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CHAPTER VII.

David consults the prophet Nathan about building a temple for the Lord, and is encouraged by him to do it, 1-3. That night Nathan receives a revelation from God,

stating that Solomon, not David should build the temple, 1--16. Nathan delivers

the divine message; and David magnifies God for his mercies, and makes prayer and supplication, 17-29. An. Exod. Isr.

449.

Anno ante

came to

name, like unto the name of the great men that are in the earth.

10 Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness

when the 1. Olymp. 366. had given him rest round about from all his enemies;

A king sat in his house, and the LORD afflict them any more, as beforetime,

2 That the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains. 3 And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with

thee.

4 And it came to pass that night, that the word of the LORD came unto Nathan, saying, 5 Go and tell my servant David, Thus saith the LORD, Shalt thou build me a house for me to dwell in?

6 Whereas I have not dwelt in any house m since the time that I brought up the children of Israel out of Egypt, even to this day: but have walked in a tent and in a tabernacle.

7 In all the places wherein I have walked with all the children of Israel, spake I a word with Pany of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me a house of cedar?

8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:

t

9 And I was with thee whithersoever thou wentest," and have cut off all thine enemies out of thy sight, and have made thee a great

W

e 1 Chron. 17. 1, &c-f Ch. 5. 11.-g See Acts 7. 46-h Exod. 26. 1. & 40. 21. i1 Kings 8. 17, 18. 1 Chron. 22. 7. & 25. 2-k Heb. to my servant, to David. 1 See 1 Kings 5. 3. & 8. 19. 1 Chron. 22. 8. & 28. 3-m 1 Kings 8. 16.---n Exod. 40. 18, 19, 34-0 Lev. 26. 11, 12. Deut. 23. 14-p 1 Chron. 17. 6, any of the judges. Ch. 5. 2 Psa. 78. 71, 72 Matt. 2. 6. Acts 20. 28r 1 Sam. 16. 11, 12 Psa. 78. -s Heb. from after-t 1 Sam. 18. 14. Ch. 5. 10. & 8. 6, 14.---u 1 Sam. 31. 6. Paa. 89. 23.

11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee a house.

12 T And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13 He shall build a house for my name, and establish the throne of his kingdom for

I will

ever.

14

son.

I will be his father, and he shall be my If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:

15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.

16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

17 According to all these words, and according to all this vision, so did Nathan speak unto David.

18 Then went King David in, and sat before the LORD, and he said, in Who am I, O LORD God? and what is my house, that thou hast brought me hitherto ?

19 And this was yet a small thing in thy sight,

v Hebr. from thy face.-w Gen. 12. 2-x Psa. 44. 2 & 80. 8. Jer. 4. 6 Amos 9. 15.-y Psa 89. 22-2 Judg. 2 14, 15, 16. 1 Sam. 12 9, 11. Psa. 106. 42. a Ver. 1-b Exod. 1. 21. Ver. 27. 1 Kings 11. 38.-c 1 Kings 21-d Dent. 31. 16. 1 Kings 1. 21. Acts 13. 36-e1 Kings 8 20. Psa. 132. 11.-1 Kings 5. 5. & 6. 12 & 8 19. 1 Chron. 22. 10. & 28. 6g Ver. 16. Psa. 89. 4, 29, 36, 37-h Psa. 89. 26, 27. Heb. 1. 5. Psa. 89. 30, 31, 32, 33-k 1 Sam. 15. 23, 28. & 16. 14. 1 Kings 11. 13, 34.- Ver. 13. Pa. 89. 36, 37. John 12. 31-m Gen. 32. 10.

doubly pernicious; they hurt those who form them, and hast in thy heart to make me a house; I have it in my heart those of whom they are formed.

NOTES ON CHAPTER VII.

Verse 1. When the king sat in his house] That is, when he became resident in the palace which Hiram, king of Tyre, had built for him.

And the LORD had given him rest] This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See chap. viii.

Verse 2. I dwell in a house of cedar] That is, a house whose principal beams, ceiling, and wainscot, were cedar. Dwelleth within curtains] Having no other residence but the tabernacle, which was a place covered with the skins of beasts, Exod. xxvi.

Verse 3. Nathan said to the king] In this case he gave his judgment, as a pious and prudent man, not as a prophet; for the prophets were not always under a divine afflatus: it was only at select times they were thus honoured.

For the LORD is with thee] Thou hast his blessing in all that thou dost; and this pious design of thine will most certainly meet with his approbation.

Verse 5. Shalt thou build me a house?] That is, Thou shalt not: this is the force of the interrogative in such a

case.

