Matthew Poole and continuators on 2 Samuel 19

AND it was told Joab , Behold, the king weepeth and mourneth for Absalom.

By his Messengers, upon their return.

3 And the people gat them by stealth that day into the city , as people being ashamed steal away when they flee in battel.

Not openly, and orderly, and triumphantly, as Conquerors use to do; but secretly, and disorderly, and asunder, as if they were afraid and ashamed, lest David should see them, and look upon them with an evil eye, as those that had an hand in the killing of his dearly beloved Son.

4 But the king covered his face , and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son.

As a deep mourner, as one that desired neither to see, nor to be seen by any others.

5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants , which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy w[illegible: 1+ letters]ves, and the lives of thy concubines ,

Either the Gate-house: or, his now dwellinghouse in the City: to which he was retired, that he might more freely ind[illegible: 1+ letters]lge himself in the expressions of his grief.

By disappointing their just hopes of praises and rewards, and by requi[illegible: 1+ letters]ing them with contempt and tacit rebukes.

All which Absalom struck at, and had sooner or later actually taken away, if he had not been cut off in such a manner without expecting thy knowledge or consent: and therefore thy carriage towards them that have saved the lives of thee and thine, with the utmost hazard of their own, is highly unjust and ungrateful.

6 In that thou lovest thine enemies, and hatest thy friends; for thou hast declared this day, that thou regardest neither princes, nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well .

This is not to be understood as exactly true in the rigour of it; but onely comparatively and Hyper[illegible: 1+ letters]olically spoken. For David desired their preservation and Absalom's too: but it must be considered, that Ioab was now in an high transport of passion, which might easily hurry him into indecent expressions; and that David's carriage gave too much colour to such a suggestion; and that such sharpness of speech was in a manner necessary to awaken the▪ King out of his Lethargy, and to preserve him from the impendent mischiefs.

Marginal references: Heb. by loving, &c.; Heb. that princes, or servants, are not to thee.

7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD , if thou go not forth , there will not tarry one with thee this night , and that will be worse unto thee than all the evil that be[illegible: 1+ letters]el thee from thy youth until now.

This Oath was either assertory of what he believed might in reason be expected, as likely in great measure to come to pass; or else promissory; or rather, minatory of what he by his influence could and would effect; and if so, it was much more than became him to say to his Sovereign; and could onely be excused by the circumstances which at this time might make it seem necessary: For David was indeed to blame in taking no more notice of their good service (however Ioab might be faulty also in disobeying the Kings express command as to Absalom's person); and great reason there was that David, as Ioab did now advise, should shew himself less displeased to the people, who had exposed their lives to preserve him and his.

To the Gate, to shew thy self to thy people, and kindly and thankfully to acknowledge the good service that they have now done thee.

The hearts of all thy people will forth with be irrecoverably alienated from thee, and they will look out for some other person on whom they may set the Crown.

Marginal references: Heb. to the heart of thy servants.

8 Then the king rose, and sate in the gate : and they told unto all the people, saying, Behold, the king doth sit in the gate: and all the people came before the king : for Israel had fled every man to his tent.

He was come forth out of his retirement, and appeared in publick, on the Seat of Judgment, at the Gate of the City, to receive the Addresses of his people, and mind the Affairs of the Kingdom.

To congratulate him for the Victory, and to prosess their subjection to him. So Ioab's Speech, though very severe and presumptuous, was, it seems, a word in season, and had that good effect which he designed.

9 ¶ And all the people were at strife throughout all the tribes of Israel, saying , The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines, and now he is fled out of the land for Absalom .

Quarrelling one with another as the Authors or Abettors of this shameful and cursed Rebellion.

Discoursing privately and publickly of David's high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their King, which they had lately shaken off. Thus the Crowns of Kings sit faster or looser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will.

Now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalom, and thereby forcing David to fly out of the Land of Canaan, to the parts beyond Iordan, for his security.

10 And Absalom whom we anointed over us, is dead in battel : now therefore why speak ye not a word of bringing the king back?

i. e. Caused to be Anointed by Zadok, or Abiathar, or some other of the Priests, whom they persuaded or constrained to do this office: for this being a Sacred Ceremony, of great reputation, and a likely means to gain the more authority and veneration from the people to Absalom, as one whom God by his Vicegerent had constituted and set up; and this rite being usual upon all translations of the Government from one person to another in an extraordinary way, as this confessedly was, it is not likely that they would now omit it: though otherwise Anointing is frequently put for designing or constituting.

And therefore we have no obligation to him, and no hope of any thing from him.

The People of Israel speak thus to the Elders of Israel, as appears by comparing this Verse with the next. Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and re-establish him.

