The Throne of David, Treatise · Section 3
II SAM: Chap: 2. from the firſt verſe to the 12.
THe argument or matter contained in this chapter, is the civill broiles which did fall out between David king of Judah, and Iſhboſeth Sauls ſonne King over the remanent tribes of Iſrael, and is the hiſtory of the eſtate of Iſrael, the firſt two years after the death of Saul.
The hiſtory is divided in two parts, the former is the hiſtory of the elections, David to be King over Iudah, and Iſhboſheth over Iſrael from the 1. verſ. to the 12. The ſecond is the hiſtory of the civill warres between them, and the event thereof, from the 12. verſ. to the laſt.
The firſt part is ſubdivided in two againe; the one is the election of David in Hebron over Iudah, the ſecond, the election of Iſhboſeth in Mahanaim over Iſrael. In the election of David we have firſt his conſultation with God. 2. His election where? and by whom? 3. His firſt action when he begins his reigne, all which is proponed from the 1. verſ. to the 8. In the election of Iſhboſeth likewiſe: we have by whom, and over whom he is elected, and where he made his reſidence, whereunto is continued the Chronology and Supputation of the time of both their reignes; Davids over Iudah in Hebron, and Iſhboſeths over Iſrael in Mahanaim.
Now to return, firſt to Davids conſultation, It is probable that David and his followers were wearied in the long and continuall troubles of Sauls perſecution by the ſpace of 18. years, and now being a long time exiles, had a great deſire to return to their native Country, as alſo that David after the death of Saul called to minde the promiſe of Samuel and right made to him of the Kingdome, by the Ceremony and Sacrament of holy unction, and now reaſoned with himſelf, that God had offered the opportunity, which wiſe men ſhould not neglect, but becauſe he conſidered that it was not enough to have a good cauſe, but the ſame likewiſe ſhould be rightly managed, or uſed, and albeit the ſubſtance of his title was good, yet the circumſtances of attaining thereto being uncertain, therefore godly David for his own, direction and confirmation of his aſſociats, begins to conſult with God, of the time and place, where and when he ſhould make entrance into his Kingdome.
This cuſtome to conſult with God before weighty enterpriſes in all times hath been practiſed by the godly, as before the Law the Patriarches without the warrant of Gods inſtinction and Revelation attempted no matter of any moment, as at large we may view the truth hereof in their lives and actions, and after the Law it was ſet down by Moſes in the 27. of Numbers vers 21. That Joſhua and his ſucceſſours ſhould undertake nothing without conſultation with Ʋrim and Thummim, by the mediation of Eleazer the Highprieſt and his ſucceſſours, which alſo by all the faithfull was carefully followed, as a cloud of witneſſes may teſtify in the Regiſter of holy writ, while the exhibition of the onelyonly true Highprieſt who is the perfect light and lamp of the World, who after his aſcenſion gave his Spirit to his Apoſtles, and now preſently by his word and ſpirit ceaſeth not to reveall the will of his Father to his Church with whom he hath promiſed to be preſent till the conſummation of the World. The gentiles and infidels, as their Maſter Satan is a counterfeiter of God, ſo were they herein apes of the godly, they attempted in like manner no warres nor no weighty matter, as they ſpeak, in auſpicato, ſo that it was an opinion amongſt the heathen, a Jove principium, as well as amongſt the godly, albeit they varied in the forme, and knowledge of the right God, and that nothing ſhould be attempted, without conſultation with the ſacred oracle which ſhould firſt go before; And there is many examples in all Hiſtories that even good matters have not proſpered when this form hath been neglected. But whether this conſultation of Davids was by the extraordinary way, of Prophets, as Joſephus thinks, or by the more ordinary way of conſulting with Ʋrim and Thummim by mediation of the Highprieſt Abiathar, who was with him, or by both, for his greater confirmation, it is not to be controverted, onelyonly this is enough, that we know that David in this action would do nothing, by his own wiſdome, or will, but by the Counſell of God,Gen. 31. as Jacob did in his flight from Laban.
