The Throne of David, Treatise · Section 42
II. SAM. Chap. 19. from the 1. verſ. to the 16.
AFter the Hiſtory of the former battle, are in this Chapter ſet down the conſequences that followed thereon, which may be called the generall argument thereof, and may be divided in ſeven particulars. The firſt whereof is the univerſall deploring of Abſoloms death by the people following the Kings example, to the 5. Verſe. 2. Is ſet down Joabs ſharp and minatory reprehenſion of David for lamenting ſo for Abſolom, and his exhortation to ſhew himſelf cheerfull, and to ſpeak comfortably to the people, to the 8. Verſe. Wherein alſo is ſet down Davids obedience to the Counſell of Joab. 3. From the 8. Verſe to the 16. Are ſet down the deliberations, and reſolutions of the tribes of Iſrael for the reduction, and reſtitution of the King, with the reaſons thereof, and David his ſending of Zadok, and Abiathar the Prieſts to the elders of Judah, and to Amaſa, for their concurrance herein, and the motives thereof, with the ſucceſſe that enſued. 4. From the 16. verſe to the 24. Is ſet down Shimei his meeting the King with a thouſand men to conduct him. His confeſſion of his fault, and begging pardon, Abiſhais oppoſition thereto, but Davids gracious granting the ſame, and confirming it with an oath. 5. From the 24. verſe to the 31. Is contained Davids accuſation of Mephiboſheth, that he went not with him. Mephiboſheths excuſe thereof, and laying the blame on Ziba his ſervant, who unjuſtly had calumniated him, then Davids deciſion of parting the Lands between them: and Mephiboſheths modeſt acquiſcing thereto. 6. From the 31. verſe to the 40. Is ſet down Barzillai his meeting with David to conduct him. Davids liberall offer to Barzillai for his former, & this his recent favour. His modeſt refuſall thereof with the reaſon of ſame, and in his place the offer of his Sonne Chimham to go with David, and to accept any favour, that it pleaſed the King to beſtow upon him, whereupon David accepts the offer, kiſſes and bleſſeth old Barzillai, who returnes to his place. 7. From the 40. verſe to the end. We have a ſharp conteſt between the men of Iſrael, and the men of Judah concerning their being firſt in the Kings reduction, and that they deſpiſed the men of Iſrael being ten tribes, or major part, and had not firſt adviſed with them in bringing back the King.
As for the firſt conſequence, or action mentioned, which is Davids mourning for the death of Abſolom, we have ſpoken before, and here we ſee by his example, and ſympathy with him, the Victory, that day is likewiſe turned to mourning unto all the people, and in place of their ſhewing themſelves joyfull in a publicke triumphing way, they privately ſteale into the Citie, like them, who are aſhamed, and ſteale away when they flye in battle. And as for the King himſelfe, he covereth his face, as the manner of mourners was, and cryes out bitterly, O my ſonne Abſolom, my ſonne, my ſonne. Whereof Joab being advertiſed, he comes to the King, and boldly 1. Reprehends him for mourning ſo for Abſolom, and giving ſuch a bad example to the people. 2. Exhorts and counſells him to ariſe, and go forth, and to ſpeak comfortably to the people. And 3. Threatneth him, if he did not ſo, that he ſhould be deſerted by all the people ſpeedily, and that ſhould be a worſe evill to him, then all the evill that had befallen him from his youth, till then. In his reprehenſion of David he upbraids him. 1. With ingratitude, that in place of honouring, or rewarding his ſervants, who had ſaved his life: and the lives of his ſonnes, his daughters, his wives, and concubines, he had ſhamed them, by mourning for a traitour, who ſought his life, and the lives of his ſervants, and therefore had juſtly ſuffered, and for which fact they needed not to be aſhamed, as it ſeemes he would have them. 2. He upbraids him with the greateſt iniquity that can be, that he hated his friends, and loved his enemies, which might be a ſufficient ground hereafter to any, not to prove his friends, as they had formerly done, hazarding their lives and fortunes for him, but to prove his enemies. 3. He labours to prove the truth thereof, by Davids ſo bitter mourning for Abſolom, whereby he declared that he regarded not his Princes, or ſervants, whom rather he ſhould have cheerfully welcomed from the battle, thanked or rewarded, than withdrawne himſelfe from them, and mourned for a traitour. 4. He upbraids him with a prepoſterous, and wrong choice, or election, rather of Abſoloms life, though they all had died: the laſt whereof had pleaſed him better, then the death of Abſolom. 5. Unto this he therefore ſubjoynes his advice, and exhortation that David go forth, ſhew himſelfe cheerefull for the victory, and ſpeak comfortably to his ſervants, which if he obeyed not by an argument ab incommodo, he threatneth him with a ſpeedy, and totall deſertion of all the people and Army, which he had under his charge, and had hazarded ſo for him, which would prove the greateſt evill that ever as yet had befallen him.
