the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon
this dignity that God had conferred upon him but of a modest and humble spirit and therefore not prone to boast and brag of it as others would have been Secondly because he feared to provoke his uncle and others of his family and kindred to envy him for this honour to which God had designed him And thirdly because he remembred how carefull Samuel had been to anoint him in secret where no body should be present chap. 9.25 26 27. which was intimation enough to Saul not to discover this secret till God should himself openly make known his will herein Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him yet when he was publickly chosen certain sonnes of Belial did openly despise him vers 27. and what then would they have done had it been known that Samuel had beforehand anointed him would not this have been a fair pretence for them to have said that this had been plotted beforehand betwixt Samuel and him Vers 17. And Samuel called the people together unto the Lord to Mizpeh See the note upon Judges 20.1 Vers 18. Thus saith the Lord God of Israel I brought up Israel out of Egypt c. This recitall of the mercies which God had afforded the Israelites is premised for the aggravation of their present sinne in rejecting the government which God had established amongst them Vers 19. And ye have this day rejected your God c. That is by your desiring a king the businesse which this day you are come about And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king Samuel had done what he could to beat them from it but they continued resolved that so they would have it whereupon it was that he had now called them together to discover by lots who it was that God had chosen and therefore Samuel useth these words Ye have this day rejected your God c. See the notes chap. 8.7 Now therefore present your selves before the Lord by your tribes and by your thousands That is your families Mich. 5.2 But thou Beth-leem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel and this was done that by casting lots it might be discovered whom God had chosen to be their king Vers 22. Therefore they enquired of the Lord further if the man should yet come thither To wit either by Urim and Thummim in the high Preist or by desiring Samuel as a Prophet to enquire of the Lord for them And the Lord answered Behold he hath hid himself among the stuff That is among the publick carriages of the camp or among the baggage and implements of his own tent and this he did out of modesty as not deeming himself fit for so high an advancement or able to bear so great a burden especially the common-wealth of Israel being in such an unsettled and perillous condition as now it was Vers 25. Then Samuel told the people the manner of the kingdome c. That is both the duty of the king towards his subjects and the subjects toward their king and these were the fundamentall laws of the kingdome all which he wrote in a book as it follows in the next words and laid it up before the Lord that is before the Ark or in the Tabernacle and the reasons why this book vvas thus carefully laid up before the Lord we may well conceive were these First for the sure preservation of it Secondly to signifie that even these civill laws were the ordinance of God which men were bound to obey not onely for wrath but for conscience sake Rom. 13.2 5. And thirdly to intimate that God would take care of those laws to uphold and maintain them and to punish those that should vilifie and break them Vers 26. And there went with him a band of men whose hearts God had touched Though he was but a mean man to speak of and onely yet chosen and designed to the kingdome not inthroned for afterward he was solemnly confirmed and settled in the kingdome yet some were moved of God to think that it was fit they should attend upon him in his return home and accordingly there was a band of men who did voluntarily yeild him this service going along with him as a royall guard to attend and conduct him on the way Vers 27. But the children of Belial said How shall this man save us and they despised him and brought him no presents Because Saul was but a mean man to speak of therefore there was a company of proud dissolute lawlesse wretches that despised him as one altogether unfit to be king and unlikely to govern them and defend them from their enemies as a king should do and hence it was that they brought him no presents as it seems the rest of the people did to wit as a signe of their subjection and their acknowledging him to be their king for that was the custome of those times as is noted concerning Jehoshaphat 2. Chron. 