The Throne of David, Treatise · Section 40
II. SAM. Chap. 18. from the 1. Verſe to the 19.
IN this Chapter is orderly ſubjoyned the hiſtory of the bloody battle between Abſolom as purſuer, and David as defender, which is to be reſolved in foure particulars. 1. The diſcipline uſed by David in ordering and leading out his Army. 2. The battle and event thereof. 3. The report thereof made to King David. 4. How he is paſſionately grieved for the death of Abſolom.
Firſt then the diſcipline and order which David uſes in leading forth his Army, is commendable, for 1. He muſters or counts them, that hereby he may know their number, ſee their Armes, and conſider their ſtrength. 2. After their muſter he puts them under command of Captaines of hundreds, and Colonells of thouſands: that the ſouldiers may obey their Captaines, and the captaines their Colonells. 3. He puts the regiments under three ſupreame Commanders or Generalls, Joab, Abiſhaj, and Ittaj: and divides his Army in three battalions, or ſquadrons, aſſigning their leading to the ſeverall conductors. Next, when David has thus ordered the Army, he offers as a valiant Captain to go with them to battle, in proper perſon for to ſhew his courage, and for their better encouragement. But on the contrary, by the ſecret Counſell, and wiſdome of God, withdrawing David whoſe preſervation was decreed, as Abſoloms deſtruction was concluded by drawing him to battle, the people diſſwade David from going with them in perſon, by reaſons taken à commodo & incommodo. 1. They being the body, and he the head: their enemies will not greatly care for them, though they dye or flie, ſo long as the head is ſafe to renew the battle, but if the head periſh, the body will likewiſe periſh. 2. Care ſhould be had of his ſafety, for the well of the body, who is worth ten thouſand of others, and who if he ſhould dye, better ten thouſand of the Army dyed.
3. If he ſtay in the City, and need be, he can ſuccour them out of the City. To which their diſſwaſion David aſſents, knowing it to be out of love towards him, and the Commonwealth. And ſo ſtanding in the gate by which the Army was to march forth in order, he gives command to the three Generalls in audience of the people, to deal gently with the young man Abſolom. Whereof ſome gives theſe reaſons. 1. Becauſe of his naturall affection which moved him to pity his own fleſh, though rebellious. 1. Becauſe he looked not ſo much on the inſtrument, or rod; as on his own ſinnes of homicide, and adultery that had procured this his correction by his own ſonne, as the Lord had threatned. And 3. Becauſe he looked on the double danger of ſoul and body, wherein Abſolom now ſtood; and therefore labours for the preſervation of his body, that thereafter he might be induced to repentance, and ſo his ſoule might be ſaved.
Followes next the battle it ſelfe, and circumſtances thereof, and 1. The place, the wood of Ephraim in the territory of Gilead, where Ephraim fought with Jephta, after the defeat of the Ammonites, Judg. 12. 2. The number of thoſe who were ſlain on Abſoloms ſide in battle, towit, 20000. beſides thoſe that were devoured by the wood, and in flying. 3. The manner of Abſoloms own death, who flying through the wood on his Mule, whereon he rid, and the Mule going under the thick boughes of a great Oke, his head caught hold of the oake, and he was taken up between heaven and earth, and the Mule that was under him went away.
Which thing when one of Davids Army had ſeen, he told Joab, who challenged him, that he had not killed him, and he would have rewarded him with ten ſhekells of ſilver, and a girdle: which the diſcoverer ſhew he would not doe, though he might have a thouſand ſhekells. 1. Becauſe he was the Kings ſonne. 2. Becauſe of the Kings command, that none ſhould touch him. 3. Becauſe the fact had been capitall. 4. Becauſe it could not be hid from the King, if he had done it. And 5. Becauſe Joab himſelfe would have been his accuſer, and enemy. Whereupon followed the killing of Abſolom, by the hand of Joab himſelfe, while he was hanging in the oake alive, by thruſting him through the heart with three darts, and by his Armour bearers their ſmiting of him, and killing him. Whereupon enſued Joabs ſounding a retreat, from following of the people that had been with Abſolom. And Abſoloms buriall in a great pit in the wood, whereon was laid a great heap of ſtones, notwithſtanding that he had in his life time provided and built a ſumptuous pillar, or buriall place, for himſelfe in the Kings dale, to keep his name in remembrance, ſeeing he had no ſonnes, and which he called after himſelfe, Abſoloms place. One doubt only reſts to be ſolved, how it is ſaid that he had no ſonnes, ſeeing chap. 14. 27. It is ſaid that he had three ſonnes and a daughter: to which it is anſwered, that thoſe were dead before the erecting of that pillar or tombe, God ſo ordering that ſuch a poyſonous ſtock ſhould not proſper, to have a poſterity of ſuch like branches.