Then the firſt interrogation is, ſhall I go up? or is it fit time? and the ſecond is whether? or which is the moſt convenient place? to both which conceſſively, or affirmatively the Lord, anſwers, Go up, to Hebron; This City of Hebron, was famous for the ſepultures of the Patriarches (and called Kiriath arba) to whom the promiſes of the Kingdome was made and it was in the tribe of Judah, Joſhua 21. and 14.diſtant from Jeruſalem 20. miles, that place where the ſpies Joſhua and Caleb came, and was a City of refuge there after, which did fall in lot to the Levits, and was poſſeſſed by the poſterity of Caleb.
Unto this City then, according to divine direction David goeth up, together with his wives, whom he would not leave in Ziklag, being an unſure place for them to abide in, without his preſence and protection, as late experience had taught, as alſo he takes his men with him, whom wiſely and carefully he places, diſtributing them and their families amongſt the Cities, or Suburb's of Hebron.
Thus being come up to Hebron, by the men of Judah (whoſe hearts the Lord had inclined towards him, and prepared) David is anointed King, which is done by divine providence, for his further confirmation in the aſſured expectation of the full performance of Gods promiſe of the whole Kingdome, and to teſtify their approbation and willing conſent to receive him to rule and reign over them.
His firſt action enſeving, is, upon the report of the fact of the men of Jabeſh Gilead in burying Saul, (after whoſe bodies probably he had cauſed, or was of purpoſe to cauſe to inquire, to beſtow upon them honourable buriall, and by this occaſion got notice of this peece of kinde ſervice) he ſendeth a loving meſſage unto them, wiſhing mercy and truth from God, which is, that they might have their part in the Lords gratious promiſes, and aſſured performance, and promiſing reward and recompenſe on his part towards them and ſubjoyning withall, a comfortable exhortation to be of good courage, ſeeing the Lord had not left them deſtitute, but had raiſed him up, as a head and Protectour over them.
Concerning the anointing of Iſhboſeth, firſt we have by whom it was, to wit Abner, ſecondly over whom, to wit, all Iſrael, except Iudah, as for the firſt, it is like Abner did this as a ſubtile and arrogant perſon, to make Iſhboſeth a ſhaddow, being of a timorous and baſe minde, and he alone to command all, beſides againſt all right he doth this, ſeeing if it ſhould belong to any of Sauls poſterity, Mephiboſeth the ſonne of Ionathan, eldeſt Son of Saul, had the true title, and againſt conſcience likewiſe he doth herein expreſly, knowing of the promiſe that God had made unto David of the Kingdome, as he confeſſeth, Chap. 3. 18.
The place Mahanaim, is a City on the other ſide of Iordan in the Land of Baſhan a fruitfull Country ſo called at firſt by Iacob, becauſe there he met the Lords hoſt.Gen. 32.
The deſcription of theſe over whom he is made King, is from their ſeverall habitations, containing in a manner a deſcription of all Iſrael on each ſide of Iordan, Iudah onelyonly excepted.
As for the ſupputation of the time of both their reignes ſubjoyned, whereby an interregnum, or vacancy of 5. years and a half would ſeem to be imported, which is unlike; the beſt expoſition therefore is, not that Iſhboſeth reigned onelyonly two years in all, but that he did reign two years before Abners going out againſt Ioab, in perſuit of David, as Saul is ſaid to have reigned two years over Iſrael, 1 Sam. 13. 1. Not ſimply, but as Lawfull King unrejected by God, he reigned no longer.
OBSERVATIONS.
1. V. 1. WE ſee here in David, holy prudence and wiſedome, in not omitting that fit occaſion of entry to the Kingdome, which the Lord by the death of Saul had offered, but embracing the ſame, and addreſſing himſelf to make good uſe thereof, for as the Lord will have us not to runne before him, but patiently to wait while he offer occaſion, and open a dore of entry, ſo likewiſe will he have us not to ſlip occaſions offered, but laying hold on the hoary fore head thereof, to work and walk with him in Chriſtian wiſdome and ſerpentine prudence, having a judicious eye to mark them, a holy heart to reverence them, and a diligent hand to make uſe, and lay hold of them, and this both in the occaſions and offers of grace, with the wiſe virgins, and of our temporall eſtate, with Salomons diligent man in his affaires, who ſtandeth before kings, we may ſee cleerly, Prov. 12. 24.
