A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 2 Samuel · Chapter 3
2 Sam. CHAP. III.
THis Chapter contains David's growth and progreſs in the Kingdom of Judah; as on the other hand Iſhboſheth's did decreaſe, v. 1. as appeareth more particulary Chap. 4. mention'd only in the general here.
The increaſe of David is expreſſed here by three means. Firſt by a large Progeny of ſix Sons, v. 2, 3, 4, 5. Secondly, By the reſtitution of his Wife Michal, v. 13, 14, 15, 16. and Thirdly, by Abner's League with him, &c.
Remarks upon the firſt means are,
Firſt, While David was an Exile and perſecuted by Saul, God (by his good Providence) gave him no Children by his two Wives, becauſe that him have been troubleſome to him; but now when choſen King, and ſetled in Hebron, he is made the Father of Six Sons.
The Second Remark is, David's Polygamy did not multiply his Poſterity, tho' tolerated in thoſe times, for one Man joined to one Wife according to God's Inſtitution, may, and oft hath as many Sons as David had by ſix Wives; God did not multiply David's Sons, as he multiplied his Wives, and thoſe he had by ſo many were none of the beſt, but rather Corroſives than Cordials to him, and this is more evident in his Son Solomon, who had a thouſand Wives and Concubines, yet but one Son from them all, and he but a Child at Forty Years Old, to ſhew God bleſt not Polygamy as his Ordinance.
Remarks upon the ſecond means are,
Firſt, Michal was reſtored to David by a wonderful Providence of God, in ſending an Evil Spirit betwixt Iſhboſheth and Abner, the occaſion of the difference was, Iſhboſheth chargeth Abner for being too familiar with his Father's Concubine (who had two Sons by Saul) as if he had aſpired to climb up to the Throne by her Bed: Abner was too great to be reproved by a Tool of his own ſetting up, and could not brook ſuch an heinous affront, v. 6, 7, 8. thereupon reſolves Revenge by a defection to David, whom he knew God had ordained to be Saul's Succeſſor, as he confeſſeth, v. 9. and therefore what he had done for Iſhboſheth was againſt the Dictates of his own Conſcience; hereupon he like a proud Bragadocio (as if he had carried the Crown in his Pocket) threatens his King to tranſlate the Kingdom from him. In order thereunto he ſends Embaſſadors (as if he had been King, mopiſh Iſhboſheth not daring to croſs him) unto David, and treats for effecting it, v. 10, 11, 12. but Pious and Prudent David (after a due pauſe of admiring how God had over-ruled the Luſts and Paſſions of thoſe two Wicked Men) will make no League with Abner, unleſs he brings Michal with him; and that this might be done more effectually, he ſends his Embaſſadors to Iſhboſheth, to demand her as his by right of Covenant, as well as by right of Marriage, v. 13, 14.
The Second Remark is, Iſhboſheth being forſaken by Abner, durſt not deny David; ſo by his Kingly Authority did Divorce her from Phaltiel, to whom Saul had (in his diſcontent to David) given her, 1 Sam. 25.44. and this Iſhboſheth the ſooner did, that ſhe being his Siſter, might be an happy inſtrument to reconcile him to David, into whoſe hands he now ſaw (upon Abner's revolt from him) he muſt unavoidably fall: and David did demand her, not only from that delight he had in her, but alſo to deliver her from the reproach of Adultery wherein ſhe lived with another Man; but more eſpecially upon a Politick Account, that ſhe might ſtrengthen his Title to the Kingdom, v. 15. when Regal Authority had diſannul'd that unlawful Matrimony.
N. B. Michal is content to go with Abner to David, who could now make her a Queen, which ſo obſcure a Man as Phaltiel (her pretended Husband) could not do; but Phaltiel was loth to loſe ſuch an Honourable and Beautiful a Lady, and no wonder: therefore doth he expreſs his great grief with tears, and follow'd her as far as Abner would permit, and when forced to forſake her, no doubt but he lent many a long look after her, until ſhe was got quite out of his ſight, v. 16.
The Remarks upon the third means of David's Eſtabliſhment and Progreſs are,
Firſt, Abner (having got ſo acceptable a Preſent as Michal) goes to David at Hebron, and there makes a League with David to bring about all the Tribes to him, that He might become the King of the whole Kingdom. All this Abner did the more freely to David, becauſe he had felt the pulſes of all the Iſraelites in general, canting them into a compliance by the cogency of three flying Arguments.
His Firſt is a Jucundo, ſaying [Ye ſought to make David King heretofore] v. 17. now this will gratifie all your deſires: Had he ſpoke out, he might have added [but I have hitherto hindred you.]
