A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 18
2 Sam. CHAP. XVIII.
THIS Chapter is a Narrative of that fatal Fight, wherein Abſalom the Son, fought with David his Father for the Kingdom of Iſrael: In which Narrative there be three General Parts. Firſt, The Antecedents, Secondly, The Concomitants, And Thirdly, The Conſequents.
Remarks upon the Firſt Part are,
Firſt, David Muſter'd all his Forces, which Joſephus reckons but four thouſand, yet Comeſtor computes them to be ſeven thouſand, v. 1. but 'tis probable they were many more from theſe Cogent Reaſons.
The Firſt is, David's Army muſt needs be greatly augmented by the two Tribes and half beyond Jordan, who living far diſtant from Abſalom's Court at Jeruſalem had not been corrupted with that Ʋſurper's flatteries, nor alienated in their affections to David, whom they knew to be a good King, and made now miſerable only by an unnatural Rebellious Son, therefore out of Compaſſion as well as out of Loyalty they could not but flock to him in great numbers.
The Second Reaſon is, Had they been ſo ſmall a number as Joſephus ſaith, David needed not to have been ſo exact in ſetting Captains over them by hundreds, and by thouſands, and in dividing them into three Battalia's, and committing them to the Conduct of Three Generals, as it is expreſly recorded in v. 12. though the number be not, &c.
The Third Reaſon is, That expreſſion [Thou art worth ten thouſand of us] v. 3. doth imply, that this number was but the one half of the Army, beſide a fourth part of it left behind to Garriſon Mahanaim.
The Fourth Reaſon is, 'tis certain they were ſuch a Conſiderable Army as therewith David durſt venture to take the Field, and rationally commit his Righteous Cauſe to the tryal of a pitch'd Battle.
The Fifth Reaſon is, David's proſpect of his Victory, whereof he was ſo confident, that he giveth charge to his Army not to kill Abſolom, but only to take him Priſoner, but more of that after.
The Sixth Reaſon is, Tho' Victory doth not indeed depend upon the multitude of Armies, yet David knew well he ought not to tempt the Lord, and to expect a Conqueſt by a Miracle (which God had not promiſed) but by the uſe of probable means: This is evident by David's actings in his perſecution by Saul, who, when he came againſt him but with three thouſand men, never could draw David out of his Den into the open Field with his ſix hundred Men, but all along he ſtill lurked in his lurking holes, not daring to tempt God.
Therefore Great Grotius's Opinion is rather to be embraced, ſaying [Vaiithkod, Hebr. foreign, Greek] David muſtered his Army, [Cum videret copias ſuas non minores Hoſtilibus.]
When he ſaw his own Forces not much inferiour in number to his Enemies; tho' he could commit his juſt cauſe to the protection and providence of God, yet the care of the means (he knew) belonged to him, as well as the care of the end belong'd to God; and therefore could not want here ſuch means as gave him a proſpect of Victory (by God's help) over his Rebellious Son.
The Second Remark is, David's offering himſelf to hazard his Royal Perſon with his Army in the Field-battel, v. 2.
No doubt but David had beſought the Lord by Prayer, had wept before him, begging the pardon of all his heinous ſins; and after this was done, he applied himſelf to humane helps of Martialling his Army into three Bodies (after he had made a general muſter) and offer'd to go in perſon as their Generaliſſimo, well knowing how much the preſence of ſuch a Martial Prince doth abundantly animate an Army in the heat of Battle.
N. B. Alas poor David had forgot this weighty notion in his time of Temptation, if he had done ſo, when Joab (his General) went againſt Rabbah (the Metropolis of the Ammonites,) he had done far better, which he did not, ſo fell into ſuch foul faults, Chap. 11.1, 2, &c.
He had learnt then by ſmarting experience, that it was not King-like for him to indulge himſelf in eaſe, idleneſs, peace and pleaſure at home, while his Worthies were for his ſake carrying their lives in their hands, and expoſing themſelves to all hazards in the Field, fighting with a numerous Enemy, therefore ſaith he [I will ſurely go my ſelf with you] v. 2.
