Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Samuel · Chapter 5
CHAP. V.
THEN all the Tribes of Israel came to David to Hebron, and anointed V. 1, 2, 3.him King over all, and he made a league with them, that is, with their Elders who led the rest, and therefore of the Elders it is said, that they anointed him, 1 Chr: 12. 23. they of every Tribe, that came to Hebron to make David 1 Chron: 12. 23King, are particularly numbered, of the Tribe of Judah 6800, for of them needed no greater number seeing they had already received him for their King; of the Tribe of Levi 4000, of Simeon 7100, &c. And by all the Tribes that came to David here these are meant, who came for all. The league, that they made with David, the Rabbins say, was, that hee should not punish any of them, for taking part with Ishbosheth against him, but Peter Martyr, that hee Peter Martyr.should rule according to justice and equity over them, and that they would bee loyall and true obedient Subjects unto him: for thus all Kings, when they come to their royall dignity, doe commonly sweare to rule according to the lawes of the land, and not as they lust. And this league is said to bee made before the Lord, both because they sweare by the Lord, and happily before an altar that was there, being of old built by Abraham. For that they used still to offer sacrifice here to this day it appeareth, by Absoloms desire to have leave to to goe and pay his vow in Hebron, ch: 15. 7. Touching all the Tribes comming to David to make him King, see also 1 Chr: 11. 1, 2, 3.
In this voluntary comming of the Tribes unto David, Christ was notably The Mystery.figured out, who subdued not Peoples and Nations unto him by force of arms, but raigneth over them, that willingly submit themselves unto him, with whom hee entereth into a firme Covenant of Grace and Mercy for ever, and they are, as the Tribes heresay to David, flesh of his flesh, and bone of his bone, Eph: 5. This being the difference betwixt him and other Monarchs of the world, not onelyonly the Assyrians, Persians, Greekes, and Romans, but also the Truke and Pope, who by strong hand have sought to bring all under their obedience, hereby shewing, that their kingdomes are not divine, but humane, tyrannicall, and devillish, and so shall perish againe. Now besides all those that came to David, it is said, all the rest, who came not, were of one heart to make David King. 1 Chr: 12. 38. so that their subjecting of themselves to Ishbosheth all this time, was in a manner enforced by Abner, for their owne consciences 1 Chron. 12. V. 38.told them, that they did not well herein, as it is not to be doubted, but that inforceth with many of the Church of Rome at this day. By this time then David saw how constant God was in his word, to performe so fully Note. and freely all that he had promised him, although by the way he met with many things that might make him doubtfull, and so it shall be done at the last to all Gods faithfull people, wherefore let us alwayes patiently wait upon him, and not waver through unbeleife in the most evill day. Lastly it is shewed, that all those, who came unto David, continued with him three dayes eating 1 Chron. 12. 39and drinking, and lest any man should doubt how provision could bee made for so great a multitude in one City, for they were betweene 300000 and 400000, it is said, that their brethren, that dwelt nigh, of Zabulon, Issachar, and Nephtali, brought in provision aboundantly, both of bread, flesh, and figges, &c. such a universall joy there was at this inauguration of King David: so amongst those that consented together to set up Christ for their King, there was great joy, Act: 2. and aboundant bringing in of worldly things for the reliefe of the multitude, Act: 4.
David was 30 yeares old, when he began to raigne, at the very age, that V. 4, 5.Christ began his ministry, and he raigned 7 yeares and 6 months in Hebron over Judah, and 33 in Hierusalem, &c. But the whole time comming to bee summed up, it is said to be 40 yeares together, whereas indeed it is 40 yeares 6 months. The reason, saith R: Solomon, why the 6 months are left out, is Lyra.either because he fled 6 months by reason of Absalom, who usurped the kingdome so long, or because he was 6 months sicke in Hebron, which is not therefore put into this summe. But I thinke rather, that it is so put, because hee raigned onelyonly 40 yeares compleat, and the sacred history doth not use to reckon upon months, see 1 King: 2. 11. Ch: 11. 42. Ch: 13. 22. &c. He was Glos: Ord.first made King over Judah, saith the Glosse, and then over Israel, to figure out Christ received by two peoples, the Gentiles and Jewes at severall times, and he raigned 40 yeares, which is foure times ten, signifying perfection, to shew, that Christs raigne should bee a perfect time even for ever and ever.