Whereupon David is moved to do as Joab had adviſed, he comes forth to publick view, in the moſt publick place of the Citie, the gate thereof, which when the people heare, the… they flock, and reſort unto him.
Followes next, the ſtrife that was throughout all the tribes of Iſrael, that had adheared to Abſolom before, and being now defeated, were …led every man to his tent, concerning the reduction and reſtitution of David, to which they who were for him, labour to perſwade the reſt. 1. From the benefits which they had formerly received from him, and whereof without the blot of odious ingratitude, they could not be forgetfull or ungrate. Which was the deliverance of them, out of the hands of their enemies, and eſpeci…lly the Philiſtims. 2. From the death of Abſolom, whom they anointed as their King, and from whom David had fled, he being now dead in battle, therefore why ſhould there not a courſe be taken, for bringing back of David againe, and reſtoring him to his kingdome?
Which dealing with the tribes of Iſrael, coming to Davids eares concerning his reduction, leaſt Judah ſhould be deficient herein, or laſt in the performance of this duty, he ſends unto them Zadok▪ and Abiathar prieſts to perſwade them thereunto, by two main arguments. The firſt whereof is, 1. Seeing the ſpeech of all the tribes of Iſrael, reſolving to bring back David is come to the Kings eares, and therefore why ſhould they be laſt herein? 2. From the neer relation and conſanguinity of that tribe with David, whereof he is come, being his brethren, that is, his kinſfolks: yea, his bones and his fleſh, and therefore naturall affection, beſide other reaſons ſhould incite them thereto.
The other part of Davids meſſage, ſent by thoſe prieſts as peac… makers, is to Amaſa whom Abſolom had made Generall of his Army, for his reduction to Davids obedience, as having great power, and Authority with them, that had been under his charge, and yet affected him. And to this they labour to perſwade him in Davids name by two arguments. 1. From the naturall bond of conſanguinity, being Davids ſiſters ſonne, and therefore bone of his bone, and fleſh of his fleſh. 2. From the benefit and advancement which David by an oath, promiſes to beſtow upon him, which was to make him Generall of his Army, in the roome of Joab. The ſucceſs of which meſſage to Amaſa is ſet down, verſ. 14. That he bowed the hearts of all the men of Judah, as the heart …, and made them unanimous for his recalling, and …. Whereupon enſued the Kings returne, and Judahs mee… … at Gilgal to conduct him over Jordan.
OBSERVATIONS.
