The Throne of David, Treatise · Section 24
II. SAM. Chap. 10. and 1 CHRON. 19.
IN this Chapter we have the further proof of Davids continuing in his begun courſe to gratify, and requit the favour of them to whom he was addebted in the time of his troubles. This Chapter is divided in three parts, in the firſt is Davids meſſage to Hanun King of Ammon to comfort him after the death of his Father. 2. Is ſet down the Ammonites barbarous uſage of Davids meſſengers, Vers 4. and 3. We have the revenge that David took of the Ammonites, and their aſſociates the Syrians, in two ſeverall battles, the one with the Ammonites and the Syrians, from the 6. verſe to the 15. And the other with the Syrians, from the 15. vers to the end. In both which David is ſtill victorious.
Firſt then in the legation, or meſſage to the King of Ammon, we have. 1. The time, when this meſſage is ſent. 2. The action or meſſage it ſelf, and the occaſion thereof. And 3. the end wherefore it was ſent. Firſt then the time, is, when David was ſetled in his Kingdome, & had ſubdued all his Enemies both inteſtine & forrain, and was now a mighty victorious Monarch, and yet hereby he is neither puft up to deſpiſe a meaner neighbour Prince, nor forgetfull of any duty of kindneſſe, or gratitude that was requiſite on his part towards him. 2. The occaſion of this meſſage was the death of Nahaſh Hanun's Father, who in his life time had ſhewn kindneſſe to David, and therefore now upon this occaſion he would likewiſe ſhew kindneſſe to his Sonne. And 3. The end wherefore he ſends this meſſage is, to comfort Hanun by the hand of his ſervants, for his Father, who was now dead?
But David moſt ungratefully is requited, and his meſſengers villanouſly and barbarouſly abuſed, wherein. 1. Is ſet down the ground, or motive, towit, the unjuſt ſuſpition that the princes of the Children of Ammon had, and did apprehend of the end of this meſſage of Davids, that it was not (as was pretended) to comfort Hanun: but really and indeed to ſpie the City, and to ſearch and deſtroy it: and ſo they cenſure David as a deep diſſembler and Hypocrite, as alſo a covetous wicked man, ſeeking after that which was his neighbours, not contenting with his own, and imputing unto him cruelty, as intending deſtruction howſoever he pretended friendſhip and love. And ſo they firſt wrong David himſelf in his name, before they wrong his ſervants in their Perſons. 2. It ſets down the barbarous abuſe of Davids meſſengers by the pernicious and ill counſell of theſe Princes, upon the forenamed unjuſt groundleſſe ſuſpition, Vers 4. Which was, the ſhaving off the one half of their beards, & cutting of their garments in the middle, even to their buttocks, and ſending them away. Whereupon is ſet down. 1. What David did, when he heard thereof, Vers 5. Towit, he ſent to meet his ſervants, becauſe they were greatly aſhamed, and directs them to ſtay at Jericho, the firſt bordering Town, untill their beards were grown, and then to return. 2. Is ſet down what the Ammonites did, who were deſcended of that inceſtuous copulation of Lot with his younger Daughter.) Towit, they prepare for warre againſt David, and for this cauſe they hire the Syrians, with a thouſand talents of ſilver (as we ſee, 1 Chron. 19. 6.) To aſſiſt them, whereas it had been better and more wiſely done by them to have reſented their wrong, offered reparation, and ſought reconciliation with David, ſo potent and victorious, and a valorous Prince, as the event proved. 3. We have the motive that made them ſo to prepare this warre, which was, becauſe they ſaw that they ſtank before David, a uſuall phraſe in Scripture to expreſſe the hatefullneſſe of any to others, as Gen. 34. 30. Iacob ſayes to Simeon and Levi, yee have made me to ſtink amongſt the inhabitants of the Land. So Exod. 5. 