Commentary Critical and Explanatory on the Whole Bible

1. David had abode two days in Ziklag—Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his six hundred followers, with their families, could still find some accommodation.

2-12. a man came out of the camp from Saul—As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalekite's story a fiction of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep interest he took in the war, an interest that sprang from feelings of high and generous patriotism, not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and suffered the penalty of his grievously mistaken calculation (compare 2Sa 1:9 with 1Sa 31:4, 5).

10. the crown—a small metallic cap or wreath, which encircled the temples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power.

the bracelet that was on his arm—the armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries.

13-15. David said unto the young man... Whence art thou?—The man had at the outset stated who he was. But the question was now formally and judicially put. The punishment inflicted on the Amalekite may seem too severe, but the respect paid to kings in the West must not be regarded as the standard for that which the East may think due to royal station. David's reverence for Saul, as the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.

17, 18. David lamented with this lamentation—It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Ps 22:1; 56:1; 60:1; 80:1; 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.

19. The beauty of Israel is slain upon thy high places—literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form.

how are the mighty fallen!—This forms the chorus.

21. let there be no dew, neither let there be rain—To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile.

the shield of the mighty is vilely cast away—To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos.

24-27. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.—The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince.

1-4. David inquired of the Lord—By Urim (1Sa 23:6, 9; 30:7, 8). He knew his destination, but he knew also that the providence of God would pave the way. Therefore he would take no step in such a crisis of his own and the nation's history, without asking and obtaining the divine direction. He was told to go into Judah, and fix his headquarters in Hebron, whither he accordingly repaired with his now considerable force. There his interests were very powerful; for he was not only within his own tribe, and near chiefs with whom he had been long in friendly relations (see on 1Sa 30:26), but Hebron was the capital and center of Judah, and one of the Levitical cities; the inhabitants of which were strongly attached to him, both from sympathy with his cause ever since the massacre at Nob, and from the prospect of realizing in his person their promised pre-eminence among the tribes. The princes of Judah, therefore, offered him the crown over their tribe, and it was accepted. More could not, with prudence, be done in the circumstances of the country (1Ch 11:3).

5-7. David sent messengers unto the men of Jabesh-gilead—There can be no doubt that this message of thanks for their bold and dangerous enterprise in rescuing the bodies of Saul and his sons was an expression of David's personal and genuine feeling of satisfaction. At the same time, it was a stroke of sound and timely policy. In this view the announcement of his royal power in Judah, accompanied by the pledge of his protection of the men of Jabesh-gilead, should they be exposed to danger for their adventure at Beth-shan, would bear an important significance in all parts of the country and hold out an assurance that he would render them the same timely and energetic succor that Saul had done at the beginning of his reign.

8-17. Abner the son of Ner, captain of Saul's host took Ish-bosheth—Here was the establishment of a rival kingdom, which, however, would probably have had no existence but for Abner.

Ish-bosheth—or "Esh-baal" (1Ch 8:33; 9:39). The Hebrews usually changed names ending with Baal into Bosheth ("shame") (compare Jud 9:53 with 2Sa 11:21). This prince was so called from his imbecility.

Abner—was first cousin of Saul, commander of the forces, and held in high respect throughout the country. Loyalty to the house of his late master was mixed up with opposition to David and views of personal ambition in his originating this factious movement. He, too, was alive to the importance of securing the eastern tribes; so, taking Ish-bosheth across the Jordan, he proclaimed him king at Mahanaim, a town on the north bank of the Jabbok, hallowed in patriarchal times by the divine presence (Ge 32:2). There he rallied the tribes around the standard of the unfortunate son of Saul.

9, 10. over Gilead—used in a loose sense for the land beyond Jordan.

Ashurites—the tribe of Asher in the extreme north.

Jezreel—the extensive valley bordering on the central tribes.

over all Israel... But Judah—David neither could nor would force matters. He was content to wait God's time and studiously avoided any collision with the rival king, till, at the lapse of two years, hostilities were threatened from that quarter.

12. Abner... and the servants of Ish-bosheth... went out from Mahanaim to Gibeon—This town was near the confines of Judah, and as the force with which Abner encamped there seemed to have some aggressive design, David sent an army of observation, under the command of Joab, to watch his movements.

