17. And David lamented—over Saul and over Jonathan] This is the first specimen afforded us of David's poetical talents: it is elegant, tender, and pathetic. Dr. Hales. 18. (Also he bade them teach &c.] This comes in, as a parenthesis, between the former verse and that which follows, to shew the early endeavours of David to promote the good of his people; and his care of the living, amidst his lamentations for the dead. He ordered that the children of Judah should be immediately better instructed in the use of the bow and arrow, in order more effectually to contend with the Philistines. Bp. Patrick. — behold, it is written] That is, the fact of his having given this order for teaching the children of Judah the use of the bow, "is written in the book of Jasher;" respecting which see note at Josh. x. 13. Bp. Patrick. 19. — how are the mighty fallen!] What a slaughter is made among the valiant men of the army; the flower of the nation, the choicest of its young men, lost, together with Saul and his sons! Bp. Patrick. This exclamation, with which three stanzas are marked, verse 25, 27, seems to be the simple dictate of sorrow on the several topicks of lamentation which presented themselves. It is therefore to be considered as a kind of burden to the song. David knew that the death of these mighty men, with the flower of the army, as it was matter of reproach to the nation, so would be the subject of exultation to their enemies; and, not being able to endure the thought of this, breaks out into that beautiful apostrophe, "Tell it not in Gath," the chief city of the Philistines, &c. Dr. Delaney. 21. — nor fields of offerings:] Meaning fruitful fields, from which offerings might be brought to the house of God. Bp. Patrick. There seem to have been fruitful fields about Gilboa, which, by the large increase they produced, afforded very liberally firstfruits for offerings to the Lord. Dr. Chandler. — the shield of the mighty is vilely cast away,] Even "the shield of Saul, as though he had not been anointed with oil;" that is, as if he had not been a king, but a common soldier. Bp. Patrick. The throwing away the shield was matter of the highest reproach among all nations of antiquity; and, this in the practice of so brave a prince as Saul, was an example of terrible consequence, and therefore must not go unreproved, especially in a song which soldiers were to learn. Dr. Delaney. Or it may be meant, that, after the death of Saul his shield was "vilely cast away" without any regard to the sacred character of the owner. 21. — shall be counted offenders.] Shall be deemed guilty of death, for aiming at the kingdom. Bp. Patrick. 23. — in their death they were not divided:] This is said in the true spirit of friendship, and in one of its finest distresses; he congratulates Saul and Jonathan on that happy circumstance of their friendship, that they were undivided in death. Dr. Delaney. 26. But me, even me thy servant, — hath he not called.] Nathan's meaning is, that Adonijah had not acquainted him, Zadok, &c. with his purpose, taken them into his counsels, nor asked their consent, in order that they might not have an opportunity of frustrating his measures. Dr. Chandler. 27. — the weapons of war perished!] All military glory is gone from Israel. Bp. Patrick. Or, the weapons and armour of the slain are taken away by the Philistines in triumph. Dr. Wells. Let any man but read over this admirable ode of David, than which there is nothing more elegant and passionate in all antiquity, and he will find in it all the marks of a generous grief, and the utmost decency and propriety in the expression of it. In the encomiums passed respectively on Saul and Jonathan, there is nothing but what became the character of both, and suited the situation of him that gave them. He celebrates Saul for his former victories, and sheds a tear over him for his defeat, and the indignities offered to him after his death; but without a single reflection on his past injustice and cruelty towards himself. And as to Jonathan his friend, the sorrow he expresses for him is most tender and pathetic. The lamentation over the slain heroes of Israel in the beginning, and several times repeated; the manner in which he expresses his grief at the thought of the defeat's being published among the 27. Is this thing done by my lord the king, &c.] Is this feast of Adonijah, his proclaiming himself king, and his assumption of the royal authority, done by the king's consent and order? Dr. Chandler. 33. — cause Solomon my son to ride upon mine own mule.] Maimonides tells us, that it was a capital crime to — brought him over to Mahanaim.] Brought him over Jordan to Mahanaim, a place in the tribe of Gad, so called from the appearance of angels to Jacob, Gen. xxxii. 1, 2. Abner's reasons for retreating hither seem to have been, to secure the people on that side of Jordan, who were generally attached to Saul's family, to prevent the Philistines from falling on the king whom he had under his protection, and chiefly to be at a greater distance from David. Stackhouse. 8. — Am I a dog's head.] He thought Ish-bosheth used him, not as captain of the host of Israel, but as if he had been keeper of his dogs. Bp. Patrick. Or else, "Am I as insignificant and worthless as a dog's head?" Dr. Chandler. 9. — over all Israel.] Over all the tribes on the western side Jordan, save the tribe of Judah. Bp. Patrick. 