A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 19
2 Sam. CHAP. XIX.
THIS Chapter treateth farther upon the Conſequents of the Victory over the Rebels, which are reducible to Two Heads; The Firſt is, David's Dolorous bewailing the Death of his Son Abſolom, ver. 1, 2, 3, 4, 5, 6, 7, 8. The Second Head is David's return from his Baniſhment, ver. 9, 10, 11, to the end.
Remarks upon the Firſt Head are,
Firſt, Ahimaaz and Cuſhi tell Joab how ſadly David diſreſented the Death of his Son, How he covered his Head after the manner of Mourners, as aſhamed ſo great a King ſhould be ſeen in ſuch ſorrowful circumſtances of Habit, Geſtures and Outcries, and how he could never have done with that Doleful Ditty. [Oh my Son Abſolom,] ver. 2, 3, 4. Inſomuch that the Victorious Souldiers ſtole away into the City by the other Gates thereof, and not by that Gate where David was; as Men aſhamed to be ſeen of him, leſt he ſhould ſuſpect any of them to have had a hand in the Death of Abſalom: Yea and ſome of the People might mourn with David for the Death of Relations, in the Slaughter of Twenty Thouſand, as oft happeneth in Civil Wars; the Character whereof is, [Nullos Habitura Triumphos] the very Victory therein ought to have no Triumphs.
N. B. Hereby the Joy and Triumph of this great Deliverance and moſt Glorious Victory was converted this day into a miſerable Mourning: The Body Politick ſympathizing with its Head the King, Prov. 16.15. and 19.12.
The Second Remark is, General Joab was greatly concerned that ſo wonderful a Salvation ſhould thus conclude with ſo ſad a Cataſtrophe; and that ſo wiſe a King ſhould fall ſhort of the Prudence of ſundry Pagan Princes, who have better born the Death of their Dear Sons in Battle than David did, ſaying only, [Novi me genuiſſe Mortalem,] I knew that I had begot a Mortal: Now, Is it not a ſhame that Nature ſhould outſtrip Grace. Therefore Joab beſtirs himſelf, and gives the King a ſevere reprimand for his ſo unſeaſonable ſorrow, ver, 5, 6, 7, 8. Wherein.
Mark (1.) It ſeemeth by this time David was got home to his Houſe where he Quartered, having firſt vented his paſſion in the Chamber over the Gate, but not wholly eaſed himſelf of it (and likely becauſe he feared his Son was not only Dead, but alſo Damned ſeeing he Died in his Sin,) when Joab came to him.
Mark (2.) Joab ſaith to him, [Thou haſt ſhamed this day the Faces of all thy Servants, &c.] too Rude and Rough a Reproof, ſuch as David could never digeſt, tho' for the preſent he prudently gave place to it, becauſe Joab had reaſon to ſpeak and much of what he ſpake ſtood with good reaſon; but better Language to ſo truly Sacred a Soveraign had better becomed him.
N. B. Joſephus addeth, that Joab asked David if he were not aſhamed to be thus Affected with ſorrow for ſuch a Rebellious Son, and bid him come forth and ſpeak friendly to the People; or if he did not, he threatned to give the Army and Kingdom to another, &c.
Mark (3.) Joab chargeth David with Loving his Enemies and Hating his Friends, &c ver 6. This was not true in the rigour of it, but was ſpoke by him in an high Tranſport of paſſion, which did hurry him into ſome undecent expreſſions, ſuch as he Judged neceſſary to awaken David out of his preſent Lethargy by ſuch ſharpneſs of Speech: For indeed David did not love Abſalom as an Enemy, but as a Son through an Exceſs of Natural Affection. Nor did the other Branch [It would have pleaſed David well if Abſalom had lived and all his Army had died] ſavour of any more truth and ſoundneſs, but was utterly falſe; for David deſired really the preſervation of his Army and of Abſalom's alſo.
