom his service, that he might dive into his secrets, and defeat his counsels.

Ver. 20. Then said, Absalom to Ahithophel.] As president of his council: Hushai was present, but forced to dissemble at that time. {a}

{a} Mentitur impiissimo tyranno. -Mart.

Ver. 21. Go in unto thy father’s concubines.] O tongue worthy to have been cut out, shred in gobbets and driven down the throat of him that thus misused him, to the engaging of Absalom in such an unpardonable villainy, beside hazard of his immortal soul!

That thou art abhorred of thy father.] And so no hope of reconciliation.

Ver. 22. Upon the top of the house.] Whence David first saw Bathsheba.

And Absalom went in unto his father’s concubines.] By a worse kind of incest than that of Amnon, or any other unless it were Amida above mentioned, or Pope John XII, as Luitprandus writeth. {a}

{a} Lib. De Reb. Gest. in Europ.

Ver. 23. And the counsel, ] q.d., Though this was horrid counsel, yet because it was facinus maioris abollae, the counsel of Ahithophel, it passed for current, and was well approved by Absalom and the facilous Israelites. Dotibus scelerati Satanae et libidinibus suis ministrant. Wicked men abuse their abilities and their authority to the service of sin and Satan, as Augustine bitterly bewaileth it in Licentius, a scholar of his, learned but lewd.

Was as if a man had inquired at the oracle of God.] So Plutarch saith of Archimedes the Syracusian, that he had the name and fame of understanding not human but divine. {a} And of Polybius, the historian, it is reported, that Scipio never miscarried in any enterprise, carried on according to his counsel.

Both with David and with Absalom.] David’s chief counsellors were God’s testimonies: {#Ps 119:24} to these as to the test he brought all counsel given him, whether by Ahithophel or any other; and held it for a rule that if any "spoke not according to these, it was because there was no light in them." {#Isa 8:20} Indeed, Absalom and his adherents followed Ahithophel’s counsel howsoever, as infallible, because it was for their purpose. So the Papists would persuade us that the Pope’s placits are ipsissimum De; verbum. {b} And if a priest teach this or that, be it true or false, the people are, without further trial, to take it as God’s oracle. {c} Is not this to be "the servants of men?" {#1Co 7:23} Is it not an honour due to Christ alone, to be believed on his bare word, to be the only Αυτος εφα, to be self-credible?

{a} ουκ ανθρωπινης αλλα δαιμονιου τινος συνεσεως.—Pausan. lib. viii.

{b} Hosius.

{c} Stapleton.

Chapter 17

Ver. 1. Moreover, Ahithophel said unto Absalom.] This was a second politic indeed, but pestilent counsel, given by Ahithophel to Absalom, stirring him up to parricide; and offering his best service as a captain and commander, which in counsellors and politicians is not ordinary.

And pursue after David this night.] He knew well that celerity in war is a great matter. Witness Alexander the Great with his Μηδεν αναβαλλομενος, and Julius Caesar with his Veni, Vidi, Vici. Pompey lost the day at the Pharsalian field by delays. And Charles, king of Sicily and Jerusalem, was for his lingering called Cunctator, because he stayed till opportunity was lost.

Ver. 2. And I will come upon him while he is weary and weak-handed.] That indeed had been the ready way to win. Hannibal when he could have taken Rome, would not; when he would, could not. {a} The Protestant princes of Germany lost a fair opportunity at Ingolstadt, August 13, 1546, which they never afterwards could recover. They were far stronger in horse than the emperor, whose forces were but slenderly fortified at that time, and might easily have been worsted; but the next night they so entrenched themselves, that they took better heart, and soon after got the day. This error of the Protestant princes—the elector of Saxony, the landgrave of Hesse, and the rest—was, saith mine author, {b} the rise and cause of their calamity, but of Caesar’s victory, to the grief of all good people.

{a} Plut.

{b} Alsted., Chronol. 545.

Ver. 3. The man whom thou seekest.] Ah, lewd lowly! could Absalom hear his dear father’s death thus contrived and endeavoured, and approve of the plot? Certe tu non occidisti patrem, Certainly you did not kill your father, said Augustus to one that was brought before him for parricide. Lycurgus would make no law against it, as holding it impossible. But the devil had filled this man’s heart from corner to corner, as #Ac 5:2, and torn out thence all childlike affection.

Ver. 4. And the saying pleased Absalom well.] Heb., Was right in the eyes of Absalom, &c. Nam quae recta sunt placent. {a} Man is a rational creature: and everywise man will be mancipium rationis, ruled by reason, in matters of greatest consequence especially. Howbeit, all men are mutable, as appeareth in that this counsel, while so applauded, was so soon again misliked.

{a} Vat.

Ver. 5. Call now Hushai the Archite also.] God had said that David should not die; but Absalom was doomed to death by God’s determined counsel. If Ahithophel’s counsel had been followed, how could David have escaped, or Absalom perished? Hushai, therefore, is consulted, and the whole scene altered. This came forth "from the Lord of hosts, which is wonderful in counsel, and excellent in working." {#Isa 28:29}

Ver. 6. If not, speak thou.] Thou hast free liberty of counsel given thee, make use of it. And so he did to the hazard of his life, but with singular good success, showing himself to be vir bonus dicendi peritus, wise and well-spoken.

Ver. 7. Is not good at this time.] This was a bold speech, and such as if he had not made good by alleging to Absalom verisimilia, et ingenio illius superbo accommodata, arguments probable, and suitable to his ambitious disposition, there had been but one law for Hushai; not unlike that of the Locrians, who ordained that whoso would propose a new law, should come with a halter about his neck, that if it were not liked, he should be hanged. Here, then, he beginneth with his Errorem erravit non levem vir alioqui consultissimus Ahithophel. This most grave and wise counsellor is out in this particular; as well he may be, since

“Ουδεις ανθρωπων αυτος απαντα σοφος.”

Ver. 8. They be mighty men.] Mighty indeed they were, whereas some one of them could lift up his hand against a hundred, two hundred, three hundred of the enemy. {#2Sa 23:18-21} And David himself was of known valour. Our Richard II, when dethroned and committed to Pomfret Castle, was there assaulted by eight assassins, four of whom he valiantly killed. What would David have done then, think we? who as when he was young he fought with great Goliath and slew him, so, long after this rebellion of Absalom, and when he was well in years, he encountered Ishbibenob the giant, the weight of whose spear weighed three hundred shekels of brass in weight; {#2Sa 21:16} surely he with his old soldiers would have made some work among Absalom’s raw men, fresh water soldiers.

As a bear robbed.] So they, forced to leave all they have, will redouble their resolution to recover what they have lost: and who knoweth not that anger is the whetstone of valour? and that men enraged will venture their utmost?

And thy father is a man of war.] A wary warrior, and expert in stratagems of all sorts: let him alone to look to one.

Ver. 9. Behold, he is hid now in some pit.] Either to secure himself, or from thence to rush suddenly upon our forces as they march by him, and to give them a defeat, and that would be of very ill consequence: Nam prima pugna, qualiscunque fuerit, totius belli praeiudicium esse videtur; for the first conflict is much looked upon as a foretoken of the success of those that shall follow: therefore Ahithophel’s counsel hac vice is not good.

“ Quandoque bonus dormitat Homerus.”

Ver. 10. Whose heart is as the heart of a lion, shall utterly melt.] Falling asunder in his bosom like drops of water. See #Jos 2:11. Those seeming lions shall become as harts and stags, that have great horns and strength, but do nothing with them, quia deest animus, through want of courage.

That thy father is a mighty man, &c.] This he repeateth as his chief argument, for he knew that he spake to a carpet knight.

Ver. 11. Therefore I counsel that all Israel, &c.] This was crafty counsel, well fitted to Absalom’s ambitious humour: viz., that he should raise so great an army as was possible, and then have the heading and leading of them himself, that the honour of the victory might be ascribed to him, and not to any deputy. It is reported of Sigismund, the young king of Hungary, that beholding the greatness of his army, in his great jollity, hearing of the coming of the Turks, he should proudly say, What need we to fear the Turks, who need not at all to fear the falling of the heavens; which if they should fall, yet were we able with our spears and halberds to hold them up from failing upon us! But what was the issue? This vainglorious prince shortly after received a notable overthrow, many of his army being slain, and himself hardly escaping with his life in a little boat, like another Xerxes. {a} The young man Absalom, deceived by Hushai’s counsel, and brought into the sublime dotage of a fool’s paradise, sped not so well, but well enough for such a stigmatical Belialist.

{a} Turk. Hist., 206.

Ver. 12. So shall we come upon him.] We: q.d., I also will be one of the first and forwardest: that he might not seem to come short of Ahithophel, who had offered Absalom his service, both as a counsellor and as a commander.

There shall not be left so much as one.] Thus in every point he opposeth himself to Ahithophel, {#2Sa 17:2} and is the rather heard.

Ver. 13. Then shall all Israel bring ropes, ] i.e., With warlike engines we will as easily demolish it, as we would draw a great weight down a hill. A proverbial kind of speech, as #Ps 83:14.

And we will draw it into the river.] As Queen Elizabeth once threatened to do Leghorn into the sea, if the duke of Florence—that duke of Clouts, as she called him—did not by such a day disembark her merchants’ ships, which he then upon some pretence detained.

Ver. 14. For the Lord had appointed.] Heb., He commanded—viz., his angels, saith Vatablus—that they should defeat Ahithophel’s counsel.

The good counsel of Ahithophel.] The Vulgate Latin for bonum good, hath utile, profitable, the profitable counsel, sc., for the attaining of that end which Absalom aimed at: for otherwise, the counsel in itself was stark stinking nought.

Ver. 15. Thus and thus did Ahithophel counsel Absalom.] Hushai might in this case safely discover Absalom’s counsels, for the glory of God and the safety of his sovereign: though by the civil law, it was death to betray the secrets of the state, in military matters especially; and at Venice, consilia et decreta Patrum revelasse quempiam raro auditum est, semper graviter punitum: to reveal the counsels and decrees of the senators, is a fault seldom committed, and ever grievously punished, saith a good author. {a}

{a} Zevecat., Obser. Polit., cap. 14.

Ver. 16. Lest the king be swallowed up.] For Hushai observing Absalom’s and his followers fickleness, knew not but that they might yet follow Ahithophel’s counsel, when seconded and set on by him with new and better arguments. He would have David therefore get speedily out of their reach over Jordan.

Ver. 17. And a wench went.] She went to Enrogel, that is, the Fuller’s fountain, -where those two were by their parents’ appointment, under pretence of fetching water or washing clothes there, -and carried intelligence. Thus David’s safety depended upon the faithfulness of a wench. God delighteth to help his servants "with a little help," as it is in #Da 11:34.

Ver. 18. Nevertheless a lad saw them.] As the devil never wanteth instruments in such cases to work mischief. Who this lad was, it mattereth not: but sure he was none of Absalom’s horsemen, as Josephus writeth.

Ver. 19. And spread ground corn thereon.] Grana tusa et commolita; meal grist, under pretence it needed drying, being moist; or airing, being musty.

Ver. 20. They be gone over the brook of water.] Her hiding of them was ingenious—as women’s wits, they say, are best at a pinch; but her lie, though but officious, cannot be excused; for God could and would have wrought without it: nevertheless he is graciously pleased to lay the finger of mercy on the scars of such infirmities, where the bent and intent of the heart, for the main, is upright.

Ver. 21. For thus hath Ahithophel counselled against you.] And who can yet tell what course they will take, though for present my counsel be cried up for the better?

“ Plebs tantum constans in levitate sua est.”