9. So do God to Abner, &c.] These words shew that he knew very well God had unalterably resolved to be- 14. — and play before us.] While the two armies faced one another, on different sides of the pool, Abner desires that some soldiers may be picked out, to make sport for the two armies, and to undergo a trial of their strength and courage. Bp. Patrick. Abner seems to have meant, not that they should fall upon, and destroy one another, but merely that they should practise a little their military exercises, to divert the spectators. Stackhouse. 16. — they caught every one &c.] The sense seems to be, that the servants of David thrust a sword into each of the Benjamites, so that the twelve men of Benjamin fell down dead together. Bp. Patrick, Dr. Wells. The sense is uncertain: either all the Benjamites fell by the hand of David's men, or the whole twenty-four fell by the hands of each other. Pyle. 23. — Abner with the hinder end of the spear &c.] These words should rather be rendered, "Abner smote him in the belly, turning his spear backwards." As Abner was the foremost, he turned his spear backward, and so killed Asahel. Houbigant. — as many as came — stood still.] They ceased from the pursuit, fearing perhaps the same fate. Bp. Patrick. Joab soundeth a retreat. Six sons are born to David. Before CHRIST about 1053. the morning. away. 27. — unless thou hadst spoken.] Unless thou hadst sent the challenge, mentioned at ver. 14. Dr. Wells. Unless thou hadst provoked me to battle. Locke. Chap. III. ver. 7. — gone in unto my father's concubine?] It was in those days looked upon as an insult to the royal family, and a proof of aspiring to the kingdom, to have any intercourse with the relicts of princes, of what denomination soever they were. This is exemof David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. 2. — of the children of Benjamin:] It is specially mentioned that Rechab and Baanah were Benjamites, because, being of the same tribe with Saul, they had stronger ties upon them to be honest and faithful to his family. It is thus shewn more fully how vile and ungrateful they were, and how justly they deserved the severe but exemplary punishment which David inflicted on them. Stackhouse. — for Beeroth also &c.] Though this place was now in the hands of the Philistines, yet it belonged to the tribe of Benjamin, Joab. xviii. 25. Bp. Patrick. 2. — thou shalt feed my people Israel.] This expression seems rather made use of, to put David in mind that he was created a king, not so much for the advancement of his own honour and interest, as for the good and benefit of the community, which he was to rule with all tenderness, and watch over with all diligence. The very manner of the expression implies, that kings ought to have the same care of their people, as the shepherd has of his flock; and that, as the shepherd is not the owner of the sheep he keeps, so should a king consider his subjects as a flock committed to his care by the only true Lord of mankind, to whom he must give an account of his administration. Stackhouse. This is the first time that we meet with any description of a ruler or governour of a people characterized under the idea of a shepherd; and it is remarkable, that the first person so characterized was at first in fact a shepherd. How fine an instruction does this expression convey to princes, that they are not, in the intention of Providence, the tyrants, but the guardians of their people; and that their business is the preservation and well being of their flock, from the duty which they owe to the great Lord and Owner of both! Dr. Delaney. 5. — who lay on a bed at noon.] As the custom was and still continues to be, in all hot climates. Dr. Chandler. 6. — as though they would have fetched wheat:] In the Hebrew, "carrying wheat:" which they either brought into the king's granaries for the use of his household; or carried forth for the supply of the soldiers, who were maintained at the king's charge. Bp. Patrick. 6. — Except thou take away the blind and the lame.] This is said by way of scorn and contempt: they imagined their fortress to be so impregnable, that they told him the blind and the lame were able to defend it against him and all his forces. Bp. Patrick, Drs. Wells and Chandler. 7. — through the plain] The flat country between Mahanaim and Hebron. a Chap. I. 16. in his own ages as a bringer, &c. ¶ Or, which was the reward I gave him for his tidings. David anointed king of Israel. He taketh Zion from the Jebusites. your hand, and take you away from the earth? 8. — Whosoever getteth up &c.] There is some uncertainty as to the construction of this sentence. The words, "he shall be chief and captain," are supplied in our translation from the account of the same event at 1 Chron. xi. 6. the words of the original Hebrew, when taken in their order, admit of the following sense: "He that smiteth the Jebusites, let him throw down into the ditch both the blind and the lame, which David c Chap. 2. 