1. V. 2. WHere it is …, that the victory which David obtained was turned …o mourning. We ſee, (as we touched before) the tragicall evills of civill and inteſtine warres, as we ſee in that of the ten tribes, a…ainſt the tribe of Benjamin, of Saul between him and David, alſo thereafter between David and Iſhboſeth, and here between him, and his own ſonne Abſolom, and after Solomons raigne between Judah and Iſrael, which ended in the leading away captive the ten tribes by Salmanaſar, and thereafter of Judah alſo to Babylon by Nebuchadnezzar, the like inteſtine warres was within Jeruſalem, when it was beſieged by Titus, which was the maine cauſe of its overthrow, and where ever inteſtine diviſion and diſtraction is either in Church or Commonwealth, it produces ſad conſequences, and is the preſage o… f…ture deſtruction: for as our Saviour ſaies, a Kingdome divided againſt it ſelfe cannot ſtand, which ſhould be a powerfull motive to unity, and to eſchew diſſention.
2. As David mourneth ſo does all the people. Whereby we obſerve how powerfull the examples of ſuperiours is towards their inferiours: as it is ſaid, Regis ad exemplum totus componitur orbis, and in our Scottiſh proverb, ſuch Maſter▪ ſuch man, O happy then are all thoſe who have any place or promotion in Church or Commonwealth, and who give good example to others, that they may ſay with the Apoſtle, 1 Cor. 10. 1. Follow me as I follow Chriſt, as on the contrary, woe be to them, who give evill and ſcandalous example, and make others ſtumble being to them a rock of offence, For it were better for the…, that a milſtone had been tyed about their neck, and they had been caſt in the midſt of the ſea, and dreadfull will be their account at the laſt day.
3. Verſ. 5. Joab in his ſpeech to the King, deales too boldly and preſumptuouſly, which did irritate David ſo againſt him, that verſ. 13. He promiſes to Amaſa and ſweares that he ſhould be his Captaine over the hoſt, in the roome of Joab. Prince… therefore being called gods, though they dye like men, ſeeing they are his vicegerents, to whom all honour, and reverence is due▪ ought to be honoured by their ſubjects, and tenderly and prudently dealt with, even when they deſerve rebuke and admonition, therefore Nathan having warrant from God, for what he ſpoke to David in the matter of Ʋriah, uſes prudently a parable, whereby he makes his own mouth to convince him of his ſinne, otherwiſe as is ſaid He who preſumes to ſhave the Lyons skinne, Full little knowes what danger lyes therein.
4. Without making mention of the Lords preſervation, or giving the victory, Joab aſcribes only to himſelfe and his Army, the ſaving of Davids life, and the lives of his ſonnes, and daughters, and wives. Where we ſee the nature of ambitious and worldly ſpirits, as is ſaid, Job. 31. They kiſs their own hand, and ſacrifice to their own net, ſpeaking as Nebuchadnezzan, Is not this great Babylon which I have built, whereas the Apoſtle words are after rehearſall of all, what he had done for Chriſt and the Goſpell, yet not I, but the grace of God which is in me. The like we may ſee Gen. 33. 9. In Eſau, who ſaies only I have enough, whereas Jacob ſpeaks thus, verſ. 11. The Lord hath dealt gra…iouſly with me, and I have enough. As alſo in David, chap. 22. 2. 40. and 48. When he ſaies, The Lord is my rock and my fortreſs, and my deliverer, from them that roſe up againſt me, thou haſt ſubdued under me, and it is God that avengeth me, and bringeth down the people under me.
5. Joab alſo imputes it as a fault in David, verſ. 6. That he loved his enemies, as well as that he hated his friends. Whereas we ſee that our Saviour commands to love our enemies, and to pray for them who perſecute us, and whereby we ſee againe the carnall, and unregenerate diſpoſition of this man, which is indeed naturall to all, till grace make a change, and turne Lyons into Lambs, and haters to be lovers of our enemies, even as Chriſt loved us being his enemies, and gave himſelfe to the death for us.
6. He imputes alſo to David moſt unjuſtly and preſumptuouſly, that he regarded not his Princes nor ſervants, and if Abſolom had lived, and all they had died, it had pleaſed him well. Which with his ſub…equent threatning, as it ſhewes the audaciouſneſs of Joab, having power and charge of the Army, and therefore taking liberty to himſelfe to ſpeak as he pleaſed, and as his paſſion miſled him to his King and Soveraign: ſo it ſhewes the great patience of David, in hearing without oppoſing or reply. Prudence and patience being two notable vertues in a Prince and adorning him no leſs then his crowne or diademe.