His Second Argument is, Ab Honeſto: The Lord hath declared it to be his will that David ſhould Reign, v. 18. here he Hucksters God's word for his own ends, pretending Religion and Divine Authority for David, but intending ſatisfaction to his own Pride, and Revenge againſt Iſhboſheth, whom he would ſell with the word of God, and buy David therewith, ſaith Peter Martyr; this is the guiſe of Hypocrites thus to Huckster with the word of God, 2 Cor. 2.17. and to colour over their wicked deſigns; as if all Abner did here was only in obedience to God's Command.
Abner's Third Argument is, Ab Utili; He tells all the Tribes that David was the Man whom God had deſigned for their Deliverance; not only from the Philiſtines, but alſo from all other their Enemies, therefore ſaith he, turn to David your Deliverer, and this will be your advantage, v. 18.
Nor was this all, but he applies himſelf to the Tribe of Benjamin in particular, v. 19. becauſe they were of Saul's Kindred, and would be leaſt willing the Kingdom ſhould go out of their Tribe into Judah's. This ſhews what a notable Artiſt Abner was in endeavouring to win this Valiant Tribe ſo much addicted to Saul, into a compliance with David; for tho' he had got a ſatisfactory Anſwer from all the other Tribes, yet this Tribe (ſo nigh Judah, and of ſo much Proweſs, once won over to David) would gain the whole Point. And notwithſtanding, all Abner's Rhetorical Oration to them, it appeareth from 1 Chron. 12.29. that three Thouſand of them ſtood off from David, and endeavoured to keep the Kingdom in their own Tribe,
The Second Remark upon the third means is, Abner's Addreſs to David, having Michal with him, and twenty Men for a Guard; and being fluſh'd with fair Promiſes from the Elders both of Iſrael and Benjamin, it may eaſily be ſuppoſed he was welcome to David, who both made a League with him, and a Feaſt for him, (as was Cuſtomary at Covenant Contracts, Gen. 26.30. & 31.44.46.) and no doubt but there was mirth and joy enough at this Feaſt, v. 19, 20. Some do reckon this as a fault in David, for though he might well be merry for both the recovery of his beloved Michal, and the hope he now had of the whole Kingdom, yet did he over-familiarly Feaſt this Wicked Man. Semper Deo diſplicet Societas piorum cum impiis, ſaith Peter Martyr, God never likes Plowing with an Ox and an Aſs yoked together; tho' this his Feaſting Abner for Civil Ends was not ſinful in it ſelf (ſeeing it was not David's free choice, nor out of any love to his Company, &c.)
N. B. Yet becauſe David did all this without once conſulting with God for direction, herein he fail'd, and therefore this whole Tranſaction had a moſt Tragical Concluſion. God would fruſtrate David's Carnal Policy here, that David might acknowledge himſelf bound to God for promoting him to the Kingdom of Iſrael, and not to Abner who was a Traitor to his King Iſhboſheth; God would not ſuffer ſuch a Man on ſuch grounds to promote David.
The Third Remark is, The Death of Abner, wherein a marvelous Contexture of Divine Providence is very obvious to obſervation; for no ſooner is Abner departed from David, to perform what he had promiſed in bringing about all Iſrael to him, v. 21. but Joab returns with Rich Spoils taken from the Philiſtines; who, taking the Advantage of this diſcord betwixt the two Houſes of Saul and David, had made a new Incurſion into Judah, v. 22. Preſently the Courtiers (to curry favour) tell Joab the ſtory of Abner's Noble Reception and Amicable Diſmiſſion by David, &c. v. 23. Joab immediately runs to David, and over-boldly, bluntly, and boiſterouſly chargeth him with indiſcretion, in diſmiſſing ſo dangerous a Perſon in peace, who aſſuredly came as a Spie and Traytor, &c. v. 24, 25. interpreting Abner's League to be put a Plot of Treachery; and thus ſweetning his over-ſawcy reproof with a pretence of his love to David, whereas his intent indeed was ſelf-love, leſt Abner by this Eminent Service ſhould worm him out of his place of being Chief General of the Royal Army.
Hereupon Joab flung out in a great Fury, becauſe (ſaith Peter Martyr) David would not anſwer him, or becauſe his rage would not ſuffer him to ſtay for the King's Reply, but haſten'd to his Revenge; ſo ſent Meſſengers in the King's Name, to recall Abner, ſaith Joſephus, as if David had forgot himſelf in ſomething of importance, v. 26. Thus Joab feared neither the diſpleaſure of God, nor of David; and hence was it that David did ſo diligently excuſe himſelf from having any hand in deſigning Abner's Death afterward, v. 28.