And the King went with his men to Jerusalem to the Jebusites, who inhabited that V. 6.land, and they said unto David, except thou takest away the blinde and the lame, thou shalt not come in hither, thinking David cannot come in. The inferiour part of Jerusalem, Schol. Histor.saith Comestor, was delivered to David by Ornan the Jebusite, but the upper was held still by the rest of the Jebusites, and there a Tower was so strong that it was thought impregnable, thus he; but all the rest of the City standing upon Mount Moriah, Mount Acra, and Mount Bezetha was in the Israelites hands before, and onelyonly Mount Zion, which was highest, held by the Jebusites, Josh: 15. 63. By the blinde and the lame, some thinke, that such were meant, as were set to defend this Tower, and this impotent crew was set to defend it in derision, because they thought, that with the weakest defence, that might be, it was safe enough against all his power: some by the blinde and lame thinke, that they meant Images set up there, which have eyes and see not, and feet and walke not, for even those Images, which were able to doe nothing, were in their judgement a sufficient defence against him. Lastly some, that they meant themselves, because the Jewes accounted the blinde and lame uncleane, and so the Jebusites being an uncleane people, were held by them to be as the blinde and the lame, touching whom, because the keepers of the Temple would not suffer such to come in, saying that the blinde and the lame should not enter, it grew into a proverb, the blinde and the lame shall not enter, when they meant any uncleane persons: that the blinde and the lame might not enter into the Tabernacle, see Levit: 21. Or they called themselves the blinde and the lame, because David thought them as unable to defend themselves against his power, as blinde and lame persons. Thus also Hugo, but Lyra following R: Solomon, after the first opinion commemorated, saith, that Lyra.two Images, the one blinde and the other lame, representing Isaac and Jacob, were placed upon the wall, in remembrance of the Covenant made of old by Abraham with Abimelech the King of the Philistims, whose posterity these Jebusites were, there being engraven upon them the oath taken by Abraham to Abimelech, and in saying, that he should not come in, except hee tooke away the blinde and the lame, they meant, except he would bee perjured by breaking that oath; and whereas the blinde and lame are put in the plurall number, hee saith although there was but one blinde and one lame, it might bee so said, for of the golden Calfe which was but one it is said, these hee thy Gods. Now for Exod; 32.David, that hee might, notwithstanding the foresaid league lawfully invade the Jebusites, which Joshua in his time could not doe, whereby it came to passe, that although this City were given to the Tribe of Judah and Benjamin, Iosh: 15. 63.yet it could not be gained wholly from the Jebusites till this time, it is proved, because the time, that the league was to last, was now expired, the posterity of Abimelech being all dead. This is by Martyr suspected as a fable and confuted, and the like see before upon Josh. 15. 63. the Chald Par. except thou takest away sinners, thou shalt not come in. That the Jebusites themselves cannot all be understood by the lame and the blinde, according to the second opinion is plaine, because it is said, who so smiteth the Jebusites and the lame and the blinde, by which words the lame and blind are distinguished from the Jebusites, neither can it bee understood of their Idols, for they would never bee so unreverent towards them to call them by so vile a name, no not according to the opinion of others, and it agreeth not to Idols to bee smitten but to bee broken downe, wherefore the words are literally to bee taken; and yet I doe not thinke, that lame and blind persons were set in derision to defend the walls, as Josephus and Theodoret will have it, as Theod. also saith, that the Tyrians sometime set Pygmees in scorne to defend their Citie against the enemy; but that such poore people were confined to some place neare the entrance of the Fort, and not suffered to dwell amongst others, and of these the Jebusites spake in scorne to David, except hee cut them off, who were least able to resist him, which they thought hee could not possibly doe for the great strength of the place hindering any power from comming at