2 Samuel 15 commentary

David allows Absalom's pomp. Those parents know not what they do, who indulge a proud humour in their children: many young people are ruined by pride. And those commonly are most eager for authority who least understand its duties.

See how willing tender parents are to believe the best concerning their children. But how easy and how wicked is it, for children to take advantage of good parents, and to deceive them with the show of religion! The principal men of Jerusalem joined Absalom's feast upon his sacrifice. Pious persons are glad to see others appear religious, and this gives occasion for deceptions. The policy of wicked men, and the subtlety of Satan, are exerted to draw good persons to countenance base designs.

David determined to quit Jerusalem. He took this resolve, as a penitent submitting to the rod. Before unrighteous Absalom he could justify himself, and stand out; but before the righteous God he must condemn himself, and yield to his judgments. Thus he accepts the punishment of his sin. And good men, when they themselves suffer, are anxious that others should not be led to suffer with them. He compelled none; those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be. Thus Christ enlists none but willing followers. David cannot bear to think that Ittai, a stranger and an exile, a proselyte and a new convert, who ought to be encouraged and made easy, should meet with hard usage. But such value has Ittai for David's wisdom and goodness, that he will not leave him. He is a friend indeed, who loves at all times, and will adhere to us in adversity. Let us cleave to the Son of David, with full purpose of heart, and neither life nor death shall separate us from his love.

David is very careful for the safety of the ark. It is right to be more concerned for the church's prosperity than our own; to prefer the success of the gospel above our own wealth, credit, ease, and safety. Observe with what satisfaction and submission David speaks of the Divine disposal. It is our interest, as well as our duty, cheerfully to acquiesce in the will of God, whatever befalls us. 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 hand. David's sin was ever before him, Ps 51:3; but never so plain, nor ever appearing so black as now. He never wept thus when Saul hunted him, but a wounded conscience makes troubles lie heavy, Ps 38:4.

David prays not against Ahithophel's person, but against his counsel. He prayed this, in firm belief that God has all hearts in his hand, and tongues also. But we must second our prayers with endeavours, and David did so, else we tempt God. But we do not find wisdom and simplicity so united in any mere man, that we can perceive nothing which needs forgiveness. Yet, when the Son of David was treated with all possible treachery and cruelty, his wisdom, meekness, candour, and patience, were perfect. Him let us follow, cleave to, and serve, in life and in death.

CHAPTER 15

2Sa 15:1-9. Absalom Steals the Hearts of Israel.

1. Absalom prepared him chariots and horses, and fifty men to run before him--This was assuming the state and equipage of a prince. The royal guards, called runners, avant couriers, amounted to fifty (1Ki 1:5). The chariot, as the Hebrew indicates, was of a magnificent style; and the horses, a novelty among the Hebrew people, only introduced in that age as an appendage of royalty (Psa 32:9; 66:12), formed a splendid retinue, which would make him "the observed of all observers."

2-6. Absalom rose up early, and stood beside the way of the gate--Public business in the East is always transacted early in the morning--the kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in many places still, in the open air at the city gateway; so that, as those whose circumstances led them to wait on King David required to be in attendance on his morning levees, Absalom had to rise up early and stand beside the way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed among the people. This dissatisfaction was artfully fomented by Absalom, who addressed himself to the various suitors; and after briefly hearing their tale, he gratified everyone with a favorable opinion of his case. Studiously concealing his ambitious designs, he expressed a wish to be invested with official power, only that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness, which, together with his fawning arts in lavishing civilities on all, made him a popular favorite. Thus, by forcing a contrast between his own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the affections of the multitude, who neither penetrated the motive nor foresaw the tendency of his conduct.

7-9. after forty years--It is generally admitted that an error has here crept into the text, and that instead of "forty," we should read with the Syriac and Arabic versions, and Josephus, "four years"--that is, after Absalom's return to Jerusalem, and his beginning to practice the base arts of gaining popularity.

my vow, which I have vowed unto the Lord--during his exile in Geshur. The purport of it was, that whenever God's providence should pave the way for his re-establishment in Jerusalem, he would offer a sacrifice of thanksgiving. Hebron was the spot selected for the performance of this vow, ostensibly as being his native place (2Sa 3:3), and a famous high place, where sacrifices were frequently offered before the temple was built; but really as being in many respects the most suitable for the commencement of his rebellious enterprise. David, who always encouraged piety and desired to see religious engagements punctually performed, gave his consent and his blessing.

2Sa 15:10-12. He Forms a Conspiracy.

10. Absalom sent spies throughout all the tribes of Israel--These emissaries were to sound the inclination of the people, to further the interests of Absalom, and exhort all the adherents of his party to be in readiness to join his standard as soon as they should hear that he had been proclaimed king. As the summons was to be made by the sound of trumpets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations--a mode of announcement that would soon spread the news over all the country of his inauguration to the throne.

11. with Absalom went two hundred men ... that were called--From their quality, reputation, and high standing, such as would create the impression that the king patronized the movement and, being aged and infirm, was willing to adopt his oldest and noblest son to divide with him the cares and honors of government.

12. Absalom sent for Ahithophel--who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his granddaughter.

Giloh--near Hebron.

the conspiracy was strong--The rapid accession of one place after another in all parts of the kingdom to the party of the insurgents, shows that deep and general dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans, the unhappy affair of Bath-sheba, the overbearing insolence and crimes of Joab, negligence and obstruction in the administration of justice--these were some of the principal causes that contributed to the success of this widespread insurrection.

2Sa 15:13-37. David Flees from Jerusalem.

14. David said ... Arise, and let us flee--David, anxious for the preservation of the city which he had beautified, and hopeful of a greater support throughout the country, wisely resolved on leaving Jerusalem.

18-20. all the Gittites, six hundred men--These were a body of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Addressing their commander, Ittai, he made a searching trial of their fidelity in bidding them (2Sa 15:19) abide with the new king.

23. the brook Kidron--a winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives.

24-25. Zadok also, and all the Levites ..., bearing the ark--Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it--not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself--but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's movements.

30. David went up by the ascent of mount Olivet--The same pathway over that mount has been followed ever since that memorable day.

had his head covered--with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [Chalmers].

31. David said, Turn, O Lord, ... the counsel of Ahithophel--this senator being the mainstay of the conspiracy.

32. when David was come to the top of the mount, where he worshipped--looking towards Jerusalem, where were the ark and tabernacle.

Hushai the Archite--A native of Archi, on the frontiers of Benjamin and Ephraim (Jos 16:2). Comparing the prayer against Ahithophel with the counsel to Hushai, we see how strongly a spirit of fervent piety was combined in his character with the devices of an active and far-seeing policy.

Absalom prepared him chariots and horses - After all that has been said to prove that horses here mean horsemen, I think it most likely that the writer would have us to understand chariots drawn by horses; not by mules or such like cattle.

Fifty men to run before him - Affecting in every respect the regal state by this establishment. Of this man Calmet collects the following character: "He was a bold, violent, revengeful, haughty, enterprising, magnificent, eloquent, and popular prince; he was also rich, ambitious, and vain of his personal accomplishments: after the death of Amnon, and his reconciliation to his father, he saw no hindrance in his way to the throne. He despised Solomon because of the meanness of his birth, and his tender years. He was himself of the blood royal, not only by his father David, but also by his mother Maacah, daughter to Talmai, king of Geshur: and, doubtless, in his own apprehension, of sufficient age, authority, and wisdom, to sustain the weight of government. There was properly now no competitor in his way: Amnon, David's first-born, was dead. Of Chileab, his second son by Abigail, we hear nothing; and Absalom was the third: see 2Sam 3:2-5. He, therefore, seemed to stand nearest to the throne; but his sin was, that he sought it during his father's life, and endeavored to dethrone him in order to sit in his stead.

So Absalom stole the hearts - His manner of doing this is circumstantially related above. He was thoroughly versed in the arts of the demagogue; and the common people, the vile mass, heard him gladly. He used the patriot's arguments, and was every thing of the kind, as far as promise could go. He found fault with men in power; and he only wanted their place, like all other pretended patriots, that he might act as they did, or worse.

