ought not to hinder our worshipping the Lord under any affliction.

Ver. 24. "And he called his name Solomon, and the Lord loved him."]-Solomon signifies peaceable, and as such he was a type of Christ, who is the "Prince of peace," and has made peace by the blood of his cross; and it is he alone that gives peace to the troubled mind, by his precious peace-speaking blood, as it atones for sin, answers the demands of the law, removes guilt from the conscience, and a sense of wrath from the soul, Rom. viii. 1.

"The Lord loved him."]-On which account the Lord, by the prophet, called his name Jedidiah, that is, beloted of the Lord, or the Lord's beloved. This was figurative of Jehovah's love to Christ, as his Son and the Mediator, John xvii. 24. which was a love of the highest complacency and delight; on which account he is called "the Lord's delight," Prov. viii. 30. and one" in whom his soul delighted," Isaiah xlii. 1.

CHAPTER XIII.

The righteous God had lately told David, by Nathan the prophet, that to chastise him for his sin in the matter of Uriah, he would "raise up evil against him out of his own house," chap. xii. 11. and here, in the very next chapter, we find the evil beginning to rise; from henceforward he was followed with one trouble after another; which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him, that his "loving-kindness he would not utterly take away." Adultery and murder were David's sins; and those sins, among his children, (Amnon defiling his sister Tamar, and Absalom murdering his brother Amuon,) were the beginnings of his punishment; and the more grievous, because he had reason to fear his bad example might help to bring them to these wickednesses. In this chapter we have, 1. Amnon ravishing Tamar. Assisted in his plot to do it by Jonadab his kinsman, and villainously executing it, ver. 1-20. 2. Absalom murdering Amnon for it, ver. 21-39. Both great griefs to David, and the more, because he was unwittingly made accessary to both, by sending Tamar to Annon, and Amnon to Absalom.

VER. 30. "Tidings came to David, saying, Absalom hath slain all the king's sons."]-Observe, that ill news flies apace, and that most commonly the report of bad news at first is worse than it proves: let us not therefore be afraid of evil tidings that want confirmation. Though David might justly fear that all his sons were dead, because the

Lord had threatened him with the sword, that it should not depart from his house, chap. xii. 10. on account of his sin in the affair of Uriah and Bathsheba, which broke out in the king's own family; for we find that the king's son committed a great evil, namely, gross uncleanness with the king's own daughter, and the sword of the king's son Absalom was against his brother Amnon. O the dreadful effects of sin! a weeping father, a ravished daughter, a slain son, and a banished Absalom!

CHAPTER XIV.

How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how at last it was done; which is here recorded to shew the folly of David, in sparing him and indulging him in his wickedness; for which he was soon after soundly corrected by his unnatural rebellion. 1. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, that the case might be so, as that the putting of a murderer to death ought to be dispensed with, ver. 1-20. 2. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court, ver. 21-24. 3. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him, ver. 25-33.

VER. 14. "Yet doth he devise means that his banished be not expelled from him."]-This was spoken to engage David to bring home his banished son Absalom, but may spiritually be understood of the Lord's devising means to bring home his banished people; though they are not, nor ever were, banished from the bosom of his love, they being loved with an "everlasting love," and the Lord being at rest in his love to them, Zeph. iii. 17. therefore in this sense they could never be banished, but they were for sin (like Absalom from his father David) banished from communion with God; but the Lord deviseth means to restore them; which was originally the purpose of his love to them, and it was great beyond expression, and did shine forth in the gift of Christ, in his person, blood, righteousness, and power; and these means are made effectual by his Spirit and grace, in convincing them of their misery, and their banished condition by sin, and enabling them to flee

for mercy; and by healing their backslidings, and pardoning their iniquities, he brings them home to himself, to enjoy the favours and seals of his love, that they are no longer as banished children by the fall, but are brought home to the bosom of their Father's love, by Christ's blood, righteousness, and resurrection.

CHAPTER XV.

Absalom's name signifies, the peace of his father, yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it; for had he done justice upon the murderer, he had prevented the traitor. The story of Absalom's 1ebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, (1.) The arts Absalom used to insinuate himself into the people's affection, ver. 1-6. (2.) His open avowing his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there, ver. 7-12. (3.) The notice brought of this to David, and his flight from Jerusalem thereupon, ver. 13-18. In his flight we are told, 1. What passed between him and Ittai, ver. 19-22. 2. The concern of the country for him, ver. 23. 3. His conference with Zadok, ver. 24-29. 4. His tears and prayers on this occasion, ver. 30, 31. 5. Matters concerted by him with Hushai, ver. 32-37. Now the word of God was fulfilled, that he would "raise up evil against him out of his own house," chap.

xii. 10.