them, hee should never bee able to deale with them, or to hurt them, who had both their sight and their limbes, and so were better able a great deale to keepe them out. But notwithstanding this brag, David tooke the strong hold of Zion, and called it the Citie of David, for it was a spacious place, viz. 2000. Cubits long, and 2000. Cubits broad, so that it might well beare the name of a Citie. Junius differing from all others rendreth it thus: Thou shalt not come hither alive, but when some one hath taken thee away, the very blind and the lame saying, David shall not come hither, and the Hebrew may well beare this reading, for it is foreign but thou being removed, that is, by death, whereby was meant that if hee attempted to enter, hee should die for it, and the very blind and lame insulted over him, whereby hee was so much exasperated against them, as followeth. Then hee said, Who so getteth up to the gutter and smiteth the lame and the blind hated of Davids soule, hee shall bee Captaine, but these last words, hee shall be Captaine, or chiefe are not in the Hebrew, but are left out to bee understood, being supplyed, 1 Chron. 11. 6. where it is also said, that Joab smote them, and for these words, hated of Davids soule, Hebr. it is, Davids soule hating him or them, but in the Margin, hating Davids soule, and so the vulgar Latine readeth it: if it bee taken this last way, it is to bee understood, that hee meant, they were his greatest enemies, and haters, because they so petulantly upbraided him, and did him such a despight; if the former, that hee had them in greatest abomination therefore. For these words who so getteth up to the gutter, Junius hath quisquis pertingens ad illud emissarium; Martyr expoundeth the getting up to the gutter or water-pipes of the breaking Joseph. Antiq. lib. 7. c. 2.of them off. Josephus saith, that the neather Citie being taken, but the tower holding out still, David promised to him that could first get up into the Tower by the valley under it, that hee should bee Captaine; it seemeth that there was some secret way, by which a man might with great difficultie ascend to this high Fort, viz: a gutter whereby the water used to run downe, and by this way Joab first got up thither, wherefore they said, the blind and the lame shall not come into the house, the Vulgar Latine, it became a proverb, the blind and the lame shall not goe into the Temple, these words, they said, being as much as it became a proverb. But the Temple is ill put for the house, as if now first the blind and lame were kept from comming to serve there according to Levit. 21. 18. for this cannot bee, seeing it was so ordained long before, but in remembrance of this affront given unto David, and this notable victory here obtained, hee made a decree, that none either blind or lame should come into his house in Sion, and hereupon the proverb arose, as a monument of so noble a victory to continue throughout all ages. In other Kings Courts of the Nations, such as were deformed any way were kept from comming into the sight of the King for good lucks sake, but from Davids Junius.onelyonly the blind and lame, and not thus superstitiously, but onelyonly for a remembrance tending to thankfulnesse: So Junius. But Martyr thinketh rather, that this proverb was used in case of that happening to one, which hee expected should have befalne another. I subscribe rather to Junius, for it was Peter Martyr.a most memorable thing, and worthy of some monument, that the strongest place in all the Land of Canaan, and the chiefest and most holy, destined to bee the peculiar place of Gods worship, being hitherto invincible, and therefore in all the time of Sauls reigne not once attempted, should bee at the first taken and subdued by David, and in this was David a type of Christ, before whom none could take and possesse the Kingdome of heaven, typified by mount Sion, and bring in his people thither: And as David went from his inauguration to Sion to expell the Iebusites, so Christ from riding on an Asse, when to inaugurate him they cryed Hosanna, went immediatly to the Temple and expelled the buyers and sellers. For this great exploit now done by David, hee tooke the opportunitie of having such great Forces together ready armed to enure them to warlike affaires at the first, and to make them have the greater hopes of subduing other places, this most strong place being once