Marginal references: Heb. are ye silent.

11 ¶ And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the elders of Judah , saying, Why are ye the last to bring the king back to his house ? ([illegible: 1+ letters]eeing the speech of all Israel is come to the king, even to his house ).

Who being the first and chief Abettors of Absalom's Rebellion, despaired of ever obtaining the Kings grace and pardon, and therefore were backward to promote the Kings Restauration.

To his Royal Palace at Ierusalem.

i. e. Even to Mahanaim, where now the Kings House and Family is. Thus sometimes one word is taken in divers senses in the same Verse, as Matth. 8. 22. Or rather thus: about bringing the King back to his house: For, First, Those words are very fitly and easily understood here, out of the foregoing member of the Verse; such defects being usual in the Hebrew, which is a very concise or short Language. So it is Exod. 22. 15. and Deut. 1. 4, &c. Secondly, It seems most reasonable to understand the same Phrase, to his house, being twice here used in the same sense in both places, to wit, of his House in Ierusalem: and this is most agreeable to rule, and to Scripture-usage. Thirdly, Thus the words have more Emphasis than the other way: for if the Speech came to the King at Mahanaim, it matters not whether it found him in his House there, or in the Gate-house, or in the field. Fourthly, David had no House in Mahanaim, which could properly be called his house; as he had in Ierusalem. And then the Parenthesis should close before those last words, even to his house, or even to his own house, to wit, that at Ierusalem.

12 Ye are my brethren, ye are my bones and my flesh : wherefore then are ye the last to bring back the king ?

Of the same Tribe, and some of you of the same Family with my self; and therefore if I should revenge my self of you, which perhaps you may fear I will do when I have fully regained my power, I should but tear my own Flesh in pieces, and hate my own Body, which Nature and Interest obligeth every man to preserve.

This delay doth not suit with the relation you have, and the affection you owe to me.

13 And say ye to Amasa , Art thou not of my bone, and of my flesh ? God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab .

Absalom's late General; who judging his case, above all others, desperate, might be ready to use all his Interest with that Tribe, to delay or hinder the Kings return.

i. e. My near Kinsman, my Nephew. See 1 Chron. 2. 16, 17.

i. e. In my presence; or, now whilst I live; lest he should think he promised him onely the reversion of it.

Who, besides his other Crimes had lately exasperated the King by his wilful Murther of Absalom, contrary to David's express command; and by his insolent carriage towards him. And therefore the King having now the opportunity of another person who had a greater interest both in Iudah and Israel than Ioab, he gladly complies with it, that so he might both chaftise Ioab for his faults, and rescue himself from the Bondagein which Ioab had hitherto held him. Yet is it not necessary, from those words in the room of Ioab, to conclude that Ioab was to be displaced to make room for Amasa; but that he might be in like condition with Ioab: But, what follows in the next Chapter, makes very probable that he was indeed displaced, and Amasa put in his place.

Marginal references: Chap. [illegible: 1 word]. [illegible: 1 word].

14 And he bowed the heart of all the men of Judah, even as the heart of one man, so that they sent this word unto the king, Return thou and all thy servants.

Either, First, Amasa by his great influence upon them. Or, rather, Secondly, David by this prudent and kind message, and his free offer of pardon and favour to them, as if they had never offended.

Marginal references: Judg. 20. 1.

15 So the king returned, and came to Jordan: and Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan .

To attend upon the King in his passage over Iordan, and to furnish him with conveniences for his passage and journey. See below, v. 41, 42.

17 And there were a thousand men of Benjamin with him , and Ziba the servant of the house of Saul , and his fifteen sons, and his twenty servants with him, and they went over Jordan before the king ,

Whom he brought, partly to shew his power and interest in the people, whereby he was able to do David either great service, or great disservice: and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect.

Who, being conscious of his former abuse of David, and of his Master Mephibosheth, which he knew the King would understand, designed to sweeten David's Spirit towards him, by his great officiousness and forwardness in meeting him, and congratulating his return.

They did not tarry on this side Iordan waiting till the King came over, as the most of the men of Iudah did; but went over Iordan to pay their respects and duty to the King there, to express their eager and impatient desire to see the King.

Marginal references: Chap. 16. 1.

18 And there went over a ferry▪ boat to carry the kings houshold, and to do what he thought good: and Shimei the son of Gera fell down before the king as he was come over Jordan ;

Made by the men of Iudah for the Kings proper use; besides which there were doubtless many Boats ready for the use of others.

Or rather, as he was passing, or about to pass over Iordan; but this was beyond Iordan: for as he went over Iordan to the King, v. 17. so doubtless he fell down before him at his first coming into his presence the[illegible: 1+ letters]e.