The Third Remark is, The Armies refuſal of his Royal offer, v. 3. which they did not out of any contempt of the King to croſs his Kingly Power and Pleaſure, but out of the higheſt veneration to his Royal Perſon, which made them ſo careful and conſcientious for his perſonal preſervation, and they grounded their laudable refuſal of his offer upon ſolid Reaſons:
As Firſt, Thou art (ſay they) the main Mark the Rebels aim at, and ſhould they know that thou art in the Field, they would bend all their Forces againſt thee, as 1 King. 22.31. the Syrians did.
Their Second Reaſon is, The ſlaughter of thee (whom only the Rebels reſolve to ruine) would rejoyce them more than the ſlaughter of ten thouſand of us thy Subjects, for then have they their end, to ſet up Abſolom in thy Throne, Chap. 17.2.
Their Third Reaſon is, The Dignity of thy Perſon exalts thee above ten thouſand of us, and therefore thy ruine by the Rebels would do ten thouſand times more damage to the ſtate of Iſrael.
Their Fourth Reaſon is, But if thou be kept alive, tho' the Rebels rout us, yet mayſt thou recruit a new and another Army, and ſo diſappoint them ſtill from accompliſhing their deſign.
Therefore they conclude from theſe premiſes, it was both ſafeſt and moſt ſatisfactory for him to Succour them out of the City] both with his Prayers for them as a Prophet, and by ſending all ſorts of ſupplies out of his Magazine to them, as a Prince, if need required it.
N. B. Note well, Abſolom was drawn in by Huſhai's craft, and by a divine infatuation to be perſonally preſent in the Battle (which the People here would not ſuffer David to do) this was the utter ruine of himſelf and of his cauſe, &c.
N. B. Learn we from this People to prize the Lord Chriſt (of whom David was both Father and Figure) the Chief of Ten Thouſand, as the Spouſe did, Cant. 5.10. and and to give him the plus and the prius, the firſt and beſt of our loves, and to love him more than theſe Sublunary and Lower things, as Chriſt ask'd Peter, Joh. 21.15. &c.
The Fourth Remark is, David s Prudence to the People, and his Indulgence to his Rebellious Son, v. 4.5. wherein,
Mark Firſt, Oh how meekly doth David ſubmit his Royal will to the good will of his People, ſaying [What ſeems you beſt I will do] v. 4.
N. B. Affliction and Meekneſs grow both out of one root in the Hebrew, the former had kindly wrought up David to the latter, and had cooled (ſo Hebr) the Spirit of this Man of underſtanding, Prov. 17. v. 27. [Decet Reges (ſaith Peter Martyr here) Interdum Subditorum Conſiliis parere] it is comely for Kings ſometimes to hearken unto the Councels of their Subjects, 1 King. 12.7.13.15.
Mark Secondly, How kind a Father is David ſtill to ſo unkind a Son [deal gently with the young Man, &c.] was the Charge he gave both to his Three Generals, and to all the Army, v. 5. which plainly implieth that David foreſaw the Victory would fall on his ſide, having heard how God had defeated the Councel of Achitophel, who had thereupon hang'd himſelf. [foreign,] Heſiod.
N. B. Evil Councel is evermore worſt to the Evil Councellor himſelf. This Providence prompts David to prognoſticate his Victory, which when ye have obtained (ſaith he to his Generals) do not purſue it with too much rigour, take Abſalom Priſoner, but kill him not. The Reaſons why David deſires the ſparing of him, ſome ſuppoſe to be,
Firſt, From his natural affectionate diſpoſition, always a fond Father to his Children, full of Clemency, inſomuch that he ſpared Saul his Enemy when in his power once and again, 1 Sam. 24. & 26. No wonder then if he were for ſparing his Eldeſt Son.
Secondly, He doth not call him [my Son,] becauſe that would have aggravated his Crime, but [Lenagnar] Hebr. The Boy, or Young Man, imputing his Heinous Rebellion to the heat of his Youth, which makes Men heady, high minded and inclinable to Evil Counſels and Practices; but if he might be ſpared and Live till he were Older, Age and Experience would make him wiſer.
Thirdly, David was Conſcious to himſelf, that he was the Meritorious and procuring cauſe of this Rebellion, and that Abſalom was given up of God to puniſh David's ſins, chap. 12.11, 12. and therefore pitied him.
Fourthly, This pious Father would not have his impious Son to Die in his Sin, without Repentance, for then Soul and Body periſh for ever.
