The Throne of David, Treatise · Section 49
II. SAM. Chap. 23. from the 1. verſ. to the end.
THe parts of his Chapter are two, the firſt is Propheticall from the 1. verſ. to the 8. The ſecond is Hiſtoricall. From the 8. verſ. to the end. The ſubject of the Propheticall part, is. 1. The proſperity of Davids Kingdome, but eſpecially of the Kingdome of the true Meſſ…ah whereof his Kingdome was a type and figure. 2. The adverſity and puniſhment of the Enemies of his Kingdome, and of the Kingdome of Chriſt, or his Church. Next, the ſubject of the Hiſtoricall part is a catalogue of 37. of Davids moſt valiant men, who had aſſiſted him in fighting the Lords battles, and the valiant acts that ſome of them had performed.
In the Propheticall part, we have. 1. The exordium, or inſcription. 2. The Prophecy it ſelf, or narration. In the exordium, or inſcription, we have. 1. The nature of the Prophecy, towit, Teſtamentary, or the laſt Words of David, and therefore full of dignity, weightineſſe and Majeſty, ſeeing it is proponed in the laſt time of Davids life and raigne, in form of a Teſtament, at which time Godly men laying aſide Worldly affaires, or earthly thoughts, are exerciſed in contemplation of Heavenly things, and their words are eſteemed to be of weight, and therefore attentively heard and hearkned unto, and which like attention and reverence ought to be given to the words of this exord. for four reaſons. 1. In regard of the authority of the ſpeaker, of them, King David. 2. Of their dignity, being his laſt and Teſtamentary word. 3. In reſpect of the worthineſſe of the ſubject, towit, the Prophecy of the temporall Kingdome of Judah, and eternall of the Meſſiahs. And 4. from the imitation of the ancient Patriarchs eſpecially Jocob, Geneſ. 49. And Moſes, Deut. 32. This for the Exord. and nature of his Prophecy.
Next, for the Author of theſe words, the ſame is either Inſtrumentall, and this is David, or Principall, and this is the Spirit of God, Verſ. 2. And the God of Iſrael, Verſ. 3. As for David who is the inſtrumentall, or ſecundary Author, he is deſcribed by foure tittles. 1. He calls himſelfe the ſonne of Jeſs, (which Sheba uſed in diſdaine) acknowledging thereby the mean condition he was in at firſt, before the Lord raiſed him to a higher, and this title he aſſumes for three reaſons. 1. Thereby to teſtify his humility and to give an example to others. 2. For verification of the propheſies made of the geneologie of the Meſſiah, who was to come of that root and ſtock. And 3. that it might be certaine what Prophet was the Author of this propheſie. The ſecond ſtile which he aſſumes, is from his dignity whereunto he was exalted from ſo low a degree, to amplify the Lords goodneſs thereby, and his free love. The third title which he aſſumes, is, the anointed of the God of Jacob, hereby ſignifying his inauguration. 1. By Samuell. 2. By the tribe of Judah in Hebron, and laſt by common conſent of all Iſraell in Jeruſalem. The laſt title which he aſſumes, Is the ſweet Pſalmiſt or ſinger of Iſraell, in reſpect of the divine Pſalmes, which he not only compoſed and wrote, as the penman of Gods ſpirit, but alſo which he ſung himſelfe, and directed to be publickly ſung by the muſitians, who were appointed for that uſe, in the tabernacle, and in the future Temple, which ſongs are called ſweet, not only in reſpect of the melodious and ſweet harmony of muſicall inſtruments and voyces, which were uſed in the ſinging of them, but alſo and ſpecially in reſpect of the ſweet and comfortable heavenly matter that is contained in them, as alſo he calls himſelfe the ſweet ſinger of Iſaell, to ſhew that all theſe Pſalmes and ſpirituall ſongs, as all other parts of Scripture, or of mans miniſtry, ought to be directed and be ſubſervient to the good of Gods Church, which is his true Iſraell. All which Epithites of David here, we ſee then may be reduced to theſe two, a King and a Prophet.