Mark (4.) Then Joab adds, not his Counſel, but his Command, ſeeming to ſpeak rather to his Servant than to his Soveraign, ver. 7. Ariſe and ſpeak comfortably to thy Souldiers, thanking them for their good Service, and promiſing them proportionable rewards, &c. If not, he threatens to Depoſe David (by his powerful Intereſt he had in the Army) and to chuſe another Ruler that could rule his own Paſſions better, and ſo might Rule the People alſo with more moderation; and all theſe menaces Joab, bindeth with a Paſſionate Oath, to ſtartle and ſcare David.
Mark Fifthly, Hereupon David toward v. 8. When Pills are ill prepared or Potions adminiſtred too hot or too ſowre, the Patient refuſes them, 'till better made up, cooled, and ſweetned, and then he can receive them without loathing and reluctancy.
N. B. Such a Raſh Emperick might Joab have proved here, in order to the cure of David's Lethargick diſtemper, his Potion of Advice was ill Adminiſtred, both too hot and not at all ſweetned, yet good David makes a vertue of neceſſity, and thereby it proved a word in Seaſon: David obeys Joab, come out of his Retirement into the place of Judicature, all his Party come out of theirs alſo, and congratulate the King for his great Victory, he thanks them for their Valour in winning the Victory, hereby David's paſſions were effectually allay'd, and we hear no more of [O Abſolom my Son, my Son] and then all Iſrael that were Abſolom's Party fled to their homes.
The Second Head is, David's return from his Baniſhment, &c.
Remarks upon it are,
Firſt, Thoſe followers of Abſolom (now fled home) begin upon ſecond thoughts to blame one another for abetting the late Rebellion [They were at ſtrife] v. 9, 10. which intimates the Devil ſtickled bard ſtill in ſome of thoſe late Rebels to hinder David's readmiſſion to the Throne, it was not done without diſpute.
N. B. 'Tis a great truth that the Crowns of Kings ſit faſter or looſer upon their heads, as God is pleaſed to order the hearts of their People, which he can turn in a moment what way he will; Oh what miſchief might Joab have done David here in his ill-timed deſpondency, had the Lord ſuffer'd him to improve his great intereſt in the Army, whoſe hearts (as he ſaid) will be forth with irrecoverably alienated from thee, and this Affliction will exceed all Saul's Perſecutions, and Abſalom's late Rebellion, when in thy old Age thou be not only depoſed from the Throne, but alſo expoſed to contempt and deſperate danger.
But David here, being now reconciled to God as well as to himſelf in the death of his Son, God is at work even among the late Rebels themſelves to further his Reſtoration (as well as the Devil at work to hinder it) by giving them Repentance after their late Rebellion, and renewing their Allegiance to David.
The Second Remark is, God thus going before, and preparing the way, David follows after ſo good a Leader, and firſt Courts the Elders of Judah, who had been poſſibly too forward in the late horrid Rebellion, ſo might deſpair of Pardon, and haply hang back, therefore David aſſures them of acceptance, &c. v. 11, 12. wherein he complements them as his Kindred, yea his Brethren, a Title ſufficient to ſtint and ſtifle all ſtrife, if well conſidered.
In the Second place he Courts Amaſa in particular, v. 13. as our Lord did Peter (having been the greateſt offender, Go tell my Diſciples and Peter, Mark 16.7.) ſo Amaſa had been Abſalom's Captain General of the Rebels, and ſtill had the Command of the ſtrong Tower of Zion▪ and of the City Jeruſalem, ſo might have cauſed new troubles and Tragedies, had he not been thus won over by a promiſe of free Pardon, and high preferment in particular, and to put his promiſe out of doubt to him, he relates how nearly related he was to David, a Siſter's Son, as well as Joab, 1 Chron. 2.16, 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David, v. 14. otherwiſe David could not return to the Capital City, v. 15.
N. B. This Queſtion is canvas'd among the Learned, Whether David was not de fective either in his Politicks, or in his Piety, in promiſing Joab's Abdication, and an Inſtalment of Amaſa in his place?
Anſwer the Firſt, Some ſay with Peter Martyr, that David might juſtly Abdicate Joab.