2. In that orderly he beginnes at God, we ſee that it is not ſufficient to have good cauſes publick, or private, but in like manner it is requiſite to proſecute them aright, otherwiſe a good cauſe in the matter may become evil in the prepoſterours forme, albeit the reciprocant be never true, that a good forme, may make an evil cauſe good in ſubſtance,Gen. 34. bona bene ergo agantur. The cauſe which the Sonnes of Jacob had to revenge the rape and abuſe of their Siſter was good, but the forme wicked, to doe it by private revenge, and under truſt and cloake of circumciſion, the cauſe likewiſe of Saul againſt the Philiſtines was good, but the forme, in conſulting with a Witch in the perſecution thereof unlawfull. So the cauſes of Joſias againſt Necho King of Egypt, of Jeconias and Jehojakim againſt Nebuchadnezzar, with ſundry others. Let all men therefore know the right warrant of their cauſes to be in the matter, and then in the forme; the right rule whereof is to be had in the ſacred oracle of Gods will and word, which we ought reverendly to conſult, & not to proceed without the warrant thereof, otherwiſe men will be diſappointed of their expectations and aimes, as in Ioſhuas example againſt Hai, of Iſrael againſt Benjamin, and in Saul conſulting with a Pythoneſſe, and in all them who conſults fleſh and blood.
3. As David inquires, ſo the Lord anſwers, yeelding he ſhould go in generall, and in particular directing him to Hebron, where we may behold the great clemency of God, who is moſt attent unto the ſuits of his own, and more redy to give a comfortable anſwer, and reſolution to his Children in their perplexities, then they are bent to crave the ſame of him, and will ever give the direction of his word and Spirit to all thoſe who earneſtly call upon him for the ſame, witneſſe a heap of teſtimonies contained in holy Scripture, Gen. 25. 22. 32. 28. 46. 1. 2. &c. Exod. 3. 9. and 14. 15.
4. In that he inquires not once onelyonly, if he ſhould go? But again, whether he ſhould go? We perceive how preciſely in each thing he deſires to have a warrant and information, and how fully he would follow the Lords direction, that he would have every ſtep, as it were, of his progreſſe in this purpoſe pointed out by God, and would not in any thing lean, or rely to his own brain, or wiſdome, in holy humility diſtruſting thus the counſell, or courſe of fleſh and blood, and ſubmitting himſelf, as a Child, to be led by the hand of ſo wiſe and carefull a Father, whom if he obediently followed, he was ſure he ſhould neither ſtumble nor ſtray, but ſhould ſee a proſperous ſucceſſe and end of the matter he had in hand, whoſe example herein every Child of God ought to imitate in all the courſe of their lives, and actions of any importance eſpecially.
5. As he inquires often, ſo is he to every interrogation anſwered, for we ſhall firſt be weary and (like Abraham ſueing for the Sodomits preſervation) leave of to ſpeak, before the Lord ceaſe to hearken, or be weary in anſwering and granting the requeſts of his own, if we ask it ſhall be given us, if we ſeek, we ſhall finde, and if we yet knock it ſhall be opened unto us, and whatſoever we ſhall deſire of the Father in Chriſts name, if it be according to his will and our will, it ſhall be granted to us, No importunity then can trouble this righteous Judge, therefore pray continually, and let this comfort be, as that ſtone ſet under Moſes heavy hands, to uphold our hearts, that we ſaint not, and weary not in prayer.
6. In all this proceeding of Davids, we ſee, that he was void of a greedy minde to the Kingdome, or any gain, or glory thereof, not uſing prepoſterous haſt as many doe, not conſulting God nor conſcience, but walking in a right and in a ſlow courſe, expecting by inquiſition and direction, the Lords thruſting him forward to undertake that place and function upon him, where unto formerly by Samuel he had been anointed. Knowing well, where the warrant of Cods direction is had in acceptation, there the comfort of his aidfull protection ſhall never be wanting in the execution of an office, which ſhould teach us how to behave our ſelves in the entry to our particular callings in like ſort, and not to runne before we be ſent.