Thirdly, the principall Author by whom David is moved, to utter theſe words of this propheſie, he ſaies Is the ſpirit of God, the God of Iſraell, and the rock of Iſraell, from which the ancient Fathers gathered againſt the Hereticks of their times, the Orthodox doctrine of the holy Trinity, one in ſubſtance, and three diſtinct perſons, the Father, noted by the name Elohim and God of Iſraell. The ſonne, by the rock of Iſraell, as Paull calles Chriſt, 1 Cor. 10. 4. And the Holy Ghoſt by the ſpirit of God. David therefore hereby declares, that he has in this Action for his warrant, the motion and inſpiration of the bleſſed and Holy Trinity, God the Father, by his ſonne, and the inſpiration of the Holy Ghoſt, ſpeaking unto him himſelfe, and ſpeaking by him to others.
Fourthly, followes what he is moved to ſpeak, which is to declare the properties of a good King, and how proſperous his Kingdome ſhall be under him. But eſpecially not meaning his own temporall kingdome and continuance thereof, as was promiſed to him; but the perpetuity of the kingdome of the Meſſiah to come, which though his kingdome ſhould decay, and his houſe come to an end, as all temporall things have their own period, through the unworthineſs and provocation of his poſterity, yet the kingdome of Chriſt, who was to come of him, and is called his ſonne, ſhould never decay, but be permanent and perpetuall, becauſe of that everlaſting covenant made with him, ordered in all things and ſure, concerning his everlaſting ſalvation, which is all his deſire.
Now this everlaſting kingdome of the Meſſiah, who is the ſupreame ruler over all men, and who is not only juſt himſelfe, being without ſpot of ſinne, but alſo who juſtifieth others, and who ruleth not only juſtly, like one that feareth God, but alſo who makes others to feare him. This everlaſting kingdome of his (I ſay) is compared here to two things. 1. To the light of the morning, that ſucceedeth after the darkneſs of the night, and drives it away, when the Sunne riſeth, and is without clouds, to obſcure, and hinder the bright rayes and ſhining thereof. 2. To the tender graſs ſpringing out of the earth, after the ſharp and froſty winter; and which ſhineth pleaſantly after the ſweet and warme ſummers raine.
But as for the enemies of Chriſt, and his Church. He 1. compares them to thornes thruſt away, by the decree of rejection. After he has called them the ſonnes of Beliall, who would not endure to be under the yoke, as we ſee Pſal. 2. 4. And 2. he ſhewes what ſhall be their finiall end, verſ. 7. to wit, burning by fire; firſt then they are called the ſonnes of Beliall, which is as much as the ſonnes of the Divell, as our Saviour called the incredulous and obſtinate Jewes, who gloried that they had Abraham for their Father, and who cannot ſuffer to be under the yoke of Gods obedience and Chriſts, though the ſame be eaſie and light, Matth. 11. 29. but refuſe not Satans yoke of ſinne, and to be ſlaves to him and to their own luſts, though he can give them no better reward in the end, but hell fire here ſpoken of. Next, he compares them to thornes, as they are alſo compared ſo, Cant. 2. 2. Not growing which may be for ſome uſe as hedges, or the like, but pluck't up, and thruſt away, being not only unprofitable but hurtfull, ſo that they cannot be handled, or touched with a hand, that is not ſufficiently armed, againſt their hurtfull diſpoſition, and therefore being both unprofitable, and noyſome, they are fit only to be fuell to the fire, and to burne therein.
As for the ſecond part of this Chapter which is Hiſtoricall, containing a Catalogue only of the names, and ſome valiant Actions of Davids chiefe officers, and Captaines in his Army, the ſame not needing a copious explanation, therefore we remit the ſame to the reader. Only this is to be marked, that Joab his name is here omitted, though he had done many valiant deeds for David, and this is for his many vices, and treacherous murthers of Abner and Amaſa, for which David gave charge to his ſonne▪ Solomon, 1 King. 2. 6. That he ſhould not let his hoary head go to the grave in peace. And as for others their valour, and vertues are here recorded, not only for commemoration, and remembrance, But likewiſe for example and imitation of their vertues, and to ſhew how great workes, the Lord wrought by weake meanes. Only the temerity of the three, is not to be commended altogether, nor followed, that hazarded themſelves ſo, for bringing to David, water out of the well of Bethlehem, which was commendably therefore poured by David upon the ground, unto the Lord, as a teſtimony of his thankfulneſs for their preſervation, and that he ſhould not ſeem ſo much to be given to the ſatisfying of his carnall deſire and longing, as to drink that, for which theſe three had hazarded their blood and lives.