Marginal references: Heb. the good in his eyes.

19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversly the day that my lord the king went out of jerusalem, that the king should take it to his heart .

i. e. Be affected with it, or excited to Revenge it.

Marginal references: Chap. 16. 5.

20 For thy servant doth know that I have sinned : therefore behold, I am come the first , this day of all the house of Joseph , to go down to meet my lord the king.

I do not excuse my Sin, but with grief and shame Confess it; in which case the Lord thy God is ready to Pardon Offenders, and so I trust wilt'st thou be.

The sense of my former Sin now hath, and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty.

Object. He was a Benjamite, Chap. 16. 5. How then doth he make himself one of the house of Ioseph? Answ. The house of Ioseph is here put, either, 1. For the Ten Tribes, which are oft distinguished from Iudah, and then they are called the house of Ioseph; as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms: and even after that Division, Benjamin was constantly reckoned with Iudah, and not with Ioseph, or Ephraim. Or, 2. For all the Tribes of Israel, who are all called the children of Ioseph, Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might, not onely because of Ioseph's Eminency, (the most Eminent Persons and Things being oft put for the rest of the kind) and because the rights of Primogeniture were in a great part devolved upon him, 1 Chron. 5. 1. but also because Ioseph had been as a Father to them, and had nourished them all like Children; as is expressed in the Hebrew Text, Gen. 47. 12. But in this sence this was not true, for the House of Iudah came before him, ver. 15. Or rather, 3. For all the Tribes, except Iudah, which are conveniently called the house of Ioseph, for the reasons now mentioned, and are fitly distinguished from Iudah, because the Rights of the First-born were divided between Iudah and Ioseph, 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah, because then they adhered to that Tribe; yet before that time it was more conveniently joyned with Ioseph, because they Marched under the Standard of the House of Ioseph, or of Ephraim, Numb. 10. 22, 23, 24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psal. 80. 2.

21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD's anointed ?

i. e. The King. By this Expression he minds David of his former Zeal against those who offered any injury to Saul, because he was the Lord's Anointed, 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King, which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law, Exod. 21. 17. might seem punishable with Death.

22 And David said, What have I to do with you , ye sons of Zeruiah , that ye should this day be adversaries unto me ? Shall there any man be put to death this day in Israel? for do not! know, that [illegible: 1+ letters] am this day king over Israel ?

I do not ask, neither will I take your Advice in this Matter.

Implying, that Ioab's hand was in this Contrivance, or that he suspected it.

i. e. That you put me upon things unfit for me to do, and contrary to my present Interest; for it was David's Interest at this time to Appease the People, and reconcile them to him, and not now to give them any new distast by acts of Severity: for this would make others jealous, that David will not forgive them neither, but would watch an opportunity to be Revenged on them. You pretend Friendship herein, and would have me take it for an effect of your Zeal for my Service; but in truth you give me such counsel as my Enemies would wish me to follow, that thereby I might awaken the fears and jealousies of my People which are now asleep, and cast them into a second Rebellion: which either Ioab and Abishai really designed by this Advice, that so Ioab might recover his Place again, and be made necessary for the King's Service; or David suspected that they did so.

Is not my Kingdom, which for my Sins was in a manner wholly lost, just now restored and assured to me? And when God hath been so Merciful to me in forgiving my Sin, shall I now shew my self Revengeful to Shimei? Shall I fully the Publick Joy and Glory of this Day, with an act of such severity? Or, shall I alienate the Hearts of my People from me, now when they are returning to me?

Marginal references: 1 Sam. 11. 13.

23 Therefore the King said unto Shimei Thou shalt not die : and the king sware unto him .

To wit, this day, as Abishai desireth; nor whilest I live, nor by my Hands, as it is repeated and explained, 1 King. 2. 8. nor for this Cause alone. For though David gave order to Solomon for his Punishment after his Death; nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished; yet he would not have him Punished for this Fault alone, but for some other Capital Crime, which [illegible: 1 word] presumed Shimei's Temper would easily betray him to; and Solomon's deep Wisdom would easily find out, 1 King. 2. 9.

That he would not put him to death with the Sword, as it is expressed 1 King. 2. 8.

Marginal references: 1 King. 2. 37, 36.

24 ¶ And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet , nor trimmed his beard , nor washed his cloathes , from the day the king departed, until the day he came again in peace.

i. e. The Grandson, 2 Sam. 6. 3, 6.

By cutting his Nails, and by washing his Feet, which was usual in hot Climates, and very refreshing; and therefore now neglected, as becoming a Mourner.