17.5 The Lord established the kingdome in his hand and all Judah brought to Jehoshaphat presents whence it was also that when the wise men had found out Christ to whom they were directed by a starre as the king of the Jews they fell down and worshiped him Matt. 2.11 And when they had opened their treasures they presented unto him gifts gold and frankincense and myrrhe And indeed observable it is that though the Lord was highly displeased with the Israelites for desiring a king yet when he had once chosen Saul to be their king and conferred the royall dignity upon him those that despised him and would not submit to his government are for that branded to be children of Belial concerning which expression see the note Deut. 13.13 But he held his peace To avoid sedition and to winne them by lenity as considering that it was no wisdome to use severity being not yet settled in the kingdome CHAP. XI Vers 1. THen Nahash the Ammonite came up and encamped against Jabesh-Gilead A city without Jordan nigh unto the Ammonites This invasion was brewing against the Israelites before they desired a king and was in part the occasion of that their desire chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king But now happely it was the more hastened by Nahash the Ammonite because of the report which might be brought to him of the Israelites shaking off the government of Samuel and desiring a king to reigne over them and the division newly begun amongst them by reason of the discontent of some who would not acknowledge their new chosen king What they made the ground of their quarrell it is not expressed Like enough it was that old pretence which they stood upon Judg. 11.13 when
Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other
severity against his sonne by his own sentence in her cause as is more fully exprest in the next words For the king doth speak this thing as one that is faulty in that the king doth not fetch home again his banished that is in judging that it is fit my sonne should be spared thou hast condemned thy self as faulty in that thou hast not fetched home thy banished sonne Vers 14. For we must needs die and are as water spilt on the ground which cannot be gathered up again Some Expositours understand this of the people of Israel and the state of their kingdome and common-wealth to wit that their welfare did so depend upon Absaloms that if he were not fetched home again they esteemed themselves but as dead men and that the state of their kingdome must needs come to nothing and be dissolved without hope of recovery even as water spilt upon the ground which cannot be gathered up again and thus she proves that the king was in the same manner faulty against the people of God in not fetching home his Absalom as the revengers of bloud were against her in seeking to bereave her of her onely sonne But rather I conceive it is meant of the inevitable lot of all mortall men to wit that they must need die and that being dead they cannot be recalled no more then water can be gathered up that is spilt upon the earth for this is the plain sense of the words and is pertinent to make good that which she had said that the continuing of Absaloms banishment would leave Gods people in as desolate a condition as she should be loosing her second and now onely sonne for though David were yet living and Absalom though in a strange countrey yet against this she opposeth the uncertainty of their lives who knows how soon David might die or Absalom living in such sorrow as a banished man if either of these should happen they should be forlorn loosing him whom they esteemed the coal that should renew the light of their Israel when it seemed to be extinguished by Davids death or else it may be referred to Amnon that he being dead could not be recalled and why then should they for him take away the life of Absalom too Neither doth God respect any person yet doth he devise means that his banished be not expelled from him In these words she moveth David to shew mercy to Absalom even from the example of the Lord himself if David should say that though he be his sonne yet he must not be respected in point of Justice she hath given here an answer to this that neither doth God respect any person yet doth he devise means that his banished be not expelled from him that is though to shew his detestation of bloudshed he hath imposed a kind of banishment upon those that kill a man unwillingly yet he hath appointed cities of refuge for them in the land of Israel and hath not expelled them from him out of the land to live where their souls should be endangered amongst an idolatrous people yea he hath devised a means that their banishment should not be hopelesse there for he hath given way that at the death of the high priest they should be freed from that restraint Numb 35.25 Some Expositours do otherwise understand this which is said that the Lord doth devise means that his banished be not expelled from him for some conceive it is meant of his favour in receiving repenting sinners that though without respect of any mans person he hath cast off all mankind for sinne yet he hath devised a means that such as will repent submit and believe in Christ should be received into his favour again and thus they conceive that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba and murder of Uriah as a strong inducement to move him to shew mercy unto Absalom Others understand it of Gods providence in regard of Absalom to wit that though he had chastised him by this banishment he had suffered yet he had hitherto kept him alive and