(1.) For his ſlaying of Abſolom contrary to the King's Command.
(2.) For his treacherous ſlaughter of Abner.
(3.) For his frequent over bold and imperious expoſtulations with the King, unbeſeeming a Subject to his Soveraign.
(4.) Joab might have many more faults known to David, tho' unknown to others.
(5.) David oft deſigned to Abdicate Joab from his Generalſhip, but he could not complaining again and again that the Sons of Zeruiah were too hard for him.
(6.) David was all along jealous of Joab's imperious temper.
[Ne aliquid novi in eum moliretur,]
Saith Theodoret, leſt he ſhould harch ſome Treaſon againſt him, by his prevalent intereſt in the Royal Army, &c. And now David had the opportunity of Amaſa, one as powerful with the Souldiers as Joab himſelf, &c.
Anſwer the Second, But others are of Opinion that this Act was one of David's defects; for▪
Firſt, Joab had purchaſed his Generalſhip by hazarding his own life in Conquering that ſtrong fort of Zion, 2 Sam. 5.8.
Secondly, Joab had ever been faithful to David's intereſt (when all others of figure failed him) and had done him moſt ſucceſsful ſervice at all times, &c.
Thirdly, In all thoſe ſuppoſed failures (that David diſreſpected Joab for) ſtill his deſign was honeſt towards David, namely to keep the Crown faſt upon the King's head, and to procure peace to his Kingdom.
Fourthly, Whereas Amaſa (whom David deſign'd to put into Joab's place) had been faithleſs, diſſerviceable and rebellious to him in the late rebellion, and therefore ill deſerving from David.
Fifthly, God had teſtified his diſlike to David, when he uſed the like means in Abner's bringing over the Houſe of Saul to him, which project was branded with bad ſucceſs.
Sixthly, Suppoſe Joab had deſerved to have been diſplaced by David, he ſhould have promis'd that preferment to ſome more pious perſon, and not to ſuch a perfidious piece as Amaſa had proved to him.
Seventhly, Nor may it be ſaid that David did all this by a ſecret inſtinct of God's Spirit, for this were to make the Spirit of holineſs a Veil to cover the failures of David, who, tho' he was one of the beſt of Men, yet was he but a Man at the beſt, and had his many failures.
Eighthly, Had David done this by divine direction, it would have been attended with better ſucceſs, whereas he was croſſed in this caſe of Amaſa's (in the next Chapter) as he had been in that of Abner's before.
Ninthly, However it was (ſaith Peter Martyr here) we may contemplate the wonderful Providence of God, who thus diſpoſed of this act of David.
Firſt, That the hearts of the Men of Judah might be inclined unto David by Amaſa's means, and
Secondly, that Amaſa himſelf might be brought to condign puniſhment for his perfidiouſneſs to David in the late Rebellion, for this gave the occaſion of his Slaughter.
The Third Remark is, Shimei's meeting David in his return, begging his pardon for his heinous Crime, and offering his ſervice to guard him with his thouſand men at his heels to Jeruſalem. v. 16.17, 18, 19, 20, 21, 22, 23. wherein▪
Mark Firſt, Shimei haſted to have his pardon alſo among the crowd of Pardons, David was juſt now handing out from his Pardoning Office ſet wide open to paſs an Act of Oblivion upon all Actors in Abſalom's Rebellion: Shimei thruſts himſelf among the Men of Judah who had been faulty, and now pardoned by David, v. 16.
Mark Secondly, Shimei had made himſelf Captain over a thouſand of his own Tribe Benjamites, to ſhew David his power in the People, whereby he was able to do David either great ſervice, or great diſſervice, according to David's clemency to him, or his ſeverity againſt him, v. 17.
Mark Thirdly, Shimei notwithſtanding his honourable equipage, comes not to excuſe his ſin, which indeed was inexcuſable, but in all humility falls down at the King's feet, begging earneſtly his pardon for the abominable out-burſts of his petulant and intemperate tongue; for which, ſaith he, my own Conſcience is now confounded, yet have I not run away to flee from thy juſtice, but am come firſt of all thy Offenders to crave thy mercy, and thy Clemency to ſo great a Criminal, which will much encourage all other delinquents, v. 18, 19, 20.
