This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the LXX. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles.

I. His triumphs over the house of Saul (ch. i.-iv.), over the Jebusites and Philistines (ch. v.), at the bringing up of the ark (ch. vi. and vii.), over the neighbouring nations that opposed him (ch. viii.-x.); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side.

II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. xi. and xii.), the troubles themselves from the sin of Amnon (ch. xiii.), the rebellion of Absalom (ch. xiv.-xix.) and of Sheba (ch. xx.), and the plague in Israel for his numbering the people (ch. xxiv.), besides the famine of the Gibeonites, ch. xxi. His son we have (ch. xxii.), and his words and worthies, ch. xxiii. Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

In the close of the foregoing book (with which this is connected as a continuation of the same history) we had Saul's exit; he went down slain to the pit, though we was the terror of the mighty in the land of the living. We are now to look towards the rising sun, and to enquire where David is, and what he is doing. In this chapter we have,

I. Tidings brought him to Ziklag of the death of Saul and Jonathan, by an Amalekite, who undertook to give him a particular narrative of it, ver. 1-10.

II. David's sorrowful reception of these tidings, ver. 11, 12.

III. Justice done upon the messenger, who boasted that he had helped Saul to dispatch himself, ver. 13-16.

IV. An elegy which David penned upon this occasion, ver. 17-27. And in all this David's breast appears very happily free from the sparks both of revenge and ambition, and he observes a very suitable demeanour.

Display 2 Samuel i.1-10

Here is,

I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (v. 1): He abode in Ziklag. Thence he was now sending presents to his friends (1 Sam. xxx. 26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, 1 Chron. xii. 1, 8, 20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, 1 Chron. xii. 22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water.

II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul's woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming.

1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (v. 2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, v. 3.

2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, v. 4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved.

3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, ch. iv. 10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is,

(1.) Very particular. That he happened to go to the place where Saul was (v. 6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (v. 7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel)-- the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (v. 9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev. ix. 6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man's clothes be his pride, for it may so happen that they may be his burden and snare. "Hereupon," saith our young man, "I stood upon him, and slew him " (v. 10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: "For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust."
(2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death's wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God's own heart is not to be judged of by common men. I am not clear whether this young man's story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas (Acts i. 18) is to the narrative, Matt. xxvii. 5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear.
(3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul's armour-bearer, before he slew himself gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg's son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (v. 8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.

Display 2 Samuel i.11-16

Here is,

I. David's reception of these tidings. So far was he from falling into a transport of joy, as the Amalekite expected, that he fell into a passion of weeping, rent his clothes (v. 11), mourned and fasted (v. 12), not only for his people Israel and Jonathan his friend but for Saul his enemy. This he did, not only as a man of honour, in observance of that decorum which forbids us to insult over those that are fallen, and requires us to attend our relations to the grave with respect, whatever we lost by their life or got by their death, but as a good man and a man of conscience, that had forgiven the injuries Saul had done him and bore him no malice. He knew it, before his son wrote it (Prov. xxiv. 17, 18), that if we rejoice when our enemy falls the Lord sees it, and it displeases him; and that he who is glad at calamities shall not go unpunished, Prov. xvii. 5. By this it appears that those passages in David's psalms which express his desire of, and triumph in, the ruin of his enemies, proceeded not from a spirit of revenge, nor any irregular passion, but from a holy zeal for the glory of God and the public good; for by what he did here, when he heard of Saul's death, we may perceive that his natural temper was very tender, and that he was kindly affected even to those that hated him. He was very sincere, no question, in his mourning for Saul, and it was not pretended, or a copy of his countenance only. His passion was so strong, on this occasion, that it moved those about him; all that were with him, at least in complaisance to him, rent their clothes, and they fasted till even, in token of their sorrow; and probably it was a religious fast: they humbled themselves under the hand of God, and prayed for the repairing of the breaches made upon Israel by this defeat.

II. The reward he gave to him that brought him the tidings. Instead of preferring him, he put him to death, judged him out of his own mouth, as a murderer of his prince, and ordered him to be forthwith executed for the same. What a surprise was this to the messenger, who thought he should have favour shown him for his pains. In vain did he plead that he had Saul's order for it, that it was a real kindness to him, that he must inevitably have died; all those pleas are overruled: "Thy mouth has testified against thee, saying, I have slain the Lord's anointed (v. 16), therefore thou must die." Now,

1. David herein did not do unjustly. For,

(1.) The man was an Amalekite. This, lest he should have mistaken it in his narrative, he made him own a second time, v. 13. That nation, and all that belonged to it, were doomed to destruction, so that, in slaying him, David did what his predecessor should have done and was rejected for not doing.
(2.) He did himself confess the crime, so that the evidence was, by the consent of all laws, sufficient to convict him; for every man is presumed to make the best of himself. If he did as he said, he deserved to die for treason (v. 14), doing that which, it is probable, he heard Saul's own armour-bearer refuse to do; if not, yet by boasting that he had done it he plainly showed that if there had been occasion he would have done it, and would have made nothing of it; and, by boasting of it to David, he showed what opinion he had of him, that he would rejoice in it, as one altogether like himself, which was an intolerable affront to him who had himself once and again refused to stretch forth his hand against the Lord's anointed. And his lying to David, if indeed it was a lie, was highly criminal, and proved, as sooner or later that sin will prove, lying against his own head.

2. He did honourably and well. Hereby he demonstrated the sincerity of his grief, discouraged all others from thinking by doing the like to ingratiate themselves with him, and did that which might probably oblige the house of Saul and win upon them, and recommend him to the people as one that was zealous for public justice, without regard to his own private interest. We may learn from it that to give assistance to any in murdering themselves, directly or indirectly, if done wittingly, incurs the guilt of blood, and that the lives of princes ought to be, in a special manner, precious to us.

Display 2 Samuel i.17-27

When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them,

1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers.

2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,

I. The orders David gave with this elegy (v. 18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either.

1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen. xlviii. 22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, 1 Sam. xxi. 3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (1 Chron. xii. 2); therefore,

2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deut. xxxi. 19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Josh. x. 13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.

II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,

1. A man of an excellent spirit, in four things:--

(1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour,

[1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum-- Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man--earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity.
[2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (v. 21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev. xxi. 12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (v. 19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, 1 Sam. xiv. 47. His sword returned not empty, but satiated with blood and spoil, v. 22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (v. 23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, v. 24. The daughters of Israel he clothed in scarlet, which was their delight.

(2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (v. 25): O Jonathan! thou wast slain in thy high places! which (compared with v. 19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (v. 26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee. " He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here,

[1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests.
[2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.

(3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, v. 20. Good men are touched in a very sensible part by the reproaches of those that reproach God.

(4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (v. 19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, (v. 19, 25, 27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.

2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions.

(1.) The embargo he would fain lay upon Fame is elegant (v. 20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted.
(2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, v. 21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe,

[1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect--the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron.
[2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joel i. 9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

David had paid due respect to the memory of Saul his prince and Jonathan his friend, and what he did was as much his praise as theirs; he is now considering what is to be done next. Saul is dead, now therefore David arise.

I. By direction from God he went up to Hebron, and was there anointed king, ver. 1-4.

II. He returned thanks to the men of Jabesh-Gilead for burying Saul, ver. 5-7.

III. Ishbosheth, the son of Saul, is set up in opposition to him, ver. 8-11.

IV. A warm encounter happens between David's party and Ishbosheth's, in which,

1. Twelve of each side engaged hand to hand and were all slain, ver. 12-16.

2. Saul's party was beaten, ver. 17.

3. Asahel, on David's side, was slain by Abner, ver. 18-23.

4. Joab, at Abner's request, sounds a retreat, ver. 24-28.

5. Abner makes the best of his way (ver. 29), and the loss on both sides is computed, ver. 30-32. So that here we have an account of a civil war in Israel, which, in process of time, ended in the complete settlement of David on the throne.

