The Throne of David, Treatise · Section 9
II. SAM. Chap. 3. from the 12. Verſe to the 17.
AFter the generall propoſition of the Hiſtory of the whole Chapter, concerning the decay of Sauls houſe, and the ryſing of Davids, the firſt two arguments confirming the ſame, or means whereby the ſame was effected, being treated of, towit, the benefit of ſucceſſion, by Children borne to him in Hebron, and that variance which fell out between Abner and Iſhboſeth. Now followeth, the reſt of the means of the waxing ſtronger of Davids houſe, and the weakning of Sauls, the firſt whereof is the reſtitution of Michol, Davids firſt wife, from the 12. Verſe to the 17. The ſecond, the declyning of Iſrael from Iſhboſeth to David by Abners perſuaſion to the 19. the third, is an amity contracted between David and Abner, from the 19. to the 22. Verſe. and the laſt is the ſlaughter of Abner by Joah, from the 22. to the 28. Whereof David purgeth himſelf, lamenting him, to the end of the Chapter.
In the firſt we have the Hiſtory of a legation, or meſſage ſent by Abner to David, full of all infidelity, preſumption and flattery, the words albeit yet few, are full of perſuaſion and very pithy. Firſt is ſet down, as ſome affirme the manner: and others, the occaſion of the ſending of theſe meſſengers. Rabbi Chimchi interprets thus the Hebrew relative tahtau, by the adverb, ſecretly, and gathers thereof that Abner uſed great ſubtility in his meſſage, which he made in private manner, that he ſhould not be ſuſpected before his friendſhip with David ſhould be concluded, which is an argument of his double and crafty dealing.
Tremellius exponeth this relative propter hoc, and refers the occaſion of this meſſage to the impatient and vindicative minde of Abner, becauſe of Iſhboſeths former reprehenſion, which is an argument of his implacable ire, and rebellion againſt correction, or repro….
Others referre it to the Perſon of Abner, pro ſe, he ſent in his own name, or for himſelf onelyonly, any of which expoſitions may be ſafely followed.
The firſt Article he gives his meſſengers in inſtruction, is this, whoſe is the Land? Whereby he will approve Davids title to the whole Kingdome, as in more copious manner they ſhould ſay, our Maſter Abner grants in his conſcience, that the whole Kingdome is thine by juſt title, made to thee by God, conferred be Samuel, confeſſed by Saul and Jonathan, alſo thou haſt given thy travels for the preſervation of the republick hitherto, and delivered Iſrael from their Enemies. And therefore with thy title are joyned thy merits, ſo that by undoubted right, and good deſervings, our Maſter hath given us to grant in his name, that the Kingdome pertaineth to thee. This is an argument of his crafty flattery, for this is done by him to David, not in ſimplicity, love, or conſcience, but in doubleneſſe, for revenge, and his own promotion.
The ſecond Article is, make a league with me, he calleth his corrupt and treaſonable dealing, a league, as the wicked colour their ungodly doings by honeſt names, and fair ſhewes. Joſephus affirmeth the capitulation of this league was, that David ſhould promis to Abner the like greatneſſe and promotion, as he had with Saul, and Iſhboſeth, which is an argument of Abners exceſſive pride and ambition.
The third is, my hand or aide ſhall be with thee, and I ſhalt reduce all Iſrael to thy obedience, an argument of his arrogant ſelf-confidence and treaſonable infidelity to his Maſter Iſhboſeth. Howſoever God converteth it to the advancement of David.
David anſwereth, allowing and accepting the conditions, he perceived they were profitable ſervice for eſchewing of blood, and eſtabliſhing of his quietneſſe: and it might be that David was weary after ſo long delay and expectation, but he joynes a condition, of the reſtitution of his wife Michal, which David deſires for many reſpects. 1. She was his firſt and beloved wife, and he had experience oftimes of her reciprocall love. 2. She was not divorced by any Law from him, but coacted to obey her Fathers empire and commandement. 3. David would have her delivered from reproach of infamie, now bruted as an adultereſſe. 4. This was a help to Davids promotion and confirming him in that Kingdome, ſeeing ſhe was the Kings daughter, and thereby the people would be the ſooner moved, for her cauſe to encline to David. 5. By this way he would have a proof of Abners fidelity, for if Abner had mean't preſently falſhood, or hereafter deſertion, he would not reſtored Michal. Alwiſe becauſe (as appeareth) this reſtitution was not altogether in Abners hands, therefore David ſendeth a meſſage to this effect to Iſhboſeth, whereunto Abner promiſeth his aſſiſtance. And David herein ſheweth his ire not to be implacable ſeeing he directs to his adverſary a reaſonable commiſſion, the requiſition towit of Michol, whoſe reſtitution he urgeth by two arguments, the one is from the Law of marriage, ſhe was his Wife, and by force and coaction onelyonly unlawfully given to another; the other, is from the Law of paction, he had bought her with the dowry of an hundred foreskinnes of the Philistines, (albeit David gave 200. 1 Sam. 18. Yet here he retaines onelyonly the number craved and covenanted for.)