7. Vers 2. According to the Lords direction, ſo David goeth up to Hebron, Jerem. 42. 5. 43. 2.ſo, as he is carefull to know Gods will, ſo is he diligent to practiſe, and to obey the ſame, Not like to Johanan and his company, who would enquire the Lord by Ieremie, what way they ſhould walk in, and what they ſhould do, with a ſolemne proteſtation, to obey the Lords direction, whatſoever it were, but when the Lords direction was declared unto them, they ſaid unto the Prophet that he ſpake falſly, and that they would do what pleaſed themſelves, like moſt men now adayes in like manner, who will hear, but neglect to doe; labour for ſcience but omity conſcience, are whole, in words of profeſſing, but nothing in works of practiſing, and will acknowledge Chriſt to be a Prieſt who hath offered up himſelf for them, and a Prophet to teach, but will not admit him to be a King, and to rule over them, ſubdueing their affections unto his holy obedience; thoſe, and their faith are alike, dead, though they would ſeem to live, let us practiſe then, as we pray, Fiat voluntas tua, and do as we are directed.
8. In bringing up his wives and men with him with their families, to Hebron he ſhewes his equitable and thankfull minde, in that, he would have thoſe who were Portioners with him in his adverſity, pertakers likewiſe with him in his proſperity and preferment, his honours not changing his manners, much unlike to the arrogant formes of many ingratefull great men and courtiers and others now a dayes, who are forgetfull (like Pharaohs Butler) of curteſies and good deeds formerly done unto them, when they were ſhrubs like other, albeit they are become ſince, like tall cedars, and in their advancement conſider neither from whence preferment cometh, nor yet remember Joſeph. As we ſhould be thankfull therefore to God for his benefits, and carefull of the firſt table, ſo let us be likewiſe unto men, as good inſtruments, and practiſe the duties of the ſecond, God hath joyned them, let no man then ſeperate them.
9. Vers 3. David diſtributeth his men and followers with their houſholds amongſt the villages of Hebron, wherein his royall, wiſe, and loving care at his firſt entry appears towards his ſubjects, in reſpect that he will not over burden Hebron it ſelf, nor any other one part with a multitude, but ſo prudently appoint the places of their habitations, that both they ſhould be eaſed, and thoſe amongſt whom their abode ſhould be, ſhould have no overcharging, whereby he ſaves himſelf from giving occaſion of grudging, and gaines greatly the love of their hearts, as afterwards appeares. A good example for all Princes and Magiſtrates to follow, and not like fooliſh Rehoboam to be reguardleſſe of their eaſe, and not to overburden their ſubjects, or like tirannous Pharaoh to make them marks, to deal ſo in holy diſcretion, and loving prudence, with others, as having a due and compaſſionate regard to the ſtrength and ability of every one, not ſtraining nor ſtraitning them above the ſame.
10. Vers 4. David is no ſooner come up to Hebron, but the men of Judah came alſo and there they anoint him King, where we ſee, that to them who obey Gods direction, all things ſhall ſucceed, albeit though Laban be following after, and Eſau be meeting Jacob before, both of a cruell intention towards him, yet ſeeing he was following the Lords direction in his returne, Labans tongue and Eſaus hand is ſo reſtrained, that the one is commanded to ſpeak nothing but good to him, and the others heart ſo turned, that he embraces Jacob, and his journy becomes proſperous, let every one therefore who would have a bleſſing and happy ſucceſſe in their callings, or affaires obey the Lords direction, and then things expected, yea and things unexpected to their comfort ſhall fall out and come to paſs, and who doth otherwiſe contrary to that direction, ſhall with Jonas find croſſings and diſappointments unawares, ſo that they ſhall never attaine to their aimes, more then he did to Tarſis, but was forced to go unto Niniveh.
11. In that he is formerly here elected and accepted to be the King, by the men of Judah, and albeit that David had the undoubted right, yet he will not proceed but by the conſent and the ordinary way, his practice herein ſerves ſufficiently to condemne all theſe who intrude themſelves in any eminent place in Church or policy, Magiſtracy or Miniſtry upon whoſe government and labours a bleſſing cannot be expected, nor in their croſſings can they be ſure of comfort, witneſs, Abimelech and the men of Sechem, becauſe they entered not in an orderly way.