7. Verſ. 7. In his threatning of David, That if he went not forth, and ſhewed himſelfe cheerfull to the people, they would not one tarry with him that night, which would be the worſt evill of any that ever yet befell him. We ſee that the greateſt good and ſtrength of a Prince, is the love of his people, and their cleaving to him. Whereas on the contrary, the greateſt evill that can come to a Prince, and which is his greateſt weakning, is their juſtly procured hatred and deſerting of him, as we ſee in Rehoboam, and which therefore ſhould make all Princes and Kings, ſtrive to keep the love of their people, and cheriſh the ſame.
8. Whereas Joab threatneth David, and confirmes the ſame by a ſolemne and great oath, taking Gods name in vain againſt the commandment. We ſee both his impiety and imprudency, for threatning of a Prince (except by warrant from God, as Nathans was, or from his Word by faithfull paſtours, and in a modeſt, prudent and reverend way,) they are unfit to be uſed by ſubjects, and do rather provoke to wrath, than produce any good effect.
9. Verſ. 8. Notwithſtanding of Joabs raſh boldneſs, preſumptuous upbraiding, and ſharp threatning, yet paſſing by all, and poſſeſſing his ſoule in patience; he yields to Joabs admonition, and what Joab gives with the left hand, he takes with the right, and makes good uſe thereof. Wherein we have a good example for imitation, in obeying wholeſome Counſell, ſuffering rebuke and admonition from paſtours or others, although in the manner of delivery of the ſame, ſome tartneſs, or paſſion, or any other perſonall infirmity appeare, yet we ſhould ſtrive to paſs by the ſame, and conſider what is ſpoken, and to make our beſt uſe thereof.
10. Verſ. 9. In Iſraells conteſt, and ſtriving who ſhould be fi…ſt in bringing back King David. We ſee the inconſtancy of the multitude, which like Ruben is unſtable, and light like water, before for David, thereafter for Abſolom: and when he is dead, againe for David: and ſhortly after that, following a rebellious Sheba, no truſt then to be had in them, as we ſee in their crying Hoſanna one day to our Saviour, and crucifie another day: but a watchfull eye is to be had over them, and a right hand of a prudent and wiſe government.
11. The argument that is uſed for bringing back David, is the benefits which Iſrael received by him, to wit, deliverance from their enemies, eſpecially the Philiſtimes, who were the moſt noyſome and cruell. Whereby we obſerve, that it is a good part, and policy in a Prince, to oblige his ſubjects by benefits, for which cauſe our Saviour tells us, that they are called benefactours. So likewiſe it is the duty of ſubjects ſeaſonably to remember, and thankfully to requite the ſame, as fit time and opportunity requireth. But O what greater cauſe have we to be dutyfull ſubjects to Chriſt our King, who has delivered us from all our ſpirituall enemies, and is our moſt liberall benefactour, Pſal. 103. 2.
12. The ten tribes of Iſrael, who before in Abſoloms rebellion were Davids greateſt enemies, they prove now moſt earneſt for his reduction, and his firſt and faſteſt friends. Whereby we obſerve that where God is a friend to any, he will not let them want friends: yea, will make their moſt cruell enemies to be their friends, as he made Eſau to be to Jacob, Gen. 33. Abaſuerus to Gods people, Eſth. 8. And Nebuchadnezzar to Daniel, and the three Children, Dan. 3. Which ſhould teach every one by all meanes, to ſeek after the friendſhip of God, and to be at peace with him, and then they ſhall have the Angels, and all the creatures to be their friends, and be at peace with them.