Display 2 Samuel ii.1-7

When Saul and Jonathan were dead, though David knew himself anointed to be king, and now saw his way very clear, yet he did not immediately send messengers through all the coasts of Israel to summon all people to come in and swear allegiance to him, upon pain of death, but proceeded leisurely; for he that believeth doth not make haste, but waits God's time for the accomplishment of God's promises. Many had come in to his assistance from several tribes while he continued at Ziklag, as we find (1 Chron. xii. 1-22), and with such a force he might have come in by conquest. But he that will rule with meekness will not rise with violence. Observe here,

I. The direction he sought and had from God in this critical juncture, v. 1. He doubted not of success, yet he used proper means, both divine and human. Assurance of hope in God's promise will be so far from slackening that it will quicken pious endeavours. If I be elected to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that he directs me, and follow the guidance of him who chose me. This good use David made of his election, and so will all whom God has chosen.

1. David, according to the precept, acknowledged God in his way. He enquired of the Lord by the breast-plate of judgment, which Abiathar brought to him. We must apply to God not only when we are in distress, but even when the world smiles upon us and second causes work in favour of us. His enquiry was, Shall I go up to any of the cities of Judah? Shall I stir hence? Though Ziklag be in ruins, he will not quit it without direction from God. "If I stir hence, Shall I go to one of the cities of Judah? " not limiting God to them (if God should so direct him, he would go to any of the cities of Israel), but thus expressing his prudence (in the cities of Judah he would find most friends), and his modesty--he would look no further at present than his own tribe. In all our motions and removals it is comfortable to see God going before us; and we may, if by faith and prayer we set him before us.

2. God, according to the promise, directed his path, bade him go up, told him whither, unto Hebron, a priest's city, one of the cities of refuge, so it was to David, and an intimation that God himself would be to him a little sanctuary. The sepulchres of the patriarchs, adjoining to Hebron, would remind him of the ancient promise, on which God had caused him to hope. God sent him not to Bethlehem, his own city, because that was little among the thousands of Judah (Mic. v. 2), but to Hebron, a more considerable place, and which perhaps was then as the county-town of that tribe.

II. The care he took of his family and friends in his removal to Hebron.

1. He took his wives with him (v. 2), that, as they had been companions with him in tribulation, they might be so in the kingdom. It does not appear that as yet he had any children; his first was born in Hebron, ch. iii. 2.

2. He took his friends and followers with him, v. 3. They had accompanied him in his wanderings, and therefore, when he gained a settlement, they settled with him. Thus, if we suffer with Christ, we shall reign with him, 2 Tim. ii. 12. Nay, Christ does more for his good soldiers than David could do for his; David found lodging for them-- They dwelt in the cities of Hebron, and adjacent towns; but to those who continue with Christ in his temptations he appoints a kingdom, and will feast them at his own table, Luke xxii. 29, 30.

III. The honour done him by the men of Judah: They anointed him king over the house of Judah, v. 4. The tribe of Judah had often stood by itself more than any other of the tribes. In Saul's time it was numbered by itself as a distinct body (1 Sam. xv. 4) and those of this tribe had been accustomed to act separately. They did so now; yet they did it for themselves only; they did not pretend to anoint him king over all Israel (as Judg. ix. 22), but only over the house of Judah. The rest of the tribes might do as they pleased, but, as for them and their house, they would be ruled by him whom God had chosen. See how David rose gradually; he was first anointed king in reversion, then in possession of one tribe only, and at last of all the tribes. Thus the kingdom of the Messiah, the Son of David, is set up by degrees; he is Lord of all by divine designation, but we see not yet all things put under him, Heb. ii. 8. David's reigning at first over the house of Judah only was a tacit intimation of Providence that his kingdom would in a short time be reduced to that again, as it was when the ten tribes revolted from his grandson; and it would be an encouragement to the godly kings of Judah that David himself at first reigned over Judah only.

IV. The respectful message he sent to the men of Jabesh-Gilead, to return them thanks for their kindness to Saul. Still he studies to honour the memory of his predecessor, and thereby to show that he was far from aiming at the crown from any principle of ambition or enmity to Saul, but purely because he was called of God to it. It was told him that the men of Jabesh-Gilead buried Saul, perhaps by some that thought he would be displeased at them as over-officious. But he was far from that.

1. He commends them for it, v. 5. According as our obligations were to love and honour any while they lived, we ought to show respect to their remains (that is, their bodies, names, and families) when they are dead. "Saul was your lord," says David, "and therefore you did well to show him this kindness and do him this honour."

2. He prays to God to bless them for it, and to recompense it to them: Blessed are you, and blessed may you be of the Lord, who will deal kindly with those in a particular manner that dealt kindly with the dead, as it is in Ruth i. 8. Due respect and affection shown to the bodies, names, and families of those that are dead, in conscience towards God, is a piece of charity which shall in no wise lose its reward: The Lord show kindness and truth to you (v. 6), that is, kindness according to the promise. What kindness God shows is in truth, what one may trust to.

3. He promises to make them amends for it: I also will requite you. He does not turn them over to God for a recompence that he may excuse himself from rewarding them. Good wishes are good things, and instances of gratitude, but they are too cheap to be rested in where there is an ability to do more.

4. He prudently takes this opportunity to gain them to his interest, v. 7. They had paid their last respects to Saul, and he would have them to be the last: "The house of Judah have anointed me king, and it will be your wisdom to concur with them and in that to be valiant." We must not so dote on the dead, how much soever we have valued them, as to neglect or despise the blessings we have in those that survive, whom God has raised up to us in their stead.

Display 2 Samuel ii.8-17

Here is,

I. A rivalship between two kings--David, whom God made king, and Ishbosheth, whom Abner made king. One would have thought, when Saul was slain, and all his sons that had sense and spirit enough to take the field with him, David would come to the throne without any opposition, since all Israel knew, not only how he had signalized himself, but how manifestly God had designated him to it; but such a spirit of contradiction is there, in the devices of men, to the counsels of God, that such a weak and silly thing as Ishbosheth, who was not thought fit to go with his father to the battle, shall yet be thought fit to succeed him in the government, rather than David shall come peaceably to it. Herein David's kingdom was typical of the Messiah's, against which the heathens rage and the rulers take counsel, Ps. ii. 1, 2.

1. Abner was the person who set up Ishbosheth in competition with David, perhaps in his zeal for the lineal succession (since they must have a king like the nations, in this they must be like them, that the crown must descend from father to son), or rather in his affection to his own family and relations (for he was Saul's uncle), and because he had no other way to secure to himself the post of honour he was in, as captain of the host. See how much mischief the pride and ambition of one man may be the occasion of. Ishbosheth would never have set up himself if Abner had not set him up, and made a tool of him to serve his own purposes.

2. Mahanaim, the place where he first made his claim, was on the other side Jordan, where it was thought David had the least interest, and being at a distance from his forces they might have time to strengthen themselves. But having set up his standard there, the unthinking people of all the tribes of Israel (that is, the generality of them) submitted to him (v. 9), and Judah only was entirely for David. This was a further trial of the faith of David in the promise of God, and of his patience, whether he could wait God's time for the performance of that promise.

3. Some difficulty there is about the time of the continuance of this competition. David reigned about seven years over Judah only (v. 11), and yet (v. 10) Ishbosheth reigned over Israel but two years: before those two years, or after, or both, it was in general for the house of Saul (ch. iii. 6), and not any particular person of that house, that Abner declared. Or these two years he reigned before the war broke out (v. 12), which continued long, even the remaining five years, ch. iii. 1.

II. An encounter between their two armies.

1. It does not appear that either side brought their whole force into the field, for the slaughter was but small, v. 30, 31. We may wonder,

(1.) That the men of Judah did not appear and act more vigorously for David, to reduce all the nation into obedience to him; but, it is likely, David would not suffer them to act offensively, choosing rather to wait till the thing would do itself or rather till God would do it for him, without the effusion of Israelitish blood; for to him, as a type of Christ, that was very precious, Ps. lxxii. 14. Even those that were his adversaries he looked upon as his subjects, and would treat them accordingly.
(2.) That the men of Israel could in a manner stand neuter, and sit down tamely under Ishbosheth, for so many years, especially considering what characters many of the tribes displayed at this time (as we find, 1 Chron. xii. 23, &c.): Wise men, mighty men, men of valour, expert in war, and not of double heart, and yet for seven years together, for aught that appears, most of them seemed indifferent in whose hand the public administration was. Divine Providence serves its own purposes by the stupidity of men at some times and the activity of the same persons at other times; they are unlike themselves, and yet the motions of Providence are uniform.