Verse 7. With any of the TRIBES] "Spake I a word to any of the JUDGES," is the reading in the parallel place, 1 Chron. xvii. 6.; and this is probably the true reading. Indeed, there is but one letter of difference between them; and letters which might easily be mistaken for each other: shibley, tribes, is almost the same in appearance with shophtey, judges; the abeth, and the phe, being the same letter, the apex under the upper stroke of the phe excepted. If this were but a little effaced in a MS. it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by ver. 11.

Verse 10. I will appoint a place] I have appointed a place; and have planted them. See the observations at the end.

Verse 11. The LORD-will make thee a house.] Thou

to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain for ever. God is the author of all our holy purposes, as well as of our good works. He first excites them; and, if we be workers together with him, he will crown and reward them as though they were our own, though he is their sole author.

Verse 13. He shall build] That is, Solomon shall build my temple, not thou; because thou hast shed blood abundantly, and hast made great wars. See 1 Chron. xxii. 8.; and see the observations at the end.

The throne of his kingdom for ever.] This is a reference to the government of the spiritual kingdom; the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated; "Of the increase of his government and peace, there shall be no end; upon the throne of David and upon his kingdom to order it and establish it with judgment and justice, from henceforth, even FOR EVER." Isa. ix. 7.

Verse 14. If he (Solomon) commit iniquity] Depart from the holy commandment delivered to him; I will chasten him with the rod of men: he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end.

Verse 15. But my mercy shall not depart away from him as I took it from Saul] His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time.

The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel: he did not choose to sit on the secular throne, he ascended the spiritual throne; and now he is exalted to the right hand of God, a PRINCE and a Saviour, to give repentance and remission of sins. See the observations at the end of the chapter.

Many have applied these verses and their parallels to support the doctrine of unconditional final perseverance: but with it the text has nothing to do; and were we to press it, because of the antitype, Solomon, the doctrine would most evidently be ruined; because there is neither proof nor evidence of Solomon's salvation.

O LORD God, but thou hast spoken also of thy servant's house for a great while to come. And is this the P manner of man, O LORD God? 20 And what can David say more unto thee? for thou, LORD God, knowest thy servant. 21 For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.

22 Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears.

23 And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?

24 For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God.

u Ver. 12. 13-o Isai. 55. 8.-p Hebr. law. Gen. 18. 19. Psa. 139. 1.-r 1 Chron. 16. 25. 2 Chron. 2.5. Psa. 48. 1. & 86. 10. & 96. 4. & 135. 5. & 145. 3. Jer. 10. 6. 8 Deut. 3. 24. & 4. 35. & 32 39. 1 Sam. 2.2. Psa. 86. 8. & 89. 6, 8. Isai. 45. 5, 18, 22.

Verse 19. And is this the manner of man] Literally; And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam, The seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant king, for ever and ever? See the additions at the end.

Verse 20. What can David say more?] How can I express my endless obligations to thee.

Verse 21. For thy word's sake] See the parallel place, 1 Chron. xvii. 19.

Verse 25. And do as thou hast said] David well knew that all the promises made to himself and family were conditional; and therefore he prays that they may be fulfilled. His posterity did not walk with God; and, therefore, they were driven from the throne. It was taken from them by the neighbouring nations; and it is now in the hands of the Mohammedans: all the promises have failed to David and his natural posterity; and to Christ and his spiritual seed alone are they fulfilled. Had David's posterity been faithful, they would, according to these promises of God, have been sitting on the Israelitish throne at this day.

It is worthy of remark, how seldom God employs a soldier in any spiritual work; just for the same reason as that given to David; and yet there have been several eminently pious men in the army, who have laboured for the conversion of sinners. I knew a remarkable instance of this: I was acquainted with Mr. John Haime, a well-known preacher among the people called Methodists. He was a soldier in the queen's eighth regiment of dragoons, in Flanders, in the years 1739-46. He had his horse shot under him at the battle of Fontenoy, May 11, 1745; and was in the hottest fire of the enemy for above seven hours: he preached among his fellow-soldiers frequently, and under the immediate patronage of his royal highness the duke of Cumberland, commander-in-chief; and was the means of reforming and converting many hundreds of the soldiers. He was a man of amazing courage and resolution, and of inflexible loyalty. One having expressed a wonder "how he could reconcile killing men with preaching the Gospel of the grace and peace of Christ ?" He answered-I never killed a man."How can you tell that? Were you not in several battles?"-Yes; but I am confident I never killed nor wounded a man.-"How was this? Did you not do your duty?"-Yes, with all my might; but, when in battle, either my horse jumped aside, or was wounded, or was killed; or my carbine missed fire, and I could never draw the blood of the enemy.-"And would you have done it if you could?"-Yes, I would have slain the whole French army, had it been in my power: I fought in a good cause, for a good king, and for my country: and, though I struck in order to cut, and hack, and hew, on every side, I could kill no man.-This is the substance of his answers to the above questions; and we see from it a remarkable interfering providence: God had appointed this man to build a spiritual house in the British army, in Flanders; and would not permit him to shed the blood of his fellow-creatures.

