A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 21 – Chapter 22
2 Sam. CHAP. XXI.
THIS Chapter is a double Narrative, Firſt of Famine, and Secondly, of Wars, in the latter end of David's days, ſaith Dr. Lightfoot.
Remarks upon the firſt part, namely, the Famine; are
(1.) The Time when thoſe three Years of Famine were, this is uncertain ſaith Peter Martyr: Some Expoſitors are for a Tranſpoſition of thoſe Stories both of the Famine and of the Wars, which (they ſay) fell out before the Rebellions both of Abſalom's, and of Sheba's, rendring probable Reaſons for their Opinion; ſeeing 'tis ſaid here in the General only [that this Famine fell out in the Days of David] v. 1. but other Authors of profound Judgment (in Concurrence with Dr. Lightfoot) do ſee no Reaſon for admitting any ſuch Tranſpoſition in the Scriptures, ſeeing it is never ſafe to allow it, but when it is neceſſary, and cannot be avoided: And therefore 'tis beſt to take them in that Order, wherein the Holy Spirit hath placed them; yet ſometimes Scripture-ſtory puts thoſe Paſſages, that belong to one matter, all together, though they happened at ſeveral times: Dr. Lightfoot placeth this Famine after the Suppreſſion of Sheba's Sedition (upon which occaſion David penn'd his Fourth Pſalm, as he did his Third Pſalm at Abſolom's Rebellion) grounding his Opinion (1.) Upon that Expreſſion [Sheneh Achari Sheneh, Hebr. Year after Year] v. 1. Which Phraſe is not found in the Deſcription of any other Famines, therefore it imports that the three Years Famine muſt be joined to the Story that went before, concerning Sheba: His (2.) Ground is, that offer which the Prophet Gad from God delivered to David, [Shall ſeven Years Famine come upon thee]? Chap. 24.13. That is, (as He interpreteth it) there have been three Years Famine already for the Gibeonites, and the numbring of the People took up almoſt another whole Year: Now ſaith Gad [ſhall three Years Famine more come to make them up ſeven; this ſeems to direct us to the time: And Sanctius ſaith here [Mallem hìc res ordine narrari, quo geſtae ſunt] this matter of the Famine is related in its place and Order.
The Second Remark is, the Cauſe of this Famine made known by God's Oracle: The natural Cauſe was the Drought, v. 10. David, though a Prophet, knew not the Supernatural Cauſe, until he conſulted with the Ʋrim, and God told him, it was to puniſh Saul's falſe Zeal, who had ſo perfidiouſly and perjuriouſly brought the Gibeonites unto Perdition, v. 1, 2.
N. B. Learn we from David here to ſay with Job [Lord ſhew me wherefore thou contendeſt with me] Job 10.2. and [Surely it is meet to be ſaid to God I have born Chaſtiſement, I will not offend any more, that which I ſee not, teach thou me, If I have done Iniquity, I will do ſo no more] Job 34.31, 32. We ought not to do, as the Dog doth, who runs ſnarling at the Stone thrown at him, but minds not the hand that threw it: Fools look only at the lower Cauſes, &c. Man's ſinning aſſuredly goes before Man's ſuffering, as the Needle doth the Thread that follows it, therefore ſhould we find out our Sin, and be ſorry for it before the Lord, or our Sin will find us out ſurely, Numb. 32.23. And whatever is the Inſtrument of our Suffering, let God be looked on as the chief Cauſe and Agent, whoſe favour we muſt labour to reobtain.
N. B. This Sin of Saul's ſlaying the Gibeonites, contrary to a ſolemn Oath, and though they were Proſelytes (out of a Zeal not to God but to himſelf and to Iſrael, that he and his People might poſſeſs their Eſtates) lay long faſt aſleep, like a Dormant Debt, not called for, nor awakened, for forty Years after the Fact. Thus Joab's killing Abner did ſleep all David's days: Now Saul's Sin is reckoned for in this Famine, whereby the preſent Prince and People are now puniſhed: Peter Martyr renders this Reaſon, why David is now puniſh'd for Saul's Sin, becauſe he had now reigned many Years, yet had not ſtill righted theſe oppreſſed Proſelytes: And the People moſtly were puniſhed and pinched with this Famine, becauſe they had been Acceſſaries to Saul's Sin, either by exciting him to it, or by aſſiſting him in it, or by rejoicing at it, and not endeavouring to prevent it, nor labouring to get them reſtored to their Rights after the Fact was done.