21. the people ſay to Moſes, you have made our ſavour to be abhorred in the eyes of Pharaoh. And ſo the Ammonits ſaw that they were become hatefull to David, and their fact abhorred by him. 4. Is ſet down, Vers 7. to the 13. Davids preparation to meet them, and Joab and his Brother Abiſhai their prudent and valiant managing of the battle. Unto which is ſubjoyned, Vers 13. and 14. The victory over the Syrians and Ammonits, 5. from the 15. verſe to the 19. Is ſet down, the Syrians renewed battle againſt David at Helam, a Town not farre from Iordan, and his victory over them, whereby, Vers 19. they became wholly ſubdued, ſo that they never helped the Children of Ammon any more. From all which we may ſee. 1. The cauſe of theſe warres that moved them. 2. The perſons who were ingaged in them. 3. The military diſcipline followed by both parties. And 4. the ſucceſſe and end of them: but before we come to the obſervations. 1. We will ſpeak ſomewhat of the perſons whom Hanun hired as mercenary ſouldiers to aſſiſt him. And 2. of their hire, firſt then mention is made of the Syrians of Bethzehob, and of Zoba, who were ſubjects to Hadarezar great King of Meſopotamia. Who were moved to follow Ammon for two cauſes, the one for commodity, the other to reject their ſworn ſubjection to David, Chap. 8. 6. Next we have theſe of King Maacah, which were in that part of Syria, which lies betwixt Gilead, and on the eaſt, towards that part of Arabia, called Trachonites: ſuppoſed to be a part of the territory of Ammon above Jordan, neer to Mount Hermon, Joſh. 13. Thirdly we have theſe of Iſhtob, at the eaſt part from Ammon towards Arabia called the deſert, amounting all to 33000.
Next, then here is ſaid to be a thouſand talents of Silver, 1 Chron. 19. 6. Which was a Hebrew weight, each Talent containing 60. pound weight, and each pound, 25. common ſiccles, reducing the ſiccle to a halfe ounce: ſo that the Talent will amount in our Scots money, to a thouſand and five hundred pounds, or 120. lib. Sterlin and above, and the hundred Talents to 150000. lib. Scots, ſo that the thouſand Talents of Silver will amount unto 1500000. lib. Scots.
As for the diſcipline uſed in this warre on both parts, the ſame was very prudent, 1. On the part of Ammon and his confederates: they divide their Army in two, the Ammonites place themſelves at Modeba, a towne in Arabia, belonging to Ruben, Joſh. 13. 16. To be a retreate to them in caſe of overthrow, (as they made the ſame, verſ. 15.) As alſo to encounter with Iſrael in the front, as they had appointed the Syrians to charge the Iſraelites on their reer: and accordingly Joab in like manner, like a wiſe and expert Generall perceiving his ſtratagem: he alſo divides his Army in two, the ſtrongeſt part whereof he takes to be under his own conduct, againſt the greateſt number of the Syrians: and the other part he gives to Abiſhai his brother to encounter with the Ammonites, with a direction to help him, if he ſaw the Syrians too ſtrong for him: and he to help Abiſhai, if he ſaw the Ammonites too ſtrong for him.
OBSERVATIONS.
1. V. 1. IT is ſaid that the King of Ammon died: where we ſee, that death is the common condition of all man-kind, Kings as beggers, wiſe as fooles, and rich as poore, ſo that … pede pulſat regum turres pauperumque tabernus, & ſceptra ligonibus aequat, and neither power, or prayer, and intreaty, wiſedome, or wealth can avoid the ſtroke thereof, which all Kings and great men ſhould conſider to humble them, and make them think of the account of their ſtewardſhip afterward.
2. Verſ. 2. In Davids reſolution to ſhew kindneſs to his Son, as he ſhewed kindneſs to him, we ſee his vertue of gratitude, as in the former Chapter to Mephiboſheth, this being the only tribute that the Lord requires for all his benefits, Pſal. 103. 2. And which we alſo owe to man, ſo that the naturall man ſaies that we ſhould receive benefits, as the earth receiveth ſeed: and labour to render the ſame with increaſe, Et ſi ingratum dixeris, omnia.
3. The time of Davids remembrance of the King of Ammons kindneſs to him, when he was in exile, is now when he is ſetled in a peaceable and potent kingdome, ſo that his high preferment makes him not forget the favours which he received in his low eſtate; as Pharaoh's butler did, and as many do now adaies.
