mh_parser/vol_split/10 - 2Samuel/Chapter 16.xml

<div2 id="iiSam.xvii" n="xvii" next="iiSam.xviii" prev="iiSam.xvi" progress="46.34%" title="Chapter XVI">
<h2 id="iiSam.xvii-p0.1">S E C O N D   S A M U E L</h2>
<h3 id="iiSam.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="iiSam.xvii-p1">In the close of the foregoing chapter we left
David flying from Jerusalem, and Absalom entering into it; in this
chapter, I. We are to follow David in his melancholy flight; and
there we find him, 1. Cheated by Ziba, <scripRef id="iiSam.xvii-p1.1" osisRef="Bible:2Sam.16.1-2Sam.16.4" parsed="|2Sam|16|1|16|4" passage="2Sa 16:1-4">ver. 1-4</scripRef>. 2. Cursed by Shimei, which he
bears with wonderful patience, <scripRef id="iiSam.xvii-p1.2" osisRef="Bible:2Sam.16.5-2Sam.16.14" parsed="|2Sam|16|5|16|14" passage="2Sa 16:5-14">ver.
5-14</scripRef>. II. We are to meet Absalom in his triumphant
entry; and there we find him, 1. Cheated by Hushai, <scripRef id="iiSam.xvii-p1.3" osisRef="Bible:2Sam.16.15-2Sam.16.19" parsed="|2Sam|16|15|16|19" passage="2Sa 16:15-19">ver. 15-19</scripRef>. 2. Counselled by
Ahithophel to go in unto his father's concubines, <scripRef id="iiSam.xvii-p1.4" osisRef="Bible:2Sam.16.20-2Sam.16.23" parsed="|2Sam|16|20|16|23" passage="2Sa 16:20-23">ver. 20-23</scripRef>.</p>
<scripCom id="iiSam.xvii-p0.1_1" osisRef="Bible:2Sam.16" parsed="|2Sam|16|0|0|0" passage="2Sa 16" type="Commentary"/>
<scripCom id="iiSam.xvii-p0.2_1" osisRef="Bible:2Sam.16.1-2Sam.16.4" parsed="|2Sam|16|1|16|4" passage="2Sa 16:1-4" type="Commentary"/><div class="Commentary" id="Bible:2Sam.16.1-2Sam.16.4">
<h4 id="iiSam.xvii-p1.7">Ziba's Calumny. (<span class="smallcaps" id="iiSam.xvii-p1.8">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvii-p2">1 And when David was a little past the top <i>of
the hill,</i> behold, Ziba the servant of Mephibosheth met him,
with a couple of asses saddled, and upon them two hundred
<i>loaves</i> of bread, and a hundred bunches of raisins, and a
hundred of summer fruits, and a bottle of wine.   2 And the
king said unto Ziba, What meanest thou by these? And Ziba said, The
asses <i>be</i> for the king's household to ride on; and the bread
and summer fruit for the young men to eat; and the wine, that such
as be faint in the wilderness may drink.   3 And the king
said, And where <i>is</i> thy master's son? And Ziba said unto the
king, Behold, he abideth at Jerusalem: for he said, To day shall
the house of Israel restore me the kingdom of my father.   4
Then said the king to Ziba, Behold, thine <i>are</i> all that
<i>pertained</i> unto Mephibosheth. And Ziba said, I humbly beseech
thee <i>that</i> I may find grace in thy sight, my lord, O
king.</p>
<p class="indent" id="iiSam.xvii-p3">We read before how kind David was to
Mephibosheth the son of Jonathan, how he prudently entrusted his
servant Ziba with the management of his estate, while he generously
entertained him at his own table, <scripRef id="iiSam.xvii-p3.1" osisRef="Bible:2Sam.9.10" parsed="|2Sam|9|10|0|0" passage="2Sa 9:10"><i>ch.</i> ix. 10</scripRef>. This matter was well
settled; but, it seems, Ziba is not content to be manager, he longs
to be master, of Mephibosheth's estate. Now, he thinks, is his time
to make himself so; if he can procure a grant of it from the crown,
whether David or Absalom get the better it is all one to him, he
hopes he shall secure his prey, which he promises himself by
fishing in troubled waters. In order hereunto, 1. He made David a
handsome present of provisions, which was the more welcome because
it came seasonably (<scripRef id="iiSam.xvii-p3.2" osisRef="Bible:2Sam.16.1" parsed="|2Sam|16|1|0|0" passage="2Sa 16:1"><i>v.</i>
1</scripRef>), and with this he designed to incline him to himself;
for <i>a man's gift maketh room for him, and bringeth him before
great men,</i> <scripRef id="iiSam.xvii-p3.3" osisRef="Bible:Ps.18.16" parsed="|Ps|18|16|0|0" passage="Ps 18:16">Prov. xviii.