The Third Remark is, the means made uſe of for removing this Judgment of Famine, Namely, the getting both God and the Gibeonites reconciled to Iſrael, v. 3, 4, 5, 6. Wherein Mark.
(1.) Thoſe Gibeonites had complained of their Grievances to God, and he had heard them, for he is gracious, Exod. 23.27.
N. B. The Reaſon, why they had not all this long time complained to King David: Peter Martyr imagineth, That hapned to them, which befals all that are deeply oppreſſed, they are ſo diſpirited that they dare do nothing for their own Relief, and poſſibly they ſuſpected, that David (Saul's Son in Law) would be unwilling to Reſcind the Acts of Saul his Father in Law. Now therefore was God's time.
Mark (2.) God now rouzes David, He asks them, what would ſatisfie them, ſeeing Saul had ſo wrong'd them from a Zeal without Knowledge, Rom. 10.2. Againſt the Publick Faith, which God (under no pretence) will ſuffer to be broken, no not, though it was won by a Wile, Joſh. 9.15. Yet was it binding to Succeſſors: David well knew all this, therefore offers them full Recompence, ſuch as they required, that both God might remove the Famine, and the Gibeonites might pray for the removal of it, Gen. 20.7. Job 29.13.
Mark (3.) It was not a Money-matter they ſought for ſatisfaction, but that ſeven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul, that the place wherein he plotted to root out our Families, even at his Royal Palace, (ſay they) may now become the open Stage for the rooting out of his Family: God had his great Hand in this matter, not only to rid David of that long troubleſome Houſe, but alſo in confining the Gibeonites to requeſt no more but ſeven of Saul's Houſe: That ſo there might be the juſt number deſired, yet Mephiboſheth be ſpared.
The Fourth Remark is, the Matter, Manner and Form of the Expiation of Saul's Sin, whereby God was reconciled, and the Famine removed from Iſrael at the Gibeonites Prayer.
Mark (1.) Mephiboſheth Jonathan's Son, is ſo named to diſtinguiſh him from that other Mephiboſheth the Son of Saul's Concubine, v. 7, 8. This poor Cripple was ſaved for Jonathan's ſake [becauſe of the Lord's Oath between them] and ſurely had David thought rightly upon that Oath, it might have ſaved Mephiboſheth's Lands from his Sycophant Servant Ziba, as well as his Life at this time from the Gallows.
N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jeſus ſake, and for the Covenant made with their Parents.
Mark (2.) But David, doubtleſs at God's Direction, took the two Sons of Rizpah Saul's Concubine, and the five Sons of Merab (call'd Michal's, becauſe ſhe had adopted them at her Siſter's Death, having none of her own, Chap. 6.23.) Who was Married to Adriel, 1 Sam. 18.19. So they were not Michal's.
Mark (3.) The Manner of this Expiation, it was the Execution of this ſevenfold Matter, by hanging them all up before the Lord, v. 9. Though David had ſworn, that He would not cut off Saul's Seed, 1 Sam. 24.21, 22. Yet God diſpenſing with David in this Oath, directed Him to do thus; otherwiſe David had been as guilty of Perjury as Saul himſelf was, and God would not have been ſo well pleaſed with this Sacrifice as to remove the Dearth at it.
Mark (4.) Rizpah's Motherly Affection to her two hanged Sons, v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath (in token of Mourning) to ſecure her ſelf from the parching heat of the Sun in the Droughty Day, and from the malignant Vapours of the dark Nights. Reſolving to watch their Bodies from all Annoyances, becauſe they were doomed by David with the Direction of God (who in this extraordinary Caſe diſpenſed with his own double Law, Deut. 21.23. and 24.16.) To hang there until the Anger of God was appeaſed for Saul's Sin, and Rain reobtained, which (ſome ſay) Rizpah prayed earneſtly for, in her Mourning Tent; and that the Lord would accept of the Sacrifice of her Sons for an Atonement, to remove the Famine, &c.
N. B. If ſo, then Rizpah muſt be a Religious Woman, having this Providence made an Ordinance to her; however, ſhe was certainly a Virago, of a more than manly Courage, that durſt watch there night and day without fear of Wild-Beaſts, &c. Not wanting Servants as a King's Concubine, yet will ſhe watch her ſelf alone.