"This chapter is one of the most important in the Old Testament; and yet some of its most interesting verses are very improperly rendered in our translation: it therefore demands our most careful consideration. And as, in the

25 And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.

26 And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee.

27 For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee.

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course of these remarks, I propose to consider, and hope to explain, some of the prophecies descriptive of THE MESSLAH, which were fulfilled in JESUS CHRIST; among which prophecies, that contained in this chapter is worthy of particular attention, I shall introduce it, with a general state of this great argument.

"It having pleased GOD that, between the time of a Messiah being promised, and the time of his coming, there should be delivered by the prophets a variety of marks, by which the Messiah was to be known, and distinguished from every other man, it was impossible for any one to prove himself the Messiah, whose character did not answer to these marks; and, of course, it was necessary, that all these criteria, thus divinely foretold, should be fulfilled in the character of Jesus Christ. That these prophetic descriptions of the Messiah were numerous, appears from Christ and his apostles, (Luke xxiv. 27. 44.; Acts xvii. 2. 3.; xxviii. 23, &c.) who referred the Jews to the Old Testament, as containing abundant evidence of his being THE MESSIAH, because he fulfilled all the prophecies descriptive of that singular character. The chief of these prophecies related to his being miraculously born of a virgin; the time and place of his birth; the tribe and family from which he was to descend; the miracles he was to perform; the manner of his preaching; his humility, and mean appearance; the perfect innocence of his life; the greatness of his sufferings; the treachery of his betrayer; the circumstances of his trial; the nature of his death and burial; and to his miraculous resurrection. Now among all the circumstances which form this chain of prophecy, the first reference, made in the New Testament, relates to his descent; for the New Testament begins with asserting that JESUS CHRIST was the son of David, the son of Abraham. As to the descent of Christ from ABRAHAM; every one knows that Christ was born a Jew; and, consequently descended from Jacob, the grandson of Abraham. And we all know, that the promise given to Abraham concerning the Messiah is recorded in the history of Abraham's life, in Gen. xxii. 18: Christ being also to descend from DAVID, there can be no doubt that this promise, as made to David, was recorded likewise in the history of David. It is remarkable, that David's life is given more at large than that of any other person in the Old Testament ;-and can it be supposed that the historian omitted to record that promise, which was more honourable to David than any other circumstance? The record of this promise, if written at all, must have been written in this chapter; in the message from GOD by Nathan to David, which is here inserted. Here (I am fully persuaded) the promise was, and still is, recorded: and the chief reason why our divines have so frequently missed it, or been so much perplexed about it, is owing to our very improper translation of the 10th and 14th verses.

"This wrong translation, in a part of Scripture so very interesting, has been artfully laid hold of, and expatiated upon splendidly, by the Deistical author of The Grounds and Reasons of the Christian Religion; who pretends. to demonstrate, that the promise of a Messiah could not be here recorded: His reasons (hitherto I believe unanswered) are three:-1. Because, in ver. 10. the prophet speaks of the future prosperity of the Jews, as to be afterward fixed, and no more afflicted; which circumstances

are totally repugnant to the fate of the Jews, as connected with the birth and death of Christ. 2. Because the Son, here promised, was (ver. 13.) to build a house; which house, it is pretended, must mean the temple of Solomon; and of course Solomon must be the son here promised: and, 3. Because, ver. 14. supposes, that this son might commit iniquity; which could not be supposed of The Messiah. The first of these objections is founded on our wrong translation of ver. 10. where the words should be expressed as relating to the time past or present. For the prophet is there declaring what great things Gop had already done for David and his people; that he had raised David from the sheepfold to the throne; and that he had planted the Israelites in a place of safety, at rest from all those enemies who had so often before afflicted them. That the verbs no vesamti, and nyo unatati may be rendered in the time past or present, is allowed by our own translators; who here (ver. 11.) render nm vehanichti and have caused thee to rest, and also render Tom vehiggid and telleth: which construction, made necessary here by the context, might be confirmed by other proofs almost innumerable. The translation, therefore, should run thus: I took thee from the sheepcote; and have made thee a great name; and I HAVE APPOINTED a place for my people Israel; and HAVE PLANTED them, that they may dwell in a place of their own, and move no more. Neither Do the children of wickedness afflict them any more; as beforetime, and as since the time that I commanded judges to be over Israel: and I HAVE CAUSED thee to rest from all thine enemies.