The Fourth Remark is, Abner's Treacherous Murther; wherein,
Mark Firſt, The Murtherers are the two Brothers, Joab, and Abiſhai, v. 27, 30. for tho' it was Joab's ſole Act, yet Abiſhai was an Abettor of the Act, it was not done without his privity and conſent: there is little difference [faveàſne ſceleri, an ſcelus facias,] to hold the Bag, is as bad as to fill it.
Secondly, The Cauſe of their murthering Abner was, becauſe he had ſlain their Brother Aſahel, Chap. 2.23. but this was no juſt cauſe, for what Abner did was in the heat of War, and with proteſted reluctancy as before, but now that matter was amicably compoſed, and it was alſo a time of ſublime peace, ſo it ought not to be done in cold blood.
Thirdly, The manner how he was murthered, Joab calls Abner aſide (when he had recall'd him by the King's Warrant) as a Friend, and as if he had ſome Secret to whiſper into his ear about the King's Affairs, but inſtead thereof he moſt treacherouſly, ſmote him under the fifth rib (as he had done to Aſahel, Chap. 2.23.) whereof he died, &c.
Mark (4.) The place of the Murther: It was the gate of the City, the place of Judicature, which made Joab leſs ſuſpected, and Abner leſs ſuſpicious, and more careleſs of his own defence, otherwiſe he might have made his part good againſt Joab, and not have died as a Fool, v. 33.
The laſt Remark is, David's Apology about the death of Abner, wherein,
(1.) He proteſteth his own and his Kingdom's innocency from ſo heinous and crying a Crime, v 28. making his ſolemn Appeal to an all-knowing God concerning it, and therefore he feared not that God would puniſh him or his Kingdom for it.
(2.) He demonſtrates his innocency to Men by many means, as firſt, by Curſing the Murtherer, v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity: Secondly, In not only making a publick lamentation at Abner's Funeral, but alſo in cauſing Joab to joyn therein, that he might both expoſe him to publick ſhame, for being the Actor of it, and more eſpecially to bring him to a ſenſe and ſight of his heinous ſin (in committing it) and to a true repentance (if poſſible) for it, which was the cauſe of ſuch a publick lamentation both of King and Kingdom, that had no hand in it, v 3…. Thirdly, in giving Abner ſuch a Pompous Funeral at Hebron, where he water'd Abner's Sepulchre with his own tears, which was a further Teſtimony of his innocency in it, v. 32, 33. Fourthly, In branding Joab before all the People for his ſordid Aſſaſſinating ſuch a Man of Valour as could and would have match'd him, had they fought upon equal terms, bewailing Abner that he died not as the fool Nabal did, nor were his hands manacl'd, nor his feet fetter'd, &c. v. 34. Tho' his hands were tied from ſlaying the Lord's Prieſts at Saul's Command, yet was it not ſo now. Fifthly, In his Faſting as well as Mourning, his Chieftains intreated him to allay his great grief with the Funeral Feaſt, and a Cup of Conſolation according to Cuſtom, Jer. 16.7. & Ezek. 24.17. but he refuſed until Sun-ſetting, v. 35.
N. B. Note well. Firſt all theſe Evidences of David's innocency were an high point of Prudence as well as Piety, the People were well pleaſed, v. 36, 37. to ſee David ſtrip himſelf of his Royal Robes, and follow the Corps as a true Mourner, from which Kings are uſually exempted. He truly mourned not only for the loſs of Abner (in whom he loſt the preſent project of gaining all Iſrael to his ſide) but alſo for Joab's murther, defiling the Land.
N. B. Note well, Secondly, His Courtiers objected [Why doſt thou not puniſh the murherer of this Great Man, v. 38. David Anſwered, v. 39. I am forc'd to forbear Juſtice, leaſt with my right hand I cut off my left; thoſe Sons of Zeruiah are ſo Potent in the Army, they may ſerve me as Abner ſerv'd Iſhboſheth, but David was weaker in Faith than in Force; this was but Carnal Reaſon; for he having God's Promiſe for the Kingdom, ſhould have done juſtice upon Joab, and have caſt himſelf upon God's Providence for the Iſſue. David had God's Warrant for it, Gen. 9.6. Exod. 21.14. Fiat Juſtitia, Ruat Coelum.
Juſtice muſt be done whatever come; but David turns him over to God to puniſh him, 1 King. 2.5, 6. &c. 28.34.