The Throne of David, Treatise · Section 16
II. SAM. Chap. 5. from the 6. Verſe to the 11.
THe firſt action of David after his inauguration with the ſucceſs and ſequels thereof is ſet down here, which is the ſieging and expugnation of Sion, and the Citie Jeruſalem: then poſſeſſed by the Jebuſites, Idolators, enemies to God, and his people; and one of the ſeven Nations execrated, Exod. 23. Which Citie he purpoſeth to reforme, and make it the Citie of the Lord, and the Kings ſeat: being in reſpect of the ſituation thereof moſt proper for that effect; (nobilitated by the habitation ſometime of Melchizedek King of Salem, ſituated in the marches between Judah, and Benjamin: and divided in theſe three parts mount Sion, mount Moriah, and the Citie) which good intention of Davids is ſeconded by all good occaſions; eſpecially by the Army conveenced there for the time: who at this preſent make a perfect conqueſt of the ſame.
The anſwer of the inhabitants of the Citie, except thou take away the crooked, and the blind, thou ſhall not enter in hither: is diverſly exponed: omitting that fabulous Jewiſh conceit of two …mages; the one of blind Iſaac, and the other of crooked Jacob: ſet upon their walls as monuments of the league between theſe two, and Abimelech. Without violating whereof David could not invade them; this aſſertion being altogether differing from the truth of the ſtory, for Abimelech was King of the Philiſtines: who was deſcended of Miſcam Cains ſonne progenitor of the Egyptians, and not of the Jebuſites who were of Canaan ſonne to Cham progenitor of the Cananites. Some affirme that they were the images of their tutelar gods, which David and his followers called both blind and lame, as the Prophet ſpeaks, Having eyes, but ſee not: feet, but walk not, &c. And which ſtood after the manner of Idolaters upon their walls. Joſephus affirmes this to be ſpoken from the confidence which they had in the ſtrength and fortification of their Citie, which they thought inexpugnable though it had no other defenders but blind and lame, and ſo this to be a hyperbolik ſpeech. Others (as Tremellius) following the letter of the text, think that they ſet indeed blind and ſome lame men on their wall's to deride David in this his attempt which they thought to be in vaine: therefore ſaies the 6 Verſe thinking that David could not come in hither.
David being thus deluded, or rather derided, he prudently adhibits the remedy: and promiſes a reward to him who firſt ſhould paſs over the trench or fouſy to ſmite the Jebuſites, and deſtroy their idols: which Godly and zealous David did hate; towit, that he ſhould be chiefe Captaine, which by the inſpiration of Gods Spirit Joab enterpriſes happily, and ſo the Citie: and mount Sion comes into Davids hand; and being in his poſſeſſion, he dwelt in the fort, and built round about the ſame: but there ariſes ſome doubt in the expoſition of this, in the 8. Verſ. (wherefore they ſaid, the blind and lame ſhall not come into the houſe) ſome think it a proverb, uſed after amongſt the Jewes and that it was according to the inhabitation that neither blind or lame ſhould enter into Gods houſe to officiate; or that it is rather ſpoken of the Jebuſites idolls, which none ſhould have: no, not in their private houſes, much leſs in publick places. And that this was the chiefe cauſe of Davids Zeale to invade that Citie: the ſame being ſo full of Idolatry, which Davids ſoule hated.
Laſtly, Verſ. 10. The cauſe of Davids proſpering and growing great is ſet down: towit, that God even the Lord of hoſtes was with him: towit, not only by his univerſall preſence, whereby he is with all his creatures: ſuſtaining and upholding them &c. But his particular preſence in mercy,Rom. 8. 31. whereby he is with his own, protecting, providing for them, proſpering them and enduing them with all neceſſary and ſaving graces neceſſary to their ſalvation and welfare.
OBSERVATIONS.
1. DAvid in the firſt entry to his kingdome, takes in hand the aboliſhing of Idolatry and reformation of religion in Jeruſalem, to teach all Princes and Magiſtrates the like practiſe to follow: this was commanded to Joſhua, and who have done ſo, have ever proſpered: as David, Jehoſaphat, Joſiah and Hezekiah, Conſtantine, Theodoſius, Valentinian, and that late worthy Queen Elizabeth. And who have neglected the ſame have been puniſhed, as the examples of the Idolatrous Kings of Judah and Iſrael can witneſs.
2. The Jebuſites confided in their Idolls, and ſtrength of their Citie: and therefore vilipend David, which is the manner of all the enemies of Gods truth, and Idolaters, as of Antichriſt and Papiſts this day, Rev. 18. 7. But in the end this their confidence ſhall deceive them, and God ſhall bring upon them, and their I…olls utter deſtruction, and joy to his Church, Rev. 19. 2.
3. We ſee what all Idolls are which Idolaters and Papiſts ſo …uch eſteem, decore, go unto in pilgrimage, and confide in: they …re all but blind and lame, &c. and cannot help, nor ſhall they in …e day of the Lords viſitation.
4. We ſee alſo, that as Davids zealous ſoule hated ſuch, ſo ſhould all Godly, and zealous do the like, eſpecially pious Princes.
5. We ſee alſo that they ought, not only to be prohibited by Godly Magiſtrates to be in publick places or Churches, but alſo in private houſes or places.
6. Verſ. 8. Alſo we ſee in David, prudence joyned with piety, both which ſhould be in a Prince or Magiſtrate, and that as vice ſhould be puniſhed, ſo vertue ſhould be cheriſhed and have its own encouragement and reward, even as the Lord ſets before us the rewarding of his own in mercy.
7. In a well ordered Army we ſee not only Captaines, but chief Captaines, ſo in the Church which is compared thereto…, Cant. 6. 4. There ought to be order in the government thereof, or foreign, and foreign, as alſo in all well governed other civill ſocieties, Politicke, or Canonicke.
8. Vers 10. The proſpering and growing great of David is onelyonly aſcribed to the Lords being with him, as he was for the Lord, againſt Idolatry, & for his true worſhip. Therefore as this is the conſtant high way to proſper, ſo let all ſuch who grow great and ſucceed, aſcribe their grandure and ſucceſſe, not to their valour, or others, but to God onelyonly and his being with him in mercy.