16</scripRef>. Nay, <i>Whithersoever it turneth, it prospereth,</i>
<scripRef id="iiSam.xvii-p3.4" osisRef="Bible:Prov.17.8" parsed="|Prov|17|8|0|0" passage="Pr 17:8">Prov. xvii. 8</scripRef>. David
inferred from this that Ziba was a very discreet and generous man,
and well affected to him, when, in all, he designed nothing but to
make his own market and to get Mephibosheth's estate settled upon
himself. Shall the prospect of advantage in this world make men
generous to the rich? and shall not the belief of an abundant
recompence in the resurrection of the just make us charitable to
the poor? <scripRef id="iiSam.xvii-p3.5" osisRef="Bible:Luke.14.14" parsed="|Luke|14|14|0|0" passage="Lu 14:14">Luke xiv. 14</scripRef>.
Ziba was very considerate in the present he brought to David; it
was what would do him some good in his present distress, <scripRef id="iiSam.xvii-p3.6" osisRef="Bible:2Sam.16.2" parsed="|2Sam|16|2|0|0" passage="2Sa 16:2"><i>v.</i> 2</scripRef>. Observe, The wine was
intended for those that were faint, not for the king's own
drinking, or the courtiers; it seems, they did not commonly use it,
but it was for cordials for those <i>that were ready to perish,</i>
<scripRef id="iiSam.xvii-p3.7" osisRef="Bible:Prov.31.6" parsed="|Prov|31|6|0|0" passage="Pr 31:6">Prov. xxxi. 6</scripRef>. Blessed art
thou, O land! when thy princes use wine for strength, as David did,
and not for drunkenness, as Absalom did, <scripRef id="iiSam.xvii-p3.8" osisRef="Bible:2Sam.18.28" parsed="|2Sam|18|28|0|0" passage="2Sa 18:28"><i>ch.</i> xiii. 28</scripRef>. See <scripRef id="iiSam.xvii-p3.9" osisRef="Bible:Eccl.10.17" parsed="|Eccl|10|17|0|0" passage="Ec 10:17">Eccl. x. 17</scripRef>. Whatever Ziba intended in this
present, God's providence sent it to David for his support very
graciously. God makes use of bad men for good purposes to his
people, and sends them meat by ravens. Having by his present
insinuated himself into David's affection, and gained credit with
him, the next thing he has to do for the compassing of his end is
to incense him against Mephibosheth, which he does by a false
accusation, representing him as ungratefully designing to raise
himself by the present broils, and to recover the crown to his own
head, now that David and his son were contending for it. David
enquires for him as one of his family, which gives Ziba occasion to
tell this false story of him, <scripRef id="iiSam.xvii-p3.10" osisRef="Bible:2Sam.16.3" parsed="|2Sam|16|3|0|0" passage="2Sa 16:3"><i>v.</i> 3</scripRef>. What immense damages do masters
often sustain by the lying tongues of their servants! David knew
Mephibosheth not to be an ambitious man, but easy in his place, and
well-affected to him and his government; nor could he be so weak as
to expect with his lame legs to climb the ladder of preferment; yet
David gives credit to the calumny, and, without further enquiry or
consideration, convicts Mephibosheth of treason, seizes his lands
as forfeited, and grants them to Ziba: <i>Behold, thine are all
that pertained to Mephibosheth</i> (<scripRef id="iiSam.xvii-p3.11" osisRef="Bible:2Sam.16.4" parsed="|2Sam|16|4|0|0" passage="2Sa 16:4"><i>v.</i> 4</scripRef>), a rash judgment, and which
afterwards he was ashamed of, when the truth came to light,
<scripRef id="iiSam.xvii-p3.12" osisRef="Bible:2Sam.19.29" parsed="|2Sam|19|29|0|0" passage="2Sa 19:29"><i>ch.</i> xix. 29</scripRef>.
Princes cannot help it, but they will be sometimes (as our law
speaks) deceived in their grants; but they ought to use all means
possible to discover the truth and to guard against malicious
designing men, who would impose upon them, as Ziba did upon David.