After forty years - There is no doubt that this reading is corrupt, though supported by the commonly printed Vulgate, the Septuagint, and the Chaldee. But the Syriac has arba shanin, Four years; the Arabic the same arba shinin, Four years; and Josephus has the same; so also the Sixtine edition of the Vulgate, and several MSS. of the same version. Theodoret also reads four, not forty; and most learned men are of opinion that ארבעים arbaim, Forty, is an error for אברע arba, Four; yet this reading is not supported by any Hebrew MS. yet discovered. But two of those collated by Dr. Kennicott have יום yom instead of שנה shanah, i.e., forty Days, instead of forty Years; and this is a reading more likely to be true than that in the commonly received text. We know that Absalom did stay Three years with his grandfather at Geshur, 2Sam 13:38; and this probably was a year after his return: the era, therefore, may be the time of his slaying his brother Amnon; and the four years include the time from his flight till the conspiracy mentioned here.

While I abode at Geshur in Syria - Geshur, the country of Talmai, was certainly not in Syria, but lay on the south of Canaan, in or near Edom, as is evident from Jdg 1:10; 1Sam 27:8; 2Sam 13:37. Hence it is probable that ארם Aram, Syria, is a mistake for אדם Edom; ד daleth and ר resh being easily interchangeable. Edom is the reading both of the Syriac and Arabic.

I will serve the Lord - Here he pretended to be a strict follower of Jehovah, even while he was in a heathen country; and now he desires liberty to go and perform a vow at Hebron, which he pretends to have made while he was resident at Geshur. And all this was the more perfectly to organize his system of rebellion against his venerable father.

Absalom sent spies - These persons were to go into every tribe; and the trumpet was to be blown as a signal for all to arise, and proclaim Absalom in every place. The trumpet was probably used as a kind of telegraph by the spies: trumpet exciting trumpet from place to place; so that, in a few minutes all Israel would hear the proclamation.

Went two hundred men - These were probably soldiers, whom he supposed would be of considerable consequence to him. They had been seduced by his specious conduct, but knew nothing of his present design.

Sent for Ahithophel - When Absalom got him, he in effect got the prime minister of the kingdom to join him.

The hearts of the men of Israel are after Absalom - It is very difficult to account for this general defection of the people. Several reasons are given:

1. David was old or afflicted, and could not well attend to the administration of justice in the land.

2. It does appear that the king did not attend to the affairs of state, and that there were no properly appointed judges in the land; see 2Sam 15:3.

3. Joab's power was overgrown; he was wicked and insolent, oppressive to the people, and David was afraid to execute the laws against him.

4. There were still some partisans of the house of Saul, who thought the crown not fairly obtained by David.

5. David was under the displeasure of the Almighty, for his adultery with Bath-sheba, and his murder of Uriah; and God let his enemies loose against him.

6. There are always troublesome and disaffected men in every state, and under every government; who can never rest, and are ever hoping for something from a change.

7. Absalom appeared to be the real and was the undisputed heir to the throne; David could not, in the course of nature, live very long; and most people are more disposed to hail the beams of the rising, than exult in those of the setting, sun.

No doubt some of these causes operated, and perhaps most of them exerted less or more influence in this most scandalous business.

David said - Arise - let us flee - This, I believe, was the first time that David turned his back to his enemies. And why did he now flee? Jerusalem, far from not being in a state to sustain a siege, was so strong that even the blind and the lame were supposed to be a sufficient defense for the walls, see 2Sam 5:6. And he had still with him his faithful Cherethites and Pelethites; besides six hundred faithful Gittites, who were perfectly willing to follow his fortunes. There does not appear any reason why such a person, in such circumstances, should not act on the defensive; at least till he should be fully satisfied of the real complexion of affairs. But he appears to take all as coming from the hand of God; therefore he humbles himself, weeps, goes barefoot, and covers his head! He does not even hasten his departure, for the habit of mourners is not the habit of those who are flying before the face of their enemies. He sees the storm, and he yields to what he conceives to be the tempest of the Almighty.

And tarried in a place - He probably waited till he saw all his friends safely out of the city.

Thou art a stranger, and also an exile - Some suppose that Ittai was the son of Achish, king of Gath, who was very much attached to David, and banished from his father's court on that account. He and his six hundred men are generally supposed to have been proselytes to the Jewish religion.

Mercy and truth be with thee - May God ever show thee mercy, as thou showest it to me, and his truth ever preserve thee from error and delusion!

The brook Kidron - This was an inconsiderable brook, and only furnished with water in winter, and in the rains. See Joh 18:1.

Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.

Carry back the ark - David shows here great confidence in God, and great humility. The ark was too precious to be exposed to the dangers of his migrations; he knew that God would restore him if he delighted in him, and he was not willing to carry off from the city of God that without which the public worship could not be carried on. He felt, therefore, more for this public worship and the honor of God, than he did for his own personal safety.

Art not thou a seer? return into the city in peace - That is, As thou art the only organ of the public worship, that worship cannot be carried on without thee; and as thou art the priest of God, thou hast no cause to fear for thy personal safety: the nation has not abandoned their God, though they have abandoned their king. It appears also, that he wished these priests, by means of their sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to send him frequent intelligence of the motions and operations of the enemy.

Had his head covered - This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; Est 7:8 (note). See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito.

Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices.

Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man's journey! Reader, dost thou do likewise?

Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity.

Then thou shalt be a burden unto me - It appears that Hushai was not a warrior, but was a wise, prudent, and discreet man, who could well serve David by gaining him intelligence of Absalom's conspiracy; and he directs him to form a strict confederacy with the priests Zadok and Abiathar, and to make use of their sons as couriers between Jerusalem and David's place of retreat.

Absalom came into Jerusalem - It is very probable that he and his partisans were not far from the city when David left it, and this was one reason which caused him to hurry his departure.

Reader, behold in the case of David a sad vicissitude of human affairs, and a fearful proof of their instability. Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people, and for a time even by his God! See in his desolate state that there is none so exalted that God cannot abase, and none so abased that God cannot exalt. He was forsaken for a time, and his enemies triumphed; God returned, and his enemies were confounded. His crime, it is true, was great and God had declared by Nathan what had now come to pass. God is just, and in numberless instances sees right to show his displeasure even at those sins which his mercy has forgiven. In all cases it is a fearful and bitter thing to sin against the Lord.

Prepared - As being the king's eldest son, now Amnon was dead; for Chileab, who was his eldest brother, 2Sam 3:3, was either dead, or incapable of the government. And this course he knew would draw the eyes of the people to him, and make them conclude that David intended him for his successor.

Early - Thereby making a shew of solicitude for the good of the public, and of every private person. Called him - Preventing him with the offers of his assistance. And as if he were ready to make particular enquiry into the state of his cause.

See - Upon some very slight hearing of their cause, he approved it, that he might oblige all. No man - None such as will do thee justice. The other sons and relations of the king, and the rest of the judges and rulers under him and them, are wholly corrupted; or, at least not careful and diligent as they should be: and my father being grown in years, is negligent of publick affairs. It is the way of turbulent, aspiring men, to reproach the government they are under. Even David himself, the best of kings, could not escape the worst of censures.

After forty years - From the change of the government, into a monarchy, which was about ten years before David began to reign. So this fell out about the thirtieth year of his reign.

Hebron - This place he chose as being an eminent city, and next to Jerusalem, the chief of the tribe of Judah, and the place where his father began his kingdom, which he took for a good omen. And where it is probable he had secured many friends. It was also at a convenient distance from Jerusalem.

Called - Such as Absalom had picked out as fit for his purpose; such as were of some reputation with the king and people, which would give a countenance to his undertaking, and give occasion to people at first to think that this was done by his father's consent, as being now aged, and infirm, and willing to resign the kingdom to him. It is no new thing, for good men to be made use of by designing men to put a colour upon ill practices.

Sacrifices - Which he did not in devotion to God; but merely that upon this pretence he might call great numbers of people together.

Let us flee - For though the fort of Zion was strong, and he might have defended himself there; yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy possession of his whole kingdom; whereas if he marched abroad, he might raise a considerable army for his defence. Besides, the greatest part of Jerusalem could not be well defended against him.

After him - Or, on foot, which the king chose to do, to humble himself under the hand of God; to encourage his companions in this hard and comfortless march; and to move compassion in his people towards him. Concubines - For he supposed that their sex would protect them, and their relation to David would gain them some respect, or at least, safety from his son.

Far off - At some convenient distance, tho' not very far.

Gittites - Or rather strangers, as Ittai their head is called, ver.19, and they are called his brethren, ver.20. Probably they were Philistines by birth, born in the city or territory of Gath, as the following words imply, who by David's counsel, and example, were won to embrace the true religion, and had given good proof of their military skill, and valour, and fidelity to the king.