Ver. 22. Then David arose, and all the people that were with him.] This was a hard task to those that had tired themselves all day before with a long and tedious march: but there was a necessity of doing so. Perquam durum est, sed lex ita scripta est, saith the civilian. Soldiers must suffer hardship.

There lacked not one of them.] This was comfortable: "Unto the righteous there ariseth light in darkness." Christ likewise loseth not any of his. {#Joh 17:12} Baptism, figured out by Jordan, sayeth us. {#1Pe 3:21}

Ver. 23. And when Ahithophel saw that his counsel was not followed.] Discontent then was the ground of his suicide; like as it was also of Judas’, who could not brook it, that his counsel about the woman’s costly ointment to be sold rather, was rejected; but thereupon began to practise against his Master’s, and in fine against his own life. Principiis obsta; discontentedness paveth a way to desperation: it undid the devil.

He saddled his ass.] Being conscious to himself, that for conspiring against his sovereign, and giving such perilous and pernicious counsel, there wanted but a hurdle, a horse, and a halter—as Judge Belknap afterwards, for like cause, said of himself—to do him right. {a} Had Ahithophel bridled his anger, when he saddled his ass, he would not, saith a worthy divine, of an oraculous counsellor, have turned such a notorious fool or madman, as to put his house in order, and himself into such a desperate and irrecoverable confusion. But the world’s wizards must show themselves in their colours. {#Ro 1:22} Cato first readeth Plato’s book of the immortality of the soul, and then stabbeth himself at Utica. Pliny thinketh that God never gave a man any greater happiness than this, that he may die when he pleaseth. Sensit idem et reipsa comprobavit Seneca. So Brutus, and many others, who, through pusillanimity or desperation, brake the lanthern of their body, and quench the light of their life. This was to be like Hercules Furens, or Ajax Flagellifer, who, restored to his right mind, slew himself; dementior quam cum demens, being therein more mad, than when he was stark mad. What if Ahithophel feared that Absalom following Hushai’s counsel would be ruined, David restored, and himself for his perfidy hanged, as he well deserved;

“ Hic rogo, non furor est, ne moriare, mori?”

Gat him home to his house, to his city.] That is, saith Vatablus, To his house in the city of Giloh; {#2Sa 15:12} for he had many houses elsewhere, having feathered his nest under David’s government; like as Judas the thief licked his fingers in our Saviour’s family.

And put his household in order.] Heb., Gave charge concerning his house; viz, what he would have done after his death. Josephus saith that he told his household that Absalom would be undone, and himself should be hanged: wherefore it was better for him to prevent it, and manfully to die with his own hands. He should first have set himself in order, and bethought him what would become of his precious soul. Then might he have hanged his house with tapestry, {#Pr 7:16} and with broidered work of Egypt, {#Eze 27:7} but this was the furthest end of his thoughts, as they say. Or if he had at his death any thoughts of eternity, they were, likely, not unlike those of Thomas Blaverus, chief counsellor sometime to the King of Scots, who believed not that there was God or devil, heaven or hell, till he came to die; and then cried out he was damned for ever. {b} Ahithophel was curious to provide for his family after his death; yet had no care to preserve himself from eternal death. Was not this a madness even to a miracle? saith one. {c}

And hanged himself.] Ipse sibi fauces strangulavit, quibus impium consilium dederat, et dominum suum Davidem prodiderat. {d} The like end to like counsellors, God send! saith Willet.

{a} Speed, 747.

{b} Theat. Hist., pp. 127,128.

{c} Bolton.

{d} A Lapide.

Ver. 24. Then David came to Mahanaim.] Where Jacob sometime had met with a double camp of angels, that made a lane for him, as it were. {#Ge 32:2} The remembrance of this was some relief doubtless to distressed David; for there God spoke with us, {#Ho 12:4} as he did likewise when he said to Joshua, "I will never leave thee, nor forsake thee." {#Heb 13:5}

And Absalom passed over Jordan.] In pursuit of his father, like an impious parricide: but not till he had got all the men of Israel to him, which was much for David’s advantage; for in the interim, David got together three potent armies, wherewith he worsted Absalom. {#2Sa 18}

Ver. 25. Ithra an Israelite, ] sc, For his faith and religion, as by nature he was an Ishmaelite. {#1Ch 7:17}

That went in to Abigail, ] i.e., Married her; went in to the wedding chamber to her, as #Jud 15:1.

The daughter of Nahash.] Otherwise called Ishai, the father of David; wherefore many Greek copies for Naas have Jesse, and both Josephus and Jerome affirm him to be the same. Kimchi thinketh he was called Nahash, or Serpent, per antiphrasin, as being void of venom or bitterness.

Ver. 26. Pitched in the land of Gilead.] Near Mahanaim, that they might keep in and contrain David, or draw him out to fight them.

Ver. 27. Shobi, the son of Nahash.] Second brother, likely, to that unworthy Hanun, {#2Sa 10:2} who abused David’s messengers, did him much more mischief, and was therefore worthily deposed, this brother of his being set up king in his stead. We read of Attilus, king of Suecia, that he made a dog king of the Danes, in revenge of a great many injuries he had received from them. Gunno, likewise king of the Danes, made a dog king of Norway, and appointed counsellors to do all things under his title and name. David was not so spiteful: but appointed this thankful man Shobi king of those injurious Ammonites; and married his son Solomon to Naamah, this man’s sister, or daughter, likely, but a convert to the Jewish religion. {#1Ki 14:21}

And Machir.] He with whom Mephibosheth had been brought up, seeing his unexpected kindness to that poor cripple, ministereth to him.

Chapter 18

Ver. 1. And David numbered the people.] Which seem to be by this time not so few as four thousand, as Josephus reporteth them, or seven thousand, as Comestor, but many more; so that he was confident of the victory, and gave charge concerning Absalom, that his life should be spared.

Ver. 2. I will surely go forth with you myself also.] If he had done so when Joab went against Rabbah of the Ammonites, he had done well: for

“ Quaeritus Aeysthus quare sit factus adulter

In promptu causa est, desidiosus erat.”

Nero, Commodus, Galienus, and other cowardly and voluptuous princes, are blamed for idling and rioting at home, when their armies were against the enemy. But it may well be thought, that this motion of David’s to go in person, was in favour of Absalom, and to see that he were not cut off by any of the army.

Ver. 3. But now thou art worth ten thousand of us.] Christ, of whom David was a type, is "the chief of ten thousand": and so every good heart holdeth him. When David was in danger of being slain by Ishbibenob the giant, Abishai interposed and rescued him. {#2Sa 21:17} When our Henry II was in imminent peril of his life at the siege of Bridgenorth, A.D. 1155, Hubert de St Clare preserved his sovereign’s life with the loss of his own. {a} When Mauricius, the young Saxon prince, valiantly charging the Turks at the siege of Pesth, had his horse slain under him, and was in danger to have been there lost himself, Nicholas Ribische, one of his own followers, covered him with his own body, till such time as he was rescued by others, Ribische himself presently dying of his wounds. {b} A commen soldier at Musselburgh field, in Edward VI’s time, finding the Earl of Huntly assaulted by the English, and without his helmet, took off his own headpiece, and put it on the earl’s head. The earl was therewith taken prisoner, but the soldier, for want thereof, was presently struck down. {c} John Careless, martyr, in a letter to Mr Bradford in prison, writeth thus, ‘Oh that my life, and a thousand such wretches’ lives more, might go for yours! Oh, why doth God suffer me and such other caterpillars to live, that can do nothing but consume the alms of the Church, and take away so worthy a workman and labourer in the Lord’s vineyard! But woe be to our sins and great unthankfulness,’ &c. {d} A public spirited man is all for Christ; and can drown all self-respects in his glory. Vivat et regnet Christus, Let Christ live and rule, is his motto. He is also much taken up with the care of community, and will venture his own particular good for the general: as heavy things will ascend to keep out vacuity, and to preserve the universe.

Therefore now it is better that thou succour us out of the city.] Si fueris nostra causa, pervigil, so Tremellius rendereth; Si fueris nobis praesto civitate, so Piscator. Thou thence shalt help us, or cause us to be helped; thy prayers shall prevail with God for our assistance, -so others, -that God may send us in the supplies of his Spirit, {#Php 1:19} and thou also may help us with fresh supplies of men and victuals, as there shall be occasion.

{a} Speed, 501.

{b} Turk. Hist., 730.

{c} Life of Edward VI, by Sir J. Heywood.

{d} Act. and Mon., 1744.

Ver. 4. What seemeth you best I will do.] So meekly doth David submit himself to the will of his men. Affliction and meekness grow both on the same root in the holy tongue. "A man of understanding is of an excellent"—or, of a cool—"spirit." {#Pr 17:27}

Ver. 5. Deal gently for my sake.] Heb., Leniter propter me, sc., agite. Though he hath deserved no favour, yet do something for me, who cannot grow out of kind, though he doth, who cannot choose but love him after all the unkindness, and am much afraid lest he should die in his sins. This is said to be the best line in all Terence,

“ Pro peccato magno paulum supplicii satis est patri.”

A little punishment for a great offence seemeth to a father to be enough. It doth so surely to our heavenly Father. Laudent alii pietatem Dei, ego misericordiam. {a}

And all the people heard.] But no man ever heard David threaten, that if they slew Absalom, he would slay himself, as Josephus falsely saith that he did.

{a} August.

Ver. 6. And the battle was in the wood of Ephraim.] So called, because it was opposite Ephraim; or because forty-two thousand Ephraimites there once lost their lives. {#Jud 12:5,6}

Ver. 7. Where the people of Israel were slain.] For a just reward of their unjust rebellion: besides a great sort of them who having tasted of the sweetness of war, dulce bellum inexpertis, threw down their arms, and ran home ad beatos rastros, benedictura aratrum, sanctamque stivam, { a} as the divine chronologer saith of the seditious boors of Germany beaten by the princes, together with Munzer, their general, who was taken and executed according to his deserts.

{a} Bucholc.

Ver. 8. And the wood devoured more people that day.] While in running from death, they ran to it; sive in stipites impegerint, sive in arbores illisetint, sive in scrobes, praecipitia aut etiam feras inciderint; whether they fell upon the stubs, or fell into the ditches, or were hanged in the trees, or devoured by wild beasts, or were slain there in the pursuit, or knocked on the head by the country people; quod arguit hanc divinam esse vindictam, saith Jerome.

Ver. 9. And his head caught hold of the oak.] His head was catched in a crotch or forked branch of the oak, {a} and so he hung by the neck between heaven and earth, as rejected of both.

“ Abslon Marte furens pensilis arbore obit.”

By that head he hanged, which had plotted treason against so good a father; and by the hair of his head twisted and wound about the boughs, as most expositors hold. God making his hair his halter: those tresses that had formerly hanged loosely dishevelled on his shoulders, now he hangs by them. He had wont to weigh his hair, and was proud to find it so heavy: now his hair poiseth the weight of his body, and makes his burden his torment. But what meant Gretser, the Jesuit, to call this oak a cross, and a manifest figure of Christ’s cross? in qua Absalom pendens Christum praefiguravit? {b} Was the man in his right mind?

And the mule that was under him went away.] False hopes of God’s mercy will one day serve men as Absalom’s mule did his master: when those that are rightly grounded, will do as Bucephalus, Alexander’s great horse, of which Gellius reporteth, that though deeply wounded in both neck and sides in a battle, yet he carried his master with great speed from out the danger of his enemies, and when he had set him in safety, fell down and died.

{a} Henry, grandchild to William the Conqueror, while he hotly pursued the chase in New Forest, was struck by a bough into the jaws, and, as Absalom, left hanging until he died.—Speed, l45.

{b} Lib. i., De Cruce, cap. 6.