had now moved the people to set this woman a work to solicite David for him and so had devised a means that his banished that is Absalom should not be for ever expelled from him but the first exposition I conceive is most proper Vers 15. Now therefore that I am come to speak of this thing unto my Lord the king it is because the people have made me afraid That is because their discontent made me fear what the event of this would prove or because I was afraid for the peoples sake to wit first lest he should make an invasion upon the land being aided therein by his father-in-law the king of Geshur to whom he is fled or secondly lest the people should rise up in some uproar because of him and send for him home without thy consent and perhaps proceed further to some more mutinous and mischeivous courses or thirdly lest the people should hereafter be corrupted in point of Religion by means of him who hath lived so long amongst idolatrous heathens Vers 16. For the king will heare to deliver his handmaid c As if she should have said I reasoned thus with my self surely the king will heare me his poore handmaid in this case of my sonne and if so his answer will be comfortable also when I come to propound the case of his own now this confidence of hers that the king would grant her request she alledges here not onely to shew what it was that did embolden her to come to the king with this request but also as an argument whereby to move him to satisfie her desire for all men are naturally loth to deny those that come to them with full assurance that what they crave shall be done for them Vers 17. For as an Angel of God so is my Lord the king to discern good and bad That is thou art exceeding wise to discern between good and evil in any thing that is propounded to thee some Expositours hold that she said David was as an Angel of God to discern good and bad because he was a Prophet and inspired by God to judge of any thing propounded to him But I rather joyn with them that say it was proverbiall phrase used in those times to expresse a mans excellency in any thing by comparing him to an Angel of God for thus Achish said to David 1. Sam 27.9 thou art good in my sight as an Angel of God and Mephibosheth to David chap. 19.27 My Lord the king is as an Angel of God however the aim of the woman of Tekoah in extolling David thus was partly to give a reason why she was so confident that he would rightly judge in this cause and partly to curry favour with him that hereby he might be the better wonne to grant her desire and therefore we see in what an excessive strain she extolls his wisdome as flatterers are
39. And Zadok the priest took an horn of oyl out of the tabernacle and anointed Solomon Concerning this ceremony of anointing kings see the notes 1. Sam. 10.1 and 16.13 Doubtlesse the tabernacle here spoken of from whence Zadok took an horn of oyl for the anointing of Solomon was not the tabernacle of Moses which was yet in Gibeon 1. Chron. 16.39 but that which David had set up for the ark 2. Sam. 6.17 and much lesse can we say that it was of that holy oyl which was at first provided for the anointing of the priests for it is expressely said that no other use was to be made of that oyl Exod. 30.32 Upon mans flesh shall it not be poured or that the horn of oyl wherewith David was at first anointed was for ever after kept in the tabernacle that so the succeeding kings might be anointed therewith as some conceive for there is no just ground for this conjecture all that can be said is this that there being oyl kept in the tabernacle for severall holy uses Zadok the priest took an horn of this oyl to anoint the king the rather happely because the office of the Magistrate is indeed holy and accordingly we see the seat of Justice is called the holy place Eccles 8.10 Vers 40. And the people piped with pipes and rejoyced with great joy c. This exceeding great joy of the people at the inauguration of Solomon was first because the people hoped that by settling him in the throne to whom by Gods own appointment it did belong and that whilst David was yet living to maintain what was done those civil warres would be prevented which by the faction that Adonijah had made amongst the great ones were like to have been kindled in the land secondly to testifie their willing and chearfull submission to his government but then thirdly it was surely intended by the providence of God to shadow forth the great joy that should accrew to Gods people by the kingdome of Christ of whom Solomon was a notable type when men should come in willingly and submit to his government whence is that of the Prophet Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy king cometh unto thee c. Vers 42. And while he yet spake behold Jonathan the sonne of Abiathar the priest came c. This Jonathan was one of those that lurked nigh to Jerusalem as spies when Absalom rebelled against his father that they might bring David word upon every occasion of what was usefull for him to know 2. Sam. 16.36 but now it seems his father siding with Adonijah he also took part with him and so perhaps lay now as