OBSERVATIONS.
1. IN David we ſee an accumulation of moſt worthy parts, requiſite in a good Prince, to wit, prudence, patience, authority, courage, hearkning to good Counſell, and love to his people, and above all piety and Godlineſſe, to whom therefore God gives good ſucceſſe, a fit pattern to all Princes to follow.
2. Verſ. 2. and 3. We ſee here in Davids offering to go with his Army in perſon, and in their diſſwading a loving: conteſt between a Godly Prince, and a loyall and a loving ſubject, every one ſtriveing to overcome another by good offices, David offering his paines, yea the very hazard of his Perſon, blood and life for the common welfare, and his ſubjects highly valuing his ſafety, and contenting for the ſame to hazard their lives and fortunes, O happy ſtate then, and Kingdome, or other ſociety whatſoever, Eccleſiaſticall, Politicke, or Economicall where this harmony is found; as on the contrary unhappy is their condition where the contrary contention is ſeen.
3. Verſ. 5. David deſireth his Generalls to deal gentle with the young man Abſolom, what means this too great indulgence? Deal gently with a traitour, but of all traitours with a Sonne, and of all Sonnes with a wicked inceſtuous and bloody fratricide, and an intending pariſide. Where we ſee ever in holieſt parents as Eli was, nature may be guilty of an injurious tenderneſſe, and ſinnefull indulgence. Or whether ſhall we not rather think that this was done in type of that free, and matchles love and mercy of that Son of David, the King of Kings, and redeemer of Iſrael, who prayed for his murtherers, and ſaid when they were killing him. Father, forgive them for they know not what they do. And though we be rebellious Sonnes, yet ſtill alſo is he ſo compaſſionate towards us that he intercedeth for us.
4. David ſpeaks ſo concerning Abſolom, as confident of the victory on his ſide, though in reſpect of the contrary Army he was but a few. Which ſhewes Davids faith, and confidence in God, who is able to ſave by a few, as well as by many, as Gideons 300. proveth, and that he was not afraid of the arme of fleſh, having the arme of the Almighty Lord of hoſtes to be for him.
5. Verſ. 7. The ſword devoures 20000. of Abſoloms Army, & the wood more than the ſword; which ſhewes how numerous an Army Abſolom had, how ſtrong an arme of fleſh, and how univerſall this rebellion was. Wherey we obſerve, how eaſely a fickle multitude may be tranſported to the wrong ſide: and what vertue, or merits of a Prince can aſſure the hearts of the vulgar, when ſo gracious a King finds ſo many rebells?
6. We ſee alſo how God takes part (as the Lord of hoſtes) with a juſt cauſe, and the very wood, and inſenſible creatures conſpire with the ſwords of Davids Army, and lets Iſrael feel, what it is to take part with an unnaturall and traiterous uſurper. Let no people therefore look to proſper alway in rebellion, but in end look for divine revenge.
7. Verſ. 9. Abſolom in his flying through the wood on his mule, his head takes hold of the thick boughes of a great oak, whereby he hangs between Heaven and Earth, as hated of both for his unnaturall rebellion and other his wickedneſſe, as if God meant to preſcribe this puniſhment for traitours, therefore Abſolom, Achitophel and Judas, dye all three one death, and ſo let all ſuch periſh who are guilty of the like treachery againſt the Lords anointed, or the Lawfull ſupreame Magiſtrate.
8. An oak ſerves to be both gallowes, and hangman to this vile traitour, and the very mule that he rode upon leaves him to divine revenge, who had left filiall duty to his Father, and loyalty to his ſoveraigne, if there were no others to perſue and puniſh wickedneſſe, God will make the very ſenſles creatures, and brute beaſts to avenge the ſame, as we ſee in the plagues of Egypt, the fire of Sodom, the puniſhment of Korah, the mockers of the Prophet Eliſhai, and others. Let not the wicked then expect impunity ſome way, or other in the Lords own time here, or at fartheſt after death hereafter.