Thy place - To Jerusalem, where thy settled abode now is. The king - With Absalom who is now made king. An exile - Not much concerned in our affairs, and therefore not fit to be involved in our troubles.

Brethren - Thy countrymen the Gittites, ver.18. Mercy, &c. - Since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would shew to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness in making good all these promises which he had made, not to Israelites only, but to all true hearted proselytes, such as thou art.

Will thy servant be - He is a friend indeed, who loves at all times, and will cleave to us in adversity. Thus should we cleave to the Son of David, that neither life, nor death may separate us from his love.

Little ones - For being so deeply engaged for David, he durst not leave his little ones to Absalom's mercy.

Kidron - Or, Cedron, which was near Jerusalem. The very same brook that Christ passed over when he entered upon his sufferings, John 18:1. Wilderness - Which was between Jerusalem and Jericho.

Went up - From the ark to the city, which was on higher ground, that so he being high - priest, might use his authority with the people, to persuade them to do their duty; and there he staid until all those whom he could persuade were gone forth.

Carry back - Out of care and reverence to the ark, which though it might be carried our to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and out of respect to the priests, whom, by this means, he thought he should expose to the rage of Absalom, as he had before exposed them to Saul's fury. Habitation - That is, the tabernacle which David had lately built for it, chap.6:17, in which the ark, and God, by means hereof, ordinarily dwelt.

Let him do - 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 hand.

A seer - A seeing, discerning, or observing man: for so the Hebrew verb raah is often used. And this suits well with David's mind: Thou art a wise man, and therefore fit to manage this great business, which requires prudence and secrecy.

Barefoot - In testimony of his deep sorrow, and humiliation and shame for his sins.

And say - That is, as faithful to thee, as I have been to thy father. David's suggesting this crafty counsel must be reckoned amongst his sins. Nevertheless God was pleased to direct this evil advice to a good end.

There - Not in Jerusalem, but in a place near it, to which they could easily send upon occasion.

Absalom came, &c. - How soon do royal cities and royal palaces change their masters? But we look for a kingdom which cannot be moved.

AND it came to pass after this, that Absalom prepared him charets, and horses, and fifty men to run before him .

As being the Kings eldest Son, now Amnon was dead; for Chileab, who was his eldest Brother, 2 Sam. 3. 3. was either dead, or manifestly uncapable of the Government. And this course he knew would draw the eyes and minds of people to him, and make them conclude that David intended him for his Successor.

Marginal references: 1 King. 1. 5.

2 And Absalom rose up early , and stood beside the way of the gate : and it was so, that when any man that had a controversie, came to the king for judgment, then Absalom called unto him , and said, Of what city art thou ? And he said, Thy servant is of one of the tribes of Israel .

Thereby making a shew of self-denial, and diligence, and solicitude for the good of the publick, and of every private person, as he had opportunity.

Either, First, Of the Kings Palace. Or rather, Secondly, Of the City, for that was the place of Judicature or Iudgment, for which these Men came.

Preventing him with the offers of his assistance.

As if he were ready to make particular enquiry into the state of his cause.

Or rather, of one City (which word is easily understood out of the foregoing question) of the tribes of Israel, i. e. of an Israelitish City, either this, or that; of such or such a City.

Marginal references: Heb. to [illegible: 1 word].

3 And Absalom said unto him, See, thy matters are good and right : but there is no man deputed of the king to hear thee .

Upon some very flight hearing of their case, he approved it, that he might oblige all.

To wit, none such as will do thee Justice. The other Sons and Relations of the King, and the rest of the Judges and Rulers under him and them, are wholly corrupted, and swayed by favour or bribes; or, at least not careful and diligent as they should be: and my Father being grown in years, is negligent of publick affairs, leaving them wholly to their conduct.

Marginal references: Or, none will hear thee from the King downward.

4 Absalom said moreover, O that I were made judge in the land , that every man which hath any suit or cause, might come unto me, and I would do him justice.

For the King had onely restored Absalom to favour, but thought not fit to put him into any place of Power and Trust.

I should refuse no man, and decline no pains to do any man good. So he pretends to a very publick spirit.

5 And it was so, that when any man came nigh to him, to do him obeisance, he put forth his hand, and took him and kissed him .

Putting on the Garb of singular humanity and good will to all men. For that seems to have been a Ceremony, in frequent use in those times, of shewing respect, as pulling off the hat, and bowing, or imbracing, is at this day with us.

6 And on this manner did Absalom to all Israel, that came to the king for judgment: so Absalom stole the hearts of the men of Israel .

i. e. He secretly and subrilly undermined his Father, and robbed his Father of the good opinions and affections of his people, that he might gain them to himself, by such insinuations into their affections, by his plausible and overcivil carriage.

7 ¶ And it came to pass after forty years , that Absalom said unto the king, I pray thee, let me go, and pay my vow which I have vowed unto the LORD in Hebron .

Quest. Whence are these to be computed? Ans. Not from Absalom's Birth; for he was Born in Hebron some considerable time after David had begun his Reign, 2 Sam. 3. 3. much less from the time of his Vow made, or of his return from Banishment: but, either, first, from the time of David's election or designation to the Kingdom, 1 Sam. 16. 13. Or, Secondly, From the beginning of Saul's Reign: which being a Solemn time, and observable for the change of the Government in Israel, might very fitly be made an Epocha, from which the computation or account of times begin; as the Greeks and Romans began their accounts in the same manner, and upon the same ground. Or rather, Thirdly, From the beginning of David's Reign, who Reigned 40 Years; and so the words may be rendred, about or towards the end of forty years, i. e. in the beginning of the fortieth Year. And so this very Phrase is used, Deut. 15. 1. At the end of every seven years, i. e. in the seventh Year, even from the beginning of it, as is manifest and confessed. So in a like expression, After three days will I rise again, Mark 8. 31. i. e. on the beginning of the third day, when Christ did rise; the number of three days being then compleated when the third day is begun. And the 40 Years are here expressed as one motive or inducement to Absalom to Rebel, because now his Fathers end grew near; and one of the Hebrew Doctors affirms, that there was a tradition, or rumour, or prediction, that David should Reign but 40 Years. And Absalom might easily understand that David intended to decline him, and to make Solomon his Successor, as well by the conscience of his own wickedness and unfitness for so great a trust, as by that eminent Wisdom and Piety which appeared in Solomon in his tender Years, and that great respect and affection which his Father must needs have and manifest to him upon this account, and by that Promise and Oath given to Bathsheba concerning his Succession mentioned, 1 King. 1. 30. but made before that time, which also might come to Absalom's ear. Against this opinion two things are Objected: First, That David was in the time of this Rebellion a strong Man, for he Marched on Foot, v. 30. whereas in his last Year he was very infirm and bed-rid. Secondly, That after this Rebellion was ended, divers other things happened, as the three Years Famine, 2 Sam. 21. 1. and other things following in the History. But it may be Answered to the first, That David might in the beginning of his last Year, have so much strength and vigour left as to March on Foot, especially when he did so humble and afflict himself, as it is apparent he did, v. 30. and yet through his tedious Marches, and the tormenting Cares, Fears, and Griess of his Soul for Absalom, might be so strangely and suddenly impaired, as in the end of the same Year to be very feeble and bed-rid, it being a very common accident, especially in old Men, and upon extraordinary occasions, to languish and decline exceedingly, and to fall from some competent degree of health and vigour, to be very infirm and bed-rid, and that in the space of a few Months. And to the second Objection, That those Histories related chap. 21, &c. though they be placed after this Rebellion, yet indeed were done before it; the proof of which see on chap. 21. 1. For it is so confessed and evident, that things are not always placed in the same order in which they were done, that it is a Rule of the Hebrews, and approved by other Learned men, Non [illegible: 1 word] prius & posterius in Sacris literis, that is, There is no first and last in the order of Scripture relations. And here is a plain reason for this transplacing of this History, which is allowed in other like cases, That when once the History of Tamar's Rape had been mentioned, it was very fit to subjoin the Relation of all the Mischiefs which followed upon that occasion. If any Infidel will yet cavil with this Text and number of Years, let him know, that instead of forty, the Syriack, and Arabick, and Iosephus the Iew, read four years; and that it is much more rational to acknowledge an Error of the Scribe, who Copied out the Sacred Text, than upon so frivolous a ground to question the Divine Authority of the Holy Scriptures. And that some men chuse the latter way rather than the former, is an evidence that they are Infidels by the choice of their wills, more than by the strength of their reasons.