gotten, and to terrifie the enemy the more. Now for the order of the history, although it bee first said, that David tooke that strong hold, and then that hee propounded the reward to him, that could first get up to smite the blind and the lame, yet it is to bee held, that this proposition was first made, and therefore Iunius rendreth it well, David had said, by the preterpluperfect tense, for which and the preterperfect the Hebrews have onelyonly one and the same word. The ordinary Glosse saith, that the Citie Jerusalem was first built by Melchisedeck, Glossa Ordin.or Melchisalem, and called Salem, then by the Iebusites inhabiting there, Iebus, which two words being put together, one letter being changed make Jerusalem, and in Solomons time, an addition being made from his name it was called Ierusolyma. And for the Mystery, saith Rabanus, in David expelling Rabainus. The mystery.the Iebusites out of Sion, Christ was figured out, who expelled the contrary powers out of mens hearts that are faithfull, for hee did not onelyonly get himselfe a Trophee of glory by destroying all the power of the Devill by his Crosse, but also gave power to his faithfull over all such power, for which cause hee saith, behold I give you power over Scorpions and Serpents; and by his dwelling in Sion, and calling it Davids Citie, when hee had cast out the blind and lame, Christ dwelling in the heart by faith was set forth, all blindnesse of mind, and vice which is as lamenesse to the soule being expelled, for hereof it is said, lest that which is halting bee turned out of the way. His Heb 12.taking of the high Tower of Sion signifyed Christs taking of the primacy of the Church, the Scribes and Pharisees who were as the blind and lame, being first cast out. Thus the Glosse, saying also, that they are spoken of as hating his soule, because through hatred they sought to have him crucified: but if vices bee understood by the blind and lame, Christs soule truly hateth them, and all such as live and trade therein.
And David built round about from Millo, and inward; Millo, saith Lyra, was Lyra.a certaine vorage or deepe pit before the Tower of Sion, betwixt which yet and that Tower there was a space of ground to build upon, and thus also Hugo, who addeth, that his building was of a wall round about the Tower within the gulfe, and another without, so as that it was compassed with a Hugo Cardin.double wall, but Lyra is for the building of a Citie in this place, which hee saith, was afterwards called by the name of Millo, but the Glosse expoundeth it also of a double wall. Peter Martyr saith, that some will have Millo indeed to bee a great deepe gulfe, but filled up in Solomons time, and hence called Peter Martyr.Millo by anticipation, for Millo signifieth filling. David Kimhi saith, that Millo was a spacious place before the Tower, to which the people assembled, when any speech was publiquely to bee made unto them, and because it used to bee filled with people at such times, it was called Millo. Ben. Gerson saith, that it was a place alwayes full of water, and therefore thus called, 1 Chron. 11. 8. David is said not onelyonly to build the munition about, but also the Citie, and Ioab the rest of the Citie, which hee built not; next here is a capitulation made of Davids worthies, 1 Chron. 11. 10. which followeth in this book, Chap. 23. 8.
Then Hiram King of Tyrus sent messengers unto David, and Cedar Trees, and V. 11.Carpenters, &c. David being setled in his Kingdome at Jerusalem, now prepareth to build him an House fit for a King; and because in the Kingdome of Tyrus was the greatest plenty of the best timber, viz. of Cedars, which never rotteth, and so the best workmen for building; hee had such timber and workmen sent him from thence by Hiram the King, with whom hee was in amity. Tyrus was a City in an Island inhabited by the Phaenicians, who dwelt before Peter Martyr.by the Red-sea, but being driven from thence by earth-quakes, they built and inhabited here; the City was but meane at the first for Fishermen to dwell in, but afterwards it grew great and sumptuous, and from thence sprung divers others, as Carthage, Leptis, Ʋtica, &c. and in this Countrey were both cedars and stones, and most expert workmen, which were wanting in the land of Israel. So that it was not of small availe for David to be in league with a King so mighty and usefull for him to supply him with necessaries.