VER. 7. "Which I have vowed unto the Lord, in Hebron."-By this art Absalom got leave from David to go to Hebron; for no doubt but he was well pleased to hear that his son in his exile was so desirous to return to Jerusalem, not only his father's city, but the city of the living God; that he looked up unto God to bring him back; that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected; and that, now he was brought back, he remembered his vow, and resolved to perform it: and if he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself, that he will not object against his choice of the place: see how willing tender parents are to believe the best concerning their children, and upon the least indication of good to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their

good parents credulity, and to impose upon them with the shews of religion, while still they are what they were ! David was overjoyed to hear that Absalom inclined to "serve the Lord," and therefore readily gave him leave to go to Hebron, and to go thither with solemnity.

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Ver. 23. "And all the country wept with a loud voice."]-We find that the common people, the subjects of David, smypathized with him under his affliction when he passed over the brook Kidron," the same brook that Christ passed over when he entered upon his sufferings, John xviii. 1. and there was cause now for weeping to see a prince in Israel thus reduced; one that had been so highly honoured by God as a prophet, and lived in Jerusalem as a king in his own palace, forced to flee for his life, and to seek refuge in an open wilderness; he was now forced to leave his own city, which he had won and fortified before the unnatural rebellion of his own son, "weeping as he went." The sorrows of the godly are often so great, that we can only sympathize with them, when we cannot relieve them. Ver. 26. Behold, here am I, let him do to me as seemeth good unto him."]-In these words we have the gracious frame of David's spirit under his affliction, his concern for the ark of God, and his resignation to the will of God concerning himself. It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy, Psalm cxxxvii. 6. the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard.

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David is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him, if he may but once more be brought back to see it and his habitation, this will be more his joy than to be brought back to his own palace and throne again. Gracious souls measure their comforts and conveniencies in this world by the opportunity they give them of the communion with God. Hezekiah wishes for the recovery of his health for this reason, that he might "go up to the house of the Lord," Isaiah xxxviii. 22.

Ile is very submissive to the holy will of God, concerning the issue of his present dark dispensation. He hopes the best, and hopes for it from the favour of God, which he looks upon to be the fountain of all good, if God favour me so far, I shall be settled again as formerly: but he is provided for the worst. If he deny me this favour, if

he thus say, "I have no delight in thee," I know I deserve the continuance of his displeasure, his holy will be done: see him here waiting to receive the event; "Behold, bere am 1," as a servant expecting orders; and see him willing to refer himself to God concerning it, "let him do to me as seemeth good to him." I have nothing to object, all is well that God doth. Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only he can do what he will, subscribing to his power, Job ix. 12. or he may do what he will, subscribing to his sovereignty, Job xxxiii. 13. or, he will do what he will, subscribing to his unchangeableness, Job xxiii. 13, 15, but, "let him do what he will," subscribing to his wisdom and goodness. It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and that we may not be afraid of what shall be, let us see all events in God's hands.

Ver. 32. "Where he worshipped God."]-By faith in the Messiah, and a humble confidence of salvation, his troubles brought him near to the Lord, and he was happier in the wilderness than when on the roof of his own house: therefore he could say, "It was good for him that he was afflicted;" and we find that the Lord heard his prayer, and defeated the counsel of Ahithophel: hence let us learn in all our troubles to leave the event to God, by humble faith and prayer.

CHAPTER XVI.

In the close of the foregoing chapter we left David flying from Jerusalem, aud Absalom entering into it; in this chapter, 1. We are to follow David in his melancholy flight, and there we find him, (1.) Cheated by Ziba, who by presents and false suggestions obtains his master's inheritance, ver. 1---4. (2.) Cursed by Shimei; which he bears with wonderful patience, ver. 5---14. 2. We are to meet Absalom in his triumphant entry; and there we find him, (1.) Cheated by Hushai, ver. 15, 19. (2) Counselled by Ahithophel to go in unto his father's concubines, ver. 20---23.

VER. 10. "What have I to do with you, ye sons of Zeruiah? so let him curse because the Lord hath said unto him, Curse David."]--As cursing was Shimei's sin, and proceeded from the wickedness of his heart, and his rebel