"Objection the second is founded on a mistake in the sense. David indeed had proposed to build a house to GOD, which God did not admit. Yet, approving the piety of David's intention, GOD was pleased to reward it by promising that HE would make a house for DAVID; which house, to be thus erected by GOD, was certainly not material, or made of stones; but a spiritual house, or family, to be raised up for the honour of GOD, and the salvation of mankind. And this house, which God would make, was to be built by David's SEED; and this seed was to be raised up AFTER David slept with his fathers: which words clearly exclude Solomon, who was set up, and placed upon the throne, BEFORE David was dead. This building, promised by GoD, was to be erected by one of David's descendants, who was also to be an everlasting king: and indeed the house, and the kingdom, were both of them to be established for ever. Now that this house, or spiritual building, was to be set up, together with a kingdom, by the Messiah, is clear from Zechariah; who very emphatically says, (ch. vi. 12, 13.) Behold the man whose name is the Branch; HE SHALL BUILD THE TEMPLE of the Lord. Even HE SHALL BUILD THE TEMPLE of the Lord; and he shall bear the glory, and shall sit and rule upon his THRONE, &c. Observe, also, the language of the New Testament. In 1 Corinth. iii. 9-17. St. Paul says, Ye are God's BUILDING-Know ye not that YE are the temple of God?-the temple of God is holy, which temple ve are. And the author of the Epistle to the Hebrews seems to have his eye upon this very promise in Samuel, concerning a Son to David, and of the house which he should build: when he says, (iii. 6.) CHRIST, AS A SON, OVER HIS OWN HOUSE; WHOSE HOUSE are we. "As to the third and greatest difficulty, that also may be removed, by a more just translation of ver. 14.; for the Hebrew words do not properly signify what they are now made to speak. It is certain that the principal word nyn behaâoto, is not the active infinitive of kal, which would

from הגלות is in Niphal, as עוה from העית but ; בעיתי be

. It is also certain that a verb, which in the active voice signifies to commit iniquity, may in the passive signify to suffer for iniquity: and hence it is, that nouns from such verbs sometimes signify iniquity, sometimes punishment. See Lowth's Isa. page 187. with many other authorities, which shall be produced hereafter. The way being thus made clear, we are now prepared for abolishing our translation, if he commit iniquity; and also for adopting the true one-even in his suffering for iniquity. The Messiah, who is thus the person possibly here spoken of, will be made still more manifest from the whole verse thus translated. I will be his father, and he shall be my son: EVEN IN HIS SUFFERING FOR INIQUITY, I shall chasten him with the rod of men, (with the rod due to men,) and with the stripes (due to) the children of ADAM. And this construction is well supported by Isai. liii. 4, 5. He hath carried OUR SORROWS, (i. e. the sorrows due to us, and which we must otherwise have suffered,) he was wounded for our transgressions, he was bruised for our iniquitics: the chastisement of our peace was upon him; and with his stripes we are healed. See note page 479. in Hallet, on Heb. xi. 26. Thus, then,

| God declares himself the Father of the Son here meant ; (See also Heb. i. 5.) and promises that, even amidst the sufferings of this Son, (as they would be for the sins of others, not for his own,) his mercy should still attend him; nor should his favour be ever removed from this king, as it had been from Saul. And thus (as it follows) thine house (O David,) and thy kingdom shall (in Messiah) be established for ever, before ME, (before GoD:) thy throne shall be established for ever. Thus the angel, delivering his message to the virgin-mother, Luke i. 32, 33. speaks, as if he was quoting from this very prophecyThe Lord God shall give unto him the throne of his father DAVID: and he shall reign over the house of Jacob FOR EVER and of his kingdom there shall be no end. In ver. 16. 7 lipaneyca, is here rendered as lipeni, on the authority of three Hebrew MSS., with the Greek and Syriac versions; and, indeed, nothing could be established for ever, in the presence of David, but in the presence of God only.