The Ordin. Glosse applyeth this mystically to Christ, for whom Doctors Glos Ord. The Mystery.amongst the Gentiles, as workmen doe build an house, that is, the Church.
And David knew that God had establisht him for King; that is, partly by the successe which hee had, and partly by the inward certioration of his spirit; as V. 12.Lyra. Then hee tooke him more concubines and wives of Jerusalem, &c. and hee had Lyra. V. 13.more sonnes and daughters borne unto him. It being before shewed, how David strengthened himselfe by the friendship of a foraine King; now it is shewed, how hee strengthened himselfe by contracting affinity with the Princes and Lords of that part of his Kingdome which hee last obtained, which hee did not through any distrust in God, but because hee would use the meanes of confirmation. His concubines were his wives also, but called by another name, to intimate that they were secundary wives, and not the principall, see 1 Chron. 14. 3. And it was then to lerated to take wives and concubines for a mysticall signification, Clos. Ord.as Davids wives signified more Churches of Jewes and Gentiles joyned by faith unto Christ, when hee commeth to reigne over all; and his concubines sects of Heretiques in these Churches; and more children borne unto him, more now converted to the Faith: and their names agree, Samua, boldnesse; Sebab, turning; Jabaar, hee hath chosen, &c. so the Glosse: but now to have more wives is not tolerable. Peter Martyr maketh a question P. Martyr.whether it were tolerable for David to take so many, for besides eight wives, wee see afterwards that his concubines were ten; where it is noted, that Absalom went in unto them, because the King is forbidden by the Law of God to Deut. 17. 17.multiply wives, and that which hee did now swallow downe with so great pleasure, hee was made to vomit up againe, when Absalom having gone in to his concubines, hee shut them up, and would never company with them any more; neither could this great company of wives and concubines satisfie him, but hee committed adultery with the wife of Ʋriah also. For the word concubine, hebr. foreign in Latin pellex, yet it is rendred concubina, because such were wives also, but of an Inferiour rank, and servants to the wives, neither did their children inherit. Between pellex and concubina, some make this difference, amongst Jurispe…ti.humane Writers, that pellex was of a marryed man, concubina of a single. Yet Suetonius contrary to this, saith, that Vespasian after the death of his wife, when he was now not marryed, took unto himself, multas pellices. For the names of his children, two more be, 1 Chron. 14. 4, 5. viz. Noga, and Elpalet, and Beliada, for Eliada, but those two happily were borne unto him afterwards, and one might bee called either Eliada, or Beliada. Kimhi thinketh, that here the children of his wives are reckoned, but there, of his concubines, but why then are no concubines there spoken of, but wives onelyonly?
Then the Philistims hearing that David was anointed King, they came to seeke him, and hee went downe to the Hold. The cause of their comming against V. 17.David, saith Hugo, was for that they feared now, hee being King, that Hugo Card.they should lose their Tribute in Israel, which is not improbable, because when they fought against Saul, and overcame him, the Israelites were made subject unto them. Peter Martyr saith, that having been quiet all the time that there were warres between Davids house and Sauls, for they thought then that they Peter Martyr.would not meddle with them, but suffer them to consume one another, which if they should have stirred against them, they would not have done, but rather being forced hereunto, joyned together against the common enemy. But now seeing them to agree together to make David King over all the Land, they thought it high time to renew their warres against them, lest they should grow too mighty. And herein the providence of God wrought singularly in bringing them out, that they might reape the just reward of their former insolencies, when they had gotten the victory, in that they vaunted so much of it, and ascribed it to their Idols, who were also now taken by David, and burnt, as followeth, v. 21. There was also a Providence, that David made not warre first upon them, lest hee should have seemed ungratefull for his entertainment in times past amongst them. Touching the Hold that hee went unto, when hee heard of their comming, it was either the Tower of Sion, or some other, whither hee went, not for feare, but to stay till hee had direction from the Lord in so weighty a businesse, thus Martyr: but it cannot bee the Tower of Sion, to which David now went, seeing it is said, hee descended; and by the description of an adventure made by three of Davids mighty men; 1 Chron. 