He pretends Piety, which he knew would please his Father, and easily procure his consent.

Which is mentioned as the place, not where the Vow was made, for that was at Geshur, v. 8. but where he intended to perform it. The pretence for which was, That he was Born in this place, 2 Sam. 3. 3. and that here was a famous high-place; and, till the Temple was built, it was permitted to Sacrifice upon the high-places.

8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD .

i. e. Worship him by the offering of Sacrifices of Thanksgiving to God for restoring me to the place of his presence and service, and to my Fathers favour. But why should not this service have been performed at Sion, or at Gibeon? Here was some ground of suspition; but God blinded David's eyes, that he might bring upon David and upon Absalom the Judgments which they deserved, and he designed.

9 And the king said unto him, Go in peace. So he arose, and went to Hebron .

This place he chose as being an eminent Ciry, and next to Ierusalem, the chief of the Tribe of Iudah, and the place of his Birth, and the place where his Father began his Kingdom, which he took for a good omen, and where it is probable that he had secured many Friends, and which was at some convenient distance from Ierusalem, that his Father could not suddenly reach him.

10 ¶ But Absalom sent spies throughout all the Tribes of Israel, saying, Assoon as ye hear the sound of the trumpet , then ye shall say, Absalom reigneth in Hebron.

From Hebron. Or, had sent from Ierusalem, that when he went to Hebron, they should go into the several Tribes to sift the people, and to dispose them to Absalom's party, and acquaint them with his success.

Which I shall take care to have sounded in several parts by other persons; and when that is done, you shall inform them of the reason of it. Or, as soon as you understand that the Trumpet was Sounded at Hebron; partly, to call the people together for my assistance; and partly, to celebrate my Inauguration to the Kingdom, which you shall speedily know by messengers whom I shall send to you to that end.

11 And with Absalom went two hundred men out of Jerusalem, that were called , and they went in their simplicity, and they knew not any thing .

Such as Absalom had pick't out as fit for his purpose, such as were of some quality and reputation with the King and people, which would give a great countenance to his undertaking, and give occasion to people at first to think that this was done by his Fathers consent or connivence, as being now aged, and infirm, and willing to resign the Kingdom to him, as his eldest Son, and the Noblest too, as being descended from a King by both Parents; and such as by their wisdom and interest in the people, might have done David much service in thiis needful time; yet such as were not very Martial men, nor likely with violence to oppose his proceedings.

Concerning Absalom's design.

12 And Absalom sent for Ahithophel the Gilonite , Davids Counsellor, from his city, even from Giloh, while he offered sacrifices : and the conspiracy was strong, for the people increased continually with Absalom.

Who is thought to have been the Author, or, at least, the fomenter of this Rebellion; either, because he was discontented with David, for which there might be many reasons; or, because he saw the Father was old and nigh his end, and he thought it best policy to worship the rising Sun, and to follow the young Prince, whom he observed to have so great an interest in the hearts of the people, and whom he supposed he could easily manage as he pleased, which he could not do with David.

Which he did not in Devotion to God, for he neither feared God, nor reverenced Man; nor to implore Gods favour and assistance against his Father, which he knew was a vain thing to expect; but meerly that upon this pretence he might call great numbers of the people together, whereof many would come to join with him in the Worship of God, and most to partake of the Feasts which were made of the remainders of the Sacrifices, according to the manner.

13 ▪ And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

The generality of the people are for him. Which is not strange, considering, either, first, David, whose many mis[illegible: 1+ letters]arriages had greatly lost him in the hearts of his people. Or, Secondly, The people, whose temper is generally unstable, weary of old things, and desirous of changes, and apt to expect great benefits thereby. Or, Thirdly, Absalom, whose noble Birth, and singular Beauty, and most obliging Carriage, and ample Promises, had won the peoples hearts, considering also that he was David's first-born, to whom the Kingdom of right belonged, and yet that David intended to give away his right to Solomon, which the people thought might prove the occasion of a civil and dreadful War, which hereby they designed to prevent. Or, Fourthly, The Just and Holy God, who ordered and over-ruled all these things for David's chastisement, and the instruction and terror of sinners in all future Ages.

14 And David said unto all his servants, that were with him at Jerusalem, Arise, and let us flee: for we shall not else escape from Absalom: make speed to depart, le[illegible: 1+ letters]t he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.

For though the Fort of Zion was strong and impregnable, and he might have defended himself there; yet he had not laid in provisions for a long Siege; and, if he had been once besieged there, Absal[illegible: 1+ letters]m would have got speedy and quiet possession of his whole Kingdom; whereas if he Marched abroad, he might raise a considerable Army for his defence and the suppression of the Rebels. Besides, the greatest part of Ierusalem could not be well defended against him. And he suspected that a great number of the Citizens might take part with Absalom, and possibly deliver him up into Absalom's hand's. Besides, if he had made that the [illegible: 1+ letters]eat of the War, he feared the destruction of that City, which he vehemently desired to preserve, because it was the Chief and Royal City, and the place in which God had appointed to put his Name and Worship. Moreover, when David considered, that Gods hand was now against him, and that he was now bringing evil upon him out of his own house, as he had threatned, chap. 12. 11. it is no wonder if he was intimidated and disposed to flee.

Marginal references: Heb. thrust.

16 And the king went forth, and all his houshold after him: and the king left ten women which were concubines, to keep the house.

Or, on foot, by comparing v. 30. which the King chose to do, [illegible: 1+ letters]ather than to ride; partly, to humble himself under the hand of God; partly to encourage his companion[illegible: 1+ letters] in this hand and comfortless March; and partly, to move compassion in his people towards him.

For he supposed that their Sex would protect them even among Barbarians, and their relation to David would gain them some respect, and, at least, safety from his Son. But it seems he did not now actually consider that Clause of the threatning concerning his Wives, (God diverting his mind to other things) or he thought that would be accomplished some other way, conceiving that Absalom would abhor the thoughts of such incestuous converse, especially with persons which were now grown in Years.

Marginal references: Psal. 3. title.; Heb. at his feet.

17 And the king went forth, and all the people after him, and tarried in a place that was far off.

Either to rest and refresh themselves a little: or rather in expectation of others who should or would come after him, that they might March away in a considerable Body, which might both defend the King, and invite others to come in to their assistance.

At some convenient distance, but not very far.

18 And all his servants passed on beside him: and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men, which came after him from Gath, passed on before the king.

Of whom see the notes on chap. 8. 18.

who were either, first, Israelites by Birth, called Gittites, because they went with him to Gath, and abode with him in that Countrey. Or rather, Secondly, Strangers, as Ittai their head is called, v. 19. and they are called his Brethren, v. 20. and probably they were Philistines by Birth, born in the City or Territory of Gath, as the following words imply, who by David's counsel, and example, and the success of his Arms, were won to embrace and profess the true Religion, and had given good proof of their Military skill, and valour, and fidelity to the King.

19 ¶ Then said the king to [illegible: 1+ letters]ttai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.

Either, First, To thy native Countrey of Gath, where thou wiltst be remote from our bros[illegible: 1+ letters]s. Or, Secondly, To Ierusalem, where thy settled abode now is.

Or, or: for he could not both go to Gath, and tarry in Ierusalem with [illegible: 1+ letters] salom. Although this part of the Verse [illegible: 1+ letters]es otherwise in the Hebrew Text, and may be rendred thus, [illegible: 1 word] (to wit, to Ierusalem) and abide with the King (there); for [illegible: 1 word] [illegible: 1 word] a stranger and exile from thy own place; or, in respect of thy own place, or, as concerning thy place, i. e. in regard of the place of thy birth and former habitation.

With Absalom, who is now made King by the choice of the people, and therefore is able to give thee that protection and encouragement which thou deservest; whereas I am in a manner deposed and unable to do for thee what I desired and intended.

Not much concerned in our affairs, and therefore not fit to be involved in our troubles.

20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.

By which it may be gathered, that these were not the Israelitish Soldiers which went with David to Gath, and came up with him from thence to Hebron, which was above thirty Years before this time, but some Proselytes which came from thence more lately. For though this word yesterday be sometimes used of a time long before past, as 2 King. 9. 26. Iob 8. 9. Isa. 30. 33. yet it seems to be here restrained to a shorter compass by the following words, and by the argument here used.

I know not whither; having now no certain dwelling place.

Thy Countreymen and Soldiers the Gittites, v. 18.