Iſhboſeth divorces his Siſter Lawfully from the ſecond unlawfull Husband and ſendeth her under the conduct of Abner towards David, Phaltiel followeth with mourning for the abſtracting of ſo noble, vertuous and comely a Wife, to Bahurim, which is a City in Territory of Benjamin, not farre from Bethleem, but is ſent back by the command of Abner, by whoſe artifice all this is done, whereby he ſnareth ſimple Iſhboſeth, and meaneth likewiſe to circumvent David.
Here ariſeth a queſtion, whether this covenant, or condition between David and Abner be Lawfull, or no?
It is anſwered, there are two parts in the fact, the one is the conditions offered by Abner, and accepted by David; the other, is the offerer himſelf, and the Amity which David maketh with him, which we may call the prodition, and Perſon of the proditor. As to the conditions, or prodition, there are two conſiderations; firſt is, the nature of the fact. The ſecond is, the minde of the Author. As to the firſt it appeareth that it was not evill, becauſe it was to render unto David, but his owne title and Kingdome, hitherto uſurped. But as to the minde of Abner either towards Iſhboſeth as vindictive, and treacherous: or towards David, as inſinuating onelyonly for his owne preferment, it was ſimply evill, whereupon followeth that the accepting of the condition, which in it ſelfe was Lawfull (howſoever it proceeded from an evill author) was Lawfull likewiſe: and by this reaſon is excuſed the fact of Rahab, ſurrendring Jericho to Iſrael as their owne City.
But hereon reſulteth another doubt, if David conſents to that which on Abners part is evill and ſinne, by the ſentence of the Apoſtle, he falleth in the like guiltineſſe with the worker of ſinne, Anſwer, Auguſtine in his writing to Publius, and in that diſputation of his, whether an infidels oath may be received by a Chriſtian, cleareth this doubt, where concluding affirmatively, that it may, he ſheweth that a godly man without ſinne, may make uſe of that which in the actor is ſinne; approving the ſame by the example of Iacobs league with Laban, and accepting of his oath by the God of Nachor, for conſervation of civil peace; and by Pauls ſaying to the Philippians, that ſome preacht the Goſpel upon envy and evil minde, &c. And yet affirmes that he is glad that Chriſt be preached, upon whatſoever pretenſe, for every one ſhall render their owne accompts, and ſo the anſwer of the ſecond queſtion is conformed to the firſt, that Lawfull conditions ſhould be received, by whatſoever inſtrument, or of whatſoever minde, they be offered. But touching the Lawfulneſſe of the contracting of a ſpecial amity with Abner, we ſhall ſpeak of it hereafter.
OBSERVATIONS.
1. V. 12. IN all this dealing of Abners, both in the manner and matter of his meſſage to David, we ſee the crafty nature of the wicked, and that they are wiſer in their generation then the Children of Light, but all their wiſdome is like that of Achitophels, themſelves oftimes are inſnared therewith, and the wilde Aſſe is found in his own monethmonth. Let ſanctity therefore ſeaſon wit, and conſcience convey our conceptions; let the doves ſimplicity, and ſerpentine wiſdome go together, even the ſincerity of the Holy Ghoſt, and a good conſcience direct our concluſions, and moderat our conſultations, and then aſſuredly, comfort ſhall attend our courſes, and a happy ſucceſſe crown all our doings. Let Pharaoh then applaud himſelf while he is working wickedly, to ſay, let us work wiſely, but plagues on his Land, deſtruction of his firſt borne, ſubmerſion of himſelf, and ſubverſion of his whole Kingdome ſhall prove, he hath done fooliſhly; wit then with wickedneſſe, is Satans craft, and was never undiſappointed, or puniſhed. (witneſſe Jonadabs Counſel to Ammon, the iſſue thereof, 2 Sam. 13.) But wit guided by godlineſſe, is onelyonly true wiſdome, both proſpered and rewarded.