11. Or, saying, David shall act, &c. 12. And David commanded his young men, &c.] The behaviour of David on this occasion is well worthy of attention. It is a proof of his virtue and integrity, and of his detestation and abhorrence of treachery and cruelty, when, instead of approving and rewarding those who had killed their king Ish-bosheth, as they expected, he put them to death, though the death of that prince secured the kingdom to him. This teaches us in general, that we ought, not only to do no hurt to our enemies, but also that we ought in no instance to countenance injustice and vice in any degree, whatever advantage we may derive from them. Ostervald. — cut off their hands and their feet.] It is still the custom in Turkey, when the ministers of state incur the displeasure of the people, to cut off their hands, head and feet, and throw them before the palace gate. Thus were the sons of Rimmon served for slaying Ish-bosheth. Harmer. — hanged them up over the pool] As a publick mark of greater ignominy, and of David's strong detestation of what they had done. Dr. Wells. David's behaviour in this treatment of the murderers of Ish-bosheth was highly commendable, not only as it was an act of justice in itself, but as it publickly declared that he would never be served by treachery and murder, nor ever forgive such crimes, however the pretence for committing them might be for his own interest and service. The concern he expressed for the death of Ish-bosheth, especially for the manner of it, "in his own house upon his bed," argued humanity and honour, and an utter abhorrence of villains and their crimes. Dr. Chandler. Chap. V. ver. 1. — we are thy bone and thy flesh.] Meaning, that they were of the same blood with him, being descended from their common father, Israel; and that he was therefore qualified by the law of God, Deut. xvii. 15, to be their king. Bp. Patrick. 18. — The Lord hath spoken of David, &c.] Abner knew before full well that God had destined the kingdom for David; yet then he was well content to smother a known truth for his own turn: but now that the publication of it may turn for his advantage, be wins the heart of Israel, by shewing God's charter for him whom he had so long opposed. Hypocrites make use of God for their own purposes, and care only to make Divine authority a colour for their own designs. Bp. Hall. 26. — the well of Sirah.] Probably not far from Hebron: Josephus says, twenty furlongs from it. 27. — in the gate] As this was a public place, where men met to transact business, and the courts of justice sat, Abner suspected no danger there. Bp. Patrick. — smote him there — that he died,] Who can but glorify God in His justice, when he sees the bitter end of this treacherous dissimulation! David might deservedly welcome a guest who undertakes to bring all Israel under allegiance to himself; but God never meant to use so unworthy means for so good a work. Joab returns from pursuing a troop; and, finding Abner dismissed in peace and expectation of beneficial return, follows him; and, whether out of envy at a David curseth Joab, and mourneth for Abner. Heb. loods. 28 ¶ And afterward when David heard it, he said, I and my kingdom are guiltless before the LORD for ever from the † blood of Abner the son of Ner: 29 Let it rest on the head of Joab, and on all his father's house; and let there not † fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth on the sword, or that lacketh bread. 30 So Joab and Abishai his brother slew Abner, because he had slain their brother 'Asahel at Gibeon in the battle. 31 ¶ And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the † bier. 32 And they buried Abner in Hebron: and the king lifted up his voice, and wept at the grave of Abner; and all the people wept. new rival of honour, or from a desire of revenging Asahel, he repays him both dissimulation and death. God does most justly by the hand of Joab, that which Joab did for himself most unjustly. Bp. Hall. This murder of Abner by Joab is allowed to be a base piece of treachery: though his pretence for this villanous action was to revenge the death of his brother Asahel, yet undoubtedly his principal reason was, his jealousy of Abner, and his fear of losing the first post under the king. Dr. Chandler. How empty and ill-founded are the purposes of vain man! Abner, who promises kingdoms, (ver. 10,) cannot secure to himself one certain hour of life. David had sent him away, and he departed in peace; but, being called back by Joab, he fell. Envy, doubtless, and jealousy of Abner's merit with David, in gaining over the tribes to him, were the principal motives to this base action, as well as revenge for the blood of Asahel. Dr. Delaney. 29. Let it rest on the head of Joab, &c.] These, and the following words, must be looked upon rather as a prophetic prediction, than as a private imprecation; or else, as the expressions of violent passion, since he thought that the punishment for so borrid a crime could not be too severe or too lasting. Bp. Patrick. — that falleth on the sword.] That commits suicide out of some discontent or disturbance of mind. Dr. Wells. 31. — the bier.] The word here translated, "the bier," is in the original, "the bed," on which persons of quality were wont to be carried forth to their graves, as ordinary people were upon that which we call a bier. Kings were sometimes carried out on beds richly adorned and gilt, as Josephus tells us was the case with Herod. Bp. Patrick. 33. — Died Abner as a fool dieth?] Died he by the hands of justice for some folly or wickedness? No such matter. Dr. Wells. Or, "Died he as a worthless vile fellow dieth?" so the Hebrew word properly signifies. Dr. Chandler. 39. — I am this day weak, &c.] That is, he was not so established in his new kingdom, as to deem it prudent to punish Joab and Abishai, in the manner they deserved, for so base a fact. Dr. Wells. Chap. IV. ver. 1. — his hands were feeble.] He despaired of his cause, knew that he had no strength to support his interest, and gave up all for lost. Dr. Chandler. — Wherefore they said,] Here the reading of the margin is the best; according to which, "the house" means the very fort which the Jebusites held. Bp. Patrick, Pyle, Dr. Wells. — from Baale of Judah.] Which is the same with Kirjath-jearim, 1 Chron. xiii. 6; called also Kirjathbaal, Josh. xv. 60; hence Baalah, Josh. xv. 9, and Baale, of Judah, or belonging to that tribe. Bp. Patrick. 