2. In this battle Abner was the aggressor. David sat still to see how the matter would fall, but the house of Saul, and Abner at the head of it, gave the challenge, and they went by the worst. Therefore go not forth hastily to strive, nor be forward to begin quarrels, lest thou know not what to do in the end thereof, Prov. xxv. 8. A fool's lips and hands enter into contention.

3. The seat of the war was Gibeon. Abner chose it because it was in the lot of Benjamin, where Saul had the most friends; yet, since he offered battle, Joab, David's general, would not decline it, but there joined issue with him, and met him by the pool of Gibeon, v. 13. David's cause, being built upon God's promise, feared not the disadvantages of the ground. The pool between them gave both sides time to deliberate.

4. The engagement was at first proposed by Abner, and accepted by Joab, to be between twelve and twelve of a side.

(1.) It should seem this trial of skill began in sport. Abner made the motion (v. 14): Let the young men arise and play before us, as gladiators. Perhaps Saul had used his men to these barbarous pastimes, like a tyrant indeed, and Abner had learnt of him to make a jest of wounds and death and divert himself with the scenes of blood and horror. He meant, "Let them fight before us," when he said, "Let them play before us." Fools thus make a mock at sin. but he is unworthy the name of a man that can be thus prodigal of human blood, that can thus throw about firebrands, arrows, and death, and say, Am not I in sport? Prov. xxvi. 18, 19. Joab, having been bred up under David, had so much wisdom as not to make such a proposal, yet had not resolution enough to resist and gainsay it when another made it; for he stood upon a point of honour, and thought it a blemish to his reputation to refuse a challenge, and therefore said, Let them arise; not that he was fond of the sport, or expected that the duels would be decisive, but he would not be hectored by his antagonist. How many precious lives have thus been sacrificed to the caprices of proud men! Twelve of each side were accordingly called out as champions to enter the lists, a double jury of life and death, not of others', but their own; and the champions on Abner's side seem to have been most forward, for they took the field first (v. 15), having perhaps been bred up in a foolish ambition thus to serve the humour of their commander-in-chief. But,
(2.) However it began, it ended in blood (v. 16): They thrust every man his sword into his fellow's side (spurred on by honour, not by enmity); so they fell down together, that is, all the twenty-four were slain, such an equal match were they for one another, and so resolute, that neither side would either beg or give quarter; they did as it were by agreement (says Josephus) dispatch one another with mutual wounds. Those that strike at other men's lives often throw away their own and death only conquers and rides in triumph. The wonderful obstinacy of both sides was remembered in the name given to the place: Helkath-hazzurim-- the field of rocky men, men that were not only strong in body, but of firm and unshaken constancy, that stirred not at the sight of death. Yet the stout-hearted were spoiled, and slept their sleep, Ps. lxxvi. 5. Poor honour for men to purchase at so vast an expense! Those that lose their lives for Christ shall find them.

5. The whole army at length engaged, and Abner's forces were routed, v. 17. The former was a drawn battle, in which all were killed on both sides, and therefore they must put it upon another trial, in which (as it often happens) those that gave the challenge went away with loss. David had God on his side; his side therefore was victorious.

Display 2 Samuel ii.18-24

We have here the contest between Abner and Asahel. Asahel, the brother of Joab and cousin-german to David, was one of the principal commanders of David's forces, and was famous for swiftness in running: he was as light of foot as a wild roe (v. 18); this he got the name of by swift pursuing, not swift flying. Yet, we may suppose, he was not comparable to Abner as a skilful experienced soldier; we must therefore observe,

I. How rash he was in aiming to make Abner his prisoner. He pursued after him, and no other, v. 19. Proud of his relation to David and Joab, his own swiftness, and the success of his party, no less a trophy of victory would now serve the young warrior than Abner himself, either slain or bound, which he thought would put an end to the war and effectually open David's way to the throne. This made him very eager in the pursuit, and careless of the opportunities he had of seizing others in his way, on his right hand and on his left; his eye was on Abner only. The design was brave, had he been par negotio--equal to its accomplishment: but let not the swift man glory in his swiftness, any more than the strong man in his strength; magnis excidit ausis--he perished in an attempt too vast for him.

II. How generous Abner was in giving him notice of the danger he exposed himself to, and advising him not to meddle to his own hurt, 2 Chron. xxv. 19.

1. He bade him content himself with a less prey (v. 21): "Lay hold of one of the young men, plunder him and make him thy prisoner, meddle with thy match, but pretend not to one who is so much superior to thee." It is wisdom in all contests to compare our own strength with that of our adversaries, and to take heed of being partial to ourselves in making the comparison, lest we prove in the issue enemies to ourselves, Luke xiv. 31.

2. He begged of him not to put him upon the necessity of slaying him in his own defence, which he was very loth to do, but must do rather than be slain by him, v. 22. Abner, it seems, either loved Joab or feared him; for he was very loth to incur his displeasure, which he would certainly do if he slew Asahel. It is commendable for enemies to be thus respectful one to another. Abner's care how he should lift up his face to Joab gives cause to suspect that he really believed David would have the kingdom at last, according to the divine designation, and then, in opposing him, he acted against his conscience.

III. How fatal Asahel's rashness was to him. He refused to turn aside, thinking that Abner spoke so courteously because he feared him; but what came of it? Abner, as soon as he came up to him, gave him his death's wound with a back stroke (v. 23): He smote him with the hinder end of his spear, from which he feared no danger. This was a pass which Asahel was not acquainted with, nor had learned to stand upon his guard against; but Abner, perhaps, had formerly used it, and done execution with it; and here it did effectual execution. Asahel died immediately of the wound. See here,

1. How death often comes upon us by ways that we least suspect. Who would fear the hand of a flying enemy or the butt-end of a spear? yet from these Asahel receives his death's wound.

2. How we are often betrayed by the accomplishments we are proud of. Asahel's swiftness, which he presumed so much upon, did him no kindness, but forwarded his fate, and with it he ran upon his death, instead of running from it. Asahel's fall was not only Abner's security from him, but put a full stop to the conqueror's pursuit and gave Abner time to rally again; for all that came to the place stood still, only Joab and Abishai, instead of being disheartened, were exasperated by it, pursued Abner with so much the more fury (v. 24), and overtook him at last about sunset, when the approaching night would oblige them to retire.

Display 2 Samuel ii.25-32

Here,

I. Abner, being conquered, meanly begs for a cessation of arms. He rallied the remains of his forces on the top of a hill (v. 25), as if he would have made head again, but becomes a humble supplicant to Joab for a little breathing-time, v. 26. He that was most forward to fight was the first that had enough of it. He that made a jest of bloodshed (Let the young men arise and play before us, v. 14) is now shocked at it, when he finds himself on the losing side, and the sword he made so light of drawing threatening to touch himself. Observe how his note is changed. Then it was but playing with the sword; now, Shall the sword devour for ever? It had devoured but one day, yet to him it seemed forever, because it went against him; and very willing he is now that the sun should not go down upon the wrath. Now he can appeal to Joab himself concerning the miserable consequences of a civil war: Knowest thou not that it will be bitterness in the latter end? It will be reflected upon with regret when the account comes to be made up; for, whoever gets in a civil war, the community is sure to lose. Perhaps he refers to the bitterness that there was in the tribes of Israel, in the end of their war with Benjamin, when they wept sorely for the desolations which they themselves had made, Judg. xxi. 2. Now he begs of Joab to sound a retreat, and pleads that they were brethren, who ought not thus to bite and devour one another. He that in the morning would have Joab bid the people fall upon their brethren now would have him bid them lay down their arms. See here,

1. How easy it is for men to use reason when it makes for them who would not use it if it made against them. If Abner had been the conqueror, we should not have had him complaining of the voraciousness of the sword and the miseries of a civil war, nor pleading that both sides were brethren; but, finding himself beaten, all these reasonings are mustered up and improved for the securing of his retreat and the saving of his scattered troops from being cut off.