Ver. 10. Behold, I saw Absalom hanged in an oak.] Which oak, by the just judgment of God, this new king had for a throne, his twisted hair for a crown. He shall shortly have three darts in his heart for a sceptre, and Joab’s ten armourbearers for a guard: but this in the text dared not meddle with him, because of the king’s command to the contrary. {#2Sa 18:5}

Ver. 11. And I would have given thee.] And will do still, if thou wilt yet do it: for though Joab wished Absalom slain as a public pest; yet he had rather it should have been done by another, than by himself, or by his command. Politicians use to put others before them in dangerous actions, and, with the ape, to take nuts out of the fire with the paw of the cat.

Ten shekels of silver, and a girdle, ] i.e., A purse, as #Mr 6:8, or a military belt, as an ensign of honour.

Ver. 12. Yet would I not put forth mine hand.] Because it would be as much as my life is worth. How mad, then, are they who for a few paltry shillings part with their precious souls!

“ Hoc Ithacus velit, hoc magno mercentur Achivi.”

Ver. 13. And thou thyself wouldst have set thyself.] Or, Wouldst have kept aloof off from helping me. Satan is ever accusing the saints after that he hath drawn them to sin: so that one may say to him, as this man here doth to Joab, Thou thyself, &c.

Ver. 14. And thrust them through the heart of Absalom.] In which execution of this arch-rebel, contrary to David’s charge, whether Joab did well or ill, the doctors are divided. I think he did well for the main; though he might have some mixed motives in it. Absalom was incorrigible, a great murderer, and a parricide, whom though he had now escaped, yet vengeance would not have suffered long to have lived. Selymus, the great Turk, struck with a most loathsome and incurable disease, ended his days at Chiurbus with an untimely and tormenting death, where he had joined battle with his own father, Bajazet, A.D. 1511; God in the same place with revenging hand taking just punishment for his detestable disloyalty towards his aged father. {a}

{a} Turk. Hist.

Ver. 15. And ten young men.] As he had defiled his father’s ten concubines, so by these ten youngsters he hath that little breath that was left in him beaten out of his body. En admirandum Dei iudicium. See #2Sa 18:10.

Ver. 16. For Joab held back the people.] From pursuing the rebels, as pitying their seduction: he knew as well how to use victory, as to get it, which Hannibal did not.

Ver. 17. And laid a very great heap of stones upon him.] Other disobedient sons were by the law to be stoned alive; so was Absalom when dead: and still, as Adrichomius reporteth, every one that goeth by throweth a stone to add to the rest; in detestation of that horrid sin, saying, Cursed be the parricide Absalom.

Ver. 18. Had reared up for himself a pillar.] A pyramis, a triumphal arch, or rather a sepulchral monument; to make him a name, which yet would not be. God crossed him in his pride: for it proved a κενοταφιον, as the Greeks call it; and he as a dead beast was cast out of the way.

Which is in the king’s dale.] As hoping one day to be a king amongst them: and pity but he had been served as that false Earl of Athol was, who, having murdered James, king of Scots, in hope to attain the crown, as his witches had promised him, was indeed crowned, but it was with a crown of red-hot iron clapped upon his head; being one of the tortures wherewith he ended at once his wicked days and desires. {a}

For he said, I have no son.] His sons all died similiarily, after he came from Geshur. God would not allow him to live in his children, who had so wicked a heart toward his father.

And he called the pillar after his own name.] But took no care at all whether his name were "written in the Book of life." {See Trapp on "Jud 9:54"} Erasmus telleth us of some of his time who being at last gasp, would give a great sum of money for a cardinal’s hat, that they might have the title of cardinals engraven upon their tombs.

And it is called unto this day, Absalom’s place.] Heb., Absalom’s hand: or, as Martyr hath it, The work of Absalom. It was a marble pillar with his statue upon it, saith Adrichomius. {b} It might afterwards have been called, as that near Rome is, Colonne infame, the infamous pillar.

{a} Hect. Boeth.

{b} Il Mercur. Italico.

Ver. 19. And bear the king tidings.] Who could not but much long to hear the issue of the battle.

Ver. 20. Because the king’s son is dead.] Not by a fever and a flux, with excoriation of his bowels (as died Henry, son of our Henry II—crowned by his father, but rebelling against him—after floods of tears, and a most sorrowful confession of his sin; which being by some good Ahimaaz afterwards related to his father, who hearing before of his penitency, had sent him his ring in token of forgiveness, the king fell upon the earth weeping bitterly, and mourned very sore); {a} but by a most sad stroke of divine justice in the flagrancy of his rebellion, which he had neither space nor grace to regret, that we read of. This would be heavy news to good David, as Joab well knew; and therefore, out of his love to Ahimaaz, was loath to send him with it.

{a} Speed, 522.

Ver. 21. Then said Joab to Cushi.] {a} Cuidam Aethiopi; so Tremellius rendereth it; to a certain blackamoor, some slave that belonged to David’s house, {#2Sa 18:31} whose acceptance before the king Joab did not so much regard; and, because of his blackness, he might be the fitter messenger of such doleful tidings, as he knew it would be to David.

{a} Non est nomen proprium. -Vat.

Ver. 22. But howsoever, let me, I pray thee, also run.] For he resolved to be first there, and to report the best only, and let Cushi tell the worst of the news. It is discretion to put off the relation of ill news to others, where we are not urged by necessity.

Ver. 23. Then Ahimaaz ran by the way of the plain.] Which was the nearest way, though farthest about.

Ver. 24. And David sat between the two gates.] Where he hung in suspense, and waited for the next news.

Ver. 25. If he be alone, there is tidings in his mouth.] Tidings of victory likely; for if an army be beaten they flee by troops; and it is seldom seen that the newsbearer hath cause to say, "I only am escaped alone to tell thee," as #Job 1:15,16.

Ver. 26. Behold another man running.] He ran first, but was outrun by Ahimaaz; so was Peter by the beloved disciple. {#Joh 20:4} A ready heart maketh riddance.

Ver. 27. He is a good man.] We should have the same good esteem of God’s faithful ministers, whose "feet," if they be not "beautiful" to us, how much more their faces!—it is a sign that our hearts are foul with infidelity and secure worldliness.

Ver. 28. All is well.] Heb., Peace; or, There is peace, the daughter of war, εχηρος πατρος φιλτατον τεκνον, as the Romans said of Pompey, The lovely daughter of an ugly mother. By "peace" the Hebrews signify all prosperity and happiness.

Ver. 29. Is the young man Absalom safe?] Heb., Is there peace to Absalom? q.d., I reckon it no peace if Absalom partake not of it.

But I knew not what it was.] But he did know, as appeareth in #2Sa 18:19,20, &c. This, therefore, was a lie, and it was the product and punishment of his rashness in running, though Joab had dissuaded him.

Ver. 30. And he turned aside, and stood still.] Till Cushi came. Meanwhile David was held in suspense; and fearing the worst, was the better prepared to hear and bear the sad news of his son’s death. At the siege of Buda, A.D. 1541, Eckius Raschachius, a German captain, having the dead body of his son presented to him unexpectedly, was so surcharged with inward grief, that after that he had stood a while speechless, with his eyes set in his head, he suddenly fell down dead. {a}

{a} Turk. Hist.

Ver. 31. And, behold, Cushi came.] Who was the king’s servant, {#2Sa 18:29} and likely one of his footmen; but outrun by Ahimaaz, who left him the worst of the news to tell; as knowing that sick men do naturally loathe the very cup out of which they drink bitter potions.

Ver. 32. Is the young man Absalom safe?] Omnis in Ascanio, &c. See still his excessive love and unbounded affection to this untoward son of his, in whom there was nothing good but only his name. Such unmortified affection is as soon wounded, as a scald head broken.

Be as that young man is, ] viz., Dead; not damned, as some, both ancient and modern writers, conclude that Absalom was. But who can tell that?

Ver. 33. And the king was much moved.] A great deal more than was justified. Many heathens have better borne the death of their dear children; as he who, bearing his son’s death, said only this, Novi me genuine mortalem. Pulvillus, when he was about to consecrate a temple to Jupiter, and news was brought to him of the death of his son, would not desist from his enterprise, but with much composure of mind gave order for decent burial. Now is it not a shame that nature should outstrip grace?—that David, hearing that Absalom was dead, should thus inconsolabiliter lamentari et victoriam funestare, lament so unreasonably and intempestively now, to the endangering of all his people, who, it might be feared, would hereupon have forsaken him, and set up a new captain over them? But it is like it was the fear lest he died in his sin, and so perished for ever, that so much troubled David, and then, — Lugeatur mortuus; sed ille quem gehenna suscipit, quem Tartarus devorat, in cuius poenam aeternus ignis aestuat, saith Jerome; in that case there is great cause of mourning indeed. Howbeit est modus in rebus, there is reason in all things; and all immoderations are to be avoided, as offensive to God and prejudicial to the soul.

And as he went thus he said, O Absalom, &c.] The poet saith, Res est ingeniosa dolor, Grief is a witty thing; nevertheless the excess of it maketh a man foolish, as it did David here; and as Alexander the Great, who, bewailing the death of his favourite, Hephaestion, not only clipped his horses’ and mules’ hair, but plucked down also the battlements of the walls of the city, that they might seem to mourn too. {a}

Would God I had died for thee!] Thus he could now cry out ill natural sorrow. But who ever heard David cry out in godly sorrow, O Uriah, would God I had died for thee! But that is more rational, the other more passionate.

{a} Plutarch.

Chapter 19

Ver. 1. And it was told Joab.] By Ahimaaz and Cushi, likely.

And mourneth.] Showeth his sorrow by habit and gesture, as #Ex 33:4.

Ver. 2. Was turned into mourning unto all the people.] Nullos habitura triumphos, as the poet saith of the civil wars of Rome.

The king was grieved.] This marred all the mirth of that day.

Ver. 3. And the people gat them by stealth.] As if they had fled in the battle, and were ashamed of their cowardice; or like a dog that claps his tail between his legs, and getteth away as he can.

Ver. 4. But the king covered his face.] After the manner of mourners. See #2Sa 15:20. Aut prae pudore, ne flere videtur, saith Vatablus, -for shame, lest he should be seen to weep.

O my son Absalom, ] He had never done with this doleful ditty. How much sweeter sang David, when—like a bird that having got a note by the end, recordeth it over and over—he so oft repeateth in one psalm, "For his mercy endureth for ever!"

Ver. 5. And Joab came into the house to the king.] For by this time, it seemeth, he had got home to his house or quarters, having first vented his passion in the chamber over the gate, but not wholly eased himself of it.

Thou hast shamed this day, &c.] A rough and rude reproof, such as David could never digest, {a} though for the present he prudently gave place to it, and said little: At manet alta mente repostum. Josephus addeth, that he asked him if he were not ashamed to be thus affected with sorrow for a son that had been of so hostile a mind against him; and bade him come forth and speak friendly to the people, and give them thanks, threatening that if he did not, he would give the army and kingdom to another. The truth is, Joab had some reason to speak, and much of that he speaketh stands with good reason; but byssina verba, better language to his sovereign, had better becomed him.

{a} Mountfort, Earl of Leicester, gave our Henry III the lie.—Dan. Hist., 172.

Ver. 6. And hatest thy friends.] This was not true: neither did David love Absalom as an enemy, but as a son, through a nimium excessively of natural affection.

Then it had pleased thee well.] But what, then, would have become of good David? and how would his darling son have served him? would he not have been forced, if he escaped with life, to supplicate Absalom in like sort as old Andronicus, the great emperor, to this effect did his young nephew? ‘Reverence my miserable old age, which of itself promiseth unto me shortly death, but unto thee a rest after long cares; reverence the hands which have oftentimes most lovingly embraced thee, yet crying in thy swathing clothes; reverence those lips which have oftentimes most lovingly kissed thee and called thee mine other self; have pity upon a bruised reed cast down by fortune, and do not thou again tread upon it. And seeing thou art thyself a man, be not too proud of thy present condition, but consider the uncertainty and variety of worldly things, taking by me example. See in me the end of long life, and marvel how one might, having received me an emperor of many years, leave me now subject unto another man’s power for ever.’ {a} Thus he, and much more to the same purpose.

