The Throne of David, Treatise · Section 11
II. SAM. Chap. 3. from the 22. verſe to the 28.
THe former part of the Chapter, after the generall propoſition of the hiſtory, having contained the five ſeverall means whereby the houſe of David waxed ſtronger, and the houſe of Saul weaker. This next part, containeth the treacherous murther of Abner by Joab, which may be accounted a ſixt meane, whereby the houſe of Saul is weakned, and Davids houſe ſtrengthned, (in having a new reconciled enemy taken out of the way, and who being full of levity, would hardly have proved faithfull,) together with Davids ſolemne purgation of himſelfe from the guiltineſs of the fact, and his deploration of the forme of his death.
In the hiſtory of Abners murther, we have to be conſidered. 1. Davids eſtate at that time. 2. Joabs acting of the fact, deſcribed from the occaſion, motives, manner of doing, and event thereof. And 3. Abners ſimple imprudency, after his returne committing his life in a ſecret conference to an unreconciled enemy. Concerning David and his eſtate, the text ſheweth that his Army was in the warres (as is ſuppoſed) againſt the Philiſtines without: and within in like manner was exerciſed in obviating the practiſes of the contradictory Authority of Iſhboſeth, and his followers, ſo that David is troubled both with inteſtine and forraine Enemies while as yet, he is only King of Judah, and moreover the fact of Joab, in this murther appeareth to have a more perillous conſequence, leading to the everſion of Davids whole eſtate preſent, and rejection from the promiſed Kingdome by God, and expected by Abners offer, ſeeing the murther of ſuch a perſon, was likely to beget a generall defection of all Iſrael from the houſe of David.
Touching Joab, the executor of this murther, his eſtate is honourable in Judah, and hath the whole power of Davids Army, to whom he is joyned in neer conſanguinity, being his ſiſters ſon. The motives whereby he is impelled to this murther are two, the one is a vindictive mind, moved upon the ſlaughter of Aſahel his brother. The ſecond is envy; which Joab conceiveth upon the ſuſpition of Abners friendſhip and familiarity appearing with his Maſter David, to the matching, or outſtripping of him: ſo that private revenge and contention for honours, are the cauſes impelling Joab to this Murther of Abner.
Theſe ſecret cauſes, are covered with two cloakes, the one is the zeal pretended to the preſervation of the Kings Perſon and eſtate. The ſecond (when that colour is not ſufficient) is the contracting of a falſe amity, meaning by the former to evert Abner by the Kings authority, and by the ſecond under diſſimulate friendſhip aſſuring himſelf that Abner ſhall not eſcape either by one ſnare, or other.
Joabs ſpeech to perſuade David of the evill of Abner, is very ſententious, taken from the ſuſpitious ingyne of Abner, ab ante actis, and from the upright dealing of David, who meaſured every one by his own foot and manners, and therefore might be eaſely circumvented. And when David replyeth not, partly ſuſpecting that Abner might be ſuch a one as Joab▪ deſcribed him, and partly, that Joab for other reſpects might calumniate; then Ioab goeth to the ſecond work, which is his own ſubtility, and authority in execution, and ſo under colour of his friendſhip, and the Princes authority, he recalleth Abner back from the Well of Siriah. Which Ierome reckoneth to be diſtant from Hebron the ſpace of 20. ſtades, where going aſide with him into the gate, which is the publick part of the City where Juſtice was miniſtred, and counterfiting friendly conference, there he murthereth him, joyned (as appeareth by the Text) with his Brother Abiſhai.
Here ariſeth a doubt to be reſolved, whether did Ioab lawfully, or unlawfully in the Murther of Abner? For the affirmative, firſt the Law of God ſeemeth to make, Numb. 35. Whoſoever he was who after ſlaughter purged not himſelf, and abode not in the City of refuge, might be ſlain by the neareſt kinſman, but Abner did not ſo after the ſlaughter of Aſahel, therefore Ioab the Brother of the defunct might lawfully have ſlain him. Secondly, the Law Common, where in warres is permitted the ſlaughter of unreconciled Enemies, at leaſt, by the hand of the publick Commander, as was Ioab. And thirdly, the will of God it ſhould be ſo, and the good that followed thereon ſeemeth to approve the ſame.