2. How the issue of things alters men's minds. The same thing which looked pleasant in the morning at night looked dismal. Those that are forward to enter into contention will perhaps repent it before they have done with it, and therefore had better leave it off before it be meddled with, as Solomon advises. It is true of every sin (O that men would consider it in time!) that it will be bitterness in the latter end. At the last it bites like a serpent those on whom it fawned.

II. Joab, though a conqueror, generously grants it, and sounds a retreat, knowing very well his master's mind and how averse he was to the shedding of blood. He does indeed justly upbraid Abner with his forwardness to engage, and lays the blame upon him that there had been so much bloodshed as there was (v. 27): "Unless thou hadst spoken, " that is, "hadst given orders to fight, hadst bidden the young men arise and play before us, none of us would have struck a stroke, nor drawn a sword against our brethren. Thou complainest that the sword devours, but who first unsheathed it? Who began? Now thou wouldst have the people parted, but remember who set them on to fight. We should have retired in the morning if thou hadst not given the challenge." Those that are forward to make mischief are commonly the first to complain of it. This might have served to excuse Joab if he had pushed on his victory, and made a full end of Abner's forces; but like one that pitied the mistake of his adversaries, and scorned to make an army of Israelites pay dearly for the folly of their commander, he very honourably, by sound of trumpet, put a stop to the pursuit (v. 28) and suffered Abner to make an orderly retreat. It is good husbandry to be sparing of blood. As the soldiers were here very obsequious to the general's orders, so he, no doubt, observed the instructions of his prince, who sought the welfare of all Israel and therefore not the hurt of any.

III. The armies being separated, both retired to the places whence they came, and both marched in the night, Abner to Mahanaim, on the other side Jordan (v. 29), and Joab to Hebron, where David was, v. 32. The slain on both sides are computed. On David's side only nineteen men were missing, besides Asahel (v. 30), who was worth more than all; on Abner's side 360, v. 31. In civil wars formerly great slaughters had been made (as Judg. xii. 6, 20, 44), in comparison with which this was nothing. It is to be hoped that they had grown wiser and more moderate. Asahel's funeral is here mentioned; the rest they buried in the field of battle, but he was carried to Bethlehem, and buried in the sepulchre of his father, v. 32. Thus are distinctions made between the dust of some and that of others; but in the resurrection no other difference will be made but that between godly and ungodly, which will remain for ever.

The battle between Joab and Abner did not end the controversy between the two houses of Saul and David, but it is in this chapter working towards a period. Here is,

I. The gradual advance of David's interest, ver. 1.

II. The building up of his family, ver. 2-5.

III. Abner's quarrel with Ish-bosheth, and his treaty with David, ver. 6-12.

IV. The preliminaries settled, ver. 13-16.

V. Abner's undertaking and attempt to bring Israel over to David, ver. 17-21.

VI. The treacherous murder of Abner by Joab, when he was carrying on this matter, ver. 22-27.

VII. David's great concern and trouble for the death of Abner, ver. 28-39.

Display 2 Samuel iii.1-6

Here is,

I. The struggle that David had with the house of Saul before his settlement in the throne was completed, v. 1.

1. Both sides contested. Saul's house, though beheaded and diminished, would not fall tamely. It is not strange between them, but one would wonder it should be a long war, when David's house had right on its side, and therefore God on its side; but, though truth and equity will triumph at last, God made for wise and holy ends prolonged the conflict. The length of this war tried the faith and patience of David, and made his establishment at last the more welcome to him.

2. David's side got ground. The house of Saul waxed weaker and weaker, lost places, lost men, sunk in its reputation, grew less considerable, and was foiled in every engagement. But the house of David grew stronger and stronger. Many deserted the declining cause of Saul's house, and prudently came into David's interest, being convinced that he would certainly win the day. The contest between grace and corruption in the hearts of believers, who are sanctified but in part, may fitly be compared to this recorded here. There is a long war between them, the flesh lusted against the spirit and the spirit against the flesh; but, as the work of sanctification is carried on, corruption, like the house of Saul, grows weaker and weaker; while grace, like the house of David, grows stronger and stronger, till it come to a perfect man, and judgment be brought forth unto victory.

II. The increase of his own house. Here is an account of six sons he had by six several wives, in the seven years he reigned in Hebron. Perhaps this is here mentioned as that which strengthened David's interest. Every child, whose welfare was embarked in the common safety, was a fresh security given to the commonwealth for his care of it. He that has his quiver filled with these arrows shall speak with his enemy in the gate, Ps. cxxvii. 5. As the death of Saul's sons weakened his interest, so the birth of David's strengthened his.

1. It was David's fault thus to multiply wives, contrary to the law (Deut. xvii. 17), and it was a bad example to his successors.

2. It does not appear that in these seven years he had above one son by each of these wives; some have had as numerous a progeny, and with much more honour and comfort, by one wife.

3. We read not that any of these sons came to be famous (three of them were infamous, Amnon, Absalom, and Adonijah); we have therefore reason to rejoice with trembling in the building up of our families.

4. His son by Abigail is called Chileab (v. 3), whereas (1 Chron. iii. 1) he is called Daniel. Bishop Patrick mentions the reason which the Hebrew doctors give for these names, that his first name was Daniel--God has judged me (namely, against Nabal), but David's enemies reproached him, and said, "It is Nabal's son, and not David's," to confute which calumny Providence so ordered it that, as he grew up, he became, in his countenance and features, extremely like David, and resembled him more than any of his children, upon which he gave him the name of Chileab, which signifies, like his father, or the father's picture.

5. Absalom's mother is said to be the daughter of Talmai king of Geshur, a heathen prince. Perhaps David thereby hoped to strengthen his interest, but the issue of the marriage was one that proved his grief and shame.

6. The last is called David's wife, which therefore, some think, was Michal, his first and most rightful wife, called here by another name; and, though she had no child after she mocked David, she might have had before.

Thus was David's house strengthened; but it was Abner that made himself strong for the house of Saul, which is mentioned (v. 6) to show that, if he failed them, they would fall of course.

Display 2 Samuel iii.7-21

Here,

I. Abner breaks with Ish-bosheth, and deserts his interest, upon a little provocation which Ish-bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men.

1. Ish-bosheth accused Abner of no less a crime than debauching one of his father's concubines, v. 7. Whether it was so or no does not appear, nor what ground he had for the suspicion: but, however it was, it would have been Ish-bosheth's prudence to be silent, considering how much it was his interest not to disoblige Abner. If the thing was false, and his jealousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world.

2. Abner resented the charge very strongly. Whether he was guilty of the fault concerning this woman or no he does not say (v. 8), but we suspect he was guilty, for he does not expressly deny it; and, though he was, he lets Ish-bosheth know,

(1.) That he scorned to be reproached with it by him, and would not take reproof at his hands. "What!" says Abner, "Am I a dog's head, a vile and contemptible animal, that thou exposest me thus? v. 8. Is this my recompence for the kindness I have shown to thee and thy father's house, and the good services I have done you?" He magnifies the service with this, that it was against Judah, the tribe on which the crown was settled, and which would certainly have it at last, so that, in supporting the house of Saul, he acted both against his conscience and against his interest, for which he deserved a better requital than this: and yet, perhaps, he would not have been so zealous for the house of Saul if he had not thereby gratified his own ambition and hoped to find his own account in it. Note, Proud men will not bear to be reproved, especially by those whom they think they have obliged.
(2.) That he would certainly be revenged on him, v. 9, 10. With the utmost degree of arrogance and insolence he lets him know that, as he had raised him up, so he could pull him down again and would do it. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge, under colour of some regard to the will of God, which was but a pretence. Those that are slaves to their lusts have many masters, which drive, some one way and some another, and, according as they make head, men are violently hurried into self-contradictions. Abner's ambition made him zealous for Ish-bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God's promise to David, and acted with an eye to that, he would have been steady and uniform in his counsels, and acted in consistency with himself. But, while Abner serves his own lusts, God by him serves his own purposes, makes even his wrath and revenge to praise him, and ordains strength to David by it. Lastly, See how Ish-bosheth was thunder-struck by Abner's insolence: He could not answer him again, v. 11. If Ish-bosheth had had the spirit of a man, especially of a prince, he might have answered him that his merits were the aggravation of his crimes, that he would not be served by so base a man, and doubted not but to do well enough without him. But he was conscious to himself of his own weakness, and therefore said not a word, lest he should make bad worse. His heart failed him, and he now became, as David had foretold concerning his enemies, like a bowing wall and a tottering fence, Ps. lxii. 3.