14. Abner said to Joab, Let the young men now arise, and play before us—Some think that the proposal was only for an exhibition of a little tilting match for diversion. Others suppose that, both parties being reluctant to commence a civil war, Abner proposed to leave the contest to the decision of twelve picked men on either side. This fight by championship instead of terminating the matter, inflamed the fiercest passions of the two rival parties; a general engagement ensued, in which Abner and his forces were defeated and put to flight.

19-32. Asahel pursued after Abner—To gain the general's armor was deemed the grandest trophy. Asahel, ambitious of securing Abner's, had outstripped all other pursuers, and was fast gaining on the retreating commander. Abner, conscious of possessing more physical power, and unwilling that there should be "blood" between himself and Joab, Asahel's brother, twice urged him to desist. The impetuous young soldier being deaf to the generous remonstrance, the veteran raised the pointed butt of his lance, as the modern Arabs do when pursued, and, with a sudden back thrust, transfixed him on the spot, so that he fell, and lay weltering in his blood. But Joab and Abishai continued the pursuit by another route till sunset. On reaching a rising ground, and receiving a fresh reinforcement of some Benjamites, Abner rallied his scattered troops and earnestly appealed to Joab's better feelings to stop the further effusion of blood, which, if continued, would lead to more serious consequences—a destructive civil war. Joab, while upbraiding his opponent as the sole cause of the fray, felt the force of the appeal and led off his men; while Abner probably dreading a renewal of the attack when Joab should learn his brother's fate, and vow fierce revenge, endeavored, by a forced march, to cross the Jordan that night. On David's side the loss was only nineteen men, besides Asahel. But of Ish-bosheth's party there fell three hundred and sixty. This skirmish is exactly similar to the battles of the Homeric warriors, among whom, in the flight of one, the pursuit by another, and the dialogue held between them, there is vividly represented the style of ancient warfare.

1. there was long war between the house of Saul and the house of David—The rival parties had varying success, but David's interest steadily increased; less, however, by the fortunes of war, than a growing adherence to him as the divinely designated king.

2. unto David were sons born in Hebron—The six sons mentioned had all different mothers.

3. Chileab—("his father's picture")—called also Daniel (1Ch 3:1).

Maacah the daughter of Talmai king of Geshur—a region in Syria, north of Israel. This marriage seems to have been a political match, made by David, with a view to strengthen himself against Ish-bosheth's party, by the aid of a powerful friend and ally in the north. Piety was made to yield to policy, and the bitter fruits of this alliance with a heathen prince he reaped in the life of the turbulent Absalom.

5. Eglah David's wife—This addition has led many to think that Eglah was another name for Michal, the first and proper wife, who, though she had no family after her insolent ridicule of David (2Sa 6:23), might have had a child before.

6-11. Abner made himself strong for the house of Saul—In the East, the wives and concubines of a king are the property of his successor to this extent, that for a private person to aspire to marry one of them would be considered a virtual advance of pretensions to the crown (see 1Ki 2:17). It is not clear whether the accusation against Abner was well or ill founded. But he resented the charge as an indignity, and, impelled by revenge, determined to transfer all the weight of his influence to the opposite party. He evidently set a full value on his services, and seems to have lorded it over his weak nephew in a haughty, overbearing manner.

12, 13. Abner sent messengers to David—Though his language implied a secret conviction, that in supporting Ish-bosheth he had been laboring to frustrate the divine purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification either of the measure he was now adopting, or of the motives that prompted it. Nor does it seem possible to uphold the full integrity and honor of David's conduct in entertaining his secret overtures for undermining Ish-bosheth, except we take into account the divine promise of the kingdom, and his belief that the secession of Abner was a means designed by Providence for accomplishing it. The demand for the restoration of his wife Michal was perfectly fair; but David's insisting on it at that particular moment, as an indispensable condition of his entering into any treaty with Abner, seems to have proceeded not so much from a lingering attachment as from an expectation that his possession of her would incline some adherents of the house of Saul to be favorable to his cause.

