A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 16
2 Samuel, CHAP. XVI.
THIS Chapter is a Narrative (1.) Of David's Deeds in his flight: And (2.) Of Abſolom's entrance into the Royal City.
The Remarks upon the Firſt Part are,
Firſt, The precipitate Judgment of David betwixt Mephiboſheth the Maſter and Ziba his Servant, ver. 1, 2, 3, 4. Wherein Mark
(1.) No ſooner was David departed from the top of the Mount of Olives (where he worſhipped God) but Ziba (Mephiboſheth's Man) met him, one that was ſo Sagacious, and of ſuch a crafty fore-ſight, that he could fore ſee David's Reſtitution (notwithſtanding his preſent diſturbance) becauſe of his moſt eminent Piety; yea and Abſolom's Down-fall for his moſt notorious Impiety; therefore he ſubtily brings a Rich preſent unto David in diſtreſs, that he might lay a fair foundation of his own future fortune, if David be reſtored.
Mark (2.) David marvels at this Man's Firſt Preſent, and asks him if it were his Maſter Mephiboſheth's doings to be ſo tender of his Wives and Children (that all walked on foot as well as David did) to ſend a couple of Aſſes for them to Ride upon: This ſordid Sycophant makes David believe that not only the Aſſes, but alſo the Two Hundred Loaves of Bread, the Hundred Bunches of Raiſins and the Large Veſſel of Wine were all his own Goods; (whereas probably being Steward he had furniſhed himſelf out of Mephiboſheth's means) deſigning to wreſt the Land from his Maſter by a falſe Accuſation for his own private advantage.
Mark (2.) Upon David's asking where he was, he anſwers with a ſhameleſs and ſenſeleſs ſlander, That Mephiboſheth expected the return of the Kingdom to him, as to the Top branch of Saul's Houſe, becauſe Iſrael would be wearyed with VVars under the Houſe of David, thus divided againſt it ſelf, Son againſt Father, &c. This was a plauſible pretence, too much impoſed upon a too Credulous King by a Crafty Knave in a time of ſuch a General Jealouſie and Defection from David, who above all expected Mephiboſheth's preſence.
Mark (4.) David, thus deluded with bribes and calumnies, condemns Mephiboſheth unheard, and againſt his Oath to his dear Jonathan, &c. and gives all to this fawning ſlanderer, who could bring two Aſſes to David, but (in truth) would not ſaddle one Aſs for his Lame Maſter Mephiboſheth to go along with David; as it afteward appeared Chap. 19.26.
The Second Remark upon the Firſt Part is, David's providential check for paſſing this unrighteous ſentence expreſly againſt the Law of God upon the teſtimony of one witneſs only, Deut. 17.6. and that when byaſſed and blinded with bribes, Exod 23.8. and that alſo of a Sycophant Servant againſt an Innocent Maſter, which Tacitus and Lawyers of Antient times call Petty-Treaſon, ver. 5, 6, 7, 8. VVherein Mark
(1.) The Rod wherewith God chaſtized David for this his Injuſtice, was Shimei, who was but a Servant alſo; ſo God wrote David's Sin upon his Puniſhment to humble him ſtill more, and to make him know that the beſt of Men, are but Men at the beſt. Peter Martyr notes well here, that as David had unjuſtly enriched one Servant, ſo God Afflicts him by another Servant: And he addeth, that Ziba in all probability would have been as ready to Murther his Maſter, Ezek. 22.9. had David Doomed him to Death for his Treaſon, and then Mephiboſheth's whole Land had been his, &c.
Mark (2.) This other Servant Shimei was of God's ſending (as David himſelf acknowledgeth, ver. 10, 11.) to correct him for too much favouring Mephiboſheth's Servant of the Devil's ſending, to make David break his Oath with Jonathan. This Shimei was an impudent fellow (ſaith Grotius.) Qui Cynicos maledicentiâ facilè viciſſet.