3. — upon a new cart.] It had been expressly commanded that the ark should be carried on the shoulders of the Kohathites, Numb. vii. 9. They seem to have acted on the present occasion from forgetfulness; perhaps inadvertently following the example of the Philistines, who had put the ark of God in the same manner, in a new cart, 1 Sam. vi. 7, 8. Bp. Patrick. The word "cart" in our translation conveys a degrading idea; it was probably a magnificent carriage provided by David. Dr. Chandler. This remarkable case shews how dangerous it is to follow good intentions, and do any thing in God's service without His express word; a consideration worthy of the attention of all self-called labourers in the vineyard: the instance of Uzzah, ver. 7, also proves, that sins of ignorance are punishable, where the error is not invincible. Dr. Hales. 6. — for the oxen shook it.] Or "stumbled," as in our marginal translation: it is probable, that, by some accident occurring to the oxen which drew the ark, it was in danger of being overturned. Bp. Patrick. 7. — smote him there for his error;] On for his rash- 9. — from Millo] From the place where Solomon afterwards built Millo; for it appears from 1 Kings ix. 15, that it was not built till Solomon's reign. Respecting Millo, see note at Judg. ix. 6. It was probably a house for public affairs; that is, where those, who formed the chief assembly in a country or city, met together to consult of public affairs. To this sense agrees Judg. ix. 6, where the word first occurs, as also 3 Kings xii. 20. It may further be inferred from 2 Chron. xxxii. 5, that this public house of state, which Millo was, was also a sort of armoury, or at least a place of more than ordinary strength; for it is mentioned, that among the means used by Hezekiah to fortify Jerusalem against Sennacherib, was the repairing of Millo. Dr. Welle. Millo was probably situated on the east side of mount Zion, and separated it from mount Moriah, on which the temple stood. Bp. Pococke. 10. And David went on, and grew great,] This happy conclusion of all David's troubles shews us, that God is ever faithful to His promises; that, though He defers the completion of them, He never fails in the execution, but always delivers those whom He loves; and that, after He has made His children pass through divers trials, He at length grants them the rest and prosperity He had promised them. Let us learn from hence to resign ourselves into the hand of Providence, and faithfully to discharge our duty towards Him, being fully Jerusalem; Shammah, and Shobab, and Nathan, and Solomon, 13. — David took him more concubines and wives] David appears to have taken this great number of wives and concubines principally for two reasons, from the desire of issue, and from motives of policy. He had no child by either of his wives, Michal, Ahinoam, or Abigail, for several years. He knew of what importance the increase of his family would be to his establishment on the throne. God had promised to establish the kingdom, not only in his own person, but in that of his posterity; and for the purpose of procuring the fulfilment of this promise, he adopted the most probable means of procuring children. Policy, again, required David to strengthen his unsettled state by new alliances, and no more effectual method of attaining this end presented itself, than by forming matrimonial connexions with persons of the greatest power and credit in the country. These considerations prevent our viewing David's polygamy as proceeding from licentiousness, but rather place it on grounds of prudence, and, as some think, of piety. Still his conduct may justly be considered as proceeding from too worldly an intention of bringing the purposes and promises of God in his favour to a full and timely accomplishment. Dr. Delaney. — there were yet sons &c.] It was considered matter of policy in princes to have many children, that, by matching them into great families, they might strengthen their interest, and have more supporters of their authority. Bp. Patrick. 17. — to the hold.] "To a hold" or strong place. 18. — the valley of Rephaim.] Which, at Jos. xv. 8, we translate the valley of the giants, lying not far from Jerusalem. The road from Jerusalem to Beth-lehem, as Mr. Maundrell informs us, lies through this valley, famous for being the scene of several victories obtained by David over the Philistines. Dr. Wells. The Philistines are smitten. II. SAMUEL. The ark fetched from Kirjath-jearim. Before CHRIST 1047. 21. — their images.] Which they had brought into the field, to be carried before their armies, as a token of the presence of their gods among them. Bp. Patrick. 24. — the sound of a going in the tops &c.] A sound in the mulberry trees, as a signal of David's going against the enemy. Pyle. Or it may be rendered, A sound in the beginning of the mulberry trees; that is, in the entrance of the place where the mulberry trees are planted, God intending to make there a sound, as if a vast number of men were marching upon the Philistines. Bp. Patrick, Dr. Wells. Chap. VI. ver. 2. — David—went with all the people] The reason why David summoned so many of his principal ministers and officers to accompany him in the expedition probably was, to possess the young people, who perhaps had heard nothing of the ark, on account of its long absence, with a mighty veneration for it, when they saw the king, and so many of the chief nobility waiting on it, with such variety of musick, and such publick demonstrations of joy. Stackhouse. During all the preceding periods of the Hebrew republick, the ark had no settled or fixed habitation, but removed from place to place, as convenience or necessity required. In this unsettled state of things, many great inconveniences must have arisen, and many important solemnities of the national religion must have been neglected. The honour of making the necessary settlement, and thereby perfecting the ceremonial of the Hebrew worship, was reserved for David, who, having taken Jerusalem, and adorned it with magnificent buildings, imme- AGAIN, David gathered together all the chosen men of Israel, thirty thousand. Before CHRIST about 1042. 