11. 15. it may bee gathered particularly, that this Hold was the cave of Adullam, not farre from Jerusalem, neare unto which was the valley of Rephaim, because it is said there, that the Philistims were then in the valley of Rephaim, and David in this Hold, thirsting for some water at Bethlehem. Junius saith, hee descended Junius.out of the strong Hold of Sion, to the foot thereof, and stayed there till hee had inquired, and the words will beare this reading, Hee descended out of the Hold, for the particle foreign here used, doth not onelyonly signifie ad, but sometimes de; but I preferre the former. Here David inquiring of the Lord, received V. 19, 20.answer, that hee should goe against the Philistims, and they should bee delivered into his hands; and then going to Baal-Perazim, hee smote them there, but this name is given to that place by anticipation, for it was before called the valley of Rephaim, being about 3 miles from Ierusalem, and in the way to Bethlehem; it was thus first called by David in remembrance of this victory, Lyra. Peter Martyr.that the name might bee a monument of his continuall thankfulnesse, Baal-Perazim signifieth the Plaine or field of divisions, because the enemies were there forced to flee divers wayes when they were overcome, as before in comming to the warre, they had been united in one body. And David in giving this name, saith, That God had divided them as waters, to shew, with what facility this was done, even as waters are easily divided.
And there they left their Images, and David and his men burnt them. 1 Chron. V. 21. 1 Chron. 14. 1214. 12. they are called their Gods; and it is said, that David gave a commandement that they should be burnt there. They brought them with them to the battail, saith Lyra, hoping by their help to get the victory. The Vulg. Latine Lyra.hath it onelyonly, David and his men tooke them, but Lyra confesseth these words, they burnt them, to bee in the Hebrew, and therefore in expounding it, supplyeth them. Hugo will have this placo Baal-perazim so called from those Idols, because Hugo Cardin.Baal is the name of Heathen gods, from which they were now divided. But because David himselfe who gave this name, rendreth the former reason, it is to bee preferred. David in burning these Idols did according to the Law, Deut. 7. which commanded it, and that no use should be made of the gold and silver of them, and so Moses burnt the golden Calfe.Exod. 32. 20. V. 22.
And the Philistims came again to the valley of Rephaim, &c. having gathered new forces, and strengthened themselves more, they now made account of better successe; but David againe inquiring of the Lord, was bidden to fetch a compasse, and to hide himselfe and his men behinde them, behind the Mulberry trees that grew there, and when hee heard a sound upon the tops of the Mulberry trees to come upon them, for hereby hee might know that God was gone out before him to destroy them, that is, saith Lyra, by his Angels. Some say, that the sound was of winds raised up to terrifie the Philistims: Ben Gerson, that a noise was thus made, that Davids comming upon them with his Army might not bee heard; but it is plainely said, that it was the signe of the Lords going out before him, for it was the sound of one going upon the trees, so that the Angel of the Lord went and smote the Philistims, and so they fell from Geba even to Gazar, the first of these places being neare to Kireathjearim, the H. B. Patriarks travailes. 1 Chr. 14. 15, 16.other 18 miles off. Junius saith, that Geba was Gibeon in Benjamin, and thus it is called, 1 Chron: 14. 15. and it is further added, that David now grew famous in all lands, and they were afraid of him v: 16. The Vulgar Latin, for Mulberries, hath Peare-trees, pyrorum, vel flentium, as Gloss: Ordin: and that Glossa Ordin.it was called the place of men weeping, because they had left their Idols there, which Idols doe give to such as serve them nothing, but occasion of sorrowing and weeping, when as expecting helpe from them they finde none, and they bring them to everlasting weeping in Hell. This double overthrow of the Philistims by David, saith Lyra, doth morally signifie the double overthrow Lyra.of the Jewes by Christians, first in their owne, then in other Countries.