9. Abſolom is puniſhed by that wherein he moſt delighted, for his hair was no ſmall part of his beauty, nor matter of his pride. Where we ſee, what it is to glory and be proud of any earthly benefit, and that, that part which is miſuſed by man to ſin, is commonly imployed by God to revenge.
10. Neither is it without ſpeciall, and divine providence, that the place of the battle is the wood of Ephraim, that Abſolom in a great oak thereof might finiſh his ungodly life in an ignominious manner, ſo that while like Jehu he is marching towards it in perſuit of his Godly parent, he is but haſtning thereby to the gallowes, and his own deſtruction.
11. Verſ. 10. A private ſouldier ſees him hanging, and tells it to Joab, but would not kill him, becauſe of the reverence and obedience to the Kings command concerning Abſolom. A good part in private men, and ſubjects to reverence, and obey the Lawfull commands of their ſuperiours, and not to do any thing of concernment without a warrant, or call, from them that are in authority.
12. Verſ. 14. Joab upon that intelligence ſees him, and ſmites him through the heart, in which that hatefull rebellion, firſt was hatcht, with three darts, ſo that what the ſouldier forbore in obedience, Joab doth in zeale, not fearing to prefer his ſoveraignes ſafety, to his indulgent command, and more tendring the life of the King, and peace of his country, then the weake and fond affection of too indulgent a father. Eſpecially ſeeing by Gods Law, Deut, 21. 21. A rebell Childe ſhould dye, and by martiall Law a publicke Enemy may be killed in the field. The which teaches that the publicke good ought to be preferred before private intereſts, or relations. Eſpecially by publicke perſons.
13. All Iſrael did not afford ſo firme a friend to Abſolom, as Ioab had been, who but he ſuborned the Woman of Tekoah, to ſue for the recalling of Abſolom from his exile? Who but he went to fetch him from Geſhur to Ieruſalem? And who but he, who at laſt reconciled him fully to his Father David? Yet now he who formerly was a Solicitour for him, is his executioner, and has juſtly forgotten himſelf any more to be a friend to him, who had forgotten himſelf to be a Sonne, and to ſuch a Father, and turned Enemy to him. So that we ſee, that with honeſt hearts all reſpects either of blood, or friendſhip ought to ceaſe in the caſe of treaſon.
14. Verſ. 15. Ioab not onelyonly peirces his heart with darts, who had peirced his Fathers heart with ſo many griefs, after that he was lift up to an oke, who had lifted himſelf up againſt his King: but he is alſo mangled with many wounds by Ioabs armour bearers, who had wounded his parent with ſo many wounds of ſorrowes, and mangled and divided all Iſrael by his rebellion. So that as a man ſinnes, oftimes like Adonibezek, and Pharaoh he is in like manner puniſhed. As we ſee alſo, Revel. 16. 6.
15. Verſ. 16. Ioab at laſt having obtained the Victory ſounds a retreat, and with holds his Army from perſuing Iſrael. Wherein appeares Ioabs prudence, and what ſhould be the like wiſdome of commanders to put a difference between the heads of a faction, and a ſeduced multitude, and to pity the one, while they take revenge on the other.
16. Verſ. 17. Abſolom is caſt in a pit in the wood, and a heap of ſtones upon him, who for a glorious and Princely tombe had reared up a ſimptuous pillar, like the Piramids of Egypt, for conſerving his name, and memory in the Kings dale, which therefore he called after himſelf, Abſoloms place. Where we ſee, how the wicked are oftimes diſappointed in their ambitious deſignes, as the builders of Babell were, and are more carefull for conſerving their name in memory, or remembrance, then in keeping a good conſcience, or to be carefull of their ſouls ſalvation, and to do that which by ſhewing charity, and doing of good works would perpetuate their name here, and receive approbation, and remuneration in the day of their accounts hereafter.
17. We ſee here that although Abſolom had three Sonnes, Chap. 14. 27. Yet there is no Sonne left him, the Lord by their death, having ſo chaſtiſed him, by which becauſe he would not be amended, and leave off his wickedneſſe, but rather increaſe therein. Therefore after the rod he takes now the axe as it were, and finally deſtroyes him, leaving him no poſterity to perpetuate his memory: but in place thereof a heap of ſtones upon him, every one whereof to be a witneſſe, as it were and a proclamer of his deteſtable villany, and to eternize his infamy.