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Having thus shown that the words fairly admit here the promise made to David, that from his seed should arise Messiah, the everlasting king; it may be necessary to add that, if the Messiah be the person here meant, as suffering innocently for the sins of others, Solomon cannot be; nor can this be a prophecy admitting such double sense, or be applied properly to two such opposite characters. Of whom speaketh the prophet this? of HIMSELF, or of SOME OTHER man? This was a question properly put by the Ethiopian treasurer, (Acts viii. 34.) who never dreamt that such a description as he was reading could relate to different persons: and Philip shows him that the person was Jesus only. So here it may be asked, Of whom speaketh the prophet this? of Solomon, or of Christ? it must be answered, of Christ: one reason is, because the description does not agree to Solomon; and therefore Solomon, being necessarily excluded in a single sense, must also be excluded in a double. Lastly, if it would be universally held absurd to consider the promise of Messiah made to ABRAHAM as relating to any other person besides Messiah; why is there not an equal absurdity in giving a double sense to the promise of Messiah thus made to David?

"Next to our present very improper translation, the cause of the common confusion here has been-not distinguishing the promise here made, as to Messiah alone, from another made as to Solomon alone: the first brought by Nathan, the second by Gad; the first near the beginning of David's reign, the second near the end of it; the first, relating to Messiah's spiritual kingdom, everlasting without conditions; the second, relating to the fate of the temporal kingdom of Solomon, and his heirs, depending entirely on their obedience or rebellion. 1 Chron. xxii. 813. xxviii. 7. Let the first message be compared with this second, in 1 Chron. xxii. 8-13. which the Syriac version (at ver. 8.) tells us, was delivered by a prophet, and the Arabian says, by the prophet GAD. This second message was after David's many wars, when he had shed much blood; and it was this second message that, out of all David's sons, appointed Solomon to be his successor. the time of the first message Solomon was not born; it being delivered soon after David became king at Jerusalem but Solomon was born at the time of this second message. For though our translation very wrongly says, (1 Chron. xxii. 9.) a son SHALL BE born to thee-and his name shall be Solomon; yet the Hebrew text expressly speaks of him as then born-Behold, a son ( est) IS BORN to thee: and, therefore, the words following must be rendered, Solomon is his name, and I will give peace in his days: he shall build a house for my name, &c.

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natus

"From David's address to GoD, after receiving the message by Nathan, it is plain that David understood the Son promised to be THE MESSIAH; in whom his house was to be established for ever. But the words, which seem most expressive of this, are in this verse now rendered very unintelligibly: And is this the manner of man? Whereas the words N nn nn vezeoth toruth ha Adam, literally signify, and this is (or must be) the law of the man, or of the Adam, i. e. this promise must relate to the law, or ordinance, made by GOD to Adam, concerning the Seed of the woman; the man, or the second ADAM; as the Messiah is expressly called by St. Paul, 1 Cor. xv. 45, 47. This meaning will be yet more evident from the parallel place, 1 Chron. xvii. 17. where the words of David are now miserably rendered thus: and thou hast regarded me according to the estate of a man of high degree:

ureitani ketor וראיתני בתור האדם המעלה whereas, the words

ha Adam hammaâlah, literally signify, and thou hast regarded me, according to the order of the ADAM THAT IS FUTURE, OR THE MAN THAT IS FROM ABOVE (for the word

CHAPTER VIII.

David subdues the Philistines, 1. And the Moabites, 2. And the king of Zobah, 3, 4. And the Syrians in general, 5-S. Toi, king of Hamath, sends to congratulate him on his victories over the king of Zobah, and sends him rich presents, 9, 10. David delicates all the spoils to God, 11--13. He garrisons Edom, 14. And reigns over all Israel, 15. An account of his chief officers, 16--18.

An Exod. Isr.

451.

Anno ante

a

AND after this it came to pass, that

b

David smote the Philistines, and 1 Olymp. 261. subdued them: and David took Metheg-ammah out of the hand of the Philístines.

2 And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David's servants, and e brought gifts.

3 David smote also Hadadezer, the son of Rehob, king of & Zobah, as he went to recover his border at the river Euphrates.