4. The kindneſs that he could not requite to the Father, partly becauſe of his inability before: and partly becauſe of the death of this King, he now reſolves to ſhew to the ſonne, where we ſee, 1. That parents leave to their Children by their charity and good deeds a good treaſure. As alſo, 2. That with honeſt and thankfull perſons, the remembrance of benefits dieth not, with the benefit receavers.
5. Where it is ſaid that David ſent to comfort Hanun by the hand of his ſervants. We ſee, that Children ſhould be naturally affected with moderate ſorrow for the death of their Pa…nts, although moſt part now inwardly rather rejoyce at the death of thoſe, by whom they may get a rich inheritance left unto them: howſoever by externall ſhew in their garments they pretend ſorrow, ſuch are worſe then this Ammonite, or Eſau, Gen. 27. 41.
6. Hereby likewiſe we ſee in Davids ſending to comfort Hanun for his Father, that it is a Godly and good part to comfort them, whom we think to ſtand in need thereof, or to be in any ſort of diſtreſſe, and to have a Chriſtian ſympathy with ſuch, mourning with them who mourne.
1. V. 3. & 4. We ſee in the miſconſtruction of Davids meſſage, and abuſe of his ſervants, the diſpoſition of the wicked in rendring oftimes evill for good, like thoſe lifted up the heel againſt David who ſat at his table, and as Judas did to Chriſt: whereas the godly on the contrary are ready to requite good for evill, as they are commanded, Matth. 5. 44. &c.
8. This miſconſtruction and miſcarriage that followed thereon, did flow from an unjuſt ſuſpition of Davids intention, to trie, and ſearch their City, that he might come againſt it, and deſtroy it, ſo that unjuſt ſuſpition and miſconſtruction, is the very Child of Satan, and whereby he procured the fall of our firſt parents, Gen. 3. 5. And that fearfull bondage and Tyranny againſt the people of Iſrael by Pharaoh, to his utter deſtruction, Exod. 1. 10. And is ſo dangerous a peſt, that it diſſolves, where it once enters all bonds of Society Politicke, or Oeconomicke, whereas on the contrary a favourable conſtruction of mens meanings and actions is a conſerver of peace and amity in all and every Society.
9. The firſt wrong that hereon enſues, is to David himſelf, whereas by this ſupitious miſconſtruction they cenſure him as a deep diſſembler, and a cruell and covetous Hypocrite, by ſending under pretence of friendſhip to ſpie their weakneſſe, and to come thereafter to ſubdue and deſtroy them. Which wrong done hereby to his name and fame is the greateſt wrong of any, as it is in like manner to any other, the ſame being the murther of the tongue, and of that which is deareſt to any ingenuous Spirit.
10. Upon this ſuſpition of Davids intention the Princes, of Ammon gives a pernicious counſell to their young King, barbarouſly to abuſe Davids ſervants, which was the cauſe of there and his ruine, in the ſubſequent warres that he had with him, and of the expence of much treaſure and blood. Whereby we ſee in this (and in that counſell that Rehoboam got their after, by his young Counſellours) what bitter fruits evill Counſell to Princes (ſpecially who are young & unexperimented) produces. Both to the givers, as alſo to the takers, whereas on the contrary it is a great bleſſing to a Prince to have wiſe and godly grave Counſellers about him, and a pliable heart and eare to hearken to them, and obey there Counſell, and to ſtop his eare to the contrary, which bleſſing therefore all people ſhould pray for, to their Kings and rulers.
11. We ſee that this young King Hanun is farre unlike to his Father Nahaſh: who ſhewed kindneſs to David, when he was in exile. Which teaches us that goodneſs, nor grace, nor any morall vertue, comes not by generation; as we ſee in Cain, Iſhmael, Eſau, Ammon, Abſolom, and others: good parents oftimes having bad Children.
12. In the abuſe done to Davids meſſengers, we ſee the very Law of Nations (let them be Gods) violated, which ordaines no wrong to be done to meſſengers, or embaſſadours: becauſe they declare only the meſſage of their Maſter; and what wrong is done to them, is counted done to them who ſends them: and i… no wrong ſhould be done to the meſſengers of an earthly King, much leſs ſhould it be done to the meſſengers of the King of Kings. Who will account the ſame done to himſelfe, and wi…l avenge it ſeverely on the doers, as David did on the King of Ammon: eſpecially when they ſhave not the halfe of their bread away, which would ſoon grow againe, or cut their garment by the middle: but when they ſhave the moſt of all their living away, which by Gods law is due unto them: and makes them go oftimes with a bare and thin garment.
