II
S A M U E L
CHAP. XV.
Absalom's
name signifies "the peace of his father," yet he proves his greatest
trouble; so often are we disappointed in our expectations from the creature.
The sword entailed upon David's house had hitherto been among his children,
but now it begins to be drawn against himself, with this aggravation, that he
may thank himself for it, for, had he done justice upon the murderer, he would
have prevented the traitor. The story of Absalom's rebellion begins with this
chapter, but we must go over three or four more before we see the end of it.
In this chapter we have, I. The arts Absalom used to insinuate himself into
the people's affections, ver. 1-6. II. His open avowal of his pretensions to
the crown at Hebron, whither he went under colour of a vow, and the strong
party that appeared for him there, ver. 7-12. III. The notice brought of this
to David, and his flight from Jerusalem thereupon, ver. 13-18. In his flight
we are told, 1. What passed between him and Ittai, ver. 19-22. 2. The concern
of the country for him, ver. 23. 3. His conference with Zadok, ver. 24-29. 4.
His tears and prayers upon this occasion, ver. 30-31. 5. Matters concerted by
him with Hushai, ver. 32-37. Now the word of God was fulfilled, that he would
"raise up evil against him out of his own house," ch. xii.
11.
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Absalom's
Ambition.
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B. C. 1027.
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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.
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Absalom's
Rebellion.
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B. C. 1023.
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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.
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David's Flight.
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B. C. 1023.
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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.
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David's
Request to Hushai.
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B. C. 1023.
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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.
Contents
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