5. — Shalt thou build me an house] That is, How canst thou design to build Me an house? It is intended as a reproof for his forwardness in making a vow to this effect, without asking God's consent. Dr. Wells. 8. — was displeased.] Was afflicted and struck with this exemplary judgment. Pyle. — a breach upon Uzzah.] A breaking forth of the Divine anger upon Uzzah. Dr. Wells. 13. — he sacrificed oxen and fatlings.] As a thanksgiving to God for the hope now afforded, that His former displeasure respecting the removal of the ark had ceased, and they might bring it safe to Jerusalem without a similar disaster. Dr. Wells. The Hebrew word, translated fatlings, is of uncertain sense: some take it for a ram or lamb: Bochart thinks it means a kind of bullock. Bp. Patrick. 14. — David was girded with a linen ephod.] He was so clothed on this solemnity, both out of reverence to God, and for convenience, as his royal robes were too cumbersome. Dr. Chandler. He laid aside his royal majesty and dress, as being in the immediate presence of God. Grotius. 15. — with shouting, and with the sound of the trumpet.] It is no wonder that David and his people should be transported with joy at this great event, as they could not but consider themselves arrived at that happy period, when all the affairs of religion and government were to be placed on a durable foundation. These things heighten the glory of David's reign, shew him to be "a man after God's own heart," every way fitted for the purpose, for which he was exalted; demonstrate the piety and goodness of his heart, and clothe him with a glory in which no prince could ever rival or equal him. Dr. Chandler. 16. — saw king David leaping and dancing] It was customary among the Greeks and other nations, to use musick and dancing in religious processions. And it does not appear that David's behaviour on this occasion was any disparagement of his royal dignity. His dancing (by which is meant, his moving to certain serious and solemn measures, with musick of the same character and tendency) was an exercise highly conducive to purposes of piety; and his mixing with the public festivities of his people was a condescension not unbecoming the greatest monarch. Stackhouse. — she despised him in her heart.] Imagining that he debased himself, by stripping himself of the orna- Michal reproveeth David. He is forbidden Before CHRIST about 1042. striched. e 1 Chron. 16. 2. about 1042. David had † pitched for it: and David offered burnt offerings and peace offerings before the LORD. 20. — How glorious &c.] This she speaks ironically, by way of derision and contempt. Bp. Patrick. — as one of the vain fellows] The haughty woman in the contempt of her heart calls the Levites, the bearers of the ark, "vain fellows," rather, "empty, low, worthless people:" and likens David to them, because he discovered himself as they discovered themselves; that is, appeared in the same habit, and played and danced just as they did. Dr. Chandler. She, probably, in a fit of passion, aggravates David's conduct as mean and below himself, intimating that he immodestly exposed himself as shameless fellows do, which is very incredible; for, no doubt, he kept within the rules of modesty, being employed upon a sacred business, and obeying the command of God, who required the Israelites to rejoice in their feasts, Deut. xii. 7; xvi. 11. Bp. Patrick. Though his putting off his royal robes might give some occasion to Michael's expression of his "uncovering himself," yet this opprobrious term proceeded from nothing but the overflowing spleen of a proud passionate woman. Stackhouse. 22. — I will yet be more vile &c.] He intimates, that he thinks nothing too mean for him to stoop to, provided he did honour to God; and that the more he humbled himself for that purpose, the more he would be honoured and esteemed by the people. Dr. Wells. The vile insinuated reproach was absolutely false, and David knew that all his people knew it to be so. Therefore he gave himself no trouble to refute it; but barely contented himself with retorting the only truth contained in it, that is, his having uncovered or disrobed himself of his royalty, allowing that he had so done, but affirming that it was for the honour of God. His answer was truly worthy a great king, who knew so well how to unite the humility of a saint with the majesty of a monarch. Dr. Delaney. — and of the maidservants &c.] The more he humbled himself to do honour to God, the more he was confident he should be had in honour by the people; the esteem of the meanest of whom he more valued than any praises Michal might bestow, for taking state upon him and neglecting God's service. Bp. Patrick. 