II. Abner treats with David. We must suppose that he began to grow weary of Ish-bosheth's cause, and sought an opportunity to desert it, or else, however he might threaten Ish-bosheth with it, for the quashing of the charge against himself, he would not have made good his angry words so soon as he did, v. 12. He sent messengers to David, to tell him that he was at his service. "Whose is the land? Is it not thine? For thou hast the best title to the government and the best interest in the people's affections." Note, God can find out ways to make those serviceable to the kingdom of Christ who yet have no sincere affection for it and who have vigorously set themselves against it. Enemies are sometimes made a footstool, not only to be trodden upon, but to ascend by. The earth helped the woman.

III. David enters into a treaty with Abner, but upon condition that he shall procure him the restitution of Michal his wife, v. 13. Hereby,

1. David showed the sincerity of his conjugal affection to his first and most rightful wife; neither her marrying another, nor his, had alienated him from her. Many waters could not quench that love.

2. He testified his respect to the house of Saul. So far was he from trampling upon it, now that it was fallen, that even in his elevation he valued himself not a little on his relation to it. He cannot be pleased with the honours of the throne unless he have Michal, Saul's daughter, to share with him in them, so far is he from bearing any malice to the family of his enemy. Abner sent him word that he must apply to Ish-bosheth, which he did (v. 14), pleading that he had purchased her at a dear rate, and she was wrongfully taken from him. Ish-bosheth durst not deny his demand, now that he had not Abner to stand by him, but took her from Phaltiel, to whom Saul had married her (v. 15), and Abner conducted her to David, not doubting but that then he should be doubly welcome when he brought him a wife in one hand and a crown in the other. Her latter husband was loth to part with her, and followed her weeping (v. 16), but there was no remedy: he must thank himself; for when he took her he knew that another had a right to her. Usurpers must expect to resign. Let no man therefore set his heart on that to which he is not entitled. If any disagreement has separated husband and wife, as they expect the blessing of God let them be reconciled, and come together again; let all former quarrels be forgotten, and let them live together in love, according to God's holy ordinance.

IV. Abner uses his interest with the elders of Israel to bring them over to David, knowing that whichever way they went the common people would follow of course. Now that it serves his own turn he can plead in David's behalf that he was,

1. Israel's choice (v. 17): "You sought for him in times past to be king over you, when he had signalized himself in so many engagements with the Philistines and done you so much good service; no man can pretend to greater personal merit than David nor to less than Ish-bosheth. You have tried them both, Detur digniori--Give the crown to him that best deserves it. Let David be your king."

2. God's choice (v. 18): "The Lord hath spoken of David. Compare v. 9. When God appointed Samuel to anoint him he did, in effect, promise that by his hand he would save Israel; for for that end he was made king. God having promised, by David's hand, to save Israel, it is both your duty, in compliance with God's will, and your interest, in order to your victories over your enemies, to submit to him; and it is the greatest folly in the world to oppose him." Who would have expected such reasonings as these out of Abner's mouth? But thus God will make the enemies of his people to know and own that he has loved them, Rev. iii. 9. He particularly applied to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to appear for the house of Saul. He was the man that had deceived them, and therefore he was concerned to undeceive them. Thus the multitude are as they are managed.

V. David concludes the treaty with Abner; and he did wisely and well therein; for, whatever induced Abner to it, it was a good work to put an end to the war, and to settle the Lord's anointed on the throne; and it was as lawful for David to make use of his agency as it is for a poor man to receive alms from a Pharisee, who gives it in pride and hypocrisy. Abner reported to David the sense of the people and the success of his communications with them, v. 19. He came now, not as at first privately, but with a retinue of twenty men, and David entertained them with a feast (v. 20) in token of reconciliation and joy and as a pledge of the agreement between them: it was a feast upon a covenant, like that, Gen. xxvi. 30. If thy enemy hunger, feed him; but, if he submit, feast him. Abner, pleased with his entertainment, the prevention of his fall with Saul's house (which would have been inevitable if he had not taken this course), and much more with the prospect he had of preferment under David, undertakes in a little time to perfect the revolution, and to bring all Israel into obedience to David, v. 21. He tells David he shall reign over all that his heart desired. He knew David's elevation took rise from God's appointment, yet he insinuates that it sprang from his own ambition and desire of rule; thus (as bad men often do) he measured that good man by himself. However, David and he parted very good friends, and the affair between them was well settled. Thus it behoves all who fear God and keep his commandments to avoid strife, even with the wicked, to live at peace with all men, and to show the world that they are children of the light.

Display 2 Samuel iii.22-39

We have here an account of the murder of Abner by Joab, and David's deep resentment of it.

I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service when Abner was with David, pursuing a troop, either of Philistines or of Saul's party; but, upon his return, he was informed that Abner was just gone (v. 22, 23), and that a great many kind things had passed between David and him. He had all the reason in the world to be satisfied of David's prudence and to acquiesce in the measures he took, knowing him to be a wise and good man himself and under a divine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bosheth's, he chides David, and reproaches him to his face as impolitic (v. 24, 25): What hast thou done? As if David were accountable to him for what he did: "Why hast thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more that Joab had impudence enough to give such an affront to his prince or that David had patience enough to take it. He does, in effect, call David a fool when he tells him he knew Abner came to deceive him and yet he trusted him. We find no answer that David gave him, not because he feared him, as Ish-bosheth did Abner (v. 11), but because he despised him, or because Joab had not so much good manners as to stay for an answer.

II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some further instructions, is intimated in that, but David knew it not, v. 26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and, when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said when he slew Asahel, How shall I hold up my face to Joab thy brother? (ch. ii. 22), and there Joab murdered him (v. 27), and it is intimated (v. 30) that Abishai was privy to the design, and was aiding and abetting, and would have come in to his brother's assistance if there had been occasion; he is therefore charged as an accessary: Joab and Abishai slew Abner, though perhaps he only knew it who is privy to the thoughts and intents of men's hearts. Now in this,

1. It is certain that the Lord was righteous. Abner had maliciously, and against the convictions of his conscience, opposed David. He had now basely deserted Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really from a principle of pride, and revenge, and impatience of control. God will not therefore use so bad a man, though David might, in so good a work as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But,

2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's own heart, but could not have those about him, no, not in places of the greatest trust, after his own heart. Many a good prince, and a good master, has been forced to employ bad men.

(1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood (v. 27, 30); but Abner slew Asahel in an open war, wherein Abner indeed had given the challenge, but Joab himself had accepted it and had slain many of Abner's friends. He did it likewise in his own defence, and not till he had given him fair warning (which he would not take), and he did it with reluctancy; but Joab here shed the blood of war in peace, 1 Kings ii. 5.
(2.) That which we have reason to think was at the bottom of Joab's enmity to Abner made it much worse. Joab was now general of David's forces; but, if Abner should come into his interest, he would possibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood than the thoughts of a rival.
(3.) He did it treacherously, and under pretence of speaking peaceably to him, Deut. xxvii. 24. Had he challenged him, he would have done like a soldier; but to assassinate him was done villainously and like a coward. His words were softer than oil, yet were they drawn swords, Ps. lv. 21. Thus he basely slew Amasa, ch. xx. 9, 10.
(4.) The doing of it was a great affront and injury to David, who was now in treaty with Abner, as Joab knew. Abner was now actually in his master's service, so that, through his side, he struck at David himself.
(5.) It was a great aggravation of the murder that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the place of judgment and the place of concourse, to that he did it in defiance of justice, both the just sentence of the magistrates and the just resentment of the crowd, as one that neither feared God nor regarded men, but thought himself above all control: and Hebron was a Levites' city and a city of refuge.