13. Verſ. 5. David ſending to meet his ſervants, who were ſore aſhamed of their abuſe: and directing them to ſtay at Jericho till their beards grew, and then to returne: ſhewes his tender ſympathy towards them, and care to comfort and councell them the beſt way: till he thereafter ſhould repare the injury; wherein he ſhewes a good and imitable example of a loving Prince to his loyall ſubjects.
14. Verſ. 6. It is ſaid, that when the Children of Ammon, ſaw that they ſtank before David, they prepared for warres, whereas it had been more wiſely done, to reſent their errour, offered reparation, and ſought reconcilement: but herein we ſee it to be true, quos deus vult perdere iis mentem adimit, and that the wicked in Gods juſt judgment, runnes ever further and further into ſnares and miſchiefe, going from ill to worſe. Satan ſo drives them, as we ſee in Pharaoh, Judas and others; till they come to utter deſtruction: and God in his ſecret juſtice hereby meaning to puniſh their idolatry.
15. This fact of theirs, made them ſtink before David, and to be hatefull, and abhorred by him. Then much more doth ſinne, and abuſe of Gods meſſengers make men ſtink before God, and to be hated and abhorred by him.
16. Upon this, that was done to Davids ſervants in their beards, and garments (though no hurt was done to their perſons,) we ſee beſide expence of treaſure, what bloody warres enſue. Which ſhewes, of ſmall beginnings (as ſuſpition firſt, and then ill Counſell, and thereafter this abuſe) what great miſchiefe ariſes, and therefore how warily we ſhould take heed to our words and actions, the mother of miſchiefe (as the proverb ſaies) not being greater than a midge wing, and that greateſt trees do grow from the ſmalleſt ſeeds.
17. David is againſt his will, and beyond his expectation forced to new warres. Which teaches, that no man may dreame of long peace or proſperity, but when he lookes for greateſt peace and tranquillity, as David did, when he ſent this meſſage, greateſt trouble and diſquiet may enſue, ſo mutable and uncertain is our eſtate here.
18. David revenges this wrong done to his ſervants by lawfull warres, the rule whereof is the puniſhment of ſinne, eſpecially committed againſt God, and the Republick: and being undertaken by the Authority of the lawfull Magiſtrate; this being a part of the right uſe of the ſword, which is committed to him, againſt the errour of the Anabaptiſts.
19. We ſee alſo here, that actions are not to be meaſured or cenſured by their events, for Davids ſending to comfort Hanun for his Father, was laudable and good: though ſad events followed thereon, by the miſconſtruction of this his pious action by thoſe who meaſured him by themſelves.
20. The Ammonites by hyring the Syrians to aſſiſt them. We ſee, they confide in the arme of fleſh, and in their wealth and confederacy, and therefore we ſee what was the end of ſuch vain confidence: and as is ſhewne, Hoſ. 14. 3. And by many examples regiſtred both in ſacred and prophane hiſtory.
21. Ammon is joyned to Iſrael in conſanguinity by L…t their progenitor, and David ſeekes to ſhew them favour, and the Syrians are bound to David by oath, Chap. 8. 6. Yet neither blood, merits, nor oath has any place when they have occaſion to trouble David. Whereon we obſerve, that it is impoſſible that the true worſhippers of God can have firme or long peace with Idolaters. The reaſon whereof is aſſigned by Chriſt, There can be no agreement between God and Belial. The proof whereof is manifeſt by infinite examples, and this in particular. Which ſhewes to for-warne all ſuch who ſerve God, and feare him truly, to expect no quietneſs nor ſecurity from Idolaters, and Papiſts longer then they may have a fit occaſion to execute their cruelty, as the Maſſacre of Paris, the Gun-powder-treaſon, and the late Maſſacre of Proteſtants in Ireland can teſtify.