12. Judah who doth anoint David King, diſſenting therein from all the tribes of Iſrael, who refuſe him, and accept Iſhboſeth, and yet Davids right and election is better then Iſhboſeths, neither doth Judah's paucity ſerve to improve Davids title, nor Iſraels multitude to approve Iſhboſeth's perſonall ſucceſſion, therefore multitude is no ſure note of the true Church, nor of a good cauſe, therefore a wiſe caveat is ſet down in Scripture, follow not the multitude to do evill, but try the quality and warrant of the cauſe, and reſolve with Joſhua, albeit all ſhould forſake the Lord, yet for thy part ſtill to obey and ſerve him, Ioſhua, 24. 15.
13. In reſpect likewiſe that Iudah apart from all Iſrael, anointeth David their King, being warranted herein, both in generall by the promiſes of God, made concerning the preheminence of that tribe, and in particular by the manifeſt declaration of Gods will concerning David by the Prophet Samuel, therefore having and following the warrant of Gods will and Word herein, they are not the diviſion or Schiſme-makers, but Iſrael wanting the ſame though the greater multitude by farre. It is not they then, who ſeparate themſelves from the company or perſons of men, but who ſeparate themſelves from the truth, and Gods Word (which is the touchſtone thereof) that are ſchiſmaticall or rent-makers in the Church, and all thoſe who follow the direction of it (as Iudah doth here) aſſuredly ſhall goe aright, where ſuch as contemne the ſame, and with Iſrael glorie in multitude ſhall be ſeduced and goe aſtray.
14. David long ago had gotten title unto the kingdome, but after many yeares till now, he gets no entry unto the ſame, and not now unto the whole, but a ſmall part, till afterwards, but at laſt he getteth poſſeſſion of all; So by degrees doth the Lord performe his workes, to exerciſe the faith, the hope, the patience and conſtancy of his choſen, but at laſt to the full he accompliſheth whatſoever he promiſeth, that ſtill we may learn to depend upon him without fainting, being aſſured in his own time he will come, and not delay, mercy and truth ſhall kiſſe one another, and one jot of his word ſhall not faile, let that performance of the promiſes made unto Abraham concerning his ſeed, Joſephs preferment, Iſraels deliverance and many others be witneſſes hereof.
15. In all the foreſaid things, we have the kingdome of Chriſt repreſented, for, as by Sauls tyranny, David was perſecuted, ſo was Chriſt and his Church: yet as Saul was overthrowne and an entry made to David, ſo were the Churches perſecutors taken out of the way, and ſhe began to be advanced, as David did not his own will, but followed Gods, ſo Chriſt wrought not his own will, but his fathers, as David aſcended to Hebron, ſo hath Chriſt to heaven, as David carried thither with him his wives and ſervants, ſo hath Chriſt made his Church and ſervants participate of all his benefits, and doth daily bring them to that ſame place to which he hath gone before them, as David was received only by Judah, but rejected by the greateſt part, ſo is Chriſt and his kingdome, as Davids kingdome is not accompliſhed at one time, ſo neither Chriſts, as it had ist own competitours, ſo hath Chriſts, but as the kingdome of Iſhboſeth is ſhort and declining, but Davids longer and flouriſhing, ſo is it between Chriſt and Satans kingdome, and as David was often times anointed, by Samuel, by Judah, and at laſt by Iſrael, ſo was Chriſt, which Paul reduceth to three, the Spirit of power, ſanctification, and firſt reſurrection.
16. Verſ. 5. Concerning the report made of the men of Jabeſh Gilead unto David, concerning their burying of Saul, after whoſe body probably he had cauſed to inquire (as is aforeſaid) others are of opinion, that it was to inflame him againſt them, others that he ſhould beware of them (ſeeing they were profeſſed favourers of Saul) or reconciled with them, but David layeth all ſiniſtrous opinions and ſuſpitions of them aſide, charitably conſtruing their fact, and for their fidelity and kindneſs to their Lord, he honours them with an embaſſage congratulatory, and a promiſe of his favour and aſſiſtance, whereby we are taught not to give eare and credit to detraction, but being ſlow to miſconceive of mens actions, rather charitably to make the beſt conſtruction of them, till more manifeſt experience prove them otherwiſe, thus greatly ſhall we diſappoint Satan that ill ſeed ſower, ſtop diſſention, maintaine unity, approve our ſelves to God, and readily winne our neighbour.