III. David laid deeply to heart and in many ways expressed his detestation of this execrable villany.

1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did (and the rather because he went so long unpunished), he here solemnly appeals to God concerning his innocency: I and my kingdom are guiltless (and my kingdom is so because I am so) before the Lord for ever, v. 28. It is a comfort to be able to say, when any bad thing is done, that we had no hand in it. We have not shed this blood, Deut. xxi. 7. However we may be censured or suspected, our hearts shall not reproach us.

2. He entailed the curse for it upon Joab and his family (v. 29): "Let it rest on the head of Joab. Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race." This intimates that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But methinks a resolute punishment of the murderer himself would better have become David than this passionate imprecation of God's judgments upon his posterity.

3. He called upon all about him, even Joab himself, to lament the death of Abner (v. 31): Rend your clothes and mourn before Abner, that is, before the hearse of Abner, as Abraham is said to mourn before his dead (Gen. xxiii. 2, 3), and he gives a reason why they should attend his funeral with sincere and solemn mourning (v. 38), because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him a prince and a great man. When he could not call him a saint or a good man, he said nothing of that, but what was true he gave him the praise of, though he had been his enemy, that he was a prince and a great man. "Such a man has fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare and could so ill be spared."

(1.) Let them all lament it. The humbling change death puts all men under is to be lamented, especially as affecting princes and great men. Alas! alas! (see Rev. xviii. 10) how mean, how little, are those made by death who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others.
(2.) Let Joab, in a particular manner, lament it, which he has less heart but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate the murder with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp he lies. Sit divus, modo non sit vivus-- Let him be canonized, so that he be but killed.

4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier (v. 31) and wept at the grave, v. 32. Though Abner had been his enemy, and might possibly have proved no very firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. What he said over the grave fetched fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full (v. 33, 34): Died Abner as a fool dieth?

(1.) He speaks as one vexed that Abner was fooled out of his life, that so great a man as he, so famed for conduct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as himself to be able to turn the scale of a trembling government, his head full of great projects and great prospects, to see him made a fool of by a base rival, and falling on a sudden a sacrifice to his ambition and jealousy--this stains the pride of all glory, and should put one out of conceit with worldly grandeur. Put not your trust in princes, Ps. cxlvi. 3, 4. And let us therefore make that sure which we cannot be fooled out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence than to our own prudence for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless and the wisest die as fools! Or,
(2.) He speaks as one boasting that Abner did not fool himself out of his life: "Died Abner as a fool dies? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, nor his feet fettered, as those of malefactors are: Abner falls not before just men, by a judicial sentence; but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as Nabal died? so the LXX. reads it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the spear, after fair warning, but he was struck by surprise. Note, It is a sad thing to die like a fool, as those do that in any way shorten their own days, and much more those that make no provision for another world.

5. He fasted all that day, and would by no means be persuaded to eat any thing till night, v. 35. It was then the custom of great mourners to refrain for the time from bodily refreshments, as ch. i. 12; 1 Sam. xxxi. 13. How incongruous is it then to turn the house of mourning into a house of feasting! This respect which David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder (v. 36, 37), of which he was solicitous to avoid the suspicion, lest Joab's villany should make him odious, as that of Simeon and Levi did Jacob, Gen. xxxiv. 30. On this occasion it is said, Whatever the king did pleased all the people. This intimates,

(1.) His good affection to them. He studied to please them in every thing and carefully avoided what might be disobliging.
(2.) Their good opinion of him. They thought every thing he did well done. Such a mutual willingness to please, and easiness to be pleased, will make every relation comfortable.

6. He bewailed it that he could not with safety do justice on the murderers, v. 30. He was weak, his kingdom was newly planted, and a little shake would overthrow it. Joab's family had a great interest, were bold and daring, and to make them his enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Gen. ix. 6), David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness. Now this is a diminution,

(1.) To David's greatness. He is anointed king, and yet is kept in awe by his own subjects, and some of them are too hard for him. Who would be fond of power when a man may have the name of it, and must be accountable for it, and yet be hampered in the use of it?
(2.) To David's goodness. He ought to have done his duty, and trusted God with the issue. Fiat justitia, ruat coelum-- Let justice be done, though the heavens should fall asunder. If the law had had its course against Joab, perhaps the murder of Ishbosheth, Amnon, and others, would have been prevented. It was carnal policy and cruel pity that spared Joab. Righteousness supports the throne and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed he left it to Solomon (who could the better wield the sword of justice because he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, 1 Chron. xxvii. 21.

When Abner was slain David was at a loss for a friend to perfect the reduction of those tribes that were yet in Ish-bosheth's interest. Which way to adopt for the accomplishment of it he could not tell; but here Providence brings it about by the removal of Ish-bosheth.

I. Two of his own servants slew him, and brought his head to David, ver. 1-8.

II. David, instead of rewarding them, put them to death for what they had done, ver. 9-12.

Display 2 Samuel iv.1-8

Here is,

I. The weakness of Saul's house. Still it grew weaker and weaker.

1. As for Ishbosheth, who was in possession of the throne, his hands were feeble, v. 1. All the strength they ever had was from Abner's support, and now that he was dead he had no spirit left in him. Though Abner had, in a passion, deserted his interest, yet he hoped, by his means, to make good terms with David; but now even this hope fails him, and he sees himself forsaken by his friends and at the mercy of his enemies. All the Israelites that adhered to him were troubled and at a loss what to do, whether to proceed in their treaty with David or no.

2. As for Mephibosheth, who in the right of his father Jonathan had a prior title, his feet were lame, and he was unfit for any service, v. 4. He was but five years old when his father and grandfather were killed. His nurse, hearing of the Philistines' victory, was apprehensive that, in pursuit of it, they would immediately send a party to Saul's house, to cut off all that pertained to it, and would especially aim at her young master, who was now next heir to the crown. Under the apprehension of this, she fled with the child in her arms, to secure it either in some secret place where he could not be found, or in some strong place where he could not be got at; and, making more haste than good speed, she fell with the child, and by the fall some bone was broken or put out, and not well set, so that he was lame of it as long as he lived, and unfit either for court or camp. See what sad accidents children are liable to in their infancy, the effect of which may be felt by them, to their great uneasiness, all their days. Even the children of princes and great men, the children of good men, for such a one Jonathan was, children that are well tended, and have nurses of their own to take care of them, yet are not always safe. What reason have we to be thankful to God for the preservation of our limbs and senses to us, through the many perils of the weak and helpless state of infancy, and to own his goodness in giving his angels a charge concerning us, to bear us up in their arms, out of which there is no danger of falling, Ps. xci. 12.

II. The murder of Saul's son. We are here told,

1. Who were the murderers: Baanah and Rechab, v. 2, 3. They were own brothers, as Simeon and Levi, and partners in iniquity. They were or had been Ish-bosheth's own servants, employed under him, so much the more base and treacherous was it in them to do him a mischief. They were Benjamites, of his own tribe. They were of the city of Beeroth; for some reason which we cannot now account for care is here taken to let us know (in a parenthesis) that that city belonged to the lot of Benjamin, so we find (Josh. xviii. 25), but that the inhabitants, upon some occasion or other, perhaps upon the death of Saul, retired to Gittaim, another city which lay not far off in the same tribe, and was better fortified by nature, being situate (if we may depend upon Mr. Fuller's map) between the two rocks Bozez and Seneh. There the Beerothites were when this was written, and probably took root there, and never returned to Beeroth again, which made Beeroth, that had been one of the cities of the Gibeonites (Josh. ix. 17), to be forgotten, and Gittaim to be famous long after, as we find, Neh. xi. 33.