But suffered it to grow very long, and disorderly, as was usual with many persons in a forlorn, or mournful State.

His Linnen Clothes. This and the former were signs, that he was a true and obstinate Mourner, that lay'd aside his usual Refreshments: and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him, Chap. 16. 3.

25 And it came to pass when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me , Mephibosheth?

So it is supposed, That Mephibosheth, though he went to meet the King, wanted either Courage, or fit Opportunity to speak to the King till he came to Ierusalem, because of the great Multitudes that Addressed themselves to the King by the way. Though it might more reasonably be thought, that he could not go from Ierusalem to meet the King, as others did, because he wanted conveniencies for his Journey: for Ziba had gotten all his Lands and Goods, Chap. 16. 4. and it is not likely that he, who would not provide him an Ass to Ride on, or to accompany the King at his departure, would now be hasty to furnish him with one to meet the King, to whom he knew he would complain of him. But the Words may seem to be better rendred thus, when he went (for so the Hebrew Verb signifies, Ruth 3. 7. Ionah 1. 3.) from (which Praeposition is oft understood) Ierusalem. For there he was, Chap. 16. 3. and having continued there, as probably he did, (because he wanted an Ass to convey him elsewhere, and knew not where to be with more safety) he could not properly nor truly be said to have come thither to meet the King.

As Justice and Gratitude obliged thee to do.

26 And he answered, My lord, O king, my servant deceived me ; for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king, because thy servant is lame:

By carrying away the Ass which I bid him Saddle for me.

27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God : do therefore what is good in thine eyes.

To distinguish between true Reports and Calumnies; See on Chap. 14. 20.

Marginal references: Chap. 16. 3.

28 For all of my fathers house, were but dead men before my lord the king : yet didst thou set thy servant among them that did eat at thine own table: what right therefore have I yet to cry any more unto the king ?

i. e. Before thy Tribunal: we were all at thy Mercy: not my Estate onely (which thou hast now granted to Ziba) but my Life also was in thy Power, if thou hadst dealt with Rigor, and as Earthly Kings use to do with their Predecessors and Enemies Children. For otherwise by the Law of God Saul himself had not deserved to die by David's hands, as David himself confessed: much less his Children, who were not to dye for their Fathers Sins, Deut. 24. 16. But Mephibosheth speaks like a Courtier, and like an Orator, aggravating Matters against himself, that he might seem to justifie the King's Sentence, and to submit to it; and so insinuate himself into the Kings favour.

To wit; for the Vindication of mine Honour, and the Restitution of my Estate.

Marginal references: Heb. men of death.; Chap. 9. 7.

29 And the k[illegible: 1+ letters]ng said unto him, Why speakest thou any more of thy matters ? I have said , Thou and Ziba divide the Land .

For as Ziba was present, so doubtless he was not silent, but said and did what he could to make good his former Charge; which must needs occasion many Words before the King. And the King was not now at leisure for long Debates, and therefore makes an end of the Matter.

To wit, within my self; I have considered the Matter as far as now I can, and upon the whole am come to this Resolution, wherein I expect that thou and he do both acquiesce. Or, I do now say, I pronounce this Sentence in the Cause.

The meaning is either, 1. The Land shall be divided between thee and him, as it was by my first Order, Chap. 9. 10. He and his Sons managing it, and supporting themselves out of it, as they d[illegible: 1+ letters]d before, and giving the rest of the profits thereof to thee. And to this the following words may well enough be accommodated; Yea, let him take all; to wit, to his own sole use. Or, 2. The right and profits of the Land shall be equally divided between you. It seems a very rash and harsh Sentence, and very unbecoming David's Wisdom, and Justice, and Gratitude to Ionathan; and Ziba seems to have deserved Death for falsly Accusing his Master of Treason, rather than a Recompence. But the whole Transaction of the Matter is not here set down. Possibly Ziba might bring plausible Pretences to justifie his Accusation; and it might be pretended, That Mephibosheth neglected the trimming and dressing himself onely in Policy, and that for a season, till David and his Family had Destroyed one another by their C[illegible: 1+ letters]vil Wars, and giving him a fit opportunity to take the Crown. So that David might really be at a loss what to determine. And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself, Chap. 16. 1, 2. which Mephibosheth had not done. And possibly, th[illegible: 1+ letters]s was onely a present Sentence, and David resolved to Examme things more throughly when he had more leisure, and then to make a more full and final Determination of the Business; which also he might do, though it be not here Recorded. For we must not think, that nothing was done and said about such things but what is mentioned in Scripture. Besides, Ziba being a powerful man, and the Crown not yet firmly fixed upon the King's Head, David might think fit to suspend his Final Sentence till a more convenient season, and not now to provoke him too much by taking away all his Estate from him at once, but to proceed against him by degrees. Howsoever, this is certain, we cannot pass a right Judgment upon this Action of David's, unless we understood all the Circumstances of it, which we cannot pretend to do.