4 And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David houghed all the

a 1 Chron. 18. 1, &c.-b Or, the bridle of Ammah-c Numb. 21. 17.-d Ver. 6. & 14-e Pea 72 10. See 1 Saun 10, 27-f Or, Hadarezer. 1 Chron. 18.3.-g Ch. 10. 6. Paa. 60, title-h Gen. 15. 18.-i Or, of his.-k As 1 Chron. 18. 4.-1 Josh. 11. 6, 9.

yon hammaâlah, very remarkably signifies hereafter as to time, and from abore as to place :) and thus St. Paul, including both senses-THE SECOND MAN is THE LORD FROM HEAVEN and Adam is the figure of him that was to come, or the future, Rom. v. 14. See the preface of the late learned Mr. Peters, on Job; referred to, and confirmed as to this interesting point, in a note subjoined to my sermon on A VIRGIN SHALL CONCEIVE, &c. page 4952. 8vo. 1765. A part of that note here follows:-The speech of David (2 Sam. vii. 18-29.) is such as one might naturally expect from a person overwhelmed with the greatness of the promised blessing for it is abrupt, full of wonder, and fraught with repetitions. And now, what can David say unto thee? What, indeed! For thou, LORD GOD, knowest thy servant: thou knowest the hearts of all men, and seest how full my own heart is. For thy word's sake, for the sake of former prophecies; and according to thine own heart, from the mere motive of thy wisdom and goodness; hast thou done all these great things, to make thy servant know them. I now perceive the reason of those miraculous providences which have attended me from my youth up; taken from following the sheep, and conducted through all difficulties to be ruler of thy people: and shall I distrust the promise now made me? Thy words be true. If the preceding remarks on this whole passage be just, and well grounded; then may we see clearly the chief foundation of what St. Peter tells us (Acts ii. 30.) concerning DAVID: that, being a prophet, and KNOWING that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up CHRIST, to sit on his throne; he, seeing this before, spoke of the resurrection of Christ, f.c.'"

chariot-horses, but reserved of them for a hundred chariots.

5 m And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men,

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6 Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the LORD preserved David whither soever he went.

7 And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.

8 And from Betah, and from • Berothai, cities of Hadadezer, King David took exceeding much brass.

91 When Toi king of Hamath heard that David had smitten all the host of Hadadezer,

10 Then Toi sent "Joram his son unto King David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And

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m 1 Kings 11. 23, 24, 25.-n Ver. 2-o Ver. 14. Ch. 7. 9-p See 1 Kings 10. 16.-r Or, Tilbath.—s Or, Chun. 1 Chron. 18. 8- Tou. 1 Chron. 18 g u 1 Chron. 18. 10. Hadoram. Heb. ask him of peace-w Het was a man of wars with.

after he had conquered Moab, consigned two-thirds of the inhabitants to the sword: but I think the text will bear a meaning much more respectable to that king. The first clause of the verse seems to determine the sense: he measured them with a line, casting them down to the ground; to put to death, and with one line to keep alive. Death seems here to be referred to the cities by way of metaphor; and, from this view of the subject, we may conclude, that two-thirds of the cities, that is, the strong places of Moab, were erased; and not having strong places to trust to, the text adds, so the Moabites became David's servants, and brought gifts, i. e. were obliged to pay tribute. The word line may mean the same here as our rod; i. e. the instrument by which land is measured. There are various opinions on this verse, with which I shall not trouble the reader. Much may be seen in Calmet and Dodd.

Verse 3. David smote-Hadadezer] He is supposed to have been king of all Syria, except Phoenicia; and, wishing to extend his dominions to the Euphrates, invaded a part of David's dominions which lay contiguous to it; but being attacked by David, he was totally routed.

Verse 4. A thousand chariots] It is strange that there were a thousand chariots, and only seven hundred horsemen taken, and twenty thousand foot. But as the discomfiture appears complete, we may suppose that the chariots being less manageable, might be more easily taken, while the horsemen might, in general, make their escape. The infantry also seem to have been surrounded, when twenty thousand of them were taken prisoners.

David houghed all the chariot-horses] If he did so, it was both unreasonable and inhuman; for, as he had so complete a victory, there was no danger of these horses falling into the enemy's hands: and if he did not choose to keep them, which, indeed, the law would not permit, he should have killed them outright; and then the poor innocent creatures would have been put out of pain. But does the text speak of houghing horses at all? It does not. Let

NOTES ON CHAPTER VIII. Verse 1. David took Metheg-ammah] This is variously translated. The Vulgate has, tulit David frænum tributi: David removed the bondage of the tribute which the Israelites paid to the Philistines. Some think it means a fortress, city, or strong town; but no such place as Metheg-ammah is known. Probably the Vulgate is nearest recab: And David disjointed all the chariots, except a the truth. The versions are all different. See the follow-hundred chariots which he reserved for himself. Now, ing comparison of the principal passages here collated with the parallel place in 1 Chron.

2 Sam. chap. viii. Verse 1. David took Metheg-ammah. Verse 3. David emote Hadadezer. Verse 4. And David took from him and 700 horsemen, and 20,000 1000 foot. Verse 6. Then David put garrisons in Syria.