2. How the murder was committed, v. 5-7. See here,

(1.) The slothfulness of Ish-bosheth. He lay upon his bed at noon. It does not appear that the country was at any time of the year so hot as to oblige the inhabitants to retire at noon, as we are told they do in Spain in the heat of summer; but Ishbosheth was a sluggish man, loved his ease and hated business: and when he should have been, at this critical juncture, at the head of his forces in the field, or at the head of his counsels in a treaty with David, he was lying upon his bed and sleeping, for his hands were feeble (v. 1), and so were his head and heart. When those difficulties dispirit us which should rather invigorate us and sharpen our endeavours we betray both our crowns and lives. Love not sleep, lest thou come to poverty and ruin. The idle soul is an easy prey to the destroyer.
(2.) The treachery of Baanah and Rechab. They came into the house, under pretence of fetching wheat for the victualling of their regiments; and such was the plainness of those times that the king's corn-chamber and his bed-chamber lay near together, which gave them an opportunity, when they were fetching wheat, to murder him as he lay on the bed. We know not when and where death will meet us. When we lie down to sleep we are not sure but that we may sleep the sleep of death before we awake; nor do we know from what unsuspected hand a fatal stroke may come. Ish-bosheth's own men, who should have protected his life, took it away.

3. The murderers triumphed in what they had done. As if they had performed some very glorious action, and the doing of it for David's advantage was enough not only to justify it, but to sanctify it, they made a present of Ish-bosheth's head to David (v. 8): Behold the head of thy enemy, than which they thought nothing could be more acceptable to him; yea, and they made themselves instruments of God's justice, ministers to bear his sword, though they had no commission: The Lord hath avenged thee this day of Saul and of his seed. Not that they had any regard either to God or to David's honour; they aimed at nothing but to make their own fortunes (as we say) and to get preferment in David's court; but, to ingratiate themselves with him, they pretended a concern for his life, a conviction of his title, and a zealous desire to see him in full possession of the throne. Jehu pretended zeal for the Lord of hosts when an ambition to set up himself and his own family was the spring of his actions.

Display 2 Samuel iv.9-12

We have here justice done upon the murderers of Ish-bosheth.

I. Sentence passed upon them. There needed no evidence, their own tongues witnessed against them; they were so far from denying the fact that they gloried in it. David therefore shows them the heinousness of the crime, and that blood called for blood from his hand, who was now the chief magistrate, and was by office the avenger of blood. And, perhaps, he was the more vigorous in the prosecution because for reasons of state he had spared Joab: "Shall I not require the blood of the slain at the hand of the slayers, and, since they cannot make restitution, take theirs instead of it?" Observe,

1. How he aggravates the crime, v. 11. Ish-bosheth was a righteous person, he had done them no wrong, nor designed them any. As to himself, David was satisfied that what opposition he gave him was not from malice, but mistake, from an idea he had of his own title to the crown, and the influence of others upon him, who urged him to put in for it. Note, Charity teaches us to make the best, not only of our friends, but of our enemies, and to think those may be righteous persons who yet, in some instances, do us wrong. I must not presently judge a man a bad man because I think him so to me. David owns Ish-bosheth an honest man, though he had created him a great deal of trouble unjustly. The manner of it much aggravated the crime. To slay him in his own house, which should have been his castle, and upon his bed, when he was in no capacity of making any opposition, this is treacherous and barbarous, and all that is base, and that which the heart of every man who is not perfectly lost to all honour and humanity will rise with indignation at the thought of. Assassinating is confessedly the most odious and villainous way of murdering. Cursed is he that smiteth his neighbour secretly.

2. He quotes a precedent (v. 10): he had put him to death who had brought him the tidings of the death of Saul, because he thought it would be good tidings to David. Nothing is here said of that Amalekite's helping Saul to kill himself, only of his bringing the tidings of his death, by which it should seem that the story he told was upon enquiry found to be false, and that he lied against his own head. "Now" (says David) "did I treat him as a criminal, and not a favourite" (as he expected), "who brought me Saul's crown, and shall those be held guiltless that bring me Ish-bosheth's head?"

3. He ratifies the sentence with an oath (v. 9): As the Lord liveth, who hath redeemed my soul out of all adversity. He expresses himself thus resolutely, to prevent the making of any intercession for the criminals by those about him, and thus piously to intimate that his dependence was upon God for the putting of him in possession of the promised throne, and that he would not be beholden to any man to help him to it by any indirect or unlawful practices. God had redeemed him from all adversity hitherto, helped him over many a difficulty and through many a danger, and therefore he would depend upon him to crown and complete his own work. He speaks of his redemption from all adversity as a thing done, though he had many a storm yet before him, because he knew that he who had delivered would deliver.

4. Hereupon he signs a warrant for the execution of these men, v. 12. This may seem severe, when they intended him a kindness in what they did; but,

(1.) He would thus show his detestation of the villany. When he heard that the Lord smote Nabal, he gave thanks (1 Sam. xxv. 38, 39), for he is the God to whom vengeance belongeth; but, if wicked men smite Ish-bosheth, they deserve to die for taking God's work out of his hand.
(2.) He would thus show his resentment of the great affront they put upon him in expecting that he should patronize and reward it; they could scarcely have done him a greater injury than thus to think him altogether such a one as themselves, one that cared not what blood he waded through to the crown.

II. Execution done. The murderers were put to death according to law, and their hands and feet were hung up; not their whole bodies, the law forbade that; but only their hands and feet, in terrorem--to frighten others, to be monuments of David's justice, and to make that to be taken notice of which would recommend him to the esteem of the people, as a man fit to rule, and that aimed not at his own preferment, nor had any enmity to the house of Saul, but only and sincerely designed the public welfare. But what a confusion was this to the two murderers! What a horrid disappointment! And such those will meet with who think to serve the interests of the Son of David by any immoral practices, by war and persecution, fraud and rapine, who, under colour of religion, murder princes, break solemn contracts, lay countries waste, hate their brethren, and cast them out, and say, Let the Lord be glorified, kill them, and think they do God good service. However men may canonize such methods of serving the church and the catholic cause, Christ will let them know, another day, that Christianity was not intended to destroy humanity; and those who thus think to merit heaven shall not escape the damnation of hell.

How far Abner's deserting the house of Saul, his murder, and the murder of Ish-bosheth, might contribute to the perfecting of the revolution, and the establishing of David as king over all Israel, does not appear; but, it should seem, that happy change followed presently thereupon, which in this chapter we have an account of. Here is,

I. David anointed king by all the tribes, ver. 1-5.

II. Making himself master of the strong-hold of Zion, ver. 6-10.

III. Building himself a house and strengthening himself in his kingdom, ver. 11, 12.

IV. His children that were born after this, ver. 13-16.

V. His victories over the Philistines, ver. 17-25.

Display 2 Samuel v.1-5

Here is,

I. The humble address of all the tribes to David, beseeching him to take upon him the government (for they were now as sheep having no shepherd), and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained thereby, and accept the applications made to him thereupon. Judah had submitted to David as their king above seven years ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make their court to him. What numbers came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1 Chron. xii. 23-40. Here we have only the heads of their address, containing the grounds they went upon in making David king.

1. Their relation to him was some inducement: "We are thy bone and thy flesh (v. 1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (Deut. xvii. 15), but we are thine," that is, "we know that thou considerest us as thy bone and thy flesh, and hast as tender a concern for us as a man has for his own body, which Saul and his house had not. We are thy bone and thy flesh, and therefore thou wilt be as glad as we shall be to put an end to this long civil war; and thou wilt take pity on us, protect us, and do thy utmost for our welfare." Those who take Christ for their king may thus plead with him: "We are thy bone and thy flesh, thou hast made thyself in all things like unto thy brethren (Heb. ii. 17); therefore be thou our ruler, and let this ruin be under thy hand," Isa. iii. 6.

2. His former good services to the public were a further inducement (v. 2): "When Saul was king he was but the cypher, thou wast the figure, thou wast he that leddest out Israel to battle, and broughtest them in in triumph; and therefore who so fit now to fill the vacant throne?" He that is faithful in a little deserves to be entrusted with more. Former good offices done for us should be gratefully remembered by us when there is occasion.

3. The divine appointment was the greatest inducement of all: The Lord said, Thou shalt feed my people Israel, that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consulting the subjects' benefit, feeding them and not fleecing them. "And thou shalt be not only a king to govern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the camp." Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.