17-21. Abner had communication with the elders of Israel—He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master—to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.

24-27. Joab came to the king, and said, What hast thou done?—Joab's knowledge of Abner's wily character might have led him to doubt the sincerity of that person's proposals and to disapprove the policy of relying on his fidelity. But undoubtedly there were other reasons of a private and personal nature which made Joab displeased and alarmed by the reception given to Abner. The military talents of that general, his popularity with the army, his influence throughout the nation, rendered him a formidable rival. In the event of his overtures being carried out, the important service of bringing over all the other tribes to the king of Judah would establish so strong a claim on the gratitude of David, that his accession would inevitably raise a serious obstacle to the ambition of Joab. To these considerations was added the remembrance of the blood feud that existed between them since the death of his brother Asahel (2Sa 2:23). Determined, therefore, to get Abner out of the way, Joab feigned some reason, probably in the king's name, for recalling him, and, going out to meet him, stabbed him unawares; not within Hebron, for it was a city of refuge, but at a noted well in the neighborhood.

31. David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth—David's sorrow was sincere and profound, and he took occasion to give it public expression by the funeral honors he appointed for Abner.

King David himself followed the bier—a sort of wooden frame, partly resembling a coffin, and partly a hand-barrow.

33, 34. the king lamented over Abner—This brief elegy is an effusion of indignation as much as of sorrow. As Abner had stabbed Asahel in open war [2Sa 2:23], Joab had not the right of the Goel. Besides, he had adopted a lawless and execrable method of obtaining satisfaction (see on 1Ki 2:5). The deed was an insult to the authority, as well as most damaging to the prospects of the king. But David's feelings and conduct on hearing of the death, together with the whole character and accompaniments of the funeral solemnity, tended not only to remove all suspicion of guilt from him, but even to turn the tide of popular opinion in his favor, and to pave the way for his reigning over all the tribes more honorably than by the treacherous negotiations of Abner.

4. Jonathan, Saul's son, had a son that was lame of his feet—This is mentioned as a reason why, according to Oriental notions, he was considered unfit for exercising the duties of sovereignty.

5, 6. Rechab and Baanah went and came about the heat of the day to the house of Ish-bosheth, &c.—It is still a custom in the East to allow their soldiers a certain quantity of corn, together with some pay; and these two captains very naturally went to the palace the day before to fetch wheat, in order to distribute it to the soldiers, that it might be sent to the mill at the accustomed hour in the morning.

7. when they came into the house, he lay on his bed—Rechab and Baanah came in the heat of the day, when they knew that Ish-bosheth, their master, would be resting on his divan; and as it was necessary, for the reason just given, to have the corn the day before it was needed, their coming at that time, though it might be a little earlier than usual, created no suspicion, and attracted no notice [Harmer].

gat them away through the plain—that is, the valley of the Jordan, through which their way lay from Mahanaim to Hebron.

8. They brought the head of Ish-bosheth unto David... and said, Behold the head of Ish-bosheth—Such bloody trophies of rebels and conspirators have always been acceptable to princes in the East, and the carriers have been liberally rewarded. Ish-bosheth being a usurper, the two assassins thought they were doing a meritorious service to David by removing the only existing obstacle to the union of the two kingdoms.

12. slew them, and cut off their hands and their feet—as the instruments in perpetrating their crime. The exposure of the mutilated remains was intended as not only a punishment of their crime, but also the attestation of David's abhorrence.

1, 2. Then came all the tribes of Israel—a combined deputation of the leading authorities in every tribe. [See on 1Ch 11:1.] David possessed the first and indispensable qualification for the throne; namely, that of being an Israelite (De 17:15). Of his military talent he had furnished ample proof. And the people's desire for his assumption of the government of Israel was further increased by their knowledge of the will and purpose of God, as declared by Samuel (1Sa 16:11-13).

3. King David made a league with them in Hebron before the Lord—(see on 1Sa 10:17). This formal declaration of the constitution was chiefly made at the commencement of a new dynasty, or at the restoration of the royal family after a usurpation (2Ki 11:17), though circumstances sometimes led to its being renewed on the accession of any new sovereign (1Ki 12:4). It seems to have been accompanied by religious solemnities.