Since I am now unable to recompence thy kindness and fidelity to me, my hearty prayer to God is, that he would shew to thee his Mercy, in Blessing thee with all sorts of Blessings, and his Faithfulness in making good all those Promises which he hath made, not to Israelites onely, but in and with them to all true-hearted Proselytes, such as thou art.

Marginal references: Heb. [illegible: 1 word] thee [illegible: 1 word] i[illegible: 1+ letters] going.; Heb. I [illegible: 1 word].; Chap. [illegible: 1 word]

22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

For being so deeply engaged for David, he durst not leave his little ones to Absalom's mercy.

23 And all the countrey wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over toward the way of the wilderness.

i. e. The generality of the people by whom they passed: for it must be considered, that Absalom's Friends and Partizans were gone to him to Hebron, and the rest of the people thereabouts were either well-willers to David, or at least moved with compassion at the sad and sudden change of so great and good a King, which was able to affect an heart of stone.

Which was near Ierusalem. See Matth. 26. 36. Io[illegible: 1+ letters]. 18. 1.

Which was between Ierusalem and Iericho.

Marginal references: Called▪ [illegible: 1 word] 18. 1. [illegible: 1 word]

24 ¶ And lo, Zadok also, and all the Levites were with him, bearing the ark of the covenant of God, and they set down the ark of God: and Abiathar went up, until all the people had done passing out of the city.

As a pledge of Gods presence and assistance, and that David might enquire at it upon occasion.

Either in expectation of drawing forth more people to David's party, if not from the[illegible: 1+ letters]r Loyalty to their Lawful King, yet from their Piety and Reverence to the Ark: or, that all the people might pass along, and the Ark might come in the rear of them for their safeguard and encouragement.

Either, 1. From the Ark which now was in the low ground, being near the Brook Cedron, to the top of the Mount of Olives, whence he had the Prospect of the City and Temple; as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David; which when they did, he gave notice to David, that he should wait no longer, but March away and carry the Ark with him. Or, 2. From the Ark to the City, which was in an higher ground, that so he being High-Priest, might use his Authority and Interest with the People, to perswade them to do their duty, in going forth to defend and help their King against his Rebellious Son; and there he staid until all those whom he could perswade were gone forth.

25 And the king said unto Zadok, Carry back the Ark of God into the City: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation.

Partly, out of Care and Reverence to the Ark, which though sometimes it was, and might be carried out to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed: partly out of respect to the Priests, whom by this means he thought he should expose to the Rage of Absalom, as he had before Exposed them to Saul's Fury on another occasion, 1 Sam. 22. And partly, that by this means he might have the better opportunity to search ou[illegible: 1+ letters], and to Counter-work Absaloms Plots; which was so necessary, not onely for himself, but for the defence and maintenance of the Ark, and all Gods Ordinances, and of the true Religion.

i. e. The Tabernacle which David had lately built for it, Chap. 6. 17. in which the Ark, and God, by means thereof, ordinarily dwelt. And hereby he insinuates another reason of his returning the Ark to Ierusalem, because there was the Tabernacle made for the receit of it.

26 But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good unto him.

I will not receive thee into my Favour, nor restore thee to thy Throne and City, and to the enjoyment of my Ark and Ordinances.

d Ready to obey him, and to submit to his Will and Pleasure concerning me.

27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

Either because Abiathar was gone from him, v. 24. and not yet returned: or because David put more confidence in Zadok.

i. e. Either 1. A Prophet, for such were called Seers, 1 Sam. 9. 9. 2 Sam. 24. 11. Amos 7. 12. And such he may be called, either because he really had the gift of Prophecy: or, because as the name of Prophets is sometimes given to those who had not Prophe[illegible: 1+ letters]ical Gifts, but were onely Officers and Ministers devoted to, and employed in, God's Worship and Service, as 1 Sam. 10. 5, &c. 1 King. 18. 4, 13. Compare 1 Chron. 25. 1, 2, 3. So it is reasonable, That the name of Seers be extended to the same Latitude; and therefore he may properly and fitly be called a Seer, as he was with, and under Abiathar the Chief Governour of the House and Worship of God; who by his Office was to Instruct and Direct the People in those matters, whereby he had many opportunities both of sifting out Absalom's Counsels, and of minding the People of their Duty to David, as he saw opportunity. Which sence suits well with David's Scope and Design. Or, 2. a seeing, or discerning, or observing man: for so the Hebrew Verb, raah is oft used. And this suits well with David's mind: Thou art a wise man, and therefore fit to manage this great business, which requires Prudence and Secrecy.

As men of Peace, giving over all thoughts of War, and devoting your selves entirely to God's Service.

Marginal references: [illegible: 1+ letters] Sam. 9. 9.; See chap. 17. [illegible: 1 word].

30 And David went up by the ascent of mount Olive[illegible: 1+ letters], and wept as he went up▪ and had his head covered, and he went ba[illegible: 1+ letters]e foot: and all the people that was with him, covered every man his head, and they went up weeping, as they went up.

In Testimony of his deep Sorrow, and Humiliation and Shame for his Sins, whereby he had procured this Evil to himself: for these were the Habits of Mourners, 2 Sam. 19. 4. Esth. 6. 12. Isa. 20. 3, 4. Ier. 14. 3, 4▪ and to take an Holy Revenge upon himself for his former Delicacy and Luxury.

Marginal references: Heb. going [illegible: 1 word], and weep [illegible: 1+ letters].

31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD▪ I pray thee, turn the counsel of Ahithophel into foolishness.

Or, David told; i. e. David being hereof informed, acquaints his friends and followers with it, to stir them up to [illegible: 1+ letters]oyn with him, in the following Prayer against him.

Either infatuate him, that he may give foolish Counsel; o[illegible: 1+ letters] let his Counsel be rejected as foolish, or spoiled by the foolish Execution of it.

Marginal references: Or, David told.

32 And it came to pass that when David was come to the top of the mount where he worshipped God, behold, Hushai the Archite came to meet him, with his coat rent, and ashes upon his head:

Looking towards Ierusalem where the Ark and Tabernacle was. Compare 1 King. 8. 44, 48. Dan. 6. 10.

Marginal references: Josh. 16. 2.

33 Unto whom David said▪ If thou passest on with me, then thou shalt be a burden unto me m.

Increasing my Charge, and Care, and Sorrow, for what may befall thee; and being but of little use to me: for it may seem he was an Old Man, and fitter for Counsel than for War.

34 But if thou return to the City, and say unto Absalom, I will be thy servant, O king: as I have been thy fathers servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.

i. e. As faithful to thee▪ as I have been to thy Father; which he neither was, nor ought to be. And therefore, the profession of this was great dissimulation: and David's suggesting this crafty Counsel, may be reckon'd amongst his Errors: which, proceeding from a violent Temptation, and his present and pressing Straits, God was pleased mercifully to Pardon, and to direct this Evil Advice to a Good End.

Marginal references: Or, heretofore.

36 Behold, they have there with them their two sons, Ahimaaz Zadoks son, and Jonathan Abiathars son: and by them ye shall send unto me every thing that ye can hear.

Not in Ierusalem, but in a place near to it, to which they could easily send upon occasion. See Chap. 17. 17.

Marginal references: Ver. 27.

2Sa 15:1-3 Absalom seeks to secure the people’s favour. - 2Sa 15:1. Soon afterwards (this seems to be the meaning of כּן מאחרי as distinguished from כּן אהרי; cf. 2Sa 3:28) Absalom set up a carriage (i.e., a state-carriage; cf. 1Sa 8:11) and horses, and fifty men as runners before him, i.e., to run before him when he drove out, and attract the attention of the people by a display of princely pomp, as Adonijah afterwards did (1Ki 1:5). He then went early in the morning to the side of the road to the gate of the palace, and called out to every one who was about to go to the king “for judgment,” i.e., seek justice in connection with any matter in dispute, and asked him, “Of what city art thou?” and also, as we may see from the reply in 2Sa 15:3, inquired into his feelings towards the king, and then said, “Thy matters are good and right, but there is no hearer for thee with the king.” שׁמע signifies the judicial officer, who heard complainants and examined into their different causes, for the purpose of laying them before the king for settlement. Of course the king himself could not give a hearing to every complainant, and make a personal investigation of his cause; nor could his judges procure justice for every complainant, however justly they might act, though it is possible that they may not always have performed their duty conscientiously.