Mark Fourthly, Abiſhai's condemning Shimei, v. 21. intimating that ſuch a ſlight humiliation and ſupplication could not be a ſufficient expiation of his Capital Crime in Curſing the King, ſo expreſly forbidden by the Law of God, Exod. 22.28. and by the Analogy of that Law, Exod. 21.17. therefore he ought to be puniſh'd by death, which he peremptorily demands of David, minding him of his own former zeal againſt thoſe who offer'd any injury to Saul, becauſe he was the Lord's Anointed, for which thou, ſaith he, reproved me, 1 Sam. 24.6. & 26.9.
Mark Fifthly, David's both defending and abſolving Shimei againſt him, v. 22, 23.
Firſt, He defends him, ſaying, I perceive the hand of Joab is in this alſo, and why will ye two Sons of Zeruiah ſtill interpoſe your power to intercept my Royal Prerogative: tho' there be reaſon in the thing, yet there is none in the time: is not this the day of my new Inauguration to my Throne? So it calls loud for my Clemency, and would ye have me to defile ſuch a good day with any act of ſeverity? Doth not my Prerogative impower me to pardon whom I pleaſe? And ſure I am, my prudence requires mercy at this juncture, wherein I muſt appeaſe and not alienate the hearts of my People: Should Shimei dye to day, this would make all the delinquents in Abſolom's Rebellion deſperate, and fall into a freſh fermentation, which thoſe two Sons of Zerviah might deſign, that Joab might recover his place again, by being neceſſary in the King's Service in caſe of another Rebellion, and David (as an Angel of God Chap. 14.17, 20.) might ſuſpect that it was their deſign.
Secondly, He therefore Abſolveth Shimei, reſolving that the day of rejoycing to the Soveraign ſhould not be ſoiled or ſullied by turning it into a day of mourning to a Subject, hereupon David Sware to him, that he ſhould not dye that day (or by his hand while he lived) tho' Abiſhai did deſire it.
N. B. Nor did David perjure himſelf in ordering Solomon to puniſh him, 1 King. 2.8, 9. for as it was contrary to all true Politicks that ſo Capital a Crime ſhould paſs altogether unpuniſhed, ſo tho' David pardoned it for his part, yet he knew Shimei's temper would eaſily betray him into ſome other Crime, for which he would forfeit his life.
The Fourth Remark is, Mephiboſheth's meeting David, v. 24, 25, to 31. wherein
Mark Firſt, Subtil Ziba (his deceitful Servant) was got thither before his Lame Maſter could come, to Congratulate David's return, and to curry favour with him, v. 17. being conſcious to himſelf of ſlandering his innocent Maſter Mephiboſheth to the King, he ſhews great forwardneſs, and is mighty officious with his fifteen Sons and his twenty Servants to aſſiſt David and his Familie's paſſage over Jordan, v. 17, 18. that he might retain his favour, when his Cheat was made known.
Mark Secondly, Mephiboſheth meets David like a deep mourner f… David's long abſence, neglecting many neceſſary duties for the preſervation of his own health and handſomneſs, v. 24. but cannot congratulate the King's return in peace, either for want of courage beholding multitudes complementing David all the way, or it was by Ziba's Treachery, who would not Saddle him an Aſſe to accompany the King at his departure, much leſs would he do ſo at his return, knowing he would complain of him to David for deceiving his Maſter, Chap. 16.3. therefore could not Court him 'till come to Jeruſalem, v. 25.