6. the king and his men went to Jerusalem unto the Jebusites—The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.

7. the stronghold of Zion—Whether Zion be the southwestern hill commonly so-called, or the peak now level on the north of the temple mount, it is the towering height which catches the eye from every quarter—"the hill fort," "the rocky hold" of Jerusalem.

8. Whosoever getteth up to the gutter—This is thought by some to mean a subterranean passage; by others a spout through which water was poured upon the fire which the besiegers often applied to the woodwork at the gateways, and by the projections of which a skilful climber might make his ascent good; a third class render the words, "whosoever dasheth them against the precipice" (1Ch 11:6).

9. David dwelt in the fort, &c.—Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event.

David built round about from Millo and inward—probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. The house of Millo was perhaps the principal corner tower of that fortified wall.

11, 12. Hiram... sent carpenters, and masons—The influx of Tyrian architects and mechanics affords a clear evidence of the low state to which, through the disorders of long-continued war, the better class of artisans had declined in Israel.

13. David took him more concubines and wives—In this conduct David transgressed an express law, which forbade the king of Israel to multiply wives unto himself (De 17:17).

17. when the Philistines heard that they had anointed David king over Israel—During the civil war between the house of Saul and David, those restless neighbors had remained quiet spectators of the contest. But now, jealous of David, they resolved to attack him before his government was fully established.

18. valley of Rephaim—that is, "of giants," a broad and fertile plain, which descends gradually from the central mountains towards the northwest. It was the route by which they marched against Jerusalem. The "hold" to which David went down "was some fortified place where he might oppose the progress of the invaders," and where he signally defeated them.

21. there they left their images—probably their "lares" or household deities, which they had brought into the field to fight for them. They were burnt as ordained by law (De 7:5).

22. the Philistines came up yet again—The next year they renewed their hostile attempt with a larger force, but God manifestly interposed in David's favor.

24. the sound of a going in the tops of the mulberry trees—now generally thought not to be mulberry trees, but some other tree, most probably the poplar, which delights in moist situations, and the leaves of which are rustled by the slightest movement of the air [Royle].

1. Again, David gathered together all the chosen men of Israel—(See 2Sa 5:1). The object of this second assembly was to commence a national movement for establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see on 1Ch 13:1).

2. from Baale of Judah—A very large force of picked men were selected for this important work lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred article. The journey to Baale, which is related (1Ch 13:6), is here presupposed, and the historian describes the course of the procession from that place to the capital.

3. they set the ark of God upon a new cart—or a covered wagon (see on 1Sa 6:7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on Nu 4:15 and see Nu 7:9; 18:3).

6-8. they came to Nachon's threshing-floor—or Chidon's (1Ch 13:9). The Chaldee version renders the words, "came to the place prepared for the reception of the ark," that is, near the city of David (2Sa 6:13).

the oxen shook it—or, "stumbled" (1Ch 13:9). Fearing that the ark was in danger of being overturned, Uzzah, under the impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot. This melancholy occurrence not only threw a cloud over the joyous scene, but entirely stopped the procession; for the ark was left where it then was, in the near neighborhood of the capital. It is of importance to observe the proportionate severity of the punishments attending the profanation of the ark. The Philistines suffered by diseases, from which they were relieved by their oblations, because the law had not been given to them [1Sa 5:8-12]; the Bethshemites also suffered, but not fatally [1Sa 6:19]; their error proceeded from ignorance or inadvertency. But Uzzah, who was a Levite, and well instructed, suffered death for his breach of the law. The severity of Uzzah's fate may seem to us too great for the nature and degree of the offense. But it does not become us to sit in judgment on the dispensations of God; and, besides, it is apparent that the divine purpose was to inspire awe of His majesty, a submission to His law, and a profound veneration for the symbols and ordinances of His worship.

9, 10. David was afraid of the Lord that day, &c.—His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.

11. Obed-edom the Gittite—a Levite (1Ch 15:18, 21, 24; 16:5; 26:4). He is called a Gittite, either from his residence at Gath, or more probably from Gath-rimmon, one of the Levitical cities (Jos 21:24, 25).

