2 Samuel 15

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..

And Absalom rose up early Thereby making a show of self-denial, and diligence, and solicitude for the good of the publick, and of every private person, as he had opportunity., and stood beside the way of the gate 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.: and it was so, that when any man that had a controversie, came to the king for judgment, then Absalom called unto him Preventing him with the offers of his assistance., and said, Of what city art thou As if he were ready to make particular enquiry into the state of his cause.? And he said, Thy servant is of one of the tribes of Israel 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..

And Absalom said unto him, See, thy matters are good and right Upon some very flight hearing of their case, he approved it, that he might oblige all.: but there is no man deputed of the king to hear thee 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..

Absalom said moreover, O that I were made judge in the land For the King had only restored Absalom to favour, but thought not fit to put him into any place of Power and Trust., that every man I should refuse no man, and decline no pains to do any man good. So he pretends to a very publick spirit. which has any suit or cause, might come unto me, and I would do him justice.

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 showing respect, as pulling off the hat, and bowing, or imbracing, is at this day with us..

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..

¶ And it came to pass after forty years 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 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 choose 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., that Absalom said unto the king, I pray thee, let me go, and pay my vow He pretends Piety, which he knew would please his Father, and easily procure his consent. which I have vowed unto the LORD in Hebron 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..

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..

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..

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

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

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

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... 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..

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

And the kings servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.

And the king went forth, and all his houshold after him Or, on foot, by comparing v. 30. which the King chose to do,... ather than to ride; partly, to humble himself under the hand of God; partly to encourage his companion... in this hand and comfortless March; and partly, to move compassion in his people towards him.: and the king left ten women which were concubines 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., to keep the house.

And the king went forth, and all the people after him, and tarried 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. in a place that was far off At some convenient distance, but not very far..

And all his servants passed on beside him: and all the Cherethites, and all the Pelethites Of whom see the notes on chap. 8. 18., and all the Gittites 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., six hundred men, which came after him from Gath, passed on before the king.

¶ Then said the king to... ttai the Gittite, Wherefore goest thou also with us? return to thy place Either, First, To thy native Countrey of Gath, where thou wiltst be remote from our bros... s. Or, Secondly, To Ierusalem, where thy settled abode now is., and Or, or: for he could not both go to Gath, and tarry in Ierusalem with... salom. Although this part of the Verse... es otherwise in the Hebrew Text, and may be rendred thus, (to wit, to Ierusalem) and abide with the King (there); for 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. abide with the king 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.: for thou art a stranger, and also an exile Not much concerned in our affairs, and therefore not fit to be involved in our troubles..

Whereas thou camest but yesterday 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., should I this day make thee go up and down with us? seeing I go whither I may I know not whither; having now no certain dwelling place., return thou, and take back thy brethren Thy Countreymen and Soldiers the Gittites, v. 18.: mercy and truth be with thee Since I am now unable to recompence thy kindness and fidelity to me, my hearty prayer to God is, that he would show to thee his Mercy, in Blessing thee with all sorts of Blessings, and his Faithfulness in making good all those Promises which he has made, not to Israelites only, but in and with them to all true-hearted Proselytes, such as thou art..

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.

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..

And all the countrey 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. wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron Which was near Ierusalem. See Matth. 26. 36. Io.... 18. 1., and all the people passed over toward the way of the wilderness Which was between Ierusalem and Iericho..

¶ And lo, Zadok also, and all the Levites were with him, bearing the ark of the covenant of God As a pledge of Gods presence and assistance, and that David might enquire at it upon occasion., and they set down the ark of God Either in expectation of drawing forth more people to David's party, if not from the... 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.: and Abiathar went up 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 persuade 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 persuade were gone forth., until all the people had done passing out of the city.

And the king said unto Zadok, Carry back the Ark of God into the City 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..., and to Counter-work Absaloms Plots; which was so necessary, not only for himself, but for the defence and maintenance of the Ark, and all Gods Ordinances, and of the true Religion.: if I shall find favour in the eyes of the LORD, he will bring me again, and show me both it, and his habitation 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..

But if he thus say, I have no delight in thee 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.: behold, here am I, let him do to me as seemeth good unto him. d Ready to obey him, and to submit to his Will and Pleasure concerning me.

The king said also unto Zadok the priest Either because Abiathar was gone from him, v. 24. and not yet returned: or because David put more confidence in Zadok., Art not thou a seer 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... ical Gifts, but were only 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 sense 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.? return into the city in peace As men of Peace, giving over all thoughts of War, and devoting your selves entirely to God's Service., and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

See, I will tarry in the plain of the wilderness, until there come word from you to certifie me.

Zadok therefore and Abiathar carried the ark of God again to Jerusalem; and they tarried there.

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

And one told David Or, David told; i. e. David being hereof informed, acquaints his friends and followers with it, to stir them up to... oyn with him, in the following Prayer against him., saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD I pray thee, turn the counsel of Ahithophel into foolishness Either infatuate him, that he may give foolish Counsel; o... let his Counsel be rejected as foolish, or spoiled by the foolish Execution of it..

And it came to pass that when David was come to the top of the mount where he worshipped God Looking towards Ierusalem where the Ark and Tabernacle was. Compare 1 King. 8. 44, 48. Dan. 6. 10., behold, Hushai the Archite came to meet him, with his coat rent, and ashes upon his head:

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.

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 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.: then mayest thou for me defeat the counsel of Ahithophel.

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 kings house, thou shalt tell it to Zadok and Abiathar the priests.

Behold, they have there with them Not in Ierusalem, but in a place near to it, to which they could easily send upon occasion. See Chap. 17. 17. their two sons, Ahimaaz Zadoks son, and Jonathan Abiathars son: and by them ye shall send unto me every thing that ye can hear.

So Hushai Davids friend came unto the city, and Absalom came into Jerusalem.