The Fifth Remark is, David's high Commendation of Rispah's doing, inſomuch as he made her his pattern in declaring due reſpect to the dead, v. 11, 12, 13, 14. wherein,
Mark Firſt, Tidings of Rispah's condoling the death of her Sons▪ &c. being brought to David, it pleaſed him ſo well, that he willingly learnt to do his own duty to the dead, and not only towards the bodies of theſe Royal Perſons now executed, but alſo to the bones of Saul and Jonathan.
N. B. As David did not, ſo we ſhould not diſdain to learn what is good even from the meaneſt of Mankind, God ſends us to School to the Ant, Stork, and Swallow, &c. and Chriſt bids us learn from Fowls, and from Lilies, Math. 6, &c.
Mark Secondly, David hereupon giveth out his Royal Order, that the Bones of Saul and Jonathan laid up in the Sepulchre (where the Men of Jabeſh Gilead had buried them, 1 Sam. 31.10, 11, 12.) ſhould be brought thence, and be buried in the Sepulchre of Kiſh, Saul's Father; and for the Bodies of thoſe Seven Sons (hanged) he ordered alſo an honourable Burial, to make them all the amends he could poſſibly for their ignominious death: All which do clearly demonſtrate that David bare no malice either to Saul (who had been ſo malicious to him while he lived) nor to his Sons, and what little reaſon Joab had to accuſe David for hating his Friends, 2 Sam. 19.6. but indeed herein he moſt piouſly loved his Enemies.
The Laſt Remark of the Firſt Part is the effect of all this, v. 14. wherein,
Mark Firſt, The Lord's tenderneſs towards Rispah, when God ſaw her Motherly bowels, in lamenting the loſs of her Sons with ſo much love and patience, and lodgeing in ſuch an open air to keep their dead bodies from all harm either by Bird or Beaſt, he would not ſuffer her to ſuffer this hardſhip 'till September (as ſome ſay) which was the time of God's giving Iſrael their latter Rain, (as their former Rain fell in Niſan or Spring before their Barley-Harveſt, the very time wherein they were hanged, v. 10.) for then Rispah muſt lodge upon the Rock in her Sack-cloath-Tent for many Months night and day; but God ſoon ſent Rain as that Phraſe intimateth [Water dropped upon them out of Heaven] after ſo long a drought, cauſing a Dearth, whereby ſhe preſently underſtood God's Anger was appeaſed, ſeeing Rain was now re-obtained.
N. B. How glad was this Woman to ſee an end of her weariſom watchings.
Mark Secondly, The Lord ſoon ſent rain, not only becauſe he ſaw David had done that due execution of Juſtice (demanded both by God and the Gibeonites) which ſo far pleaſed God, that the wickedneſs of wicked Saul, of his Sons, and of his Subjects was expiated thereby as to temporal Puniſhments, but alſo God was pleaſed becauſe David found in his heart (as the Phraſe is, Chap. 7.27.) to recompence good for evil to his Enemies, in ordering an honourable Interment to Saul and all his Sons (now hanged) and to bury them honourably in a place of Benjamin, named Joſh. 18.28. This was ſome comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Anceſtors with Saul and Jonathan, more than if they had been buried in a Dunghil for their diſgraceful death; and this was all the amends David could make for Abner ſo baſely butchered, Chap. 2.32. and the ſame was done to good Joſiah, 2 Chron. 35.24. this was more than our Martyrs had in the Marian days.
Mark Thirdly, After their Execution (not Burial) God was intreated for the Land, v. 14. thoſe intreaters were many, not only all the Religious People of Iſrael, but alſo Riſpah prayed for Rain, that a ſpeedy Period might be put both to the pinching Famine, and to her own painful watchings, &c. yea and the Gibeonites prayed for rain alſo, for David had requeſted this of them, that by their Prayers God might be reconciled to Iſrael, ver. 13.
N. B. This was an evident Type of the calling of the Gentiles (for ſuch were thoſe Gibeonites) and that by the Prayers of the Gentiles (when fully called) God will receive the Jews at laſt into his grace and favour, they prayed for us when we had no breaſts, Cant. 8.8. ſo we ought to pray for them.