23. — had no child] Either David resented this usage so far as to forsake her bed, or this was a judgment sent upon her for her insolence. Pyle. Chap. VII. ver. 2. — See now, I dwell &c.] Like a religious prince, David spent much of his time in pious meditations; and, among other things, reflected on the meanness of God's habitation, in comparison with the splendour of his own palace. This he thought ought not to be endured, and therefore resolved to build a stately house for God's ark to dwell in. Bp. Patrick. The pious intention of David to build a temple, as soon as he was placed in peaceable possession of the kingdom, teaches us, that we should shew more zeal for the honour of God than for our own private interest; and that the best use we can make of the goods and advantages which God bestows upon us, is to employ them for His service and glory. Ostervald. — Who am I, O Lord God? &c.] He begins his address, as best became him, with a most profound debasement of himself, and confession of his own unworthiness; and continues throughout to acknowledge, in strains of the utmost gratitude and thankfulness, the special and unexampled favours and mercies of God, exceeding the highest of his wishes, and surpassing all his power to express. Bp. Patrick, Pyle. 13. — I will stablish the throne of his kingdom for ever.] These words in their primary sense relate to the terestrial kingdom of David's family, and the long duration of it, enough to justify the expression "for ever," taken in a less strict signification. But if we take it in a more sublime and absolute sense, it can belong to none but that Son of David, to whom God the Father gave an eternal kingdom (properly so called) over all things in heaven and in earth; which, though it was not so well known in the times when the prophecy was uttered, was by subsequent events made clear and evident. Stackhouse, Le Clerc. 14. I will be his father, &c.] These words, being applied Heb. i. 5. to Christ, plainly shew, that this, like many other prophecies, is of a mixed nature, partly belonging to Christ, and partly to Solomon, and his successors in the temporal kingdom of Israel. And it is manifest that Christ is solely intended in these words, "the beloved Son, in whom God is well pleased." Bp. Patrick. The prophet intimates, that, as David would be succeeded by a son who would erect a temple to God, and in whose family the crown would continue, amidst occasional chastisement for their sins; so God, at His appointed season, would raise the promised Seed and Saviour, who would erect a nobler and more lasting spiritual kingdom for governing the hearts and lives of men: and, though the subjects of this kingdom should in like manner have a Divine hand of correction held over them for their negligence and disobedience, should undergo persecutions and calamities in this life, which would darken the outward prosperity of Christ's kingdom and Church; yet should the kingdom or religion itself never be quite destroyed out of the world, but should continue and last, till time should be no more. Pyle. — I will chasten him with the rod of men.] I will chastise him gently and favourably, as loving parents use to correct their dearest children. Bp. Hall. 16. — thy throne shall be established for ever.] If these strong and emphatical expressions were applied only to David's temporal successors, they would be confuted by the event. What can we then collect, but that, though his temporal kingdom would be cut off, there would arise in due time one of his posterity, in whom this promise of an everlasting kingdom would be punctually fulfilled? Dr. Berriman. 18. — sat before the Lord.] That is, before the ark, where was the symbol of the Divine presence. Bp. Patrick. "Sat," remained in a due posture of kneeling or lying prostrate on the ground, praying or returning thanks to God. Dr. Wells. David, after he had received the foregoing gracious promise from the Prophet, offered up this excellent prayer to God, and returned most hearty thanks; expressing his faith and firm dependence on the promises of God, his great zeal for His glory, his joy and gratitude, and, above all, his profound humility. In this prayer he likewise implores, with great fervency of devotion, the Divine blessing on himself and on his family. This example should incite us to celebrate the goodness of the Lord towards us, with hearts sincerely sensible of His mercies, and of our own unworthiness; and continually to implore the Divine favour and benediction with all the fervency of true devotion. Ostervald. Though David's prayer and thanksgiving. Before CHRIST about 1043. said, Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? 19. — but thou hast spoken — for a great while to come.] He magnifies the kindness of God, who did not think it enough, that He had made him a great king; but also promised that his posterity, and at last the Lord Christ, should sit upon his throne. Bp. Patrick. 20. — for thou, O Lord God, hast spoken it:] We cannot but notice the exemplary piety, gratitude, modesty, and humility of this great and excellent prince, upon the receipt of God's gracious message. Beginning with expressing a strong sense of his own unworthiness, he wants words to express his gratitude for the Divine goodness, and appeals to the heart-searching God for the sincerity of his gratitude, acknowledging that all is owing to the mere motion of His goodness, and for demonstrating His truth in the performance of His promises. How natural, after this, is the adoration of God, as supremely great and good; and the prayer which concludes the whole! Those, who cannot see the heart in this solemn address to God on this signal occasion, must be void of all that sensibility, which both dictates devotion, and greatly heightens the pleasure of it. Dr. Chandler. In my opinion, the workings of a breast oppressed and overflowing with gratitude are painted stronger in this prayer than I ever observed in any other instance. It is easy to see