2Sa 15:4

Absalom also said, “Oh that I might be judge in the land, and every one who had a cause might come before me; I would procure him justice!” ישׂמני מי is a wish: “who might (i.e., oh that one might) appoint me judge,” an analogous expression to יתּן ot מי (vid., Gesenius, §136, 1, and Ewald, §329, c.). עלי placed before יבא for the sake of emphasis, may be explained from the fact that a judge sat, so that the person who stood before him rose above him (comp. Exo 18:13 with Gen 18:8). הצדּיק, to speak justly, or help to justice.

2Sa 15:5

And when any one came near to him to prostrate himself before him, he took him by the hand and kissed him. It was by conduct of this kind that Agamemnon is said to have secured the command of the Grecian army (Euripid. Iphig. Aul. v. 337ff.).

2Sa 15:6

Thus Absalom stole the heart of the men of Israel. גּנּב לב does not mean to deceive or cheat, like לב גּנּב in theKal in Gen 31:20, but to steal the heart, i.e., to bring a person over to his side secretly and by stratagem.

2Sa 15:7-8 Absalom’s rebellion. - 2Sa 15:7, 2Sa 15:8. After the lapse of forty (?) years Absalom said to the king, “Pray I will go (i.e., pray allow me to go) and perform a vow in Hebron which I vowed to the Lord during my stay at Geshur” (2Sa 15:8). The number forty is altogether unsuitable, as it cannot possibly be understood either as relating to the age of Absalom or to the year of David’s reign: for Absalom was born at Hebron after David had begun to reign, and David only reigned forty years and a half in all, and Absalom’s rebellion certainly did not take place in the last few weeks of his reign. It is quite as inappropriate to assume, as the terminus a quo of the forty years, either the commencement of Saul’s reign, as several of the Rabbins have done, as well as the author of the marginal note in Cod. 380 of De Rossi (שאול למלכות), or the anointing of David at Bethlehem, as Luther (in the marginal note) and Lightfoot do; for the word “after” evidently refers to some event in the life of Absalom, to which allusion has previously been made, namely, either to the time of his reconciliation with David (2Sa 14:33), or (what is not so probable) to the period of his return from Geshur to Jerusalem (2Sa 14:23). Consequently the reading adopted by the Syriac, Arabic, and Vulgate, also by Theodoret and others, viz., “four years,” must certainly be the correct one, and not “forty days,” which we find in Codd. 70 and 96 in Kennicott, since forty days would be far too short a time for maturing the rebellion. It is true, that with the reading ארבּע we should expect, as a rule, the plural שׁנים. At the same time, the numbers from two to ten are sometimes construed with a singular noun (e.g., 2Ki 22:1; cf. Gesenius, §120, 2). The pretended vow was, that if Jehovah would bring him back to Jerusalem, he would serve Jehovah. את־יהוה עבד, “to do a service to Jehovah,” can only mean to offer a sacrifice, which is the explanation given by Josephus. The Chethib ישׁיב is not the infinitive, but the imperfect Hiphil: si reduxerit, reduxerit me, which is employed in an unusual manner instead of the inf. absol., for the sake of emphasis. The Keri ישׁוּב would have to be taken as an adverb “again;” but this is quite unnecessary.

2Sa 15:9

The king consented, and Absalom went to Hebron. Absalom had selected this city, probably assigning as the reason that he was born there, but really because his father David had been made king there, and also possibly because there may have been many persons there who had been displeased by the removal of the court to Jerusalem.

2Sa 15:10-11

When Absalom went to Hebron, he sent spies into all the tribes of Israel to say, “When ye hear the sound of the trumpet, say, Absalom has become king in Hebron.” We must suppose the sending the spies to have been contemporaneous with the removal of Absalom to Hebron, so that ויּשׁלח is used quite regularly, and there is no reason for translating it as a pluperfect. The messengers sent out are called “spies,” because they were first of all to ascertain the feelings of the people in the different tribes, and were only to execute their commission in places where they could reckon upon support. The conspiracy had hitherto been kept very secret, as we may see from the statement in 2Sa 15:11 : “With Absalom there had gone two hundred men out of Jerusalem, invited (to the sacrificial festival),and going in their simplicity, who knew nothing at all of the affair.” (כּל־דּבר לא: nothing at all.)

2Sa 15:12

Moreover, Absalom sent for Ahithophel, David’s councillor, to come from his own town Giloh, when he offered the sacrifices. The unusual construction of את ישׁלח with מעירו may be explained from the pregnant character of the expression: he sent and bade come, i.e., he summoned Ahithophel out of his city. Giloh, Ahithophel’s home, was upon the mountains of Judah, to the south or south-west of Hebron (see at Jos 15:51). Ahithophel had no doubt been previously initiated into Absalom’s plans, and had probably gone to his native city, merely that he might come to him with the greater ease; since his general place of abode, as king’s councillor, must have been in Jerusalem. “And the conspiracy became strong; for the people multiplied continually with Absalom” (the latter is a circumstantial clause). These words give a condensed summary of the result of the enterprise.

2Sa 15:13-14 David’s flight from Jerusalem. - 2Sa 15:13, 2Sa 15:14. When this intelligence reached David, “The heart of the men of Israel is after Absalom” (אהר היה, as in 2Sa 2:10, to be attached to a person as king; see at 1Sa 12:14), he said to his servants that were with him in Jerusalem, “Arise, let us flee, for there will be no escape for us from Absalom! Make speed to depart, lest he overtake us suddenly, and drive the calamity (the judgment threatened in 2Sa 12:10-11) over us, and smite the city with the edge of the sword.” David was perhaps afraid that Jerusalem might fall into Absalom’s power through treachery, and therefore resolved to fly as speedily as possible, not only in order to prevent a terrible massacre, but also to give his own faithful adherents time to assemble.

2Sa 15:15-16

As his servants declared themselves ready to follow him, the king went out of the city with all his family in his train (lit. at his feet, as in Jdg 4:10, Jdg 4:15, etc.), but left ten concubines behind to keep the palace.

2Sa 15:17

When outside the city the king and all the people in his suite (i.e., the royal family and their servants) halted at “the house of the distance.” המּרחק is probably a proper name given to a house in the neighbourhood of the city and on the road to Jericho, which was called “the farthest house,” viz., from the city.

2Sa 15:18

And all his servants, i.e., his state officers and attendants, went along by his side, and the whole body-guard (the Crethi and Plethi: see at 2Sa 8:18); and all the Gathites, namely the six hundred men who had come in his train from Gath, went along in front of the king. David directed the fugitives to all into rank, the servants going by his side, and the body-guard and the six hundred old companions in arms, who probably also formed a kind of body-guard, marching in front. The verb עבר (passed on) cannot be understood as signifying to file past on account of its connection with על־ידו (beside him, or by his side). The expression Gittim is strange, as we cannot possibly think of actual Gathites or Philistines from Gath. The apposition (the six hundred men, etc.) shows clearly enough that the six hundred old companions in arms are intended, the men who gathered round David on his flight from Saul and emigrated with him to Gath (1Sa 27:2-3), who afterwards lived with him in Ziklag (1Sa 27:8; 1Sa 29:2; 1Sa 30:1, 1Sa 30:9), and eventually followed him to Hebron and Jerusalem (2Sa 2:3; 2Sa 5:6). In all probability they formed a separate company of well-tried veterans or a kind of body-guard in Jerusalem, and were commonly known as Gathites.The Septuagint also has πάντες οἱ Γεθαῖοι, and has generally rendered the Masoretic text correctly. But כּל־עבדיו has been translated incorrectly, or at all events in a manner likely to mislead, viz., πάντες οἱ παῖδες αὐτοῦ. But in the Septuagint text, as it has come down to us, another paraphrase has been interpolated into the literal translation, which Thenius would adopt as an emendation of the Hebrew text, notwithstanding the fact that the critical corruptness of the Alexandrian text must be obvious to every one.