No Crabbed and Sowre Philoſopher was comparably ſo Dogged as he: [One of Saul's Houſe,] and therefore the more envious to David; whom he would Kill with his Tongue.
Mark (3.) Shimei throws Stones (as well as Curſes) at David, paſſing along to Bahurim of Benjamin not far from Jeruſalem, and ſo Adds Affliction to Affliction; he ſpake Stones and caſt ſtones, as if he would have ſtoned David for his being an Adulterer, and his Wife Bathſheba too for an Adultereſs alſo, according to Deut. 22.22. Ezek. 23.45, 46, 47. though all the Men of War did Guard them, which ſhews him a Man mad with malice.
Mark (4.) Nor did Shimei thus deſperately vent his outragious malice and madneſs in caſting Curſes as well as Stones at David only, though this Mad Man ventured his own Life thereby: Yet he adds alſo ſuch railing reproaches againſt David [whom he called a Bloody Man, and a Man of Belial, &c. ver. 7, 8.] as if this Dead Dog had learnt to Bark out ſuch Rhetorick from the Devil himſelf. This Diſciple of the Devil ſhot his Venomed Arrows at Rovers, and miſſed the mark in charging David with the Blood of the Houſe of Saul, which was notoriouſly falſe, for David had ſpared to ſpill Saul's blood twice, when few other Men would have done it, as Saul himſelf confeſſed, 1 Sam. 24.19. and as to the Death of Iſhboſheth and Abner; it was well known that David had no hand in either of them: Yet thoſe ſhafts ſhot at random by Shimei God guided them to the wounding of David for Ʋriah's Blood; from which Crimſon-Guilt he ſo earneſtly deprecates, Pſal. 51.14. Beſide, David was rightly puniſhed by Shimei's railing, for his hearkening over-readily to Ziba's flattering. How juſtly was David ſpoiled of his Honours and Regal Reſpect, &c. who had juſt now ſo unjuſtly ſpoiled Mephiboſheth of his Land and Goods, &c.
The Third Remark is, The manner how David endured (with prodigious patience) this reviling reproacher, ver. 9, to 14. Wherein Mark
(1.) Abiſhai offered his ſervice to revenge David's reproached Royalty. Shimei (a Dead Dog) did indeed deſerve to have his Head cut off that he might be dead indeed and bark no more, Abiſhai's cauſe was good, becauſe this villain had ſpoke evil againſt a Ruler, the Lord's Anointed, Exod. 22.28. but his Zeal (ſaith Peter Martyr) was bad, like that in Luk. 9.54. a prepoſterous Zeal: 'Tis probable Joab prompted his Brother Abiſhai to ſay ſo, ver. 9.
Mark (2.) David therefore rebukes them both for medling too much with his matters which appertained not to them, ver. 10. ſaying, your Advice is now unſeaſonable: Though your Fingers even itch to take off this Fellow's Head, yet muſt not I indulge my Heart in perſonal revenge, nor diſoblige Shimei's Tribe of Benjamin at thi… juncture of a common commotion. I muſt ſubmit to God's Rod.
Mark (3.) David binds up their hands with Three Arguments.
The Firſt is from the Providence of God, which permits him ſo to ſay, and me ſo to ſuffer his ſayings, therefore you ought not to hinder it. David ſaw the Hand of God in the Tongue of Shimei: It was not the word of God's Precepts, but of God's Providence, (ſaith Peter Martyr) leaving Shimei to his own mad folly; therefore [None can ſay (to the Lord) Wherefore haſt thou done it?] but it was juſtly ſaid ſo to Shimei afterwards by wiſe Solomon alſo, 1 King 2.9.44.
His Second Argument is a comparatis, If I bear greater injuries from my own Son, why not thoſe leſſer from this ſcoundrel fellow, ver 11.
N. B. David did not Eye God's hand thus well in the Affronts that Nabal offered him: He can now ſay, My Son ſeeks my Life, God bids Shimei Curſe only; that breaks no Bones.