OBSERVATIONS.
1. DAvid now being neereſt to death, like the ſwanne ſings ſweeteſt, comforting himſelfe with heavenly meditations, and expreſſions of his faith in the Meſſiah, and obtaining ſalvation by him: and not grudging that he is to leave an earthly Crowne, and kingdome, being ſure of a heavenly. The like example we have of old Simeon, when he got the babe Chriſt Jeſus in his armes: and of Paul, 2 Tim. 4. 7, 8. And which ſhould be the practice of all Chriſtians, who draw neer to death, to exerciſe themſelves with holy and heavenly meditations, having laid aſide the world, and the thoughts thereof.
2. Verſ. 1. Davids firſt ſtile which he aſſumes is, (the ſonne of Jeſs) to teſtify his humility, and to acknowledge from how low a condition, the Lord had raiſed him up, as he called Abraham out of Ʋr, to be the Father of the Faithfull, and of many Nations, Moſes from keeping Jethro's ſheep, to be a Prince over his people Iſraell. The Judges from a low pedigree, to be deliverers of his people from their oppreſſours. And David here who was but the ſonne of Jeſs, a private and obſcure man, to be King of Iſraell. From whence then let all men learne a leſſon of like humility, ſeeing the ſame in ſo great a King, and eſpecially in him who is King of Kings Chriſt Jeſus, who ſaies, learn of me for I am humble and meek.
3. He calls himſelfe next, The anointed of the God of Jacob, acknowledging thereby, that all his promotion, and advancement to be King, was from God, whom he calleth the God of Jacob, and from whence our Saviour reaſoneth for the reſurrection, ſhewing thereby That God is not the God of the dead, but of the living, who as they were living in their ſoules after death, ſo ſhould they live in their bodies at the reſurrection. And therefore he is called the God, not of the ſoule of Jacob, but of Jacob in the complex, as he doth conſiſt, both of ſoule and body.
4. Alſo from the title of the ſweet Pſalmiſt of Iſraell. We obſerve, that our skill in arts or ſciences, and all the gifts, and endowments, that we have from God, as the Talent concredited to us, ſhould be imployed for the good of the Iſraell of God, which is his Church, unto the edification thereof.
5. Verſ. 2. Where David ſaies, that the ſpirit of the Lord ſpake by him. We ſee, as the Apoſtle Peter ſpeaketh, 2 Pet. 1. 21. That the Scripture, and propheſie in old time, came not by the will of man, but the holy men of God, ſpake as they were moved by the Holy Ghoſt, and therefore ought ſo to be reverenced and obeyed, being not of humane, but divine authority.
6. Here alſo we ſee that what David ſpake, he did not the ſame without a warrant from God, who ſpake by him, and (as verſ. 3.) who ſpake to him. Teaching us thereby in like manner, that we ſhould have a warrant from the Word of God, now comprehended in Scripture both for doctrine, or what we ſhould believe, as alſo as a rule of our actions and converſation, how we ſhould live, and order the ſame a right.
7. David likewiſe as a Prophet ſaies, that Gods Word was in his tongue, and ſo ſhould the ſame only be in the tongue, of all faithfull and true preachers, and not mens fancies, or the traditions of men.
8. Verſ. 3. David who was a ruler over men himſelf; ſhewes what are the two parts of ſuch a one, to wit, the execution of juſtice impartially, and to rule in the feare of the Lord: having that rooted in their heart, and having the ſame alſo ever before their eyes, in all their Actions, or decrees in judgment. But how farre many Magiſtrates, and Judges vary from this rule, is but too common and to be deplored.
9. Verſ. 4. By earthly things for our capacity. He teaches how comfortable, and profitable, the government of ſuch a one, is to Gods people, and eſpecially the government of Chriſt Jeſus the true Meſſiah, is to his Church, who is that ſunne of righteouſneſs, who diſperſeth the darkneſs of ſinne, and ignorance, and as a bright morning without obſcuring clouds, ſends forth his beames, and rayes of ſaving knowledge in the minds of his elect, and is alſo as the pleaſant, and tender graſs, that ſpringeth out of the earth, by cleare ſhining after, raine to be green paſture (as David ſpeaks, Pſ. 23. 2.) to his own ſheep.