2Sa 15:19

A military commander named Ittai, who had emigrated from Gath and come over to David not long before, also accompanied the king from the city. It is evident from 2Sa 18:2, where Ittai is said to have commanded a third part of the army sent against Absalom, and to have been placed on an equality with Joab and Abishai the most experienced generals, that Ittai was a Philistian general who had entered David’s service. The reason for his going over to David is not known. According to 2Sa 15:22 of this chapter, Ittai did not come alone, but brought all his family with him (taph: the little ones). The opinion expressed by Thenius, that he had come to Jerusalem as a hostage, is merely founded upon a false interpretation of the last two clauses of the verse before us. David said to Ittai, “Wherefore goest thou also with us? return and stay with the king; for thou art a stranger, and also emigrating to thy place.” There is no irony in the words “stay with the king,” as Thenius and Clericus suppose (viz., “with the man who behaves as if he were king”); nor is there an acknowledgment of Absalom as king, which certainly could never have emanated from David. The words contain nothing more than the simple though: Do you remain with whoever is or shall be king, since there is no necessity for you as a stranger to take sides at all. This is the explanation given by Seb. Schmidt: “It is not your place to decide this context as to who ought to be king; but you may remain quiet and see whom God shall appoint as king, and whether it be I or Absalom, you can serve the one that God shall choose.” This is the only way in which we can explain the reason assigned for the admonition, viz., “Thou art a stranger,” and not an Israelite. There is some difficulty connected with the following words (rendered in the Eng. version “and also an exile”). In the Septuagint and Vulgate they are rendered καὶ ὅτι μετώκησας σὺ ἐκ τοῦ τόπου σου, et egressus es de loco tuo (and thou hast gone out from thine own place); but in adopting this rendering the translators have not only passed over the גּם (also), but have taken למקומך for ממּקומך. Nevertheless Thenius proposes to bring the text into harmony with these versions for the purpose of bringing out the meaning, “and moreover thou art one carried away from his own home.” But this is decidedly a mistake; for David would never have made a Philistine - who had just before been carried away from his own home, or, as Thenius understands it, who had been brought to Jerusalem as a hostage - the commander of a third of his army. The meaning is rather the following: “And thou hast still no fatherland,” i.e., thou art still wandering about through the earth like an exile from his country: wherever thou findest a place, and art allowed to settle, there only canst thou dwell.

2Sa 15:20 “Thy coming is yesterday (from yesterday), and should I disturb thee to-day to go with us, when I am going just where I go?” i.e., wherever my way may lie (I go I know not whither; Chald.: cf. 1Sa 23:13). The Chethib אנוּעך is a copyist’s error. The thought requires the Hiphil אניעך (Keri), as נוּע in theKal has the intransitive meaning, to totter, sway about, or move hither and thither. “Return and take thy brethren back; grace and truth be with thee.” It is evidently more in accordance with the train of thought to separate עמּך from the previous clause and connect it with ואמת חסד, though this is opposed to the accents, than to adopt the adverbial interpretation, “take back thy brethren with thee in grace and truth,” as Maurer proposes. (For the thought itself, see Pro 3:3). The reference is to the grace and truth (faithfulness) of God, which David desired that Ittai should receive upon his way. In the Septuagint and Vulgate the passage is paraphrased thus: “Jehovah show thee grace and truth,” after 2Sa 2:6; but it by no means follows from this that עמּך ועשׂה והוה has fallen out of the Hebrew text.

2Sa 15:21

But Ittai replied with a solemn oath, “Assuredly at the place where my lord the king shall be (stay),whether for death or life, there will thy servant be.” אם כּי means “only,” as in Gen 40:14, Job 42:8; here, in a declaration on oath, it is equivalent to assuredly (vid., Ewald, §356, b.). The Chethib is therefore correct, and the erasure of אם in the Keri is a bad emendation. The כּי in the apodosis is either an emphatic declaration, yea, or like ὅτι merely introduces a distinct assertion.

After this assurance of his devotedness, David let Ittai do as he pleased. ועבר לך, “go and pass on.” עבר does not mean to pass by, but to go forward. Thus Ittai and his men and all his family that was with him went forward with the king. By “the little ones” (taph) we are to understand a man’s whole family, as in many other instances (see at Exo 12:37).

2Sa 15:22-23 The king crosses the Kidron, and sends the priests back with the ark to Jerusalem. - 2Sa 15:23. All the land (as in 1Sa 14:25) wept aloud when all the people went forward; and the king went over the brook Kidron, and all the people went over in the direction of (lit. in the face of) the way to the desert. The brook Kidron is a winter torrent, i.e., a mountain torrent which only flows during the heavy rains of winter (χείμαῤῥος τοῦ Κεδρών, Joh 18:1). It is on the eastern side of Jerusalem, between the city and the Mount of Olives, and derives its name from the appearance of the water when rendered muddy through the melting of the snow (cf. Job 6:16). In summer it is nothing more than a dry channel in the valley of Jehoshaphat (see Robinson, Pal. i. 396, and v. Raumer, Pal. p. 309, note 81). “The wilderness” (midbar) is the northern part of the desert of Judah, through which the road to Jericho and the Jordan lay.

2Sa 15:24

Zadok the priest and all the Levites (who were in Jerusalem) left the city with the fugitive king, bearing the ark of the covenant: “And they set down the ark of God, and Abiathar came up, till all the people had come completely over from the city.” ויּעל, ἀνέβη, ascendit (lxx, Vulg.), may probably be accounted for from the fact that Abiathar did not come to join the fugitives till the procession halted at the Mount of Olives; so that עלה, like ἀναβαίνειν, merely refers to his actually going up, and ויּעל affirms that Abiathar joined them until all the people from the city had arrived. The rendering proposed by Michaelis and Böttcher (“he offered sacrifices”) is precluded by the fact that עלה never means to sacrifice when written without עולה, or unless the context points distinctly to sacrifices, as in 2Sa 24:22; 1Sa 2:28. The ark of the covenant was put down, because those who went out with the king made a halt, to give the people who were still coming time to join the procession.

2Sa 15:25-26

Then the king said to Zadok, “Take back the ark of God into the city! If I find favour in the eyes of Jehovah, He will bring me back and let me see Him (i.e., himself: the reference is to God) and His dwelling (i.e., the ark of the covenant as the throne of the divine glory in the tent that had been set up for it). But if He thus say, I have not delight in thee; behold, here am I, let Him do to me as seemeth good to Him.” Thus David put his fate in believing confidence into the hand of the Lord, because he felt that it was the Lord who was chastising him for his sons through this rebellion.

2Sa 15:27-28

He also said still further to Zadok, “Thou seer! return into the city in peace.” אתּה הרואה, with ה interrog., does not yield any appropriate sense, as ה cannot stand for הלוא here, simply because it does not relate to a thing which the person addressed could not deny. Consequently the word must be pointed thus, הראה (with the article), and rendered as a vocative, as it has been by Jerome and Luther. ראה, seer, is equivalent to prophet. He applies this epithet to Zadok, as the high priest who received divine revelations by means of the Urim. The meaning is, Thou Zadok art equal to a prophet; therefore thy proper place is in Jerusalem (O. v. Gerlach). Zadok was to stand as it were upon the watch there with Abiathar, and the sons of both to observe the events that occurred, and send him word through their sons into the plain of the Jordan. “Behold, I will tarry by the ferries of the desert, till a word comes from you to show me,” sc., what has taken place, or how the things shape themselves in Jerusalem. Instead of בּעברות, the earlier translators as well as the Masoretes adopted the reading בּערבות, “in the steppes of the desert.” The allusion in this case would be to the steppes of Jericho (2Ki 25:5). But Böttcher has very properly defended the Chethib on the strength of 2Sa 17:16, where the Keri has ערבות again, though עברות is the true reading (cf. 2Sa 19:19). The “ferries of the desert” are the places where the Jordan could be crossed, the fords of the Jordan (Jos 2:7; Jdg 3:28).

2Sa 15:29

Zadok and Abiathar then returned to the city with the ark of God.

2Sa 15:30-31 Ahithophel and Hushai. - 2Sa 15:30, 2Sa 15:31. When David was going by the height of the olive-trees, i.e., the Mount of Olives, weeping as he went, with his head covered, and barefooted, as a sign of grief and mourning (see Est 6:12; Eze 24:17), and with the people who accompanied him also mourning, he received intelligence that Ahithophel (see at 2Sa 15:12) was with Absalom, and among the conspirators. הגּיד ודוד gives no sense; for David cannot be the subject, because the next clause, “and David said,” etc., contains most distinctly an expression of David’s on receiving some information. Thenius would therefore alter הגּיד into the Hophal הגּד, whilst Ewald (§131, a) would change it into הגּיד, an unusual form of the Hophal, “David was informed,” according to the construction of the Hiphil with the accusative. But although this construction of the Hiphil is placed beyond all doubt by Job 31:37; Job 26:4, and Eze 43:10, the Hiphil is construed as a rule, as the Hophal always is, with ל of the person who receives information. Consequently דּוד must be altered into לדוד, and הגּיד taken as impersonal, “they announced to David.” Upon receipt of this intelligence David prayed to the Lord, that He would “turn the counsel of Ahithophel into foolishness,” make it appear as folly, i.e., frustrate it, - a prayer which God answered (vid., 2Sa 17:1.).