Mark Thirdly, Mephiboſheth's Apology to David, when he ask'd him, Why didſt thou not go with me and with my friends, as both juſtice and gratitude did oblige thee, v. 25. He Anſwers not, My Servant hath ſordidly ſlandered me, and by his falſe accuſations got away my Land from me, as he might have ſaid, but he modeſtly ſaith, He deceived me, by carrying away the Aſſe (which I bid him ſaddle for me) for his own uſe. v. 26. nor doth he mention the ſlander, until he was neceſſitated thereto by David's Queſtion, for his juſt defence, v. 27. and even then with ſubmiſſion to David himſelf, who was wiſe as an Angel of God, to diſtinguiſh between realities and undue reproaches, v. 28. Courtier like complementing, I cannot complain of his treachery, nor of my own infelicity, &c.
Mark Fourthly, David's Sentence hereupon, wherein Mephiboſheth acquieſced, v. 29, 30.
Firſt, As to David's Sentence, ſome juſtifie it, ſaying, He meant only that Mephiboſheth ſhould let Ziba have his Land to half part, as is the cuſtom of Landlords to their Tenants in ſome Countries, that Ziba having many Sons and Servants, ſhould Till, and take all the pains, and for ſo doing, ſhould have equal profits with his Maſter the Landlord, according to David's firſt order, Chap. 9.9, 10. and this ſeems to correſpond with the Second Part, to wit, Mephiboſheth's Anſwer to David's Sentence [yea let him take all] I expect not to continue either the owner of my Grandfather Saul's Lands, or the joyner of half the profits thereof, I am well enough, and I am rich enough, ſeeing my Lord the King is ſo ſafe returned to his own Throne and Dignity.
Secondly, But others are of another Opinion, ſaying, David was now in haſte, having the weighty Affairs of ſettling an unhinged and an unſertled Kingdom upon his hand, ſo had not time to examine matters thoroughtly at this time, tho' Ziba was preſent, v. 17. there being no leiſure to prove and fend (as we ſay) being ſo full of buſineſs, and therefore David was hurried headlong to paſs this unjuſt Sentence, partly ſo contrary to his Solemn Oath unto his dear Jonathan, partly ſo uncharitably to a poor Cripple Jonathan's only Son, and partly in favour to a faithleſs Servant, who better deſerved an Halter (for ſlandering his innocent Maſter) than any ſuch Reward.
N. B. The Rabbins ſay, that becauſe David broke his Oath with Jonathan, and divided Mephiboſheth's Land, therefore David's Kingdom came to be divided in Rehoboam's Reign: tho' David was as an Angel of God in other caſes, yet in this caſe he ſeems no better then a frail man, ſubject to like paſſions with other Men: Charity requires us to think with Abulenſis, that he did not only now intend to be better informed afterwards when he could be at better leiſure, but alſo that he made Mephiboſheth amends for this wrong ſome other way.
The Fifth Remark is, Barzilai's Congratulating David's ſafe return, and conducting him over Jordan in his way to Jeruſalem, v. 31, 32, 33, to 40. wherein,
Mark Firſt, Barzilai was one of thoſe three that brought Proviſions to David in his Baniſhment, Chap. 17.27, 28. we hear no more of the other two, ſome ſuſpect that David (ſome way) did diſoblige them, ſhewing all his reſpect to Barzilai as is intimated his Charge to Solomon, 1 King. 2.7. not naming their kindneſs there:
Tho' both of them were Honourable as well as Wealthy Perſons. For as for Machir, he was the Nobleman with whom Mephiboſheth had been brought up, Chap. 9.4. who ſeeing David's unexpected kindneſs to Jonathan's poor cripple Son (whom he expected would be cut off for Saul's ſake, and therefore hid him) came at that time to Miniſter unto David's wants: and as for Shobi, he was not only Second Brother to unworthy Hanun, (as is noted before upon that place) whom David worthily depoſed and ſet up this Brother in his ſtead to be King over thoſe injurious Ammonites, therefore this thankful Shobi Miniſters to David with Machir alſo. But to clear David from the odious ingratitude to this kind King (whereof grateful David was rarely found guilty) we find it on Record that he married his Son Solomon to Naamah, ſuppoſed to be this Shobi's Siſter or Daughter, but a Proſelyte to the Jewiſh Religion, 1 King. 14.21.