30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house .

I am contented to lose all, being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his [illegible: 1 word] own, and Truth and Peace returned to his Kingdom.

31 ¶ And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan .

And then to cross Iordan again, and so return to his Native Land.

Marginal references: 1 King. 2. 7.

34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem ?

Seeing my time of continuance in this World is but short, it is not advisable to change my Habitation, or to give thee or my self any further trouble.

Marginal references: Heb. how many days are [illegible: 1+ letters]he years of my life?

35 I am this day fourscore years old: and can I discern between good and evil? can thy servant tast what I eat or what I drink? can I hear any more the voice of singing-men, and singing women ? wherefore then should thy servant be yet a burden unto my lord the king ?

My Sences are grown dull, and uncapable of relishing the Delights of the Court. I am past taking Pleasure in delicious Tasts, or sweet Musick, and other such Delights of the Court.

I am through Age both [illegible: 1 word] and [illegible: 1+ letters]urdensome to others, and therefore most improper [illegible: 1 word] Courtlife.

36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

A little onward in thy way to Ierusalem, and then return.

Or, recompence me, to wit, for my small kindness to thee at Mahanaim, which was but a part of my duty to thee.

37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father, and of my mother: but behold thy servant Chimham , let him go over with my lord the king, and do to him what shall seem good unto thee.

Barzillai's son, 1 King. 2. 7.

40 Then the king went on to Gilgal, and Chimham went on with him, and all the people of Judah conducted the king , and also half the people of Israel .

Attended upon him on his Journey towards Ierusalem.

Whereas the Men of Iudah came intirely and unanimously to the king, as is noted here, and above ver. 14. the Israelites of the other Tribes came in but slowly, and by halves, as being no less guilty of the Rebellion, than the Tribe of Iudah; but not encouraged and invited to come in by such a particular and gracious Message as they were. And this is here mentioned as the occasion both of the Contention here following, and of the Sedition, Chap. 20.

41 ¶ And behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away , and have brought the king and his houshold, and all Davids men with him over Jordan?

To wit, such as were present.

i. e. Conveyed thee over Iordan hastily and privily, not expecting nor desiring our Consent and Concurrence in the Business, which we were no less ready to afford than they. It is also a secret Reflection upon the King, for permitting this Precipitation.

i. e. All thy men; such changes of Persons being most frequent in the Hebrew Language; thine Officers, and Guards, and Soldiers. This is mentioned as an aggravation of their fault, That they did not onely carry the King over Iordan, but all his Men too, without asking their Advice.

42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us : wherefore then be ye angry for this matter? have we eaten at all of the kings cost? or hath he given us any gifts ?

Of the same Tribe with us, and therefore both oweth the more respect to us, and might expect and challenge more respect from us.

We have neither sought nor gained any advantage to our selves hereby, but onely discharged our duty to the King, and used all Expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done; See ver. 40.

43 And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king , and we have also more right in David than ye : Why then did ye despise us, that our advice should not be first had in bringing back our king ? And the words of the men of Judah were fiercer than the words of the men of Israel.

They say but ten, though strictly there were Eleven; either, because they accounted Ioseph (which comprehends both Ephraim and Manasseh under it) for one Tribe, as it is sometimes reckon'd; or because Simeon, whose Lot lay within the Tribe of Iudah, were joyned with them in this Action.

i. e. In the Kingdom, and the management of the Affairs of it; the Word King being put for Kingdom, as it is 2 Chron. 23. 20. and Isa. 23. 15. Dan. 7. 17. Hos. 10. 15. Or, in the King's person, and the disposal thereof.

As in the general we have more right in the King and Kingdom; so particularly, we have more right in David than you, because you were the first beginners, and the most zealous promoters of this Rebellion: and as David is nearest of kin to you, so he hath been most injured by you; howsoever, as he is King, we justly Claim a greater Interest in him, than you; inasmuch as we are the far greatest part of his Subjects.

That we being the far greater Number, should not have the first and chiefest Vote in this Action. But the Words are by some, and may well be rendred interrogatively, And was not my word first about bringing the King back? Did not we make the first mention of it, before you could be drawn to it? For so indeed they did, ver. 11. And therefore the neglect of their Advice herein might seem more inexcusable.

Instead of mollifying them with gentle words, they answered them with greater fierceness and insolency; so that David durst not interpose himself in the matter.

Marginal references: Heb. set us a light.