that David's heart was wholly possessed with a subject which he did not know how to quit, because he did not know how to do justice to his own sense of the inestimable blessings poured down upon himself, and promised to his posterity, and much less to the infinite bounty of his Benefactor. Dr. Delaney. Chap. VIII. ver. 1. — Metheg-ammah] This name is 2. — measured them with a line, &c.] Having conquered the whole country, he took an exact survey of it, laying level their strong holds and fortified places. Bp. Patrick. — with two lines &c.] It means, that he divided the country into three parts, condemning two of them to be destroyed; and preserving one, that the country might not be quite dispeopled. This severity he exercised for the implacable enmity shewn by the Moabites against the Israelites. Thus was fulfilled the prophecy of Balsam, Numb. xxiv. 17. Bp. Patrick. These words seem to allude to a custom amongst the kings of the East, when they were thoroughly incensed against any people: namely, to make the captives come together in one place, and prostrate themselves upon the ground; that, being divided into two parts, as it were with a line, their conqueror might appoint which part he pleased (determined sometimes by lot) for life or for death. Stackhouse. 3. — Hadadezer, — king of Zobah.] It appears from 2 Sam. x. 19, that Hadadezer had several kings tributary to him; and it is probable, that he was the most powerful prince of those parts. From comparing together the several texts of Scripture where the kingdom of Zobah is mentioned, it seems clear that it lay on the borders of Naphtali and the half tribe of Manasseh beyond Jordan, and so between the land of Israel and the river Euphrates, stretching from the neighbourhood of the Ammonites to the land of Hamath. Dr. Wells. — to recover his border at the river Euphrates.] In the parallel place at 1 Chron. xviii. 3, the words are, "to establish his dominion by the river Euphrates." He wished to extend his dominions to the Euphrates; and Vol. I. 3. — the kindness of God] That is, great kindness, or the kindness that he solemnly before God promised to Saul, and especially to Jonathan. Dr. Wells. "That I may shew the kindness of God unto him;" that is, "that I may treat him kindly with God's assistance." Houbigant. and maketh Ziba his farmer. CHAP. IX, X. David's messengers abused by Hanun. Before CHRIST about 1640. kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually. 4. — a thousand chariots, and seven hundred horsemen.] The word "chariots" is supplied from 1 Chron. xviii. 4, in which book many things are explained, which are here briefly related: the number of horsemen too, there, is stated at 7000, instead of 700. Bp. Patrick. — and David houghed all the chariot horses.] Agreeably to a general precept of the law in Deut. xvii. 16, and to a special command to Joshua, chap. xi. 6. See the notes on those two places. When David had taken a thousand chariots with their horses, by destroying nine out of ten, he shewed plainly that he had no thoughts of raising a military force of this kind. Probably he retained the others for his state, and might do it lawfully, without incurring the guilt of "multiplying horses;" which are the terms in which the law is conceived. Certain it is, he made no use of them in war, and so far he complied with the true sense and spirit of the law. Bp. Sherlock. 4. — shaved off the one half of their beards.] This was one of the highest indignities that the malice of man could invent in those countries, where all people thought their hair the greatest ornament: insomuch that they never shaved their heads or their beards, except in case of mourning; and even in that case it was forbidden to the Israelites, Levit. xix. 27; Deut. xiv. 1. Thus when the Ammonites had caused one half of their beards to be shaven, they abhorred to cut the other; which made them look ridiculously. It was one of the most infamous punishments of cowardice in Sparta, that those who turned their backs in the day of battle were obliged to appear abroad with one half of their beards shaved, and the other half unshaved. It is still a great mark of infamy among the Arabs to cut off the beard. Many people would prefer death to this kind of treatment. As they would think it a grievous punishment to lose the beard, they carry things so far as to beg for the sake of it; as, "By your beard," "God preserve your blessed beard:" and when they would express the value of any thing, they say, It is worth more than his beard. Bp. Patrick, Harmer. — cut off their garments] The Hebrews, like other Eastern nations, wore long flowing garments; so that scarcely any thing could be conceived more disgraceful, than the cutting off their clothes, and thus exposing their persons. Dr. Chandler. 5. — The Syrians of Damascus] The Syrians who dwelt in and near Damascus. We do not read in Scripture of a king of Damascus till the reign of Solomon. It is probable that Damascus was at this time tributary to Hadadezer; and that the kingdom of Damascus may have been one and the same with the kingdom of Zobah, which formerly had Zobah, and afterwards Damascus, for its seat of empire. Dr. Wells. 6.—saw that they stank before David.] Saw that they had highly provoked David, (Dr. Wells,) and were become very odious to him. Bp. Patrick. — the Syrians of Beth-rehob.] Beth-rehob, or Rehob, seems to have been situated in the north part of the tribe of Asher, on the west of Laish, or Dan, which is said at Judg. xviii. 