The negative in the contrary is eſtabliſhed, by theſe anſwers. 1. The priveledge of refuge was no appointed for him that ſhed blood in publick denounced warres, and open contradictions, but onelyonly in private and accidentall manner. 2. Albeit warres, had been ſometimes between Ioab and Abner, yet now they were compoſed by the authority of the ſupream Magiſtrate David, and Abner had received the Kings ſafe conduct, wherefore it was not Lawfull for the Lieutenant, by the Laws of warres to attempt any thing, which might prejudice the publick authority, or infringe the faith which was plighted. And as to the will of God, albeit it be true, that in reſpect of Gods will, Abner was juſtly puniſhed; yet in reſpect of Ioabs perverſe will, oppoſite to Gods, and having its own wicked end, Abner was unlawfully ſlain. And albeit good came of evil, that was by Gods extraordinary providence, which cometh rather in admiration than allowance, and the rule of Juſtice is, the revealed will of God, and not his ſecret, and therefore in reſpect that this fact militates againſt the revealed rule of God Juſtice, and will, it is altogether to be condemned.
OBSERVATIONS.
1. IN Davids eſtate, having the Philiſtines his Enemies without, and having within not onelyonly the contradictory authority of Iſhboſeth, but alſo the perillous and ſcandalous practiſe of Ioab in his very boſome. We ſee the condition of the Kingdome and Church of Chriſt militant upon earth, and of every true member and profeſſour therein, having not onelyonly the World and Prince thereof to hate and perſecute the ſame, like that red Dragon, Revel. 12. avowedly aſſaulting the Woman; but alſo falſe Prophets and Brethren, like devouring Wolves, not ſparing the flock, which according to that Apoſtolicall Prophecy, Act. 20. 29. Shall enter in amongſt Gods ſaints, ſpeaking perverſe things, and according to that myſticall fortelling, that the beaſt ſhall be horned like the Lamb, but ſpeak like the Dragon. And as that ſcarlet whore ſhal propin the cup of filthy fornications unto the Kings of the Earth; her abeominations being ſtill masked in a hidden Myſtery.Gen. 21. Examples of this eſtate of the Church we ſee in Abraham not onelyonly ſubject to the violence of Ahimelech, and his ſervants without, but unto the grief of his owne family concerning Hagar and Iſmael within. So in Iſaac, Iacob, Moſes, David, Chriſt, his Apoſtles, &c. The reaſon of this is partly from God, thus exerciſing his ſervants, and partly from Satan ſeeking to impead the glory of God, and propagation of his Kingdome. Therefore we have experience this day of the like impediments in the open reſiſtance of Jew, Turk and Heathen, and in the oppoſition of that Apoſtatick Sea of Rome, falſly uſurping the name of the Catholick Church: and in the more familiar combats with a number of our more inward domeſtick adverſaries, Profeſſors, and Preachers following, their own affections, and ſome ſeeking the World with Demas, and others the preheminence with Diotrephes, and ſo, quae ſua ſunt, non quae Chriſti quaerentes. Let us not be diſcouraged, but take in patience Gods corrections, and avert his judgements by repentance on the one part; and on the other oppoſe our ſelves by the Chriſtian armour againſt Satan, and all his members and machinations, knowing our profeſſion is a ſpirituall warfare, and in the mean while let this ever be our comfort, that as David overcame, ſo, though aſſuredly we muſt fight, yet the Victory is ours, and this Abrahams family,Gen. 14. Ioſh. 8. and Joſhuas Souldiers (though againſt principalities) may aſſuredly expect, a deliverance out of all their troubles.