a spie at Jerusalem to bring Adonijah word of Davids proceedings As for those words of Adonijah to him Thou art a valiant man and bringest good tidings see 2. Sam. 18.27 Vers 43. And Jonathan answered and said to Adonijah Verily our Lord king David hath made Solomon king As if he should have said the tidings I bring are farre from good tidings for surely David hath made Solomon king whether these be good tidings or no judge ye Vers 47. The kings servants came to blesse our Lord king David c That is to congratulate with him the happie accomplishment of that which God had appointed and David greatly desired to wit the settling of Solomon in the throne with the generall approbation and applause of the people and by way of thankfulnesse for the care he had taken hereby to settle the peace of the land to desire the Lord to give him much comfort and the land much benefit by this sonne of his whom God had appointed to succeed him in the throne And the king bowed himself upon the bed By way of adoration and worshiping of God see the like Gen. 47.31 Vers 50. And caught hold on the horns of the altar Either that which David had built or that in Gibeon where the tabernacle now was 1. Chron. 21.29 and this he did to secure himself from being put to death for though we reade of no expresse Law that God ever gave to his people that those that fled to his altar should thereby be secured yet that it was of old a custome for malefactours to fly to the altar for shelter is evident Exod. 21.14 But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die to wit either because it was held a kind of impiety to shed the bloud of a man in that holy place whither none might enter that had touched any dead thing or to draw them by violence as it were from God that were fled to him for succour or else because the altar being the place where God did shew forth the riches of his grace in accepting an atonement for sinne this hanging upon the altar was a kind of pleading that mercy should be shewn to them even for Gods sake who had shewn such mercy to man in the pardon of his sinnes and hence it was that Adonijah caught hold now on the horns of the altar he that perhaps despised Gods altar formerly was glad now to fly thither to save his life Vers 52. And Solomon said If he will shew himself a worthy man there shall not an hair of him fall to the earth c. That is if for the time to come he will carry himself faithfully and fairly as a subject ought to do not the least hurt shall be done him but if wickednesse shall be found in him that is if he be found any way false and treacherous for the time to come then he shall certainly without any mercy be put to death Vers 53. And Solomon said unto him Go to thine house That is withdraw thy self to thine house and live there a private life onely taking care of thine own domestick businesses and affairs and take heed that you meddle no more with the matters of the kingdome CHAP. II. Vers 2. BE thou strong therefore and shew thy self a man That is though thou art young and of tender years at least in respect of so great a charge as thou art now to take upon thee yet let thy carriage be man-like and such as may manifest a prince-like spirit and this he speaks of spirituall fortitude and magnanimity for indeed nothing more argues a truely valiant and courageous spirit then when a man a Prince especially can constantly proceed in the wayes of holinesse and righteousnesse and not be drawn aside either by flattery or fear As for Solomons age when he was anointed king see the note chap. 3.7 Vers 5. Thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains c. It is hard to say what this is which David here intends that Joab did him some think it is meant of his killing Absalom when he had given a charge to the contrary others understand it of
grown up unto the heavens that is it is as great as may be and such as must needs make a loud cry in the heavens for judgement to be poured forth upon us Vers 7. As it is this day Having said that they had been delivered to captivitie and to a spoil and to confusion of face he addes as it is this day because some of them were still in captivity and the rest that were returned were in a low and sad condition and lay under a great deal of shame and reproach Vers 8. And now for a little space grace hath been shewed from the Lord our God c. This is added as an aggravation of their sinne that having been but a while freed from those punishments which their former sinnes had brought upon them they should so soon venture to expose themselves to Gods displeasure To leave us a remnant to escape and to give us a nail in his holy place c. In these words Ezra sheweth wherein grace had been shewed them from the Lord their God to wit first in that he had left them a remnant to escape whereas he might justly have destroyed them all he had preserved a seed a remnant that were delivered out of their captivity and brought back again into their own countrey Secondly that he had given them a nail in his holy place whereby it meant either that God had given them a prince of their own nation to wit Zerubbabel