12. it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God—The lapse of three months not only restored the agitated mind of the monarch to a tranquil and settled tone, but led him to a discovery of his former error. Having learned that the ark was kept in its temporary resting-place not only without inconvenience or danger, but with great advantage, he resolved forthwith to remove it to the capital, with the observance of all due form and solemnity (1Ch 15:1-13). It was transported now on the shoulders of the priests, who had been carefully prepared for the work, and the procession was distinguished by extraordinary solemnities and demonstrations of joy.

13. when they that bare the ark... had gone six paces—Some think that four altars were hastily raised for the offering of sacrifices at the distance of every six paces (but see on 1Ch 15:26).

14. David danced before the Lord—The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor.

with all his might—intimating violent efforts of leaping, and divested of his royal mantle (in a state of undress), conduct apparently unsuitable to the gravity of age or the dignity of a king. But it was unquestionably done as an act of religious homage, his attitudes and dress being symbolic, as they have always been in Oriental countries, of penitence, joy, thankfulness, and devotion. [See on 1Ch 15:27.]

17. they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it—The old tabernacle remained at Gibeon (1Ch 16:39; 21:29; 2Ch 1:3). Probably it was not removed because it was too large for the temporary place the king had appropriated, and because he contemplated the building of a temple.

18. he blessed the people—in the double character of prophet and king (see 1Ki 8:55, 56). [See on 1Ch 16:2.]

19. cake of bread—unleavened and slender.

a good piece of flesh—roast beef.

20-22. Michal... came out to meet David, &c.—Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David.

2. the king said unto Nathan the prophet, See now, I dwell in an house of cedar—The palace which Hiram had sent men and materials to build in Jerusalem had been finished. It was magnificent for that age, though made wholly of wood: houses in warm countries not being required to possess the solidity and thickness of walls which are requisite for dwellings in regions exposed to rain and cold. Cedar was the rarest and most valuable timber. The elegance and splendor of his own royal mansion, contrasted with the mean and temporary tabernacle in which the ark of God was placed, distressed the pious mind of David.

3. Nathan said to the king, Go, do all that is in thine heart—The piety of the design commended it to the prophet's mind, and he gave his hasty approval and encouragement to the royal plans. The prophets, when following the impulse of their own feelings, or forming conjectural opinions, fell into frequent mistakes. (See on 1Sa 16:6; 2Ki 4:27).

4-17. it came to pass that night, that the word of the Lord came unto Nathan—The command was given to the prophet on the night immediately following; that is, before David could either take any measures or incur any expenses.

11. Also the Lord telleth thee that he will make thee an house—As a reward for his pious purpose, God would increase and maintain the family of David and secure the succession of the throne to his dynasty. [See on 1Ch 17:10].

12. I will set up thy seed after thee, &c.—It is customary for the oldest son born after the father's succession to the throne to succeed him in his dignity as king. David had several sons by Bath-sheba born after his removal to Jerusalem (2Sa 5:14-16; compare 1Ch 3:5). But by a special ordinance and promise of God, his successor was to be a son born after this time; and the departure from the established usage of the East in fixing the succession, can be accounted for on no other known ground, except the fulfilment of the divine promise.

13. He shall build an house for my name, and I will establish the throne of his kingdom for ever—This declaration referred, in its primary application, to Solomon, and to the temporal kingdom of David's family. But in a larger and sublimer sense, it was meant of David's Son of another nature (Heb 1:8). [See on 1Ch 17:14.]

18. Then went king David in, and sat before the Lord—Sitting was anciently an attitude for worship (Ex 17:12; 1Sa 4:13; 1Ki 19:4). As to the particular attitude David sat, most probably, upon his heels. It was the posture of the ancient Egyptians before the shrines; it is the posture of deepest respect before a superior in the East. Persons of highest dignity sit thus when they do sit in the presence of kings and it is the only sitting attitude assumed by the modern Mohammedans in their places and rites of devotion.

19. is this the manner of man, O Lord God?—that is, is it customary for men to show such condescension to persons so humble as I am? (See 1Ch 17:17.)

20. what can David say more unto thee?—that is, my obligations are greater than I can express.