2. Ioab for particular revenge and contention for honour murthereth Abner, whereby he brings Davids Perſon and whole eſtate in danger. This is an example of envyous and ambitious men, who for private quarrels hazard the publicke eſtate either of Church, or commonwealth, and therefore amongſt all men are the moſt peſtiferous ſort, for by this mean was Iſrael undone in the contentions between Judah and Ephraim, the Greeks likewiſe in the ſucceſſours of Alexander, the Romans amongſt themſelves, the eſtate of Chriſts Church in the primitive ages, the empire of the orient and accident, and this day in the contentions for the like cauſes in all Chriſtian Kingdomes for the moſt part, the like may be ſeen. Let us beware then to looſe in ſuch quarrell's the bridle to our affections; but ever ſpeak our particular juſtly with a diligent providence and care, that thereby we be not offenſive unto the eſtate publicke.
3. Vers 24. In Ioabs manner of ſeeking to effectuate his purpoſe, by dilating the fraudulent nature of Abner, and that to prye into Davids eſtate, and to circumvent him he had onelyonly come, and ſo concluding that David had done too ſimply in dimitting him, and therefore it were beſt, that he ſhould be recalled, we ſee the godleſſe nature of the wicked, ever miſconſtruing the intentions of men, to whom they bear the leaſt grudge, and malitiouſly, and moſt unjuſtly detracting and ſlandering their Perſons. This Satanicall practiſe we ſee in the Author thereof, Job 1. Chap. And in Achab againſt Naboth and Eliah, Daniel and Suſannas accuſers…, the blaſphemous Highprieſt and Phariſees, their calumnies againſt Chriſt, and his Apoſtles, and the moſt unjuſt opprobries of the Martyrs under the penſecuting Emperours, the members and ſuppoſts of that cruell Dragon. Where the contrary practiſe is of Gods Children, not to backbite, and uncharitably to conſtrue mens intentions, or make the worſt of their indifferent actions, but to be carefull to abſtaine as well from the Murther of the tongue, as of the hand it ſelf, knowing that the ſurviving ſame of man is more pretious unto him, then is his periſting life.
4. Vers 26. Likewiſe, Ioab laboureth firſt to make his particular to be the Kings cauſe, and when he cannot perſuade the godly King in that forme, then he goeth to practice, by fained friendſhip. This then is the nature of Atheiſts, and ungodly worldlings, firſt to colour their wicked pretences by the cloake of common cauſes, and ſo to ſnare men: and when they cannot this way prevail in that form of courſe, to circumvent thoſe, (whoſe harme they ſeek) by diſſimulate friendſhip, or ſome ſuch crafty means. Let Princes therefore, noble men and Magiſtrates learn here of David, through too haſty credit and facility, to beware that they ſuffer not their authorities in this manner to be abuſed. And let private men be prudently ſuſpitious, and providently wary of the coloured friendſhips of the ſubtile and ungodly, becauſe the event is ſo perillous. It being ever their nature to cloak their evil purpoſes with good pretenſes, as the examples of Sauls alliance with David for a ſnare, Ioabs ſaluation of Amaſa, Abſolons entertainment of Amnon with a feaſt, and his treaſon thereafter, Herods, ſpeech to the wiſemen, and Iudas kiſſe, with ſundry others, do teſtify.
5. In that he diviſeth one ſnare that aſſuredly ſhall intrap Abner (as is aforeſaid) if another fail, we ſee how plentifull and ripe the wicked are in their impious inventions to accompliſh their godleſſe purpoſes; and how diligent they are, and reſtleſſe in their executions, that one way ſhall not ſooner miſgive, but preſently they ſhall attempt another, that old experienced Serpent being their crafty ſchoolmaſter, and they docile in his Doctrine. Thus when bondage and burdens cannot waſte Iſrael, Pharaoh can finde out a way by the Midwives to kill their male Children, and when that ſucceeds not, cauſes his Souldiers to drowne them in the River. So look to Herods wayes and plots how to apprehend Chriſt, the Highprieſts and Scribes how to inſnare him, and put him to death, and their Counſels. With the practiſes of heathen Emperours, how hereafter to ſuppreſſe his Goſpel, what nets were likewiſe ſpread by Saul to intrap David? by the Philiſtines to get their adverſary Sampſon? and by Achab and Ieſabel to get Naboths. Vineyard? &c. But in end all their witty wickedneſſes runne at laſt amain to their utter ruine, they are caught at laſt in their own ſnares, and are made faſt by the fetters of their own deviſes; the true wiſdome of God in the godly having the contrary ſucceſs.