2. In reſpect that Abner doth this of a vindictive minde, as he threatneth Iſhboſeth, Vers 9. We ſee the malitious and revenge-full hearts of the wicked, which upon ſmall, or no juſt occaſion at all, oftimes are kindled and ſtirred up, ſo that they can get no reſt, untill they put in practiſe their malice and evil will. examples whereof we have in curſed Kain, reprobat Eſau, rejected Saul, cruell Ioab, proud Haman, wicked Achab, hatefull Herodias, the Highprieſt and ſcribes againſt our ſaviour and his Apoſtles and ſundry others: where on the contrary the Children of God are meek, patient and mercifull, ſuiting redreſſe of their wrongs at the hands of the Magiſtrate, or pardoning the ſame, and ever having their hearts, voyd of malice, and committing their cauſes unto the Lord, for he will repay; yea praying for their adverſaries, and doing good in place of evil. Examples whereof we have in Iſaac Gen. 26. 19. In Iacob Gen. 31. 41. In Ioſeph Gen. 50. 17. In meek Moſes through all his life, in David ſparing Saul, in our ſaviour praying for his crucifiers, Steven for his ſtoners, and the Martyrs for their perſecutors.
3. In Abners acknowledging of Davids title at laſt (upon whatſoever minde) we ſee the Lords overruling of the wicked to the comfort of his own, in making the conſcience of the wicked to be ſo convinced, that their tongue in the end, ſhall be forced (in a ſort) to confeſſe that, which with great reluctation they have ſtriven againſt. So did Saul acknowledge Davids innocency, and that he was juſter then he, Pilate Chriſts, the high prieſt, the expedience that he ſhould die for the people, and ſo confeſſing him a Saviour for others. Likewiſe that counſell convocated by Herod, that he ſhould be born in Bethlehem. Gamaliels adviſe, Acts. 5. 38. And the extorted confeſſions of the adverſaries, unawares impugning themſelves, and juſtifying the truth, moſt frequently do teſtify, ſo that (like the unprofitable ſervants confeſſion) the very mouths of the wicked, condemne themſelves, and they are caught in their own ſpeeches, like Pharaoh, crying out that he had done wickedly, Exod. 9. 27.
4. Yet in his Expoſtulation of a league with David, (the capitulation whereof as Joſephus affirmeth, was ſuch promotion as he had with Saul, or Iſhboſeth,) we perceive the corrupted mind and manners of the wicked, albeit in his conſcience he acknowledgeth, and with his mouth he confeſſeth that the true title belongeth only unto David, yet he will do nothing, but ex pacto, like Judas, quid mihi dabitis, ſympathiſing herein with the bribing Judge, and Simonaick patron.
5. Abner calleth here his treaſonable and corrupt dealing, a league, covering foule practiſes with faire pretenſes, and colouring rotten Sepulchers with pleaſant paintings: like the wicked who give honeſt names to unhoneſt actions, and call vertue vice, and vice by the name of vertue: thus is ſuperſtition holy devotion, pride called gravity,Geneſ. 38. ebriety good fellowſhip, deceit wiſdome, whoredome youthfulneſs, bloodſhed manhood, avarice frugality, profuſion liberality: and every vice ſo ſtrangely masked like whoriſh Tamar, 1 King. 14.that Judah cannot know her, and ſo cunningly diſguiſed like Jeroboams wife faining her ſelfe to Abijah: that except the Lord diſcover the matter, the Prophet ſhall be deceived.
6. In Abners promiſe unto David, we ſee the ambitious ſelf-confidence of the wicked, making their own arme the pillar of their truſt, and ſtretching forth the ſame (as if it were) for others to relye upon, therefore mine hand ſhall be with thee, (ſaith Abner) to reduce all Iſrael. This was the practiſe likewiſe of Goliah, Nimrod, Nebuchadnezzar, Sinacherib, Baltaſhar, Antiochus, Pharaoh: with ſundry others, who all periſhed. Pride ever more drawing with it, as ſundry ſorts of vices, (to be noted here) ſo likewiſe the profeſſors thereof aſſuredly to their own deſtruction duplicate page duplicate page at laſt for the apoſtolick Canon is true, God reſiſts the proud, and he giveth grace to the humble.