{a} Turk. Hist., fol. 172.

Ver. 7. Now therefore arise, go forth.] Good counsel, but ill administered: like a good potion ill prepared, or not well sweetened. How much better Melancthon, who when he found on a time Luther overcome by his passions, overcame both him and them by saying,

“ Vince animos, iramque tuam, qui caetera vincis.”

There will not tarry one with thee.] {a} They will choose them a ruler that can better rule his passions, and use his great place and power with more sobriety and moderation: they will depose thee, and expose thee to the greatest miseries. And all this Joab bindeth with an oath (but not well), to startle and scare David.

{a} Non pernoctaturum, sc., ex meo iussu. -Piscat.

Ver. 8. Then the king arose, and sat in the gate.] Though thus harshly roused out of his passions and rattled up, as we call it, he showeth himself gentle and persuadable: he sat in the gate and did justice, which was an excellent means to allay his passions: neither henceforth hear we any more of his "O Absalom," &c.

Ver. 9. And all the people were at strife.] Hereby it appeareth that David was not readmitted without some dispute, some great thoughts of heart: the devil doubtless stickled hard to have hindered it.

Saying, The king saved us.] The prevailing and better part said so.

Ver. 10. And Absalom…is dead.] By "the wrath of God revealed from heaven" against both him and us for so mad an attempt: and should we not now return to our right minds?

Ver. 11. Speak unto the elders of Judah.] Who having been most forward in the late horrid rebellion, might haply most despair of pardon, and thereupon hang back. To these David sendeth and sueth; like as Christ also doth to his greatest enemies for reconciliation. {#2Co 5:20} His grace doth in a manner kneel to us, who are naturally both averse and adverse thereunto.

Ver. 12. Ye are my brethren.] Which only title is sufficient to stint all strife, if well considered.

Ye are my bones and my flesh.] Now, "no man ever hated his own flesh," (hurt his own bones), "but nourisheth and cherisheth it." {#Eph 5:29} We may likewise promise ourselves all good from Christ our brother, upon this account.

Ver. 13. And say ye to Amasa.] Who having been Absalom’s captain general, had still the command of the strong tower of Zion, and of the city of Jerusalem, and so might have raised further troubles and tragedies had he not been thus won over by promise of free pardon and highest preferment.

Art thou not of my bone? &c.] Mine own sister’s son, and not a bastard neither, as some would prove from #2Sa 17:25. And should not good blood bewray itself?

God do so to me, and more also.] Ita faciat mihi Deus, et ita pergat. So? How? So as I cannot tell how: it importeth the heaviest penalty: it being a fearful thing to fall into the punishing hands of the living God.

In the room of Joab.] Who, though faithful to David, yet was always overbold with him, and therefore suspected by him, nequid novi in eum moliretur, saith Theodoret, lest he should work some treason. The murder of Abner also was fresh in David’s memory, who it seemeth was resolved to cut him off (as the French king did Biron lately), which he could not have done but by making Amasa generalissimo, who was of great power with all Israel. Thus David had designed it likely; but God had otherwise ordered it.

Ver. 14. And he bowed the heart of all the men of Judah.] David did: so doth God bow and draw the hearts of his elect, by motions of mercy, and proffers of pardon upon their return unto him. See #Isa 55:7,8.

Ver. 15. And Judah came to Gilgal.] The rendezvous was there. But why were not the rest of the tribes acquainted therewith? Had not they first shown their forwardness to reduce David? and did not this neglect of them breed ill blood, and cause a quarrel? {#2Sa 19:40,41} It is easier to stir strife than to stint it. Tostatus blameth David as overpartial to his own tribe.

Ver. 16. And Shimei…hasted and came down.] As hoping that he also should get pardon among the many; who were faulty too, but not so deeply as himself. It is good thrusting in where pardon is to be had. "Let the redeemed of the Lord say so"—viz., "that his mercy endureth for ever."

Ver. 17. And there were a thousand men of Benjamin with him.] And, as some think, under him as their captain; for he was of the house of Saul, and haply a great man in that tribe.

And they went over Jordan before the king, ] sc., To salute him, and to see him set safe over the river.

Ver. 18. And there went over a ferry boat.] Ponto. This boat the tribe of Judah had sent before, and Shimei with his company followed it, to make his peace with the king.

Ver. 19. Let not my lord impute iniquity unto me.] He justly feared punishment for those heinous outbursts of his intemperate tongue: and earnestly deprecateth it. Let us take unto us like words, and say unto God, "Take away all iniquity, and receive us graciously, and love us freely." {#Ho 14:2} This is to prevent fleeing to the caves, crying to the hills, tiring the deaf mountains with moans to no purpose.

Ver. 20. For thy servant doth know that I have sinned.] Thus the fox taken in a toil looketh pitifully, but it is only that he may get out. This confession was merely extorted by fear of punishment: it came not like water out of a spring, with a voluntary freeness, but like water out of a still, which is forced with fire.

I am come the first this day.] That in me first thou mightest show forth all longsuffering for a pattern to them which shall hereafter submit to thy mercy and clemency, {#1Ti 1:16} which in a king is no small commendation, and to his delinquent subjects no small encouragement.

Of all the house of Joseph.] Joseph and Benjamin were so near akin that their tribes are spoken of as if one and the same.

Ver. 21. Because he cursed the Lord’s anointed?] Or, Inasmuch as he cursed, &c. Shall he be therefore spared, because he hath acknowledged his fault after a sort, and now beggeth pardon? Let us show like zeal for God against blasphemers, as this noble captain doth for David.

Ver. 22. Shall there any man be put to death this day?] Which is, as it were, a day of my new election and inauguration into the kingdom, and should therefore be auspicated not with bloodshed, but with an act of oblivion.

That I am this day king over Israel?] And so not only may exercise my kingly prerogative in pardoning whom I please, but must in prudence show my readiness so to do: that it may be said of me, as afterwards it was of Julius Caesar, Nihil oblivisci solet praeter iniurias, He is of that happy memory that he never forgetteth anything but injuries.

Ver. 23. Thou shalt not die.] Quod me attingit tibi condono; et facti iudicium aliis relinquo: I pardon thee for my part, and leave others to judge of thy fact, and to deal with thee as is meet, for thy future offences. Thou shalt not die ex meo iussu, et iam, { a} by my command, and at this time.

{a} Piscat.

Ver. 24. And had neither dressed his feet.] Which in those parts were frequently fouled with travelling, and in that people— qui ex complexione olent aeque ac Arabes instar hircorum, who naturally stink as goats, say some—were usually washed and dressed, as apt to smell most of any part.

Nor trimmed his beard.] Ut squallidus et hirtus appareret, in token of mourning.

Nor washed his clothes.] His inner clothes, his linens.

Ver. 25. When he was come to Jerusalem to meet the king.] Or, When Jerusalem went to meet the king, as they did fully and wholly at his return. Mephibosheth went also; not having opportunity through Ziba’s treachery to come sooner.

Ver. 26. My servant deceived me.] He doth not say, My servant hath by false informations and unjust accusations got my land from me: this troubled Mephibosheth nothing so much as the loss of his good name, and that good esteem that David formerly had of him. He said,

“ Ego si bonam famam servasso, sat dives ero.” -Plaut.

His comfort was that God, howsoever, would be his character witness at the resurrection.

Ver. 27. And he hath slandered thy servant.] Traduxit, detulit per criminationem falsam. The slanderer’s tonic, as sharp as the quills of a porcupine, woundeth the good name of another; this is an unexpressible injury; for, Postea nullus eris. afterward you will be nothing.

Ver. 28. For all of my father’s house were but dead men, ] sc., For our siding with Ishbosheth.

What right therefore have I yet to cry? &c., ] i.e., To complain of my servant’s treachery, or mine own infelicity.

Ver. 29. I have said, Thou and Ziba divide the land.] Condemnatur hic Mephiboshethus ex asse. David now, in haste, and full of business, passeth an unjust sentence; intending, perhaps, to be better informed hereafter: and not willing at present to displease Ziba, by taking back from him all that he had given him. The Hebrews say, that because David broke his oath made to Jonathan, and divided Mephibosheth’s land, that afterward his kingdom was divided in Rehoboam’a days. Abulensis thinketh that David made Mephibosheth amends for this wrong some other way.

Ver. 30. Yea, let him take all] Ego enim satis dives ac beatus mihi videor, for I am well enough and rich enough, now that thou art safe returned. Seneca could say to his friend who was in heaviness, Fas tibi non est, salvo Caesare, de fortuna tua queri: hoc incolumi, salvi tibi sunt tui, &c. It is not fit for thee to complain of thy hard lot, so long as Caesar is in safety.

Ver. 31. And Barzillai the Gileadite came down.] He was one of those three that had brought provision to him. {#2Sa 17:27,28} Of the other two we hear no more. Some suspect that David neglected them, being all for Barzillai. See #1Ki 2:7. There will be faults as long as there are men.

Ver. 32. Now Barzillai was a very aged man.] Senex quasi seminex, he had lost his colour, but had kept his sweet savour with the rose: and like a flower, though he were withering, yet "the root of the matter was in him," as Job speaketh.

For he was a very great man.] Else he could not have so long sustained the king and his company. Crassus accounted no man rich that could not do as much. Pythias, by entertaining Xerxes and his great army, came to extreme poverty.

Ver. 33. I will feed thee with me in Jerusalem.] God is not unrighteous to forget their labour of love who do minister to his saints, and feed his poor afflicted. {#Mt 25:34,35 Heb 6:10}

Ver. 34. How long have I to live?] q.d., My breath is corrupt—or, my spirits are spent—my days are extinct, the graves are ready for me, as #Job 17:1. Pedetentim morior, as that old poet Alexis said, I die piecemeal, sensim sine sensu, every day yielding somewhat to death. It is therefore high time for old people to make up their litte bundles, and prepare to begone hence, as Sturmius wrote to Zanchy.

Ver. 35. Can I discern between good and evil?] Am I fit for courtly pleasures? It is past time of day with me for such matters. See #Ec 12:2-4. {See Trapp on "Ec 12:2"} {See Trapp on "Ec 12:3"} {See Trapp on "Ec 12:4"}

Can I hear any more the voice?] David was a musical man, and had variety of signing and music at his meals. So had Muleasses, king of Tunis, who, that he might with more pleasure hear them, used to cover his eyes all the while.

Ver. 36. And why should the king recompense it me with such a reward?] The saints in heaven say so doubtless; being wholly swallowed up with admiration at that "excessive and eternal weight of glory," so freely conferred upon them. For coals we shall have pearls, said that martyr to his fellows; joys without measure or mixture; desiderio generante satistatem, et satistate desiderium parante, as Bernard {a} hath it; desire begetting satiety, and satiety bringing forth desire.

{a} De Pass. Dom.

Ver. 37. That I may die in mine own city.] Where I may retire and rest me, prepare for death, lay hold on eternal life. This is, or ought to be, the old man’s chief study.

Ver. 38. Chimham shall go over with me.] See on #2Sa 9:7.

Ver. 39. And blessed him.] Benedixit, i.e., valedixit ei. At parting he prayed hard for him, and so dismissed him, not without many thanks for his great courtesy.

Ver. 40. And also half the people of Israel.] i.e., A part of them; so many as well could, and had a mind to it.