Fifthly, Peter Martyr makes David a Type of Chriſt, who pray'd for his Crucifiers, as David did here, for a Rebel Son againſt his Father.
Now come we to the Concomitants of this fatal Fight, the Second Part.
Remarks upon it are.
Firſt, The Place where the Battle was fought, 'tis called the Wood of Ephraim, v. 6. though it was certainly beyond Jordan, ſo not in that Tribe; but call'd ſo either becauſe it was over againſt Ephraim, or becauſe of Forty Thouſand Ephramites loſt their Lives there, Judg. 12.5, 6.
The Second Remark is, David's Victory, ver. 7. The Battle was ſoon determined, Abſalom's Army, (conſiſting of Raw Unexperienced Men in Martial matters) ſtood not the firſt ſhock of David's Old Souldiers. Sanctius ſaith, (without Book) that Iſrael's Rebellious Rout had no General to lead them on, that the Numerous Rabble was their Ruine, being Ungovernable; and that David had ſo pitched his Army in ſuch an Advantagious Poſt, that he left his Enemies no room whereon to draw up their Army. I dare boldly affirm, that Old David had learned more of the Politicks of War, than his Raw-headed Son, who was apter in the School of Venus than in that of Mars: And if Abſalom (as Huſhai had Adviſed him) did lead his Army, they had an Heartleſs-Hart, not a Lion, for their Leader; and ſo 'tis no wonder if they were ſo ſoon and ſo eaſily Routed, and Twenty Thouſand of them Slain: A juſt reward of their unjuſt Rebellion.
The Second Remark is, The Wood devoured more than the Sword, ver. 8. Behold here David's Policy and Abſalom's Infatuation to Fight in ſo fatal a place as the Wood of Ephraim, which had been ſo fatal to Oreb and Zeeb in Gideon's time, Judg. 7.25. and 8.3. and to the Ephramites alſo Judg. 12.5, 6. The Routed Rabble running from Death, ran to it, while they ran into the Wood to hide themſelves; ſome fell upon Stubs that did beat the Breath out of their Bodies, when they had ſpent the moſt of it by their haſty Running away; ſome for haſt plung'd themſelves into Pits and Ditches which were in the Wood, ver. 17. and which either they ſaw not (being covered with the Rubbiſh of the Wood) and ſo their violent flight hurried them in at unawares: Or if they ſaw them, they deſperately threw themſelves into thoſe Slime Pits, chuſing rather to Die by Drowning, than to be Slain by the Sword of thoſe Souldiers that purſued them at the Heels; ſome might be Hanged in the Trees, as Abſolom was; ſome might be devoured by Wild Beaſts; ſome were Slain there in the purſuit; and ſome might be Knock'd on the Head by the Countrey-People.
N. B. So dreadful a thing it is to provoke the Lord of Hoſts, who can Arm all things to Deſtroy us, &c.
The Fourth Remark is, Abſalom was Hanged by the Neck upon the forked Bough of an Oak in this ſame Wood, ver. 9. Where Mark
Firſt, Abſalom met David's Souldiers, and they according to David's command ſpared him, and gave him an opportunity to eſcape, but Divine Vengeance would not ſpare him.
Mark Secondly, The great God directed the Branch of the Oak (as he Rode under it) to catch hold of his Long Hair that was looſely disſheveled upon his Shoulders, and there Hangs him up by the Neck betwixt Heaven and Earth, as one rejected of both, and not fit to live in either of them.
Mark Thirdly, Some do wonder how Abſalom came here among the Thickets of the Wood, where there was no way, eſpecially for Riders?
Anſwer, Sanctius wittily obſerves, that ſeeing it is ſaid, [Abſalom met David's Servants by chance,] it ſeems he rather peeped upon them (fighting in the Battle) out of ſome ſafe and ſecret place, than fought againſt them in the front of the Fight; this was a Chief Leader and General likely to Conquer. However this is beyond doubt, that when he ſaw his Rabble were Routed, a dreadful fright fell upon him, and fleeing, left the Common Road, and Rode among the Thickets, till caught by his long Locks (ſuch as Sampſon had, Judg. 16.13.) in a Crotch of the Oak.
Mark Fourthly, He being held faſt here by the Hair of his Head, [His Mule that was under him went away,] which might eaſily happen, becauſe being in flight, the Mule paſſed along very ſwiftly.