The Second Part is, The Wars David had with the Philiſtines, wherein were four famous Battels fought, from v. 15. to the end.
Remarks are,
Firſt, In the firſt Battel David was preſent in perſon, tho' 'tis expreſly ſaid [He now waxed faint] with old Age, v. 15. ſome ſay this fell out before Abſolom's Rebellion, &c. but ſolid Peter Martyr ſaith, Non facilè interrumpendum Hiſtoriae filum Judico.
Let this ſtory be timed without interruption where the Holy Spirit hath placed it. Here David was in danger to be ſlain by the Gyant Iſhbi Benob, v. 16. who being made a new Colonel, preſſed into Iſrael's Army, and with his new Sword eſſayed to ſlay David as a proof of his valour, but Abiſhai ſuccour'd him, and ſlew the daring Monſter, v. 17. Joſephus ſaith, it was done as David purſued them, &c.
The Second Remark is, David was abſent in all the three following Battels, for his men ſware to him becauſe of his former perſonal danger [That he ſhould deſcend into no more Battles] as they had only obliged his abſence, Chap. 18.3, 4. ſaying [thou art worth ten thouſand of us, &c.] but here they confirmed it with an Oath, ſaying [Leſt thou quench the light of Iſrael] that is, leſt the ſplendour and glory of Iſrael dye with thee.
N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings, who are therefore called Lights and Lamps here; and 1 King. 11.36. and 15.4. Pſal. 132.17. pray for their preſervation, therein we pray for our ſelves; the body drowns not, if the head be above water.
The Third Remark is, The Iſſue of theſe three Battels ſucceeding the firſt, and one another as the Philiſtines (routed in all the four fights) could recruit, and rally their Forces.
Firſt, In the ſecond Fight Sibbechai (one of David's Worthies, 1 Chron. 11.29.) ſlew Saph a ſecond Monſtrous Giant, this Battel was in Gob, v. 18. call'd Gezer, 1 Chron. 20.4. where three Battels only are mentioned; for the firſt wherein David was in danger and could not come off with honour is omitted, as that book of Chronicles conceals both the Adultery of David, the Idolatry of Solomon, &c.
Secondly, In the third Fight at Gob, Elchanan ſlew Goliah's Brother call'd Goliah, Heb. v. 19. by an ellipſis, as Merab is call'd Michal, v. 8. for Michal's Siſter, this Giant is named Lachmi, 1 Chron. 20.5.
Thirdly, In the fourth Fight at Gath, v. 20, 21. Jonathan (another of David's Worthies) ſlew the laſt overgrown Monſter, a bawling Beaſt, a bulky Behemoth, Hebr. Foemin. plur. as if he had many Beaſts in his own belly.
N. B. All theſe Victories are aſcribed to David, v. 22. learn we to do ſo unto Chriſt for all our Victories both Croporal and Spiritual: Theſe all made way for Solomon's peaceable Reign.
Sam. CHAP. XXII.
THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his houſe, and from the hands of all his other Enemies both Domeſtick and Foreign. Now this whole Chapter being wholly Euchariſtical, and not at all Hiſtorical, and the ſelf ſame in ſubſtance with the Eighteenth Pſalm, which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's Houſe (as the Title of that Pſalm intimates) or at the end of 2 Sam. 22. here, where the Lord had again delivered David from his Foreign Foes.
Tirinus hath this odd notion, that David firſt drew a rude draught of this Pſalm, which we have here recorded in this Chap. 22. but afterwards, when at more leiſure, he perfectly poliſh'd it, and gave it to the Prieſts, which is Pſalm Eighteenth, yet only with ſome few variations.
This Song of Thanksgiving, ſome Learned Men do better and more ſolidly ſuppoſe, that David compoſed in the laſt year of his Reign, when he enjoyed a ſetled, ſecure and ſublime peace, not indulging himſelf in his old Age with eaſe and idleneſs, as too many Kings and Conquerours do in the like Condition; but he devoted himſelf to glorifie God, the giver of all his Victories, in Religious Exerciſes, ſuch as this was, wherein he names Saul as his fierceſt and moſt dangerous Perſecutor, and whoſe Perſecution was of longeſt continuance.
Now ſeeing there is no Hiſtory in this Chapter, whereof to give the Myſtery and Meaning, I omit it as I have done others, and paſs on to the 23d Chapter.