His Third Arguments is, From the following fruit of this Curſing, which he by his Prophetick Spirit (being a Prophet) fore-ſaw God would give him as a reward of his Patience, ver. 12. and when duly Humbled, would turn thoſe Curſings into Bleſſings, &c.
Mark (4.) Shimei Curſed David not a little while, but for a long time; all along as he went, ver. 13, 14. yet could not make David to break the Briddle of his Patience, wherein he became a Type of Chriſt, who when he was reviled, reviled not again; when he ſuffered, threatned not, but committed his cauſe to God who judgeth righteouſly, 1 Pet. 2.23. contemning all contempts and calumnies. David did hope for Deliverance from the Examples of Joſeph and Job, &c. yet ſaith only, [It may be God will, &c.] becauſe the greatneſs of his ſin, (ſaith Peter Martyr) made him doubt of deliverance. His Dolour (which dries the Bones) as well as Labour in Travel, brings him weary to Bachurim (Hebrew, Chuſings, Eccleſ. 11.9.) no place of chuſing to him, but of conſtraint, yet there he refreſhed himſelf and his followers, ver. 5.
The Second Part is, Abſolom's entring into Jeruſalem, when David entred into Bachurim, ver. 15, to the end. Which contain two grand Particulars: The Firſt is, Huſhai's deep diſſimulation with Abſolom, ver. 16, 17, 18, 19. And the Second is, Abſolom's Defiling David's Concubines, ver. 20, 21, 22, 23.
Remarks upon the former are,
Firſt, Huſhai's Gratulatory, yea Adulatory Salutation to Abſolom, now come from Hebron to Jeruſalem, [God Save the King, twice over] ver. 16. which Junius makes an Amphibology, fair words to make a Fool fain; not naming what King he wiſhed all Health and Happineſs unto: His words were ſo Ambiguous, that Ambitious Abſolom might apply them to himſelf from Huſhai's Mouth, yet himſelf did deſign them for Diſtreſſed David with his Heart.
N. B. But this was pernicious Diſſimulation, (ſaith Peter Martyr,) no better than a loud downright Lie, and Huſhai ſhould rather have choſen to Die, than thus to flatter a wicked wretch in his wickedneſs, when he both wiſhed and deſigned to have him deſtroyed: Such Equivocation, and mental Reſervations, though they may ſerve to ſilence a Carnal Conſcience for the preſent, yet are no better than the Damnable Doctrine of Jeſuitical Divinity, meer Diabolical Shifts and Shuffles, which have no Divine warrant from the word of God.
The Second Remark is, Abſolom's ironical Accuſation of Huſhai for his Ingratitude to his Friend, ver. 17. He doth not ſay, [Is this thy kindneſs to my Father,] for ſo he ſhould have tacitly taxed himſelf of far groſſer Ingratitude and far fouler Diſloyalty than he he had done Huſhai, therefore (ſaith Peter Martyr) he names not his own Father whom himſelf had filthily Deſerted and Rebelled againſt; but [thy Friend] whom thou haſt unfriendly forſaken: Though Abſolom was notoriouſly blinded, yet was he not ſo blind but he ſaw it was not the duty of one Friend to Deſert another: He was ſtill [Ben Zoma] according to the Hebrew Phraſe, never at home, as the Harlot Prov. 7.11. He was quickſighted abroad, but Blind at home. Abſolom reproveth that Ingratitude in Huſhai, which he approved in himſelf; yet ſecretly intimates, thou art not like to be a faſt Friend to me, who thus fails thy old Friend David.