N. B. As this Mule lurched his Maſter, ſo will Worldly Wealth lurch Worldlings at their Death however: And ſo will falſe grounded Hopes lurch Hypocrites, Job 8.13. and 11.20. whereas a Lively Hope, 1 Pet. 1.3. (a Daughter of the Faith of God's Elect, Tit. 1.1.) rightly grounded on God's Promiſes will not lurch us, no not at Death, Prov. 14.32. But will do to us, what Bucephalus, Alxander's Great Horſe, did to him, which (as Aulus Gellius Reporteth) though deeply Wounded in both Neck and Sides in a Battle, yet carryed his Maſter with great ſpeed out of Danger of the Enemy, and when he had ſet his Maſter down in ſafety, then himſelf fell down and Died: So true Hope lands us in Glory, then Expectation Dies into Fruition, &c.
N. B. Note well here, This Deplorable proſpect of Divine Vengeance in Abſalom's Hanging on a Tree, may not be paſſed over without ſome Divine Contemplations upon it; as
Firſt, This Unnatural wretch was unworthy to be Slain by the Sword, but he muſt be Hanged on a Tree, and ſo Die that Curſed Death, Deut. 21.23. Gal. 3.13.
Secondly, His haughty mind reſolved to be on high, (right or wrong) though he made his own (too Affectionate) Father's Carcaſe a ſteping ſtone, whereon to ſtep up to the Higheſt Throne; and now is he Hanged up on high, and his Ambitious Head is in its proper exaltation.
Thirdly, He is Hanged by that very Head wherewith he had been plotting the worſt ſort of High Treaſon, againſt ſo good a Father.
Fourthly, His Hair wherein he had ſo much prided himſelf, God made an Halter to Hang him with: The Inſtrument of his vain Glory, became the Inſtrument of his Death and Ignominy: So perilous it is to pride our ſelves in any habiliments either of Nature or of Fortune: Seeing the matter of our Pride may be the means of our ruine.
N. B. 'Tis probable Aſabel was proud of his Swiftneſs, chap. 2.18. and Achitophel of his Policy, chap. 17.23. as Abſalom was of his brave Buſhy Locks; yet all theſe three were deſtroyed by thoſe things they were prond of. Abſalom was wont to weigh his Hair, and was proud to find it weigh ſo heavy, chap. 14.26. and now the Hair of his Head poiſeth the weight of his whole Body; which having Armour on alſo, muſt needs make it more heavy: and thereby the greater was his Burden, the greater was his Torment, &c.
The Fifth Remark is, The Dialogue betwixt General Joab and the Souldier that firſt ſaw Abſalom Hanged in an Oak, ver. 10, 11, 12, 13. Wherein Mark
Firſt, It ſeems Abſalom did Hang ſome time before he was ſeen, being in a By Path, and Blind place, this long and laſting Dolour was far more intolerable, than had he been Hanged outright in a Halter.
Mark Secondly, This Souldier that firſt ſaw him, durſt not diſpatch him, though Abſalom might deſire him to do it, to put him out of his pain (as Saul had deſired his Armour-bearer on the like account, 1 Sam 31.4.)
N. B. Tho rich ſpoils would have fallen to his ſhare thereby, yet dare he not do it, either to eaſe Abſalom, or to enrich himſelf, for David forbad it.
Mark Thirdly, Joab (when he told him what he had ſeen) chides him for not doing it, and if he would ſtill go back and do it, he would give him a Rich Reward, ver. 11. Though Joab was deſirous that ſuch a Publick Peſt were Slain, yet would he rather have it to be done by another hand than by his own, for fear of David's diſpleaſure.
N. B. Polititians like the Ape, pull Nuts out of the Fire with the Paw of a Cat.
Mark Fourthly, The Souldier Anſwers, ver. 12. I dare not do it for a Thouſand Sbekels, for the King commanded to the contrary, ver. 5. it would be as much as my Life is worth, which is of more value to me than all thy Thouſand Shekels, and Belts and Badges of Valour.
N. B. What Mad Men are many, that for a few paltry Shillings play away their precious Souls, which this Souldier durſt not do.