II. The public and solemn inauguration of David, v. 3. A convention of the states was called; all the elders of Israel came to him; the contract was settled, the pacta conventa--covenants, sworn to, and subscribed on both sides. He obliged himself to protect them as their judge in peace and captain in war; and they obliged themselves to obey him. He made a league with them to which God was a witness: it was before the Lord. Hereupon he was, for the third time, anointed king. His advances were gradual, that his faith might be tried and that he might gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for we see not yet all things put under him (Heb. ii. 8), but we shall see it, 1 Cor. xv. 25.

III. A general account of his reign and age. He was thirty years old when he began to reign, upon the death of Saul, v. 4. At that age the Levites were at first appointed to begin their administration, Num. iv. 3. About that age the Son of David entered upon his public ministry, Luke iii. 23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months, of which seven years and a half in Hebron and thirty-three years in Jerusalem, v. 5. Hebron had been famous, Josh. xiv. 15. It was a priest's city. But Jerusalem was to be more so, and to be the holy city. Great kings affected to raise cities of their own, Gen. x. 11, 36, 32-35. David did so, and Jerusalem was the city of David. It is a name famous to the end of the Bible (Rev. xxi.), where we read of a new Jerusalem.

Display 2 Samuel v.6-10

If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Ps. lxxvi. 2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Josh. x. 1-3. It fell to Benjamin's lot (Josh. xviii. 28), but joined close to Judah's, Josh. xv. 8. The children of Judah had taken it (Judg. i. 8), but the children of Benjamin suffered the Jebusites to dwell among them (Judg. i. 21), and they grew so upon them that it became a city of Jebusites, Judg. xix. 11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (1 Chron. xii. 29), submitted to him. Here we have,

I. The Jebusites' defiance of David and his forces. They said, Except thou take away the blind and the lame, thou shalt not come in hither, v. 6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, Lam. iv. 12. They confided either,

1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But," say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither." Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Dan. xi. 38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or,

2. In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer. xxxvii. 10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh.

II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: "He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God." It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus v. 8 may be read; we fetch our reading of it from 1 Chron. xi. 6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more.

III. His fixing his royal seat in Sion. He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (v. 9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.

Display 2 Samuel v.11-16

Here is,

I. David's house built, a royal palace, fit for the reception of the court he kept and the homage that was paid to him, v. 11. The Jews were husbandmen and shepherds, and did not much addict themselves either to merchandise or manufactures; and therefore Hiram, king of Tyre, a wealthy prince, when he sent to congratulate David on his accession to the throne, offered him workmen to build him a house. David thankfully accepted the offer, and Hiram's workmen built David a house to his mind. Many have excelled in arts and sciences who were strangers to the covenants of promise. Yet David's house was never the worse, nor the less fit to be dedicated to God, for being built by the sons of the stranger. It is prophesied of the gospel church, The sons of the strangers shall build up thy walls, and their kings shall minister unto thee, Isa. lx. 10.

II. David's government settled and built up, v. 12.

1. His kingdom was established, there was nothing to shake it, none to disturb his possession or question his title. He that made him king established him, because he was to be a type of Christ, with whom God's hand should be established, and his covenant stand fast, Ps. lxxxix. 21-28. Saul was made king, but not established; so Adam in innocency. David was established king, so is the Son of David, with all who through him are made to our God kings and priests.

2. It was exalted in the eyes both of its friends and enemies. Never had the nation of Israel looked so great or made such a figure as it began now to do. Thus it is promised of Christ that he shall be higher than the kings of the earth, Ps. lxxxix. 27. God has highly exalted him, Phil. ii. 9.

3. David perceived, by the wonderful concurrence of providences to his establishment and advancement, that God was with him. By this I know that thou favourest me, Ps. xli. 11. Many have the favour of God and do not perceive it, and so want the comfort of it: but to be exalted to that and established in it, and to perceive it, is happiness enough.

4. He owned that it was for his people Israel's sake that God had done great things for him, that he might be a blessing to them and they might be happy under his administration. God did not make Israel his subjects for his sake, that he might be great, and rich, and absolute: but he made him their king for their sake, that he might lead, and guide, and protect them. Kings are ministers of God to their people for good, Rom. xiii. 4.

III. David's family multiplied and increased. All the sons that were born to him after he came to Jerusalem are here mentioned together, eleven in all, besides the six that were born to him before in Hebron, ch. iii. 2, 5. There the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives, v. 13. Shall we praise him for this? We praise him not; we justify him not; nor can we scarcely excuse him. The bad example of the patriarchs might make him think there was no harm in it, and he might hope it would strengthen his interest, by multiplying his alliances, and increasing the royal family. Happy is the man that has his quiver full of these arrows. But one vine by the side of the house, with the blessing of God, may send boughs to the sea and branches to the rivers. Adam, by one wife, peopled the world, and Noah re-peopled it. David had many wives, and yet that did not keep him from coveting his neighbour's wife and defiling her; for men that have once broken the fence will wander endlessly. Of David's concubines, see 2 Sam. xv. 16; xvi. 22; xix. 5. Of his sons, see 1 Chron. iii. 1-9.

Display 2 Samuel v.17-25

The particular service for which David was raised up was to save Israel out of the hand of the Philistines, ch. iii. 18. This therefore divine Providence, in the first place, gives him an opportunity of accomplishing. Two great victories obtained over the Philistines we have here an account of, by which David not only balanced the disgrace and retrieved the loss Israel had sustained in the battle wherein Saul was slain, but went far towards the total subduing of those vexatious neighbours, the last remains of the devoted nations.

I. In both these actions the Philistines were the aggressors, stirred first towards their own destruction, and pulled it on their own heads.

1. In the former they came up to seek David (v. 17), because they heard that he was anointed king over Israel. He that under Saul had slain his ten thousands, what would he do when he himself came to be king! They therefore thought it was time to look about them, and try to crush his government in its infancy, before it was well settled. Their success against Saul, some years ago, perhaps encouraged them to make this attack upon David; but they considered not that David had that presence of God with him which Saul had forfeited and lost. The kingdom of the Messiah, as soon as ever it was set up in the world, was thus vigorously attacked by the powers of darkness, who, with the combined force both of Jews and Gentiles, made head against it. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps. ii. 1, &c. The destruction will turn, as this did, upon Satan's own kingdom. They took counsel together, but were broken in pieces, Isa. viii. 9, 10.

2. In the latter they came up yet again, hoping to recover what they had lost in the former engagement, and their hearts being hardened to their destruction, v. 22.

3. In both they spread themselves in the valley of Rephaim, which lay very near Jerusalem. That city they hoped to make themselves masters of before David had completed the fortifications of it. Jerusalem, from its infancy, has been aimed at, and struck at, with a particular enmity. Their spreading themselves intimates that they were very numerous and that they made a very formidable appearance. We read of the church's enemies going up on the breadth of the earth (Rev. xx. 9), but the further they spread themselves the fairer mark they are to God's arrows.

II. In both, David, though forward enough to go forth against them (for as soon as he heard it he went down to the hold, to secure some important and advantageous post, v. 17), yet entered not upon action till he had enquired of the Lord by the breast-plate of judgment, v. 19, and again, v. 23. His enquiry was twofold:--

1. Concerning his duty: "Shall I go up? Shall I have a commission from heaven to engage them?" One would think he needed not doubt this; what was he made king for, but to fight the battles of the Lord and Israel? But a good man loves to see God going before him in every step he takes. "Shall I go up now? " It is to be done, but is it to be done at this time? In all thy ways acknowledge him. And besides, though the Philistines were public enemies, yet some of them had been his particular friends. Achish had been kind to him in his distress, and had protected him. "Now," says David, "ought not I, in remembrance of that, rather to make peace with them than to make war with them?" "No," says God, "they are Israel's enemies, and are doomed to destruction, and therefore scruple not, but go up. "

2. Concerning his success. His conscience asked the former question, Shall I go up? His prudence asked this, Wilt thou deliver them into my hand? Hereby he owns his dependence on God for victory, that he could not conquer the