Mark Secondly However David was grateful enough to old Barzilai, in offering him the pleaſant and plentiful life of a Courtier, but his modeſty and piety refuſed the King's kindneſs, v. 32, 33, 34, 35, 36. pleading his old age, that he was Senex, quaſi Seminex, half dead; I am dying ſaith he by piece-meal, ſenſim ſine ſenſu, I dye daily (as Paul ſaid) and am yielding ſomewhat to death every day, therefore am unfit for Courtly pleaſures: I know thee to be a Muſical Man, and muſt have variety of Voice-muſick and melodious Inſtruments playing at thy meals, which alſo will be furniſhed with all manner of Dainties and delights of the Sons of Men, unto all which choice Meat and Muſick I am already dead, Eccleſ. 12.2, 3, 4. 'Tis high time for me, and all ſuch old People to make and pack up our fardles and prepare to go hence into a better World: Seeing my continuance in this World can be but ſhort, it is not adviſeable to alter my habitation, where I ought to prepare for death, and to lay hold on eternal life, and not come to Court where I ſhall be but burthenſom to the King and his Courtiers, who would have ſuch Conſorts as can diſcourſe and be jocular with them, which my decrepit Age diſenables me for; beſides [Why ſhould the King recompence my ſmall favour with ſo rich a reward] v. 36.
N. B. Thus ſhould we all ſay to God, and ſurely glorified Saints do ſo, admiring that weight of glory, &c.
Mark Thirdly, Barzilai offers his Son Chimham, v. 37. and the King accepts him, v. 38, 39, 40. and made him a fellow-commoner with Solomon his Son, 1 King. 2.7.
N. B. Learn we hence to offer our Children to the King of Kings, that he may make them Chriſt's Companions.
The Laſt Remark is, The Tribes of Iſrael quarrel with the Tribe of Judah for ſtealing away the King from them, v. 40, 41, 42, 43. wherein,
Mark Firſt, The Tribes of Iſrael were upon ſecond thoughts convinced of their madneſs in rebelling with Abſalom, before the Tribe of Judah was ſo, and were thereupon at ſtrife among themſelves for recalling their rightful King, v. 9, 10.
Mark Secondly, The better and prevailing part for it, were but half of the Tribes of Iſrael, v. 40. the worſt part lay lurking at home fit for being fired into the following Rebellion, Chap. 20.
Mark Thirdly, This better part blames Judah for arrogating the recalling of the King wholly to themſelves, without requeſting their concurrence therein, as if they deſigned to engroſs David wholly to themſelves, v. 41. wherein they tax David himſelf for not ſending Zadock, &c. to treat. with their Elders, as he had done with the Elders of Judah, v. 11, &c. as well as for permitting ſuch a prepoſterous precipitation.
Mark Fourthly, The Men of Judah plead Kindred to the King, and that they ſtudied more their office than their benefit in what they had done, we look'd for no wages for our work, v. 42. ye ought to have done as much, and not to have come in ſo coldly and by halves as ye here do.
Mark Fifthly, The Men of Iſrael reply, 'Tis true, as David is a private Perſon, your part is more than ours in him▪ but as a publick King our ten parts is more than your two, ſo ſhould not be thus ſlighted, as being the greateſt part of his Subjects; beſide we made the firſt motion of recalling the King, v. 10, 11. before ye could be drawn to it, therefore to have no vote in the act is inexcuſable and ſeems the more unſufferable.
Mark Sixthly, The Holy Spirit ſaith, v. 43. the words of the Men of Judah were fiercer, &c. The Men of Judah inſtead of mollifying them with meek words ſpake arrogantly and inſolently to them and (as the Rabbins ſay) gave them the Lye, leaning on the King as their Kinſman, and being backed with his Guard: In a word, both Parties were ſo hot that David durſt not interpoſe, as loth to diſpleaſe either of them. Peter Martyr ſaith, David ſeem'd ſomething to connive at his own Tribe, and thence aroſe the Rebellion, Chap. 20.