22. The Syrians for hire, joyne with the Ammonites without reſpect either to honour, conſcience, danger, or death, that might enſue, only for commodity. Which ſhewes that covetouſneſs is the root of all evill, and produces ſad effects: as we ſee in Achan, Judas, and theſe Syrians here. Which ſerves to warne men to beware thereof, and ſpecially men who follow the warres, that they engage upon warrant of conſcience, and a good cauſe, and not meerly for hyre, or preferment: the one flowing from covetouſneſs, and the other from pride, and both from Satan, as father of theſe vices.
23. Verſ. 7. In Davids preparation to meet the Ammonites when he heard of their raiſing an Army. We ſee the vigilant care that a good King ſhould have of the ſafety of his people, and repelling their enemies, and of uſing lawfull meanes, beſides the confidence in God.
24. Verſ. 11. In Joab's managing of this warre. We ſee wiſdome joyned with valour, both requiſite in a generall commander, and in the mutuall ſupport and help one of another, againſt the common enemy, the ſtronger to help the weaker. We may alſo learne a common Chriſtian duty to do the like, as the Apoſtle exhorts, Rom. 15. 1. The rich to help the poore, and the wiſe the ſimple, &c. Eſpecially paſtours, and leaders of Gods people to joyne as brethren in Unity, and lend their help one to another againſt their common enemy.
25. Verſ. 12. In Joabs oration to his Army, he joynes with ſelfe-preſervation, the cauſe of religion (for the Cities of God) that is, wherein Gods worſhip is eſtabliſhed and profeſſed, and which the enemies would pollute with idolatry, as the Romans uſed to ſay pro aris & focis. Whereby we ſee that in all lawfull warres the cauſe of God, (who is the Lord of hoſtes and gives the ſucceſs) and of religion is to be regarded, and then (as we ſee here) the event proves the more proſperous and happy.
26. Joab here does according to his vocation, and leaves the ſucceſs to God. Whereupon we collect, that the duty of every one in his calling civill, or eccleſiaſticall is to labour faithfully, and to commit the ſucceſs to God, as the husband man does in ſowing his ground, and as Paul did plant, and Apollos watered, and left the grouth unto Gods diſpenſation. Which ſerves to reform two errours; the firſt of thoſe who uſe not the lawfull means, but relye on Gods providence, and live on idle ſpeculations. The ſecond, who relye only on the means, without ſeeking and depending on the Lords bleſſing on their labours.
27. Verſ. 13. The ſucceſs of the battle, which is victory on Davids ſide, and overthrow on A…nmon, and the Syrian…. Shewes 1. What is the end of giving, and taking evill counſell, and pertinacy in evill courſes on Ammons part, as alſo what is the puniſhment of perjury and perfidy, as alſo of coveteouſneſs on the Syrians part. 2. The victory in Davids ſide ſerves for the comfort of the Godly, that are in a good courſe, and have a good cauſe, though in greateſt perills of enemies, and that it is juſt that they who abuſe favours, ſhould ſmart at laſt with judgments.
28. Verſ. 15. The Syrians gather themſelves againe to battle the ſecond time, to their greater deſtruction and fall, and finall overthrow. Whereby we ſee what it is to perſiſt obſtinately and proceed in an ill courſe, and that thereby they draw on upon themſelves greater deſtruction: for they might have ſeen Gods hand againſt themſelves before, when they were ſubdued, chap. 8. As alſo now againe, when they were ſtronger, being joyned with Ammon: but Satan ſo blinded their eyes, and hardned their hearts like Pharaohs, that no bygone puniſhments would make them wiſe, being driven on by Satan to their own deſtruction.
29. Verſ. 19. At laſt being overthrowne, they make peace with Iſrael, in granting whereof after ſo many provocations, and perfidie, beſide this laſt victory, we ſee the peaceable and pious diſpoſition of David, as alſo his noble and royall inclination, like the Lyons, Parcere ſubjectis & debellare ſuperbos.
30. They make their own peace only with David, not including their late confederates, who hired them the Ammonites, whom they reſolve not to help any more. Whereby we obſerve what a vaine thing, and unſure it is to truſt, or relye on the arme of fleſh, or friendſhip of men.