28. to be "in the valley that lieth by Beth-rehob." Thus it was within the land of Canaan; and the inhabitants are here called Syrians, either because the Syrians had really dispossessed the Canaanites, or because the inhabitants, although Canaanites, were in confederacy with the Syrians, and were therefore considered as Syrians by the Israelites. Dr. Wells. 9. — Toi king of Hamath] The city Hamath was probably the same as that called Epiphania by the Greeks. The kingdom of Hamath appears to have extended itself from the land of Canaan southward, to the city of Hamath northward, and how much higher is uncertain; and from the coast of the Mediterranean sea westward, to the kingdom of Damascus (or Syria more properly called) eastward. Dr. Wells. 9.—that the front of the battle was &c.] That the enemy was drawn up, so as to have a double front against him, the Syrians being before him, and the Ammonites behind him. Dr. Wells. 12.—play the men] Fight like valiant men. Dr. Wells. 13. — valley of salt.] Either the Salt sea, otherwise called the Dead sea; (Dr. Wells;) or a valley with salt springs in the country of Edom. Bp. Patrick. — being eighteen thousand men.] The word "being" should not be inserted in our translation: he slew 18,000 men, who were Edomites, not Syrians, as we read expressly at 1 Chron. xviii. 12. Bp. Patrick. 13. — and was lame on both his feet.] See the cause of his lameness related at 2 Sam. iv. 4. The conduct here detailed of David, in taking care of Mephibosheth the son of Jonathan, his dear friend, and giving him all that belonged to Saul, shews that he was a man of great equity and uprightness, as well as kind and affectionate. He would not suffer Mephibosheth to be deprived of that which justly belonged to him; he preserved in the midst of his prosperity a tender remembrance of Jonathan, his intimate friend, and religiously performed his promise of taking care of his family. From hence we learn, that promises ought to be religiously observed; that the duties of friendship are sacred and inviolable; that true and sincere friends remember those for whom they have affection even after death; and that they express their affection to them by their care of their posterity. Further, the example of David, in doing good to Mephibosheth, who was left destitute, and at the same time weak and infirm, teaches us, that those who are in prosperity should always look on those who are injured and afflicted; and that we should ever be ready to comfort the miserable, and to do good to all. Ostervald. Chap. X. ver. 2. — as his father shewed kindness] In what this kindness consisted, is not related: probably in offering him protection and assistance while persecuted by Saul. Bp. Patrick, # CHAP. X. 16. — recorder;] This word in our translation is given, in the marginal note, remembrancer, or writer of chronicles; an employment of no mean estimation in the Eastern world, where it was customary with kings to keep daily registers of all the transactions of their reigns: whoever discharged this trust with effect, it was necessary, should be let into the true springs and secrets of action, and consequently be received into the greatest confidence. Dr. Delaney. 16.—Hadarezer] He had before been called Hadad-ezer, chap. viii. 3. The two Hebrew letters which correspond to d and r are so similar, that they are very easily mistaken by transcribers. Dr. Delaney. — beyond the river:] Euphrates, which was the bound of their territories eastward. Bp. Patrick. — Helam:] This Helam is probably thought to be the same with a place called Alamatha, mentioned by Ptolemy. Dr. Wells. 17. — the scribe;] The publick secretary, one who registered all publick acts and decrees. Bp. Patrick, Dr. Wells. 18. — Cherethites and the Pelethites;] Probably the constant guards about David's person, his household troops. Who they were, and why so called, is variously conjectured: they were probably named either from the place of their birth, or of their residence, or perhaps from their captain or commander. Stackhouse. The Cherethites and Pelethites were the body guard who constantly attended the person of the Jewish king. They had a peculiar commander over them, and were selected as men of robust bodies and of approved fidelity. It is probable they were selected out of a particular people or family: for the Cherethites were a people inhabiting a part of Palestine; and the Pelethites, it is supposed, were a family in Israel, for we find two of the name of Peleth mentioned in Scripture, one of the tribe of Reuben, another of Judah. Their arms, it is supposed, were bows, arrows, and slings. The number of them may be conjectured from the targets and shields of gold which Solomon made, which were 500, and for the use of his guard. They were properly the king's domesticks, and lay in a guard chamber, at the entrance of the palace, to be ready at the least notice, and on the most sudden occasions. Lewis. Chap. IX. ver. 1. — Is there yet any that is left of the house of Saul.] David was not only a wise and good prince in publick administration, but a faithful and generous friend in private life. As he had great obligations to Jonathan, neither the splendour of his victories, nor the pleasures of prosperity, could make him unmindful of his covenant and oath with his former friend. Therefore, he had no sooner established peace with his enemies, than he inquired, if he could shew kindness to any of Saul's house. This was great generosity, to be thus solicitous for the welfare of an enemy's family, and to form the resolution of advancing to riches and honour any surviving branch of it, without considering whether such a step might prove dangerous to his own security. Dr. Chandler.