7. And in all this, we have an example of Gods inſcrutable judgments, leading the counſells of the wicked to the end of his glory, and to his faithful's comfort in all their adverſities, he brings order from confuſion, light from darkneſs, honour from ignominie, and advancement from dejection, over ruling ever all the courſes of the wicked, and directing them to his own end; witneſs, the perverting of Satans work in mans ſeduction, in the work of Jacobs ſonnes againſt their brother Joſeph: in this work of Abner, and of Judas againſt Chriſt, &c.
8. Verſ. 13. In Davids yeilding, and acceptation of Abners offer, we ſee that albeit he hath a good cauſe yet he neglects no occaſion of ſecondarie meanes offered, which is an example of imitation, for as men are ſaid to contemne God who relye altogether upon ſeconds;2 Chron. 16. ſo are they to be thought, to tempt God, who altogether rejects the uſe of the lawfull ſeconds. Aſa then ought not to put his truſt more in the Phyſitians; then in God: neither ſhould Naman deſpiſe to waſh himſelfe in the waters of Jordan; Act. 27. Deut. 6. 16. Math. 4.our Saviour alſo will not caſt himſelfe down from the pinnacle of the temple; neglecting the ordinary degrees, nor Paul ſuffer the mariners to depart out of the boate, albeit it was revealed to him, that both he and his company, all ſhould be ſafe; for it is written (ſaith Chriſt) thou ſhalt not tempt the Lord thy God.
9. Verſ. 15. In Iſhboſeth his fact of reſtitution of Michol, we ſee the nature and practiſe of the gyant oppreſſors of the world, and violent uſurpers of other mens rights, in a ſmall thing, eſpecially if it concerne not them greatly, like Michol, they will ſeem very equitable and conſcionable, but in a great thing, which is in their own poſſeſſion, and very gainfull or pleaſant unto them, ſuch as the kingdome which Iſhboſeth uſurpeth here, they will by no meanes hearken to the reſtitution thereof. Herod therefore will heare and obey John the baptiſt in many things,Exod. 10. ſo he touch not his having of Herodias, and Pharaoh will beare with Moſes, and let the people go, untill he deny that their ſheep and cattle ſhall abide; but then nothing but packing to Moſes, and that he ſee his face no more, under paine of death. The pythoniſs maſters can abide Paul and Sylas doctrine very well likewiſe,Act. 16. ſo long as they looſe not the hope of their gaine by her divination, but when they ſaw that to be gone, nothing but tumult and accuſation; the like example we have in the ſmiths, Demetrius and Alexander, and in many unjuſt uſurpers both of God and mans right now a daies, who will heare, and be friends in any thing, ſo that their gainfull Diana, be not oppugned.
10. Verſ. 16. In Phaltiel, we have how difficult reſtitution is of things unlawfully uſurped, there being a blinding and bewitching deſperate inchantment upon the heart ever therewith; ſo that albeit with Achan, they know that without a heavy curſe, they cannot poſſeſs the execrable things, yet with perill of ſoule, body, & eſtate, their coveting heart will take it; & Achab though he ſhould looſe his life and kingdome for it, he will have Naboths vineyard; while Chriſt then come into the houſe, look not that Zaccheus will make reſtitution, or while the Idole of covetouſneſs is in the hearts of men, that they will abhorre to commit ſacriledge, ſtolen waters are ſo ſweet,Prov. 9. 17, 18 and hid bread ſo pleaſant, but they know not that death is there, and that the reward is the depth of hell:Prov. 20. 25. …ov. 12. 3. Prov. 11. 4. for it is a deſtruction to a man, to devoure that which is ſanctified, and by wickedneſs a man cannot be eſtabliſhed, neither ſhall riches availe in the day of wrath: but the roote of the righteous ſhall not be moved, and righteouſneſs only ſhall deliver from death.
11. In the behaviour of Phaltiel, not only following Michol, but mourning after her, ſhewing by the firſt, how loath he was to forſake her, and by the ſecond what griefe it was to him, her deſertion, we ſee that illicite pleaſures are like the Scorpion, having ever the ſting of ſorrow in the end: witneſs, the looſeneſs of the primitive world, the voluptie of Sodom, the raviſhing of Dinah, the love of Dalilah, the adultery with Berſheba, with ſundry others; but eſpecially that eternity of weeping, wailing, and gnaſhing of teeth, which the voluptuous wicked ſhall endure for their momentarie pleaſure, taking in the deceivable delights of ſinne in that great day of exchange and reward; like Eſau. who for the red pottage loſt the bleſſing, and was forced to weepe bitterly therefore thereafter.