for the princes and magistrates are compared to pinnes and nails because the safety of their kingdome depends upon them and the good successe of their great affairs rest much upon their wisedome and care whence is that which the Lord saith of Eliakim Isaiah 22.23 24. And I will fasten him as a nail in a sure place c. and they shall hang upon him all the glory of his fathers house or else that he had given them some prop and support of their faith and hope something that might encourage them to wait for some better dayes then yet they had seen or else rather that he had in some measure settled them again and given them a resting place in his holy land city and Temple the metaphor is taken from the pinnes and nails wherewith they used to fasten the cords of their tents in the earth when they went to pitch their tents as intending to abide a while in that place or else from those nails wherewith we use to fasten any thing and which we strike into our walls to hang things upon That our God may lighten our eyes and give us a little reviving in our bondage To wit by refreshing our hearts according to that which is said of Jonathan when in his faintnesse he was refreshed with eating a little honey 1. Sam. 14.29 See I pray you how mine eyes have been enlightened because I tasted a little of this honey or by restoring us to life who were in our slavery and captivity in Babylon as men dead and buried Ezek. 37.12 Thus saith the Lord Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel Vers 9. To set up the house of our God and to repair the desolations thereof c. Two particulars are here mentioned wherein Ezra acknowledged that God had intended mercy to them in the sight of the kings of Persia and wherewith he had thereupon revived their hearts as it is said in the foregoing words to wit First that they had liberty given them to set up the house of God and to repair the desolations thereof where by repairing the desolations of Gods house is meant both the repairing of the Temples ruines and also principally the renewing of the joyfull assemblies of Gods people and the sacred imployments of his worship and service there And secondly that there was given them a wall in Judah and Jerusalem that is some protection and defence against their enemies as a wall or penne to a flock of sheep The walls of Jerusalem were not yet built and therefore it cannot be meant of them but by the wall given them is meant the fencing of them from dangers partly by the king of Persias favour who had granted them his royall protection against those enemies that formerly would not suffer them to proceed in building the house of their God and partly by Gods awing their spirits that they durst not oppose what the king had commanded Vers 10. And now O our God what shall we say after this c. That is after this great goodnesse and mercy thou hast showen unto us what shall we say that notwithstanding all this we should again forsake thy commandments as we have done Vers 15. O Lord God of Israel thou art righteous for we remained yet escaped as it is this day c. Either the drift of these words is to shew that continuing in this condition they were now in they could expect no other but to be utterly destroyed and that because God was righteous though he had spared them and they stood guilty of a grosse sinne or else in this conclusion of his prayer Ezra justifies God and layes all the blame upon themselves so intimating that all their hope was in his goodnesse and mercy and readinesse to forgive poore penitent sinners as if he should have said O Lord thou art righteous in all thy dealing with us what thou hast inflicted upon us hath been justly inflicted yea of thine own mercy and according to thy righteousnesse and faithfulnesse in performing thy gracious promises thou hast reserved a remnant of us But as for us we are here before thee waiting indeed for thy mercy but in our sinnes and so deserving to be destroyed for even because of this wickednesse which lyeth upon us if thou shouldest enter into judgement with us we are not able to stand it out and to abide the tryall CHAP. X. Vers 1. THere assembled unto him out of Israel a very great congregation c. Ezra having in publick before the Temple to wit in the outer court manifested such wonderfull affliction of mind and sorrow for the sinnes of the people by rending his garments yea the hair of his head and beard casting himself groveling upon the ground weeping and wailing calling and crying upon God for mercie as a man astonished and distracted with grief and that no doubt purposely to discover to the people the grievousnesse of their sinne and the danger they were in because thereof the noise hereof was soon carried throughout the citie and presently there came in to him of those that were afraid of those judgements threatned in the word of God against them for this sinne some few at first chap. 9.4 but now at last a very great assembly of them who being affected with Ezraes grievous lamentation did also weep very sore with him Vers 2. Yet now there is hope in Israel concerning this thing That is there is hope that God