Ver. 41. Why have they…stolen thee away?] Fetched thee home without our privity: as if they alone had true title to thee, and true love toward thee? This is the voice of those who will shortly fight against David under the son of Bichri; so little hold is there of popular favour.

And all David’s men with him, over Jordan.] Or thus; -"Why have our brethren the men of Judah stolen thee away, and have brought the king and his household over Jordan? Now all the men of David were with him," that is, his soldiers; -and this made the men of Judah so bold and fierce, as #2Sa 19:42,43.

Ver. 42. Have we eaten at all of the king’s cost?] Have we, as parasites, used our tongues to purvey for our teeth? have we sought ourselves in this service? were we hired or waged to do that we did?

Ver. 43. Why then did ye despise us?] Gens haec, - saith Gerald concerning the Irish, — sicut et natio quaevis barbara, quanquam honorem nesciant, honorari tamen supra modum affectant. None can endure to be slighted.

And the words of the men of Judah were fiercer.] Heb., Harder; that is, more arrogant and insolent in the judgment of Him who will one day execute judgment upon ungodly sinners for all their hard speeches. {#Jude 1:15} The tribe of Judah, binding upon the king’s favour, and backed by his guard, duriore sermone Israelitas abegit, berated the Israelites with their rough language; and this caused a sedition, as the next chapter showeth. The Rabbis say that they gave them the lie. David either spake not at all, or could not be heard in that tumult. "Behold, how great a matter a little fire kindleth!" {#Jas 3:5}

Chapter 20

Ver. 1. And there happened to be there.] As all places are full of such beautefeaus and Belialists: so is hell too. God permitted, and the devil instigated this fellow to stir up this rebellion for a further correction to David; and, as some think, for his late unjust dealing with Mephibosheth.

A man of Belial.] Iniquus et nebulo, flagellum Reip, et flabellum seditionis; such as amongst us were Jack Cade or Wat Tyler, who dared to say that all the laws of England should come out of his mouth.

A Benjamite.] Of the house of Saul likely; and, as some think, one of Absalom’s captains against David, even the next to Amasa. {a}

And he blew a trumpet.] Himself being Tuba rebellionis, blew a trumpet, that he might thereby assemble, and get audience among the discontented multitude, that shallow brained but great and many headed beast.

We have no part in David, ] viz., As the men of Judah say, -thus he maketh use of the late unhappy contention to advance his ambitious design of setting up himself or some other of his tribe, -let us therefore relinquish him as a stranger, and make a new choice of one that will care more for us. It vexed the ten tribes, perhaps, that David sent Zadok and Abiathar to the men of Judah, to persuade with them to fetch back the king, and not unto them, and that he seemed to incline rather to them than to the rest. A prince had need to carry an even hand over his subjects, of various nations especially; or else there will be somewhat to do with them; as was lately here with the English and Scots in King James’s reign. Charles V is famous for this virtue, Ut qui singulis se parem immo patrem exhibebat.

In the son of Jesse.] This expression savoureth of Saul, and of the old enmity.

Every man to his tents, O Israel.] Look you to your business, and let him look to his.

{a} A Lapide.

Ver. 2. So every man of Israel.] So fickle and inconstant is that neutrum modo, mas modo, vulgus, the common people. Our Saviour found it so, when their "Hosanna" was so soon changed into "Crucify him, crucify him." All this was for David’s good, that he might trust more in God, and less in the creature.

Ver. 3. And David came to his house at Jerusalem.] Which had been in his absence basely defiled, and was therefore by him newly dedicated. {#Ps 30:1, title}

And put them in ward.] He committed them to perpetual, yet liberal imprisonment: because they had not rather died, as they ought to have done, than yielded to Absalom’s lust, in so public a manner especially. Pellican here observeth that David was to blame for not punishing such others, now in his power, as were either causers or consenters to that disgrace; such as was Amasa, a chief man, then about Absalom. Of one Ode Severus, Archbishop of Canterbury, A.D. 934, we read that he excommunicated King Edwin’s concubines; and caused one of them, whom the king doted unreasonably upon, to be fetched out of the court by violence, burnt her in the forehead with a hot iron, and banished her into Ireland. {a} Absalom had no such zealots about him; but what should David have done?

{a} Godw., Catal., 62.

Ver. 4. Within three days.] This task was long; the time short; but the necessity was pressing. Semper nocuit differre.

Ver. 5. But he tarried longer.] Either through his own remissness, or the people’s unwillingness to be commanded by this new general.

Ver. 6. Do us more harm than did Absalom.] David’s endless troubles kept his body still in action, his mind in passions, and his prowess in use, as one speaketh of our King John. {a} Affliction, saith another, so held in the Saxon kings in the Danish wars, that, having little outlets and leisure for ease and luxury, they were made the more pious, just, and careful in their government. {b}

Take thou thy lord’s servants.] That is, My guard, and those other that are in readiness, as #2Sa 20:7.

{a} Speed.

{b} Daniel.

Ver. 7. Joab’s men.] Those that had lately been commanded by him: but he was now Officiperda, which yet held not long, for he would not be ousted.

Ver. 8. And as he went forth, it fell out.] He had taught it, as it were, at a certain motion or posture of his body, to fall out of the scabbard, that taking it up in his hand again, he might inter salutandum smite Amasa, suspecting no harm.

Ver. 9. Art thou in health, my brother?] Of all kinds of revenge that is most execrable and deadly, which, like a serpent in the green grass, lies lurking in the flatteries and fawnings of a fleeting face. The Hebrew here hath it, Art thou peace? Oh, base!

And Joab took Amasa by the beard to kiss him.] Indeed, to kill him. But that this was the ancient manner of saluting, see Plin., lib. xi. cap. 5.

Ver. 10. So he smote him therewith in the fifth rib.] Was not David in some sort guilty of this murder of Amasa, by not having all this while punished Joab for the like butchery acted upon Abner? Hemingius telleth of a felon who was found guilty of murdering seven men: and while the judge was considering what punishment heavy enough to inflict upon him, a certain advocate stepped forth, and offered to prove that the judge himself was guilty of the six last of those murders, because he had not punished ths felon for the first.

Ver. 11. And one of Joab’s men stood by him.] This soldier was left there by Joab to justify the fact, and to advise them to march on, notwithstanding it. One interpreter saith that these words are a bitter jeer of a certain servant insulting over dead Amasa, and extolling the wicked act of his master Joab.

Ver. 12. And Amasa wallowed in blood.] Beating himself, and sprunting in the last pangs of death. Thus God punished him for his rebellion against his uncle, though David had both pardoned and preferred him.

Ver. 13. All the people went on after Joab.] So fast affected they were to him, notwithstanding these foul miscarriages and David’s displeasure to boot.

Ver. 14. And he went through all the tribes of Israel.] First Sheba did, and then Joab at the heels of him, as our forces were at the heels of the gunpowder plotters, who fled from one county to another, after that they were discovered, but could not escape the divine vengeance: which the Greeks fitly call Αδραστεια, because it cannot be avoided.

Ver. 15. And they came and besieged him.] Who now probably repented him of his bold and treacherous enterprise; sicut Leo cassibus irretitus ait, Si praescivissem?

Battered the wall to throw it down.] It had been pity those walls should have stood, if they had been too high to throw a traitor’s head over. Sheba, likely, thought himself very safe when gotten into a walled city: but what said the voice from heaven to Phocas the traitor?—if Nicephorus may be believed—Though thou build thy walls as high as heaven, and as strong as thou canst make them, yet sin lying at the bottom will easily undermine and overturn them: ευαλωτος η απολις, the city of thy defence will soon be taken.

Ver. 16. Then cried a wise woman out of the city.] There are wise women, then, as well as men: souls have no sexes. It was a foolish speech of him—

“Μισω σοφην γαναικα”

God delighteth oft, by weak means, to effect great matters.

Ver. 17. And he answered, I do hear.] He slighted her not, though a weak woman. If he had, she might fitly have said unto him, as Bernard once did to his brother when he gave him good counsel, and he being a soldier minded it not: A spear shall one day make way to that heart of thine, for instructions and admonitions to enter at.

Ver. 18. They shall surely ask counsel at Abel, ] q.d., You need not take scorn to take my counsel, since I was born and bred at Abel, the common oracle of the whole country, and so famous for wisdom, as some places are for folly, {a} that people came from all parts to take advice there; the men of Abel were so well seen in {b} the laws. Most interpreters think that in these words, read according to the margin, she had respect to #De 20:10,11, and blamed Joab that he had not first made proposals of peace: therefore in the next verse she saith in the name of her city, "I am one of those which are peaceable," i.e., which will not refuse the offer and order of peace.

{a} Baeotum in patria, crassoque sub aere natus. Brabanti quo magis senescunt eo magis stultescunt. -Erasm.

{b} Saw so well into.

Ver. 19. I am one of them, &c.] See on #2Sa 20:18.

Thou seekest to destroy a city and a mother in Israel, ] i.e., A metropolis that hath many towns belonging to it; which sucking in the air of this city, as Plutarch speaketh of Rome in Numa’s days, do breathe peaceableness and faithfulness to their rightful sovereign. Or, A mother in Israel, that is, a city that can give mother-like counsel. Or, A mother, that is, a university, such as was afterwards Athens, spared therefore by Sulla, when as else he had destroyed it. {a}

Why wilt thou swallow up] As a greedy beast doth his prey.

The inheritance of the Lord?] Will not such a murdering morsel be thy bane? Art thou so good at committing of sacrilege, at robbing God of his right?

{a} Plut., Apoph.

Ver. 20. Far be it, far be it from me.] He utterly disclaimeth and disavoweth all such bloodthirstiness as wherewith she chargeth him. He affected not the title of Poliorcetes or city-destroyer: but rather of Euergetes, a preserver of his country, a general benefactor.

Ver. 21. Deliver him only, and I will depart from the city.] Spiritually the case is ours, saith a right reverend writer. {a} Every man’s breast is as a city enclosed. Every sin is a traitor that lurketh within those walls. God calleth to us for Sheba’s head, neither hath he any quarrel to us for our person, but for our sin. If we love the head of our traitor above the life of our soul, we shall justly perish in the vengeance. We cannot be more willing to part with our sins, than our merciful God is to withdraw his judgments.

{a} Bp. Hall, Contempl.

Ver. 22. Then the woman went to all the people.] Josephus telleth us what she said, Vultis mali male perire cure liberis ac coningibus? &c. Will you utterly undo yourselves, your wives and children, for this wicked fellow’s sake, who is both a stranger to you and a rebel against David, from whom you have received so many benefits?

And they cut off the head of Sheba.] A fit death for a traitor. There was a young man among the Swiss that went about to usurp the government, and to alter their free state. Him they condemned to death, and appointed his father to cut off his head, as the cause of his evil education. It were happy if all such traitors might hop headless.

And Joab returned to Jerusalem unto the king.] Who was so glad, it seemeth, of this victory without bloodshed, that he never so much as mentioned to Joab, for aught we find, the murder of Amasa; which he should have reproved him for at least, though he durst not punish him.

Ver. 23. Now Joab was over all the host.] He would be so; neither was it in David’s power to put him by; so great a sway bare he in the army, who were all for General Joab. Neither, indeed, could David well spare him, so necessary was his service.

Ver. 24. And Adoram was over the tribute.] All was as before, {#2Sa 8:15-18} David being fully reestablished; save that this Adoram praeerat pecuniae recipiendae, was treasurer for the tribute, which came in from those many nations, since subdued by David.

Ver. 25. And Sheva was scribe.] The same with that Seraiah, {#2Sa 8:17} or else some other succeeding him, being now dead.