Verse 8. And from Betah and Berothai cities of Hadadezer

Verse 9. When Toi heard, that David had amitten Hadadezer.

Verse 10. Then Toi sent Joram his son.
Verse 12. Syria and Moab.

Verse 13. Syrians, in the valley of Salt, 18000.

Verse 17. Ahimelech-& Seraiah was the scribe.

Chap. 10. v. 16. Shobach the captain. Verse 17. Davil passed over Jordan, and came to Helam.

Verse 19. David slew 700 chariots of the Syriana, and 10,000 horsemen; and mote Shobach, &c.

1 Chron. chap. zviii. Verse 1. David took Gath and ber towns.

Verse 3. David smote Hadarezer. Verse 4. And David took from him 1000 chariots, and 7000 horsemen, and 20,000 foot.

Verse 6. Then David put in Syria. Verse S. And from Tibbath and Chun

cities of Hadarezer.

Verse 9. When Ton heard, that David had smitten Hadarezer.

Verse 10. He sent Hadoram his son.
Verse 11, Edom and Moab.

-vayaalker David eth col ha ויעקר דור את כל הרכב,us hear

this destruction of the chariots was a matter of sound policy, and strict piety. God had censured those who trusted in chariots: piety, therefore, forbade David the use of them and lest they should fall into the enemy's hands, and be again used against him, policy induced him to destroy them. The Septuagint render the words nearly as I have done, και παρέλυσε Δαυίδ παντα τα άρματα.

He kept, however, one hundred; probably as a sort of baggage or forage wagons.

Verse 6. Brought gifts] Paid tribute.

Verse 7. David took the shields of gold] We know not what these were. Some translate arms, others quivers,

Verse 12 Edomites, in the valley of others bracelets, others collars, and others shields. They

Salt, 18000. Verse 16. Ahimelech-& Shavsha was scribe.

Chap. 19. v. 16. Shophach the captain. Verse 17. Davil passed over Jordan, and came upon them.

אלהם

Verse 18. David slew of the Syrians, 7000 chariots, and 40,000 footmen; and killed Shophach, &c.

Verse 2. And measured them with a line-even with two lines] It has been generally conjectured, that David,

were probably costly ornaments, by which the Syrian soldiers were decked and distinguished.

Verse 9. Toi king of Hamath] Hamath is supposed to be the famous city of Emessa, situated on the Orontes, in Syria. This was contiguous to Hadadezer; and led him to wage war with Toi, that he might get possession of his territories. For a comparison of the tenth verse, see 1 Chron. xviii. 9.

Joram brought with him vessels of silver, and vessels of gold, and vessels of brass:

11 Which also King David y did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued:

12 Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah.

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13 And David gat him a name when he returned from smiting of the Syrians in the valley of Salt, being eighteen thousand men. 14 And he put garrisons in Edom, throughout all Edom put he garrisons, and all they of Edom became David's servants. And the LORD preserved David whithersoever he went. 15 And David reigned over all Israel; and David executed judgment and justice unto all his people.

16 And Joab the son of Zeruiah was over the host: and Jehoshaphat, the son of Ahilud, wash recorder;

17 And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests; and Seraiah was the scribe;

m

18 And Benaiah, the son of Jehoiada, was over both the Cherethites and the Pelethites; and David's sons were " chief rulers.

n

CHAPTER IX.

David loquires after the family of Jonathan, and is informed of Mephibosheth his son,
Ziba the servant of Saul, and his family, to till the ground for Mephibosheth, 9–13.
An. Exod. Isr. 451.
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3 And the king said, Is there not yet any of the house of Saul, that I may show the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.

4 And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lo-debar.

5 Then King David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lo-debar.

6 Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!

7 ¶ And David said unto him, Fear not: " for I will surely show thee 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.

8 And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?

V

9 Then the king called to Ziba, Saul's servant, and said unto him, w I have given unto thy master's son all that pertained to Saul, and to all his house.

10 Thou, therefore, and thy sons, and thy 1-4. He sends for him, and gives him all the land of Sanl, 5-8. And appoints servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread always at my table. Now Ziba had y fifteen sons and twenty servants.

1. Olymp. 264.

AND David said, Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake?