2Sa 15:32-34

On David’s arrival at the height where people were accustomed to worship, i.e., upon the top of the Mount of Olives, the Archite Hushai came to meet him with his clothes rent and earth upon his head, that is to say, in the deepest mourning (see 1Sa 4:12). It is evident from the words וגו אשׁר־ישׁתּחוה that there was a place of worship upon the top of the Mount of Olives, probably a bamah, such as continued to exist in different places throughout the land, even after the building of the temple. According to 2Sa 15:37; 2Sa 16:16, and 1Ch 27:33, Hushai was רעה, a friend of David, i.e., one of his privy councillors. הארכּי (the Archite), if we may judge from Jos 16:2, was the name of a family whose possessions were upon the southern boundary of the tribe of Ephraim, between Bethel and Ataroth. Hushai was probably a very old man, as David said to him (2Sa 15:33, 2Sa 15:34), “If thou goest with me, thou wilt be a burden to me. But if thou returnest to the city and offerest Absalom thy services, thou canst bring for me the counsel of Ahithophel to nought. If thou sayest to Absalom, I will be thy servant, O king; servant of thy father (i.e., as regards this) I was that of old, but now I am thy servant.” The ו before אני introduces the apodosis both times (vid., Ewald, §348, a.).

2Sa 15:35-36

David then commissioned him to communicate to the priests Zadok and Abiathar all that he should hear of the king’s house, and send word to him through their sons.

2Sa 15:37

So Hushai went into the city when Absalom came to Jerusalem. The רְְ before the second clause, followed by the imperfect יבוא, indicates contemporaneous occurrence (vid., Ewald, §346, b.).

Absalom's Ambition. (b. c. 1027.)

1 And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. 2 And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. 3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. 4 Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! 5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. 6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever. When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem—greatness and goodness.

I. Absalom looks great, v. 1. He had learned of the king of Geshur (what was not allowed to the kings of Israel) to multiply horses, which made him look desirable, while his father, on his mule, looked despicable. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, above what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king: He shall have chariots and horsemen, and some shall run before his chariots (1 Sam. viii. 11); and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of his approach, would highly gratify his pride and the people's foolish fancy. David thinks that this parade is designed only to grace his court, and connives at it. Those parents know not what they do who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoever.

II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son and a good subject, and set himself to serve his father's interest, he would have done his present duty, and shown himself worthy of future honours, after his father's death. Those that know how to obey well know how to rule. But to show how good a judge and how good a king he will be is but to deceive himself and others. Those are good indeed that are good in their own place, not that pretend how good they would be in other people's places. But this is all the goodness we find in Absalom.

1. He wishes that he were a judge in Israel, v. 4. He had all the pomp and all the pleasure he could wish, lived as great and in as much ease as any man could; yet this will not content him, unless he have power too: O that I were a judge in Israel! He that should himself have been judged to death for murder has the impudence to aim at being a judge of others. We read not of Absalom's wisdom, virtue, or learning in the laws, nor had he given any proofs of his love to justice, but the contrary; yet he wishes he were judge. Note, Those are commonly most ambitious of preferment that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better than the spirit of an Absalom that says, O that I were a judge in Israel!

2. He takes a very bad course for the accomplishing of his wish. Had he humbly petitioned his father to employ him in the administration of justice, and studied to qualify himself for it (according to the rule, Exod. xviii. 21), no doubt he would have been sure of the next judge's place that fell; but this is too mean a post for his proud spirit. It is below him to be subordinate, though to the king his father; he must be supreme or nothing. He wants to be such a judge that every man who has any cause shall come to him: in all causes, and over all persons, he must preside, little thinking what a fatigue this would be to have every man come to him. Moses himself could not bear it. Those know not what power is that grasp at so much, so very much. To gain the power he aims at, he endeavours to instil into the people's minds,

(1.) A bad opinion of the present administration, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could that had business at the council-board, enquired what their business was; and, [1.] Upon a slight and general enquiry into their cause, he pronounced it good: Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them that it was to no purpose to appeal to the throne: "There is no man deputed of the king to hear thee. The king is himself old, and past business, or so taken up with his devotions that he never minds business; his sons are so addicted to their pleasures that, though they have the name of chief rulers, they take no care of the affairs committed to them." He further seems to insinuate what a great want there was of him while he was banished and confined, and how much the public suffered by his exile; what his father said truly in Saul's reign (Ps. lxxv. 3) he says falsely: The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. Every appellant shall be made to believe that he will never have justice done him, unless Absalom be viceroy or lord-justice. It is the way of turbulent, factious, aspiring men, to reproach the government they are under. Presumptuous are they, self-willed, and not afraid to speak evil of dignities, 2 Pet. ii. 10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. Those that aim to usurp cry out of grievances, and pretend to design nothing but the redress of them: as Absalom here.

(2.) A good opinion of his own fitness to rule. That the people might say, "O that Absalom were a judge!" (and they are apt enough to desire changes), he recommends himself to them, [1.] As very diligent. He rose up early, and appeared in public before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done and public business despatched. [2.] As very inquisitive and prying, and desirous to be acquainted with every one's case. He would know of what city every one was that came for judgment, that he might inform himself concerning every part of the kingdom and the state of it, v. 2. [3.] As very familiar and humble. If any Israelite offered to do obeisance to him he took him and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col. ii. 23. He knew what a grace it puts upon greatness to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it would have been his praise; but to fawn upon the people that he might betray them was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Ps. x. 9, 10.

Absalom's Rebellion. (b. c. 1023.)

7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord , in Hebron. 8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord . 9 And the king said unto him, Go in peace. So he arose, and went to Hebron. 10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. 11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. 12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, v. 7. But whence it is to be dated we are not told; not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people's desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David's reign. Absalom's plot being now ripe for execution,

I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong.

II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, v. 7, 8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be 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 to 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, being brought back, he remembered his vow, and resolved to perform it. 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 show 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. 2. He got a good number of sober substantial citizens to go along with him, v. 11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them in to his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.

III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, v. 10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, "Absalom reigns in Hebron," some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.

IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David's counsellor, his guide and his acquaintance (Ps. lv. 13), his familiar friend, in whom he trusted, who did eat of his bread, Ps. xli. 9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings.

V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.

David's Flight. (b. c. 1023.)

13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. 14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. 15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. 16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house. 17 And the king went forth, and all the people after him, and tarried in a place that was far off. 18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king. 19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile. 20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee. 21 And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. 22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. 23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

Here is, I. The notice brought to David of Absalom's rebellion, v. 13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service.

II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon—What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, v. 14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now," thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit." Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Ps. li. 18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering.

III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (v. 15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth, Eccl. x. 7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, v. 18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps—his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, v. 17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers.

IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes.

1. David dissuaded him from going along with him, v. 19, 20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: "Should I make thee go up and down with us? No, return with thy brethren." Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, "Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art." David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Ps. lxi. 7.

2. Ittai bravely resolved not to leave him, v. 21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love.

V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, John xviii. 1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, v. 23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city. 25 And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord , he will bring me again, and shew me both it, and his habitation: 26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him. 27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. 28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me. 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there. 30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, v. 24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.

II. David's dismission of them back into the city, v. 25, 26. Abiathar was high priest (1 Kings ii. 35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, v. 24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, 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 (Ps. 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. 2. He 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. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa. xxxviii. 22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (v. 25), 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 provides 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 patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit 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 does." 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 has a right to 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 to what he will," subscribing to his wisdom and goodness. Note, 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 hand.

III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (v. 27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Eccl. ii. 14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him—their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (v. 28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.

IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, v. 30.

1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Ps. xcv. 10) and even broken with their whorish heart, Ezek. vi. 9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam. iii. 19. His sin was ever before him (Ps. li. 3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Ps. xxxviii. 4.

2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, 2 Chron. xxxii. 26. To prevent suffering with sinners, let us sorrow with them.

David's Request to Hushai. (b. c. 1023.)

31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O Lord , I pray thee, turn the counsel of Ahithophel into foolishness. 32 And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: 33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: 34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. 35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. 36 Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear. 37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.

Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do.

I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, v. 31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job xii. 17; Isa. iii. 2, 3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people.

II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, v. 32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (v. 33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, v. 34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (v. 35), and to their two sons, as trusty men to be sent on errands to David, v. 36. Hushai, thus instructed, came to Jerusalem (v. 37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.