Ver. 26. Was a chief ruler about David, ] Heb., A prince, or a priest: whence some make him president of the council; others, the king’s chaplain or his almoner; others, his peculiar and familiar friend. {a}

{a} Amicus intimus et consiliarius. -Vat.

Chapter 21

Ver. 1. Then there was a famine in the days of David.] Bella fame excipiuntur: Wars usually ended with famine: which, if it be extreme, is worse than war, {#La 4:9}

In the days of David three years.] The first and second year he might look upon it as a punishment laid upon them for the common sins of the land: but when he saw it continuing a third year also, he thought there was something in it more than ordinary, and therefore, although he well knew the natural cause of this famine to be drought, {#2Sa 21:10} yet he inquired after the supernatural, as wise men should do. Fools look only who stands on the next stair or step; but Jacob, when he saw the angels ascending and descending, he inquired who stood on the top of the ladder and sent them to and fro. Ezekiel also inquireth who standeth on the top of the wheel. Whatever is the instrument of our sufferings, let God be looked upon as the chief agent, and his favour reobtained. The whole people suffered for Saul’s sin; either because they approved it, or at least bewailed it not; neither did what they could to hinder it; whereby they became accessary.

It is for Saul and for his bloody house.] Which God had now a purpose to root out, that they might not be further troublesome to David—who had lately suffered so much—in the quiet enjoyment of the kingdom. We must also, whensoever afflicted, find out the cause, the special sin that God smiteth at, saying as Job, "Do not condemn me, show me wherefore thou contendest with me." {#Job 10:2} "Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach thou me: if I have done iniquity, I will do no more" {#Job 34:31,32}

Because he slew the Gibeonites.] Contrary to oath, and although they were proselytes, afterwards called Nethinims, as men devoted and given up to God. This sin of Saul’s slept a long time—viz., till forty years after: like a sleeping debt not called for of many years. So Joab’s killing of Abner slept all David’s days.

Ver. 2. And Saul sought to slay them.] Taxing them with supposed faults, saith Diodate, aggravating their true faults, extending the particular ones into the general, depriving them of all commodity and favour, and raising great dissensions amongst them. Others think that when Saul expelled sorcerers and witches out of Israel, under that pretence he also sought to root out the Gibeonites, as being a remnant of the Canaanites, who were much addicted to those devilish studies.

In his zeal to the children of Israel.] Not to God—whose law, nevertheless, he might seem to have on his side, {#De 7:16 Ex 23:32,33} and would be ready to say as those vainglorious hypocrites, {#Isa 66:5} Let the Lord be glorified—but to the children of Israel and Judah, whose good he pretended, whose applause he sought. And yet he might also be moved to this by covetousness, to gain their lands and goods: as also by malice against all that any way appertained to the priests whom he slew, as did these Gibeonites, who were hewers of wood and drawers of water to the tabernacle. The hypocrite is fitly compared to the eagle, which soareth aloft, not for any love of heaven, for her eye is all the while upon the prey which, by this means, she spyeth sooner, and seizeth upon better.

Ver. 3. Wherefore David said to the Gibeonites.] Who had complained to God of Saul’s cruelty and perfidy; and he had heard them, for he is gracious. {#Ex 23:27} Their satisfaction therefore is by David endeavoured, and their prayers for Israel requested. See #Job 29:13. This was an evident type, saith Pellican, of the calling of the Gentiles: and that, upon their prayers, God would one day receive the Jews again into grace and favour.

Ver. 4. We will have no silver nor gold of Saul.] It is not pecuniary satisfaction that we seek, neither would we suck any man’s blood in way of private revenge, but only to make atonement unto the Lord, who is displeased, and hath declared that this way he will be pacified; and that the famine may be removed, we thus demand and desire.

Ver. 5. The man that consumed us and devised against us.] Saul, who not only murdered and massacred many of us out of a blind and bloody zeal, but also plotted and practised our utter extermination, though we are proselytes and professors of the truth according to godliness.

Ver. 6. Let seven men of his sons.] Saul and some of his sons perished in that last battle of his against the Philistines, for the massacre of God’s priests: and now more of them for his cruel dealing with these Gibeonites. Murder is a crying sin; and albeit mortal judges may not punish the children for the father’s offence, -although the Japanese do so, they say; and it was the cruellest manner of Uladus Prince of Wallachia, together with the offender, to execute the whole family, yea, sometimes the whole kindred, {a} -yet God may justly punish the father in the children, though innocent in that particular, because all are sinners before him: children also are part of their parents’ goods, &c. women from Tekoah confessed that they were all worthy to die. {#2Sa 14:14} and Mephibosheth stated. {#2Sa 9:8}

Whom the Lord did choose.] And therefore his sin was the greater. As he perished "as though he had not been anointed with oil," {#2Sa 1:21} so he sinned as if he had not been elected of God for king of Israel. Junius referreth it to David, and readeth it, "O thou who art the chosen one of the Lord": but the former interpretation seemeth to be the better.

{a} Turk. Hist., 363.

Ver. 7. Because of the Lord’s oath that was betwixt them.] That oath, if it had been rightly thought on, should have saved Mephibosheth’s land as well as his life. If it kept Mephibosheth: from the gallows, how much more shall the Father of all mercies do good to the children of the faithful, for the covenant made with their parents?

Ver. 8. But the king took the two sons of Rizpah.] By God’s warrant and direction doubtless, who can, at his pleasure, dispense with his own laws.

And the five sons of Michal, the daughter of Saul.] Or, Of Michal’s sister, -via, Merab: whose children, Michal, having none of her own, had adopted and educated. See the like ellipsis, #2Sa 21:19 Jer 32:12.

Ver. 9. And they hanged them in the hill.] In some high hill in Gibeah of Saul, which some make to be the same with Gibeon, and that the Gibeonites were therefore slain by Saul, that he might get their lands and goods for himself and his bloody house.

Ver. 10. Took sackcloth, and spread it for her upon the rock, ] viz., Where her children and the rest were hanged: that sitting under it, and lamenting her loss, she might be sheltered from the sun’s heat, till she might see whether God’s wrath was appeased by this execution, and rain reobtained after so long a drought causing a dearth. Vide hic ergo et mirare pietatem et patientiam Rizphae, saith an interpreter. See here and wonder at the motherly love and patience of Rizpah, who continued so long in such an open place day and night to watch the dead bodies of her sons, and to keep them from birds and beasts. These are the heart of a mother.

Ver. 11. And it was told David what Rizpah…had done.] Who liked it well, and thought it no disparagement to make such a woman his pattern in showing kindness to the dead. We should not disdain to learn any good of any one, though never so mean. God sendeth us to school to the pismire, stork, &c.

Ver. 12. And David went and took the bones of Saul, &c.] To show that he loved his enemies, which is no small conquest: it is an act of heroical charity. Full ill might Joab have told David that he hated his friends, for he loved his enemies.

Ver. 13. And they gathered the bones of them that were hanged.] This was some comfort to their afflicted mother. Some of Christ’s martyrs were denied this honour.

Ver. 14. And after that God was entreated for the land.] So pleasing to God is the due execution of justice, that thereby the wickednesses of the wicked are expiated, as to temporal punishment.

Ver. 15. Moreover the Philistines] Trusting to their champions, which yet were all cut off, and way made thereby for Solomon’s quiet and peaceable government.

And David waxed faint.] As being senex emeritus, his best days were done: it was otherwise with him than when he slew Goliath.

Ver. 15. Which was of the sons of the giant.] Such as were those before the flood, and the Zamzummims, {#De 2:20} and that Gabbara in Pliny brought out of Arabia, under the empire of Claudius, who was nine feet and nine inches high.

Thought to have slain David.] This happened, saith Josephus, when the enemies being put to flight, David pursued them before all others.

Ver. 17. That thou quench not the light of Israel.] As Epaminondas, by his death, did the Thebans, who were after that famous for their calamities, and no more for their victories. The body drowneth not whilst the head is above water; when that once sinketh, death is near: so here. Pray therefore for the preservation of good princes; we cannot pray for them, and not pray for ourselves.

Ver. 18. There was again a battle.]

“ Nunquam bella bonis, nunquam discrimina desunt:

Et quicum certet, mens pia semper habet.”

At Gob.] Which was near unto Gezar. See #1Ch 20:4. Some {a} for Gob read Nob, but that is not right.

{a} Sept. Vat. Osiander.

Ver. 19. Slew the brother of Goliath.] The name of this monster was Lahmi, {#1Ch 20:5} but it may be, that after his brother’s death, he took and bore his name, or that he was called Goliath, as we say of a very huge or strong man, that he is another Hercules, a second Samson. Albert, Marquis of Brandenburg was called Achilles Teutonicus.

Ver. 20. A man of treat stature.] Yet not so great, likely, as he of whom Pliny writeth, that he was found in Crete, in the opening of a monument by an earthquake, to have been forty-six cubits long. Fides sit penes Authorem.

Ver. 21. Jonathan the son of Shimei.] Whom some hold to be the same with that Jonadab, {#2Sa 13:3,5} and then though he were witty and valiant, yet he was non nimus pius, not so honest as he should have been. So Joses Barnabas is by the Centurists thought to be the same with Joseph Barsabas, {#Ac 1:23 4:36} but a far better man he was than this Jonathan, alias Jonadab.

Ver. 22. And fell by the hand of David.] Because by the hand of his servants and soldiers. Let us ascribe the honour of all our victories over enemies, corporal or spiritual, to Christ alone.

Chapter 22

Ver. 1. The words of this song.] Which being the same, for substance, with #Ps 18, see the notes there. {See Trapp on "Ps 18:1"}

Chapter 23

Ver. 1. Now these be the last words of David.] The last he set down as a penman of holy writ, and as divinely inspired. This was his swanlike song; Davidis novissima; wherein he doth, in few words but full of matter, acknowledge God’s benefits, confess his sins, profess his faith, comfort himself in the covenant, and denounce destruction to unbelievers. So that we may well say of this piece of Scripture, as Cicero did of Brutus’s laconical epistle, Quam multa quam paucis! How much in a little! Some think that they were his very last solemn words that he uttered, {a} though here set down.

David the son of Jesse said, and the man who was raised up on high.] Though raised up to regal majesty, yet as not ashamed of his mean parentage and the obscurity of his family; saying in effect as Iphierates afterwards did, εξ οιων εις οια, from what a low estate am I advanced to this height of honour!

The sweet psalmist of Israel.] Sweet indeed: for in his psalms are amulets of comfort, as one {b} well saith, more pleasant than the pools of Heshbon, more glorious than the tower of Lebanon, more redolent than the oil of Aaron, more fructifying than the dew of Hermon. One touch of the son of Jesse, one murmur of this heavenly turtle dove, one michtam of David’s jewel, is far above the buskined raptures, garish phantasms, splendid vanities, pageants and landscapes of profaner wits.

{a} Quum iamiam esset moriturus. -Jun.

{b} The divine cosmographer.

Ver. 2. The Spirit of the Lord spake by me.] Both here and in other psalms composed by me; I had from the Holy Ghost both matter and words. See #Ac 4:25 Lu 24:44.

Ver. 3. The God of Israel.] God the Father.

The Rock of Israel.] God the Son, who is one with the Father and the Holy Spirit: and is said to have spoken to David by the Holy Spirit.

He that ruleth over men must be just.] This, God told David: and this, dying David telleth his son and successor Solomon; whom he would have to know, that regimen without righteousness is but robbery with authority, and soon turneth into tyranny. An unjust judge is a very thief, saith Columella, {a} as an unskilful physician is a manslayer.

Ruling in the fear of God.] Royalty without religion is but eminent dishonour. This, Jethro knew; and therefore preseribeth that princes and rulers should be men of courage, fearing God, {#Ex 18:21} when he cast Moses a mould for a polity in Israel, &c. {#Ps 2:10,11 2Ch 19:7}

{a} Lib. i.