Mark Fifthly, Should I have done it, (ſaith he) I ſhould have been falſe to my ſelf, ver. 13. in betraying my ſelf to David's revenge, or ſhould I do it now, and then deny it to ſave my Life by a Lie, the King is ſo wiſe, he would ſoon diſcover it, and then inflict a double puniſhment upon me, not only for my foul fact in doing it, but alſo for my falſhood in denying it.
Mark Sixthly, And [Thou thy ſelf (ſaith he) would'ſt ſet thy ſelf againſt me,] that is, thou would become my Adverſary, or Satan, Hebrew, and would be the firſt that would accuſe me to the King's Court, for doing that which thou now would draw me to do againſt the King's command.
N. B. Thus the Devil deals with Tempted Souls, as Joab would have dealt with this Souldier, firſt he tempts them to Sin, and then he Accuſes them for Sin, as he is the Accuſer of the Brethren, Rev. 12.10. Job 1.9.
The Sixth Remark is, Joab's Slaughter of Abſalom, ver. 14, 15. Wherein Mark
Firſt, Daring Joab, ſaith, as his Vale or Farewell, to the Souldier [Without delay I will diſpatch him, though thou look on, that thou mayeſt know I bid thee do nothing, but what I dare do my ſelf.] Hereupon he takes Three Darts and thruſts them through Abſalom's Body. Yet were not thoſe wounds Mortal, though a fair mark for him to hit, ſeeing Joab's Ten Young Men are ſaid to ſlay him outright afterwards.
Mark Secondly, Behold here the juſt judgment of God upon this vilely vitious Ambitious Abſalom: He will needs be a new King before his time, and now hath here, (1.) This Oak for his Throne, (2.) His Twiſted Hair about the Bough for his Crown, (3.) Three Darts in his Heart for his Scepter; his proud Heart is Darted thorough: And (4.) Joab's Ten Armour-bearers for his Royal Guard, for Defiling David's Ten Concubines.
N. B. Thus God Writ his Sin upon his Puniſhment, that little Breath ſtill left in him theſe Ten did beat out of his Body, ver. 15. So here's Ten to Ten in both caſes.
Mark Thirdly, Joab's killing of Abſalom contrary to the King's command ſome Condemn, but others juſtifie and commend it; Peter Martyr and Grotius do canvaſe this Controverſie Pro and Con, &c.
Firſt, Such as Condemn it Argue thus,
Firſt, The King was to be obeyed in his expreſs command, leſt Civil Diſcipline be deſtroyed,
Secondly, Though Joab feared there would be no ſafety to King or Kingdom if Abſalom lived, yet Events ought not to be heeded ſo much as the Juſtneſs of Matters.
Thirdly, Though Abſalom ſuffered juſtly, yet Joab was not ſo much as an Ordinary Judge, to paſs Sentence in a Juſt manner; much leſs to be the Executioner himſelf. God Commands Judges to be ſet up, and to Judge Juſtly, Deut. 16.18, 19.
Fourthly, Joab ſhould have conſidered what a Cordolium, an Heart break it would be to David, who would only have his Son Live, that he might Repent.
Fifthly, Joab's fact taught the Souldiers to contemn the King's Commands which might have been of evil Conſequence to ruine Royal Authority.
Sixthly, As to the Civil War, Joab might have done better and more adviſedly, had he only took Abſalom priſoner, and delivered him bound to David.
Seventhly, Joab killed him out of ſpleen, either becauſe he had Burnt his Corn, or rather becauſe he had Caſhiered Joab, and made Amaſa his General.
But Secondly, Such as Juſtifie and Commend Joab's fact, Argue,
Firſt, Joab looked not ſo much what the King had commanded, by his Perſ…nal Authority, as what he ought to have commanded by his Legal Authority; which required that juſtice ſhould be executed, even in the Field by Martial Law, though contrary to the private will of David's Perſon, who was too much tranſported with fond Affections.
Secondly, Joab ſaw there could be no ſafety to the King, nor peace to the Kingdom, nor ſecurity to himſelf and all Loyal Subjects, ſo long as Abſalom lived, Heir Apparent to the Crown, as may ſeem probable from chap. 19.10. Till he was dead the People Return not to David.
Thirdly, Joab knew that Abſalom's Crimes were already not only abominable, but unſufferable, even Capital Crimes, by the Law of God, which commands Rebellious Sons to be ſtoned, Deut. 21.18, 21. and it Curſeth thoſe that Ʋncover their Father's Nakedneſs, &c. And beſide his Murther of Amnon, he was now the Chief Cauſe of the Slaughtering Twenty Thouſand of the Lord's People, whom he had firſt wheedled into a Rebellion wherein they dyed.