10. Alſo as none can hinder the riſing of the ſunne, or the brightneſs of a cleare morning, nor the ſpringing of the graſs out of the earth, in the due ſeaſon thereof: ſo none ſhall be able to hinder the kingdome of Chriſt, and progreſs of the Goſpell, but ſhall find that as is ſaid, Pſal. 2. 4. That he who ſits in heaven ſhall laugh them to ſcorne, and as our Saviour ſaid to Paul, That it is hard for them to kick againſt the pricks.
11. Verſ. 5. Where David ſaies, after the ſetting down the proſperity of Chriſts kingdome, and continuance thereof for ever, (although my houſe be not ſo with God, yet he has made with me an everlaſting Covenant, of ſalvation, which is all my deſire.) This teaches us to be content, with whatſoever diſpenſation it pleaſes the Lord, to make to be our lot in temporall things; though we ſhould be as poore as La…arus, ſo be that we be made pertakers of that ſalvation wrought by Chriſt, and be within the Covenant of grace. Which alſo with David ſhould be all our deſire, as he decleres likewiſe, Pſalm. 4. 6.
12. Verſ. 6. The wicked are compared to thornes, in reſpect of their preſent diſpoſition, and of their future eſtate, and condition, prickly and hurtfull in the one, and ſad and dreadfull in the other, as being appointed to be burnt for ever. Which as it ſhould be a terrour to the greateſt, to be of a wicked diſpoſition, and chiefly to be proſecuters of Chriſts Church, which is compared therefore to a Lillie amongſt thornes, Cant. 2. 2. So it ſhould be a comfort to the Godly, who are proſecuted by them, that though their wrongs be not redreſſed here on earth, yet they ſhall be hereafter, when theſe (who like Cananites were thornes in their ſides) ſhall be burnt in hell fire forever.
13. The wicked alſo are called thornes thruſt away, that is, rejected. Whereby we obſerve, that wickedneſs continued in without repentance, is an evident token of reprobation: as on the contrary, piety, and true Godlineſs, is a ſure ſigne of election, and predeſtination, unto life eternall, and therefore we are exhorted, (in relation to our ſelves) to make ſure our election by wel-doing, and Epheſ. 2. 10. Are called Gods workmanſhip, created in Chriſt Jeſus unto good works, which God hath preordained, that we ſhould walke in them, elected to them, but not elected for them, and they being, via regni, but not cauſa regnandi.
14. Verſ. 8. And thereafter in this Catalogue of ſo many valiant men under David. We ſee that it is a happy kingdome, wherein there is a good King as David was, wiſe Counſellours, and valiant ſouldiers. As alſo how by the contrary (as in Rehoboam) a Nation or Kingdome becomes rent, and miſerable.
15. We ſee likewiſe, how the Lord workes great and admirable workes, ſometimes by very weake and unlikely meanes. As we ſee chiefly in the book of the Judges, and by a few fiſher men, the converſion of the Nations, that all the glory may be given to God, and his own finger may be ſeen in the work, as alſo by this regiſter of their names in holy Scripture, That the memory or remembrance of the Godly ſhall be bleſſed, but the memory of the wicked ſhall rot.
16. Verſ. 17. We ſee how tender Davids conſcience was, who would not drink of the water of the well of Bethlehem, which his three valiant men brought unto him, becauſe he counted it their blood, in reſpect they had hazarded their lives for the ſame. O then how farre contrary is the conſciences of thoſe men, ſeared with a hot iron, and paſt feeling, whoſe daily meat, and drink, is the blood of men, eſpecially the poore, whom they oppreſs, and whoſe faces they grinde, and chop their fleſh as meate for the pot, as the Prophet ſpeaks, and what dreadfull an account have thoſe Canniball's, to make at the laſt day. And eſpecially how dreadfull ſhall be their doome, and damnation, who live by ſacriledge, or ſuch idoll ſhepheards, who live on the blood of ſoules, as are deſcribed, Iſai. 56. and Ezek. 34.