6. Verſ. 27. Abner had Davids protection and ſafe conduct, whereunto he truſted, but he wanted the Lords: and therefore is murthered. Let men therefore labour to be reconciled with God principally, and to have his powerfull protection to watch every where over them, otherwiſe that of man ſhall be found in vaine. Seek Abrahams buckler therefore, and unto Davids tower of refuge, and then with Jacob becauſe thou haſt prevailed with God, thou ſhalt prevaile with man, and he who was with Joſeph in the priſon, with Daniel in the denne, with the three Children in the fiery furnace, and with Iſrael in the deſert wilderneſs, ſhall ſhew himſelfe to be unto thee, as that Captaine of the Lords hoſt who appeared unto Joſhua, armed for thy defenſe. And as Eliſha ſaid unto Gehezi, there ſhall be more with thee, then is againſt thee, though an Army were come to kill thee, with Davids confidence Pſal. 4. 8. Thou ſhalt alſo lye downe and riſe up in ſafety, and he who hath numbered thy haires ſhall not let one of them fall to the ground, without his good providence amd will.
7. Abner was a bloody man, and therefore dieth a bloody death: ſo that blood cryeth for blood, though Magiſtrates draw not the ſword, yet it is impoſſible that the gyants and centaures of the world ſhall eſcape Gods puniſhments, howſoever they be able to eſcape the ordinary corrections of men. Examples in Pharaoh, Adoni-bezek, Saul, Joab, Sinacherib, Achab, Antiochus, Herod and ſundry others, that were puniſhed. Then let not wicked men boaſt, in their favours, remiſſions and overſights, which they have of worldly Princes, for without ſerious repentance to prevent Gods juſt judgments, the Lord hath Joabs, and ſuch like inſtruments to raiſe up and correct when he beſt pleaſeth.
8. The time when Abner is ſlaine, is immediatly after his reconcilement with David, and his coming from the royall banquet, that was made unto him, even when he was aſſuring himſelfe of peace, then ſuddenly came his deſtruction. Thus are the wicked in the midſt of their ſecurity puniſhed, and when they leaſt look for it, cometh their viſitation. Examples, the primitive world, Sodome, Pharaoh, the Philiſtines ſmothering by Sampſon, Eglons death. Balthaſſars overthrow and ſentence thereof, Hamans dejection. Siſera's humbling, the rich fooles departing, Herods conſuming, and that glorious whore, ſpirituall Jeſabel, her abaſing Revel. 18. 8.
9. Joab killeth Abner, thus is one wicked man made to be anothers ſcourge; Thus alſo are the Midianites made to kill one another. Ammon and Moab to riſe up firſt againſt Mount Seir or the Idumeans, and then each one of deſtroy another in Mizpah, Sinacheribs ſonnes to ſtab him in the Temple of his God Miſroch, Iſhboſeths two ſervants to kill him on his bed. And where God want ſcourges, he ſhall make the ſame not only to proceed out of their own bowels, as is ſaid of Sinacherib; but ſhall make themſelves, to be ſo to themſelves, ſharp whips, and cruell burrean's; as in the examples of Saul, Judas, and Achitophel.
10. In all this, we ſee Davids kingdome is not promoted by Abners treaſon, as David ſo expected, but rather by the away taking of Abner. Thus the Lord in the promotion of his Kingdome chooſeth not the inſtruments, nor alloweth ever the meanes, which appeare good to men; but by the contrary he taketh away the ſame inſtruments and meanes in whom men have moſt confidence, and by others more unlikely without mens expectation he advanceth the cauſe of his Church, and worketh great things. For God will not be ſubject to mens counſells, but will have them to depend upon his wiſdome, that the whole glory of executions of great cauſes may turne to his own praiſe. Examples in Joſephs advancement, Iſraels delivery, Gideons victory, Goliah's overthrow, mans redemption, the Goſpells propagation, and the truth's reſtitution.