Ver. 4. And he shall be as the light of the morning.] "Which shineth more and more unto the perfect day." {#Pr 4:18} He shall prosper and proceed, do great exploits, as did Joshua and Josiah, {#Jer 22:15} Constantine, Gustavus, king of Sweden, &c. But all these things are chiefly to be understood concerning Christ, saith Vatablus. Lyra applieth the next words thus to Christ, "As the tender grass springeth out of the earth," &c. As the ground is barren and bringeth forth no fruit but by the rain falling upon it, so the blessed Virgin could not have brought forth a son, but by the Spirit of God making her fruitful. Peter Martyr also understandeth this and the next verse of the kingdom of Christ.

Ver. 5. Although my house be not so with God.] Or, And is not my house so with God? so some render it interrogatively, q.d., Either it is or it ought to be. But in case it be not, as the truth is, "In many things we offend all," and keep not touch with God, -which is a hindrance to our complete happiness, -yet the foundation of God remaineth sure; neither shall our unbelief make the faith of God of none effect. {#Ro 3:3} We change often, but he changeth not, {#Mal 3:6} and his covenant is firm and immutable, {#Jer 31:32-34} "ordered and established in everything," by him who will "not suffer his faithfulness to fail, nor alter the thing that is gone out of his mouth."

For this is all my salvation and all my desire.] In eo uno acquiesco. In this covenant with me and my house, through Christ, I rest fully satisfied, and have abundant complacency; through good assur ance of safety here, and salvation hereafter.

Although he make it not to grow, ] i.e., Though the glory of my temporal kingdom grow not; but there fall out sometimes wants of issue, and ruin of state. Some make this to be the sense, Although I see not that blessed Branch, the Messiah yet to grow forth, who is all my salvation, and my desire, will, or longing. Compare #Isa 4:2.

Ver. 6. But the sons of Belial.] Lawless, aweless, yokeless, masterless men, or monsters rather, such as contemn the word, and refuse to be reformed; untractable, incorrigible, such as were the Jews in Christ’s time, and so continue to be.

Shall be all of them as thorns.] That bear no good fruit, but only pricks, to hurt those that meddle with them. These shall be thrust away, that is, powerfully proceeded against; they shall be stubbed up by the roots, and burnt, viz., in hell fire. Those refractory Jews, for instance, on whom wrath came to the utmost, because "they pleased not God, but were contrary to all men," {#1Th 2:15,16} and the same is and shall be seen in Antichrist and his adherents, cast alive into the lake of fire. {#Re 19:20}

Ver. 7. And they shall be utterly burnt with fire in the same place, ] sc., Where they grew, or whither they are thrust away. Certain it is they shall be utterly destroyed here or in hell, as those stubborn Jews were who crucified Christ. The Romans came upon them with their iron weapons, killed innumerable of them in the very same place, and burnt down their city. "And when the king heard thereof,"—that as thorns they drew blood of his dearest servants, or at least were as thorns in their eyes, {#Jos 4:13} untractable, untameable, and, therefore, fit for the fire, {#Heb 6:8} -"he was wroth, and sent forth his armies," the Romans, "and destroyed those murderers, and burnt up their city." {#Mt 22:7}

Ver. 8. These be the names of the mighty men which David had.] Who strengthened themselves with him in his kingdom, {#1Ch 11:10} being valiant and godly men. Joab is not once mentioned among them for his wickednesses; though some have thought that he was meant by this Tachmonite that sat in the seat as president of the council of war. But this is expressly said to be Adino, his proper name, the Eznite, from the country where he was born or bred, the son of one Tachmoni. {#1Ch 11:11} Some render it thus, These are the valiant men which David, sitting in the chair of state, had. Christ also had his worthies, and still hath, whose names are written in heaven.

“ Ite nunc fortes: superata tellus

Sidera donat.”

- Boet., lib. iv. metr. 7.

Herehence the heathens borrowed their heroes, their Argonauts, Jason with his fifty-four mighties: Castor, Pollux, Typhis, Hercules, &c. Dei Simia Satan haec effinxit.

He lift up his spear against eight hundred.] Whom he routed and put to flight, so that they were slain; himself with his own hands killing three hundred of them upon the place. {#1Ch 11:11} Scanderbeg was such another.

Ver. 9. When they defied the Philistines, ] viz., At Pasdammim. {#1Ch 11:13}

And the men of Israel were gone away.] Fled, and forsook their captains; a shame to forsake such a captain, of whom it might be said, as was once of Fabius Maximus,

“ Hic patria est, murique urbis stant pectore in uno.’’—Silius.

Ver. 10. Until his hand was weary.] Scanderbeg fought against the Turks with such earnestness, that the blood burst out at his lips, as he was slaying them.

And his hand clave unto the sword.] By the contraction of his sinews, through the pains he had taken. Spasmus est tendonum contractio: quae aliquando fit, quum prae nimio sudore tendones siccescunt.

Ver. 11. Into a troop.] Or, For foraging.

And the people fled.] As #2Sa 23:9, for it seemeth that this exploit was achieved jointly by these two worthies at the same time. {#1Ch 11:14}

Ver. 12. In the midst of the ground, and defended it, ] i.e., That part of the ground that had the lentiles; as Eleazar had done that part that had the barley. It was for provender, and about harvest, that they skirmished mostly. {#1Sa 23:1}

Ver. 13. And three of the thirty chief.] Or, The three captains over the thirty; viz., those three afore mentioned.

In the valley of Rephaim.] About the beginning of David’s reign. {#2Sa 5:17,18}

Ver. 14. In an hold.] In the cave of Adullam. {#2Sa 23:13}

And the garrison of the Philistines, &c.] This difficulty did but edge and whet on those heroic spirits to venture.

Ver. 15. Oh that one would give me drink of the water, ] q.d., If wishing were anything, I had as lief as any good, &c. Id certe mallem, quam multum argenti accipere. {a} He had like longings after God. {#Ps 42:1,2 119:5,20}

{a} Joseph.

Ver. 16. Nevertheless he would not drink thereof.] Accounting it too dear a draught for himself, he poured it out unto the Lord, out of a religious respect; and this put a difference betwixt this act of David’s, and the like done by Alexander the Great and Julius Caesar. {a} Finibus, non officiis, a vitiis discernuntur virtutes, saith Augustine, propter Te, Domine.

{a} Curt., lib. vii.

Ver. 17. Is not this the blood of the men?] So, say we; Is not this the blood of the souls of our servants whom we keep from the ordinances, for our pleasure? It is reported of Dr Chatterton, master of Emmanuel College, that he was married fifty-three years, and yet in all that time he never kept any of his servants from church to prepare his dinner. {a}

{a} Mr Clark, in his life.

Ver. 18. Against three hundred.] Josephus saith six hundred; but he is out in this count, as he is oft, seeking the honour of his nation.

Ver. 19. He attained not to the first three, ] viz., In degree and dignity. Men may have their praise, though they be not among the first, Honestum est ei qui in primis non potest, in secundis tertiisve consistere, saith the orator. {a} Every man cannot excel, who yet may be useful.

{a} Cicero.

Ver. 20. The son of a valiant man.] Fortes creantur fortibus et bonis. {a}

He slew two lion-like men.] Heb., Two Ariels of Moab, perhaps they were brothers, but coeur-de-lions certainly, {b} Or, He took two strong forts, called Ariel, both, -as Vatablus.

And slew a lion.] Which feared the people with his roaring. This was not rashness or ostentation, but magnanimity.

{a} Horat.

{b} Valentissimos., Trem.

Ver. 21. A goodly man.] A man of great stature. {#1Ch 11:23}

Ver. 22. Among three.] Asahel seemeth to be the third of those who made up the second band or squadron of colonels.

Ver. 23. But he attained not.] See on #2Sa 23:19.

Chapter 24

Ver. 1. And again the anger of the Lord.] Again, after the late three years’ famine for Saul’s sin, and the late slaughter of twenty thousand for rebelling with Absalom, this plague of pestilence is sent—as they seldom go sundered—for the injury done to Uriah—saith Rupertus—who is named in the last verse of the former chapter; but more likely it was for some general sin of the whole land; whether it were their recently revolting from David, or their putting too much confidence in their king and his worthies; or the abuse of their present peace and plenty; or whatever else, God was displeased, and David so far abandoned and left to himself, that he yielded to that satanical suggestion, which brought the people’s ruth and ruin.

And he moved David against them.] God did; Satan also did, {#1Ch 21:1} being let loose upon David for the purpose: like as the dog may be said to bait the beast; and the owner of the beasts that suffereth him to be baited. {a}

Go, number Israel and Judah.] This was the last act that he did before he took his bed. And some Hebrews say, that he was so grieved at the common calamity that followed upon his sin, and so terrified at the sight of the punishing angel, that thereupon he took his bed, and was so infirm, as #1Ki 1:1. It was not simply unlawful for him to number the people; but he did it out of curiosity and creature confidence. David—otherwise devoted to God’s holy fear {#Ps 119:38} -had not now the fear of the Lord swaying in his soul, which teacheth to hate evil, even inward evils, such as lie in the bosom and bottom of the soul, as "pride, and arrogancy, and the evil way," {#Pr 8:13} those "spiritual wickednesses," and more immediate affronts offered to the Divine Majesty; with which God is more angry, than with a fleshly crime, though heinously seconded, such as was David’s sin in the matter of Uriah.

{a} Non pugnant inter se, quum non sint adversa sed diversa, et quidem subalterna.

Ver. 2. That I may know the number of the people.] As I have lately taken notice and made a catalogue of my worthies, and the forces under their command. This Augustus Caesar might do for his pleasure, and carry it away without punishment. {#Lu 2:1} Not so David. God will take that from others that he will not bear with in his own. {#Am 3:2} The Philistines might cart the ark, but David smarted for so doing.

Ver. 3. And Joab said.] His conscience told him that David did this out of curiosity and vainglory, whereof he foresaw the evil effects, {#1Ch 21:3} and therefore doth what he can to dissuade him. And lest David should suspect that he did it out of any disaffection to him, he wisheth an increase of the people’s numbers; and that David might see it to his great joy and comfort.

But why doth my lord the king delight in this thing?] q.d., Why art thou so set upon it, without any colour of cause, and merely for thy mind’s sake? A man that would consult with himself, could not but confess, that both himself and all men and means whereon he reposeth, are as much as nothing. But he doth with them as some folks do by dogs and monkeys; they know they be paltry carrion beasts, yet they set great store by them, and take great delight in them, for their mind’s sake only.

Ver. 4. Notwithstanding the king’s word prevailed.] He would have his way contra gentes; and not be borne down, though by never so good reason. Sometimes both grace and wit are asleep in the holiest and wariest breasts. The best kings have been from time to time too sovereign, as the schoolman phraseth it.

Ver. 5. And pitched in Aroer.] A city of the Gadites. {#Nu 32:34} Here they pitched with their bands and troops, probably to overawe the people, who might be ill-willing and discontented at such an unnecessary trouble and charge, especially if poll-money were now required of them; which kind of taxation being here in England first granted to Edward III, became a precedent for the next reign; and caused therein the first and greatest popular insurrection that ever was seen in this kingdom. {a}

{a} Dan., Hist. of Eng.

Ver. 6. To the land of Tahtimhodshi.] In terram inferiorem recens comparatam, into the lower lands recently conquered; sc., in the days of Saul, {#1Ch 5:10} so Junius rendereth, and senseth it.

Ver. 7. And to all the cities of the Hivites.] Who would dwell among the Israelites, and could not be gotten out. {#Jud 1:31,32} So nothing is more pertinacious than a strong lust.