2 And there was of the house of Saul a servant whose name was P Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.

x Heb in his hand were.-y 1 Kings 7. 51. 1 Chron. 18. 11. & 2. 2.—2 Heb. his smiling-a 2 Kings 14. 7.-b See 1 Chron. 18. 12 Psa. 60, title. -c Or, slaying. d Gen. 27. 29, 37, 40. Numb. 24. 18.-e Ver. 6-f Ch. 19. 13. & 2. 23. 1 Chron. 14. 6. & 18. 15-g 1 Kings 4. 3-h Or, remembrancer, or, writer of chronicles. i1 Chron. 24. 3

11 Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons.

k Or, secretary-11 Chron. 18. 17.-m 1 Sam. 30. 14.-n Or, princes. Ch. 20. 26-01 Sam. 18. 3. & 20. 14, 15, 16, 17, 42 Prov. 27. 10-p Ch.16 1. & 19. 17, 29.-q 1 Sam. 20. 14.-r Ch. 4. 4-s Ch. 17. 27.- Called, Merib-baal. 1 Chron. 8. 31-u Ver. 1, 3-y 1 Sam. 24. 14. Ch. 16. 9.-w See Ch. 16. 4. & 19. 29. x Ver. 7, 11, 13. Ch. 19. 28.--y Ch. 19. 17.

of state often destroy all the charities of life.

Verse 13. David gat him a name] Became a very cel-siderations prevented him from doing this sooner. Reasons ebrated and eminent man. The Targum has it, David collected troops; namely, to recruit his army, when he returned from smiting the Syrians. His many battles had, no doubt, greatly thinned his army.

The valley of Salt] Supposed to be a large plain, abounding in this mineral, about a league from the city of Palmyra, or Tadmor in the wilderness.

Verse 14. He put garrisons in Edom] He repaired the strong cities which he had taken, and put garrisons in them, to keep the country in awe.

Verse 16. Joab-was over the host] General and commander in chief over all the army. Ahilud-recorder]

mazzkir, remembrancer; one who kept a strict journal of all the proceedings of the king, and operations of his army; a chronicler.

Verse 17. Seraiah-the scribe] Most likely the king's private secretary.

Verse 19. Benaiah] The chief of the second class of David's worthies. We shall meet with him again.

Verse 3. That I may show the kindness of God unto him] That is, the utmost, the highest degrees of kindness; as the hail of God is very great hail; the mountains of God exceeding high mountains: besides, this kindness was according to the covenant of God made between him and the family of Jonathan.

Verse 4. Lo-debar.] Supposed to have been situated beyond Jordan: but there is nothing certain known concerning it.

Verse 7. Will restore thee all the land] I believe this means the mere family estate of the house of Kish, which David, as king, might have retained; but which, most certainly, belonged, according to the Israelitish law, to the descendants of the family.

And thou shalt eat bread at my table] This was kindness; the giving up the land was justice; and it was the highest honour that any subject could enjoy, as we may see from the reference made to it by our Lord, Luke xxií. 10. That ye may eat and drink at my table in my kingdom. For such a person David could do no more. His lameness rendered him unfit for any public employment.

Verse 9. I have given unto thy master's son] Unless

Micah, son of Mephibosheth; and so some understand it: but it is more likely that Mephibosheth is meant, who is called son of Saul, instead of grandson. Yet it is evident enough that the produce of the land went to the support of Micah, see ver. 10; for the father was provided for at the table of David: but all the patrimony belonged to Mephibosheth.

The Cherethites, and the Pelethites] The former supposed to be those who accompanied David when he fled from Saul; the latter those who came to him at Ziklag. But the Targum translates these two names thus: the archers, and the slingers; and this is by far the most like-Ziba had been servant of Jonathan, this seems to refer to ly. It is not at all probable that David was without a company both of archers and slingers. The bow is celebrated in the funeral lamentation over Saul and Jonathan; and the sling was renowned as the weapon of the Israelites: and how expert David was in the use of it, we learn from the death of Goliath. I take for granted that the Chaldee paraphrast is correct. No weapons, then known, were equally powerful with these: the spears, swords, and javelins of other nations were as stubble before them. The bow was the grand weapon of our English ancestors: and, even after the invention of fire-arms, they were with difficulty persuaded to prefer them.

NOTES ON CHAPTER IX. Verse 1. Is there yet any that is left] David, recollecting the covenant made with his friend Jonathan, now inquires after his family. It is supposed that political con

Verse 10. Thou therefore, and thy sons-shall till the land] It seems that Ziba and his family had the care of the whole estate, and cultivated it at their own expense, yeilding the half of the produce to the family of Mephibosheth. Ziba was properly the hind, whose duty and interest it was to take proper care of the ground; for the better it was cultivated, the more it produced; and his half would, consequently, be the greater. Verse 11. So shall thy servant do.] The promises of

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