13. Verſ. 11. Though Judah unnaturally, and rebelliouſly had followed Abſolom, and revolted. And albeit now victorious David might by force reclaime them to his obedience, yet prudently, and piouſly he uſes, all faire meanes for their reclaiming, and coming back to him againe: and therefore for this end, he ſends Zadok and Abiathar prieſts to perſwade them. An example worthy to be imitated by all Princes, by all faire meanes rather then rigour and ſeverity, both to procure, and retaine their people in obedience: the threatning of the people wherewith, of twelve tribes loſt ten to Rehoboam is an example. But what a gracious King have we, who is the ſonne of David, who being now victorious over all his enemies, and might by his Almighty power ſoon ſubdue his proudeſt rebells, yet uſes all faire meanes for our reclaiming by the promiſes of the Goſpell to pardon, and accept us: and for that end that we may be perſwaded to his obedience, and to come to him▪ he ſends the miniſters of his Word, as the embaſſadours of peace and reconciliation.
14. For perſwading Judah to peace, and coming to David, to bring him back in peace, he ſends to their elders, Zadok and Abiathar, as fit inſtruments for that purpoſe. Where we obſerve that thoſe who are in that holy function of the Miniſtry, who have ſucceeded to the Legall, and Moſaicall prieſthood, as they are the preachers of the Goſpell of peace, and miniſter to him, who is the Prince of peace: ſo they ſhould be ſpeciall peace-makers, and perſwaders of men to peace and unity, both in the Politick, E…cleſiaſtick, and Economicall eſtate, and ſhould not (like Sheb… ) blow the trumpe… of ſedition or rebellion, or be like thoſe of whom Luther complained in his time, who ſtirred up the boors of Germany againſt their own Princes, under pretext of zeale for religion: and whom he calls the blooddy trumpets of rebellion. As alſo, as they perſwade Judah to do their duty to their ſuperiour: ſo is this the office of all Miniſters, to teach people to do their duty to all ranks of perſons, and eſpecially to their ſuperiours.
15. Zadok and Abiathar make this, as one of the motives to Judah to bring back their King: That the ſpeech of all Iſrael, their forward…eſs to reduce him, was already come to his eares. Which ſhewes what a powerfull▪ motive, and prevalent argument, the good example of others is in a good cauſe, as our Saviour ſhewes, Matth. 5. 16. And the Apoſtle, 1 Cor. 10. 11. 1 Pet. 2. 21. and Phil. 3. 17. and 2 Theſ. 3. 9.
16. Verſ. 12. They make likewiſe Judahs conſanguinity with David, to be another motive for their bringing him back. Which ſhewes that naturall relations are not to be contemned, but ſhould be engagements to duties and kindneſs, which ſuch relations call for, leaſt otherwiſemen be counted foreign, or unnaturall, ſuch as thoſe who are propheſied off, to be in the laſt daies, and are ranked with other groſs tranſgreſſours. Grace then and nature may well conſiſt; the one being only the rectifier and ſanctifier of the other, but not the aboliſher.
17. Verſ. 13. By the ſame argument, theſe prieſts are willed to deale with Amaſa, who was▪ Generall of Abſoloms hoſte, and had much power and influence on the people of Judah, as we ſee in the next verſ. Wherein we ſee Davids prudence in making choice of a fit inſtrument, for effecting of a good purpoſe: which contributes greatly for obtaining of a wiſhed ſucceſs, as experience herein did prove, and therefore ſhould be followed by others, and as we ſee is the Lords own practice, when he has any great work to do.
18. Likewiſe they promiſe to Amaſa in Davids name. That he would make him Captaine over his hoſte, in the roome of Joab. Which ſhewes not only the diſguſt that David had taken againſt Joab for his bold, unreverend, and peremptory dealing unto him, but alſo that hope of reward and promotion, is a great and powerfull motive, to covetous, and ambitious, worldly minded perſons, to do that whereunto they would have them perſwaded.