Ver. 8. At the end of nine months and twenty days.] So long lay David in his sin unrepented of. It hath before been noted that God’s children may not only be drenched in the waves of sin, but lie in them for the time; and perhaps sink twice to the bottom, &c.

Ver. 9. And there were in Israel eight hundred thousand valiant men.] Another prophet saith, eleven hundred thousand, {#1Ch 21:5} taking in Levi and Benjamin, which Joab reckoned not. {#1Ch 21:6} The men of Judah also were five hundred thousand men. Now a man would wonder at so great numbers in so small a land: for Judea was not above two hundred miles long and fifty miles broad, say geographers; not near the half of England by much. These great numbers were somewhat abated by the following pestilence: like as the English lately were by the sweating sickness, which reigned here some forty years together, and slew so many, that strangers wondered how this island could be so populous, to bear and bury such incredible multitudes.

Ver. 10. And David’s heart smote him.] His heart had prompted him to this sin. Incitavit cor Davidis Davidem; so David Kimchi, and R. Levi, Ben. Gerson read the first verse of this chapter. Nemo sibi de suo palpet; quisque sibi Satan est, saith an ancient. Every man is tempted, when he is drawn aside by his own concupiscence. Now the same heart smiteth him with sense of guilt, and fear of wrath. A stroke on the heart we know is deadly: so had this been to David, but that he confessed and forsook his sin, and so found mercy. All which fell out, some think, the night before the prophet Gad came to offer him that hard choice; he had communed with his own heart upon his bed, and made a pause, as #Ps 4:4, his reins also had instructed him in the night seasons, {#Ps 16:7} the Spirit of God had given him counsel; and hence he is so active in his humiliations. David’s heart smote him; he stayed not till God smote him. The apostle biddeth, "Be afliicted"—or, Afflict yourselves—"and mourn and weep." {#Jas 4:9} That was much that we read of concerning Epaminondas, a heathen; that the day after the victory and triumph, he went drooping and hanging down his head: and being asked why he did so, he answered, Yesterday I felt myself too much tickled with vain glory: therefore I correct myself for it today. The same is the spirit of the true Israelite. His heart, when once awakened, is a Hadadrimmon, a Bochim; like the best hives, it maketh a great noise, and is restless, till it returneth to God, and maketh its peace.

After that he had numbered the people.] It had done so, likely, before this time; but not effectually. So after his sin with Bathsheba, he had many gripings, and grumblings of conscience, {#Ps 32:3,4} but they amounted not to the full height of godly sorrow for his sin, as afterwards. {#Ps 51}

I have sinned greatly.] He confesseth not slightly, but with greatest aggravation; nor desperately, as Judas, but beggeth pardoning and purging grace.

Take away the iniquity of thy servant.] Take away the frogs, saith Pharaoh; the iniquity, saith David; that was his greatest trouble; for, as for the punishment, "Let thine hand," saith he, "be upon me and my father’s house."

For I have done very foolishly.] He thought, at first, he had done very wisely; but now he seeth his error, and disclaimeth it. We had before, his contrition, confession, and supplication, all which make up his repentance for sin: here we have his conversion or reformation, which is his repentance from sin: his amendment of life.

Ver. 11. And when David was up in the morning.] Having prayed the night afore in faith, that God would take away his iniquity, and own him for his servant, for he knew that he had deserved to be discountenanced and rejected for ever. His sin was doubtless pardoned; but in his people—his pride—he must be punished. Gad therefore cometh to him, and saith in effect, as that other prophet did to the wife of Jeroboam, {#1Ki 14:6} "I am sent to thee with heavy tidings."

Ver. 12. Go and say unto David.] Plain David, now. Once it was, Go tell my servant David, {#2Sa 7:5} but now the case is altered. So when Israel had set up an idol, then God owneth them no longer; but fathereth them upon Moses. {#Ex 32:7}

I offer thee three things.] But such as whichsoever thou choosest, demet et demetet numerum hunc ingentem Israelis, itaque sternet tuam superbiam, { a} it shall pull a crow with thee, and bring down thy pride.

{a} Aug., lib. xxii., Cont. Faust., cap. 66.

Ver. 13. Shall seven years of famine?] That is, Shall there to the three bygone years of famine, and to this Sabbatical year— qui nova messe destitutus priora damna resarcire non potest, which, having no new harvest, cannot make up the losses of the last years—be added three more such? {#1Ch 21:11}

Or that there be three days’ pestilence in the land?] An extraordinary pestilence, inflicted by the hand of a destroying angel. Hippocrates Pestem το Θειον, vocat. {a} But how happy was Ferdinand III, king of Spain, who reigned thirty-five years, and during all that time there was neither famine nor pestilence in his dominions. {b}

{a} In Prognost.

{b} Lopez, Gloss. in Prolog., part. i.

Ver. 14. I am in a great strait.] Great sins bring great snares, as on Samson. And of the wicked Job saith, that "in the fulness of his sufficiency he is in straits."

Let us now fall into the hand of the Lord, ] q.d., Let me be chastised rather by a Father, who is all heart, than by such as whose tender mercies are mere cruelties. It is indeed a fearful thing to fall into the punishing hands of the living God; {#Heb 10:31} that is, when he taketh to do with rebels and reprobates, such as despite the Spirit of grace, and tread under foot the blood of the covenant. But hath he smitten any of his as he smote those that smote him? Or is he slain? &c. No; but "in measure"—in the branches only, not at the root—"thou wilt debate with it: he stayeth his rough wind, in the day of the east wind." {#Isa 27:7,8}

Ver. 15. From the morning, even to the appointed time, ] i.e., Till toward the evening of the third day; for before that whole day was over God repented, and bade the angel hold his hand. See #Jer 18:8,10 Jon 3:10. Vatablus, by the appointed time here, understandeth the evening of the first day, and cometh in with Hoc commendat misericordiam Dei, &c., this commendeth the mercy of God; that for three days threatened, he sendeth the pestilence one day only.

And there died of the people.] Some, saith Josephus, died suddenly, with great pains, and bitter pangs; some lingered longer, and died under the physicians’ hands; some were all of a sudden smitten with blindness, and then with death; some, as they went to bury their dead, fell down dead themselves. The sweating sickness here in England—which began in the year 1486, and lasted almost forty years—was strange and violent; for if a man was attacked therewith he died, or escaped within nine hours, or ten at the most. If he took cold, he died within three hours. If he slept within six hours, as he should be desirous to do, he died raving, &c. {a} From England it went over the seas to Holland, Zealand, Denmark, Norway, &c., chasing only the English there, as some report, which made them, like tyrants, both feared and avoided wherever they came. {b}

{a} Sennert., De Febribus, lib. iv. cap. 15.

{b} Life of King Edward VI, by Sir John Heywood.

Ver. 16. And when the angel stretched out his hand, ] viz., To execute his commission. Even the good angels are ready executioners of God’s judgments, as here, and at Sodom. There cannot be a better or more noble act than to do justice upon malefactors: it is an office beseeming an angel.

The Lord repented him of the evil.] This was mutatio Rei non Dei; for God is not as man, that he can repent. {#Nu 23:19} {See Trapp on "2Sa 24:15"}

The threshing floor of Araunah the Jebusite.] That noble Jebusite, famous in later ages. {#Zec 9:7}

Ver. 17. The angel that smote the people.] For the king’s offence. Great men’s sins do more hurt than others; (1.) By imitation; (2.) By imputation; for plectuntur Achivi. Howbeit, the people also had deserved destruction for their many foul enormities; especially for the abuse of their peace, and contempt of God’s word, as Bede noteth of the Britons, anne Christi 420, who were therefore visited with such a contagious plague, that the living were scarce able to bury the dead.

And said, Lo, I have sinned.] Hitherto he offered not himself to the plague, saith Chrysostom, because he still expected and made account to be taken away by it. Now, seeing it was God’s will to spare him, he crieth out, Ecce ego peccavi, En ego qui feci, in me convertito ferrum. Mr Bradford, martyr, in a certain holy letter of his, writeth thus:—Let the anger and plagues of God, most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I, Lord, that have sinned against thee; it is mine hypocrisy, vain glory, covetousness, uncleanness, carnality, security, idleness unthankfulness self-love, and such like, which have deserved the taking away of our good king, of thy word and true religion, of thy good ministry, by exile, imprisonment, and death, &c. {a}

But these sheep, what have they done?] They had done enough to draw upon them this destruction; but he, as a good Shepherd (ποιμην, q.d., οιμην), {b} offereth himself to punishment, that they may go free. Chrysostom writeth, that the Capadocian shepherds, and the Lydian likewiss suffer much hardship by heat and cold, for the good of their flocks. {c} Jacob did so for the good of Laban; {#Ge 31:6} but never any like Jesus Christ, the great Shepherd, who not only offered, but freely gave his life for his sheep. {#Joh 10:11}

{a} Act. and Mon, 1477.

{b} Ab οις, ovis, et μαω, desidero.

{c} Hom. xv. Epist. ad Rom.

Ver. 18. And Gad came.] By the command of God’s angel, {#1Ch 21:18} after that David and the elders had humbled themselves and prayed (ib.), and after that Zadok the priest had stood in his priestly attire between the living and the dead, to make atonement, as Aaron sometime had done, say the Hebrews in Jerome; but this latter is not so certain.

In the threshlng floor of Araunah the Jebusite.] Which was in mount Moriah, where Abraham was ready to have offered his son Isaac, and where afterwards stood the temple. {#2Ch 3:1} But what was the threshing floor of a Jebusite to God above all other soils? As in places, so in persons, that is worthiest which he pleaseth to accept.

Ver. 19. Went up, as the Lord commanded.] This figured out, say some, {a} the faith amongst the Gentries, to whom the Jews must come by believing in like manner, if ever they will be saved.

{a} Pet. Martyr.

Ver. 20. And Araunah looked and saw the king.] After that he had first seen the angel, {#1Ch 21:20} whom scarce any of the Israelites, except David, had yet seen.

And Araunah went out, ] sc., Out of the place where he had hid himself, together with his sons.

Ver. 21 Wherefore is my lord the king come to his servant?] This, he thought, was stupenda dignatio, a wonderful condescension. What is it, then, that the great God should come unto us? {#Ps 101:2} should dwell in us, and walk in us {#2Co 6:16} and sup with us? {#Re 3:20} should manifest himself to us, and not to the world? {#Joh 14:22}

Ver. 22. Let my lord the king take and offer up.] In this fright, and for expedition’s sake, he maketh this frank offer, being ready to spend and be spent for the public good.

Ver. 23. All these things did Araunah as a king give unto the king.] He had a princely spirit, though but a subject’s purse: Regum aequabat opes animis, as Virgil saith {a} of that old Tarentine. Some {b} think that he had been a king of the Jebusites, and was now in great esteem with David, as being a proselyte, and his friend.

{a} Georg. iv.

{b} Joseph.

Ver. 24. Nay, but I will surely buy it of thee.] That I may honour the Lord with my substance, {#Pr 3:9} and be at cost for him, as she was with her spikenard of great price, {#Joh 12:3} and as Justinian the emperor with his rich communion table, which had in it, saith Cedrenus, all the riches of land and sea. David’s preparations for building the temple, where now he built an altar, were exceeding great, as shall be seen hereafter.

For fifty shekels of silver.] But the whole place and ground, with the houses where the temple was afterwards built, cost him six hundred shekels of gold. {#1Ch 21:25}

Ver. 25. And David built there an altar.] A type of Christ, the true altar, {#Heb 13:10} who was also to offer up himself as a slain sacrifice at Jerusalem, "an offering and a sacrifice to God for a sweet smelling savour." {#Eph 5:2} To him be glory in the churches, world without end. Amen.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24