The Third Remark is, Huſhai's Apology, ver 18, 19. wherein he is his own Compurgator, yet in dubious Allegations, as
Firſt, He only followed the Providence of God, (who pulls down and ſets up Kings at his pleaſure) and the Publick Election of the People, which he (a private perſon) ought not to withſtand: This in truth was none but David and Solomon after him, whom the Lord and his People did chuſe. It was not God but the worſt part of the People that choſe Abſolom: However this ſerved as a flying Argument to Abſolom's haughty credulity. And
Secondly, Saith he, my Friendſhip due to David, is now with the Kingdom devolved on thee, not one of another Family, but the Eldeſt Son of his own Family; ſo 'tis ſtill as upon him in his top branch, which Argument had been good had David been dead, and Iſrael had choſen Abſolom; who was deluded here by Huſhai, admitted hereby to dive into, and ſo to defeat Abſolom's Counſels, &c.
Remarks upon the Second Particular, namely, Abſolom's Inceſtuous Copulation with David's Concubines, and that publickly, ver 20, 21, &c. are,
Firſt, Abſolom asks Achitophel what muſt be the Firſt Action whereby they might promiſe to themſelves proſperous ſucceſs. He (the Preſident of the Council) adviſes to this publick Inceſtuous Action, to take away all hope of reconciliation; which ſome of their Timerous followers feared, ſo could not cordially contribute to their aſſiſtance for fear of an after-reckoning for this Rebellion in caſe the Father and Son be after reconciled.
N. B. The Rabbins render another reaſon of Achitophel's giving this advice, ſaying, He did it to revenge the injury done to Bathſheba, who was the Daughter of Eliam, chap. 11.3. who was the Son of Achitophel, chap. 23.34. So ſhe was Achitophel's Grand Child.
The Second Remark is, The Action it ſelf was abominaale, being the worſt ſort of Inceſt, far worſe than that of Amnon with Abſolom's Siſter; which Abſolom ſo abhorred in Amnon that nothing but his Heart's Blood could ſatisfie him to take off the guilt of that Inceſt: Yet himſelf dareth to commit a far deeper Inceſt in Climbing up to his Father's Bed, a crime that greatly grieved good Old Jacob's Heart in his Eldeſt Son Reuben, who never wiped off that blot, Gen 35.22. and 49.4.
The Third Remark is, This Abominable action is aggravated with abominable circumſtances, as
Firſt, The place where it muſt be acted, to wit, upon the top of the King's Palace; God might indeed have his Holy Hand in it, becauſe probably this was the very flat Roof whence David had looked upon, and luſted after Bathſheba, chap. 11.2. But ſurely the Devil had his Evil Hand in it, to make ſuch a ſhameful Sin (wherein the worſt of Mankind ſeeks ſecret places, as aſhamed to be ſeen) to be acted on the Houſe top, or Terrace, &c. And
Secondly, This deed of Darkneſs muſt be done with Day-light, in the Sight of the Sun, and of all the People. Thus he declared his Sin as Sodom, Iſa. 3.9. and though hereby was fulfilled that Divine Threatning, chap. 12.11, 12. yet this did not at all leſſen Abſolom's Sin; who ſinned freely and maliciouſly, not only to ſatisfie his luſt, but alſo out of a politick deſign to corroborate himſelf in his preſent Ʋſurpation. Huſhai was preſent, yet forced to diſſemble at this preſent advice.
The Fourth Remark is, Achitophel's Counſel had commonly a ſuitable ſucceſs attending it, therefore had it as much Veneration as the Oracle of God in the certainty of Events: But 'tis principally intended to declare David's danger having Achitophel againſt him, whoſe wicked Counſel was as God's Oracle to the grand Rebel Abſolom, and to all his Rebellious rout. If it be asked, how David did deal with him in his Days? 'Tis anſwered, No doubt but Achitophel diſſembled his wickedneſs while he ſat in the Councel with David, a good King, but diſcovers it, deſerting David, and falling in with wicked Abſolom: But good David had a better Counſellour than Achitophel, for himſelf ſaith, [The Statutes of God were the Men of his Counſel,] ſo Hebr. Pſal. 119.24.