Fourthly, Joab ſaw no hopes of Abſalom's amendment, for by his means and Mediation he had been once and again reconciled to his Father; yet had he moſt notoriouſly falſified his Faith, and now was become a dangerous Traitor and a deſperate Rebel againſt King and State.
Fifthly, Joab perceived likewiſe that his Father, (out of fondneſs of Affection to him) was ſtill reconcilable towards him, and that it would be a moſt grievous ſcandal in Iſrael to have ſuch an Ʋnreclaimable Rebel ſtill pardoned by too fond a Father, who had well nigh ruin'd himſelf and the Kingdom by his repeated indulgency to this wretch.
Sixthly, Joab having no hope of Juſtice from ſo Affectionate a Father againſt ſuch a Son, and himſelf being Chief General under the King, might well think, he might put to Death by Martial Law this unparallell'd Criminal, now fallen ſo providentially into his hands before the Battle was ended; therefore he ventured to cut him off, preferring the publick peace and Safety of the Kingdom, before the private undue Affection of the King, whereby, tantamont, Joab ſaved David's Life againſt David's Will.
Seventhly, David himſelf was ſo far convinced with the warrantableneſs of this fact of Joab, that, (1.) he did not after the Battle, blame Joab for it, when he returned to Mahanaim: Nor (2.) did David make this fact any part of his charge, when afterwards he accuſed Joab to his Son Solomon for his killing Abner and Amaſa, but not a word of his Killing the Beloved Abſalom, 1 King. 2.5.
The Third Part is the Conſequents of this fatal Fight which are expreſſed from v. 16. to the End.
Remark the Firſt, Joab having cut off Abſalom the Head of the Rebellion (1.) Sounds a Trumpet to eraſe the ſhedding of any more Iſraelitiſh Blood, the danger being over. (2.) He Buried this Arch Rebel in a great Pit in the Wood, like a dead Beaſt; and whereas other Rebellious Sons were Stoned alive, Deut. 21.18, 21. Abſalom was ſtoned when Dead, having a great heap of ſtones caſt upon him, whereby God croſſed his Pride, who had built a ſtately Tomb, to perpetuate his Memory in the King's Dale, hoping to be one of the Kings, ver. 17, 18.
The Second Remark is, Joab ſends tidings of his Victory to David, ver. 19, 20, to 32. Ahimaaz (1.) Deſires to be the Meſſenger, as he uſed to do heretofore, but Joab prudently put him by, becauſe he had bad as well as glad Tidings to carry; therefore (2.) He ſends Cuſhi the Black Aethiopian, thinking it more proper for a Black to bear Black News.
N. B. The Meſſenger that brought Tidings, [The King's Son Chriſt was alive again] was not a Black-moor, but an Angel like Lightning and his Raiment as White at Snow, Matth. 28.3, 5, 6. Mark 16.5, 6. A Black may ſerve to tell the ſad Tidings of Rebellious Abſolom's Death, but he is gloriouſly White that tells the Glad Tidings of our dear Redeemer's Reſurrection.
But Ahimaaz preſſeth upon Joab, and by importunity prevails, reſolving to be firſt and to relate the beſt, leaving the worſt for Cuſhi to tell; and therefore Runs by the way of the Plain, which proved the nearer way, though fartheſt about, than was the Hilly way that Cuſhi Ran: And as this good Man was firſt eſpied by the Watch, ſo he came firſt, and was overcome to tell a Lie about Abſolom, as a product of his raſhneſs in Running againſt Joab's diſwaſions. Then comes Cuſhi the Black and blabs out all to David fearing the worſt, &c.
The Third Remark is, David's grief for the Death of his Graceleſs Son (who had nothing good in him but his Name, ſignifying Father's Peace) drown'd his Joy of the Victory. Omnis in Aſcanio chari ſtat cura Parentis.
He was moved for him more than was meet, eſt modus in Rebus, there is reaſon in all things.
N. B. He cried [Would God I had died for Abſalom,] by his Natural ſorrow, but Godly Sorrow taught him not to cry [Would God I had died for Uriah.]