17. In the men of Jabeſh we ſee the loyall and ſinceer love of ſubjects to their prince obeying him being alive, and honouring him being dead, which fact, as pleaſing to God, and approved by man, is regiſtred in Scripture, (like Mary Magdalens anointing of Chriſt) to be recorded for ever, for the memoriall of the juſt ſhall flouriſh, that the name of the wicked ſhall be put out, either with the ſilence of oblivion, or elſe the black daſh of the record of their foule deeds, innumerable examples hereof may be collected in holy writ, where they are recorded.
18. Verſ. 6. That which David wiſheth to them from God, is mercy, and truth in the aſſured performance, but that which he himſelfe promiſeth, is reward, the one is free, the other of debt, no merit then will he aſcribe unto them at Gods hands, but will yeeld the ſame at his own, in regard by his princely office he was bound to cheriſh the good, as well as to chaſtiſe the bad, and not to ſuffer ſuch kind loyalty to his Father-in-law, and predeceſſour, which they with ſuch care and hazard of their lives had ſhewne, to be misknowne, uncommended and rewarded, as being aſſured, that they who were loyall to one would be ſo to another. Let this therefore informe aright the minds of all men, how to eſteeme of their own actions, in all holy and humble ſobriety, never urging merit upon God, howſoever we deſerve at the hands of man, but ſuiting free mercy, and with Jacob profeſſing our ſelves unworthy of the leaſt of his mercies, being but unprofitable ſervants, and our goods deeds (wherein as in the way to the kingdome ever we ſhould walke) extending no waies to him, but to the Saints on earth (as the Pſalmiſt ſayeth) Pſalm. 16. 2. And availing our own ſoules, but not God, as we likewiſe ſee, Job. 22. 2. and 31. 7.
19. We have alſo in David here, the patterne of a good King and loving, who as he was carefull before to execute juſtice upon the Amalekite for his wicked fact, ſo is he diligent here to practiſe kindneſs to the men of Jabeſh for their godly deed, thus ought all Magiſtrates who are the Lords deputies, and gods on earth, cheriſh virtue, and chaſtiſe vice, that ſo the one may grow, and the other may be repreſſed, being as an awfull Lyon to the one, and a mild Lamb to the other, rewarding the vertuous and godly, and puniſhing the vicious and wicked, ſo ſhall their throne be eſtabliſhed, their Crowne gliſter, and their Scepter flouriſh, In the Church let Abiathar therefore be caſt out and Zadok ſet in his roome,1 King. 2. 34, 35. and let Joab ſuffer for his fault, and Benajah in the policy be ſurrogat in his place.
20. In reſpect that he promiſeth unto them protection and therefore exhorteth them not to be diſcouraged, by the Philiſtines late victory, or Sauls death, ſeeing God had raiſed him up, and he was anointed King, we ſee not only the duty of a lawfull prince, which is to maintaine and defend his ſubjects, but likewiſe that the Lord ſuffers never his own to be altogether deſtitute of comfort, for if he humble with the one hand, he will raiſe with the other, and if he take one benefit from us, he will give us another in the place thereof, yea perhaps a greater as he did here David for Saul, or as he reſtored holy Job, if with thankfulneſs, patience, and conſtancy we depend upon him.
21. Verſ. 8. In the election and anointing of Iſhboſeth who was made King by Abner, we ſee no conſulting of God, againſt whoſe ordinance, and expreſs notified will (confeſſed c. 3. 18.) they were going an indirect courſe, therefore they knew, either with Saul they would get no anſwer, or elſe contrary to their intended proceedings; thus againſt God, conſcience, and right, they rebelliouſly proſecute that courſe which turned thereafter to their own ruine, like many now adaies, who if they may attaine to a pretended right, and poſſeſſion, by policy and power to defraud the right owners, and withhold their due from them, whether it be holy things ſeperate from the common uſe, or mans good and prophane, they will never conſult Gods Word, nor conſcience, how lawfully they attained or detaine the ſame, yea although the oracle of the one, and prick of the other, moſt evidently contradict and convince them, yet Achan will take the execrable thing, and Ahab will have Naboths vineyard, though they ſhould make ſure with it, Gods curſe, and heavy judgments unto themſelves, and theirs.