Having by his wiles gained his point, Ziba secretly laughed at the
king's credulity, congratulated himself on his success, and
departed, with a great compliment upon the king, that he valued his
favour more than Mephibosheth's estate: "Let me <i>find grace in
thy sight, O king!</i> and I have enough." Great men ought always
to be jealous of flatterers, and remember that nature has given
them two ears, that they may hear both sides.</p>
</div><scripCom id="iiSam.xvii-p0.3" osisRef="Bible:2Sam.16.5-2Sam.16.14" parsed="|2Sam|16|5|16|14" passage="2Sa 16:5-14" type="Commentary"/><div class="Commentary" id="Bible:2Sam.16.5-2Sam.16.14">
<h4 id="iiSam.xvii-p3.14">David Cursed by Shimei. (<span class="smallcaps" id="iiSam.xvii-p3.15">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvii-p4">5 And when king David came to Bahurim, behold,
thence came out a man of the family of the house of Saul, whose
name <i>was</i> Shimei, the son of Gera: he came forth, and cursed
still as he came.   6 And he cast stones at David, and at all
the servants of king David: and all the people and all the mighty
men <i>were</i> on his right hand and on his left.   7 And
thus said Shimei when he cursed, Come out, come out, thou bloody
man, and thou man of Belial:   8 The <span class="smallcaps" id="iiSam.xvii-p4.1">Lord</span> hath returned upon thee all the blood of
the house of Saul, in whose stead thou hast reigned; and the <span class="smallcaps" id="iiSam.xvii-p4.2">Lord</span> hath delivered the kingdom into the
hand of Absalom thy son: and, behold, thou <i>art taken</i> in thy
mischief, because thou <i>art</i> a bloody man.   9 Then said
Abishai the son of Zeruiah unto the king, Why should this dead dog
curse my lord the king? let me go over, I pray thee, and take off
his head.   10 And the king said, What have I to do with you,
ye sons of Zeruiah? so let him curse, because the <span class="smallcaps" id="iiSam.xvii-p4.3">Lord</span> hath said unto him, Curse David. Who shall
then say, Wherefore hast thou done so?   11 And David said to
Abishai, and to all his servants, Behold, my son, which came forth
of my bowels, seeketh my life: how much more now <i>may this</i>
Benjamite <i>do it?</i> let him alone, and let him curse; for the
<span class="smallcaps" id="iiSam.xvii-p4.4">Lord</span> hath bidden him.   12 It
may be that the <span class="smallcaps" id="iiSam.xvii-p4.5">Lord</span> will look on
mine affliction, and that the <span class="smallcaps" id="iiSam.xvii-p4.6">Lord</span>
will requite me good for his cursing this day.   13 And as
David and his men went by the way, Shimei went along on the hill's
side over against him, and cursed as he went, and threw stones at
him, and cast dust.   14 And the king, and all the people that
<i>were</i> with him, came weary, and refreshed themselves
there.</p>
<p class="indent" id="iiSam.xvii-p5">We here find how David bore Shimei's curses
much better than he had borne Ziba's flatteries. By the latter he
was brought to pass a wrong judgment on another, by the former to
pass a right judgment on himself. The world's smiles are more
dangerous than its frowns. Observe here,</p>
<p class="indent" id="iiSam.xvii-p6">I. How insolent and furious Shimei was, and
how his malice took occasion from David's present distress to be so
much the more outrageous. David, in his flight, had come to
Bahurim, a city of Benjamin in or near which this Shimei lived,
who, being of the house of Saul (with the fall of which all his
hopes of preferment fell), had an implacable enmity to David,
unjustly looking upon him as the ruin of Saul and his family only
because, by the divine appointment, he succeeded Saul. While David
was in prosperity and power, Shimei hated him as much as he did
now, but he durst not then say anything against him. God knows what
is in the hearts of those that are disaffected to him and his
government, but earthly princes do not. Now he came forth, and
cursed David with all the bad words and wishes he could invent,
<scripRef id="iiSam.xvii-p6.1" osisRef="Bible:2Sam.16.5" parsed="|2Sam|16|5|0|0" passage="2Sa 16:5"><i>v.</i> 5</scripRef>. Observe,</p>
<p class="indent" id="iiSam.xvii-p7">1. Why he took this opportunity to give
vent to his malice. (1.) Because now he thought he might do it
safely; yet, if David had thought proper to resent the provocation,
it would have cost Shimei his life. (2.) Because now it would be
most grievous to David, would add affliction to his grief, and pour
vinegar into his wounds. He complains of those as most barbarous
who <i>talk to the grief of those whom God has wounded,</i>
<scripRef id="iiSam.xvii-p7.1" osisRef="Bible:Ps.69.26" parsed="|Ps|69|26|0|0" passage="Ps 69:26">Ps. lxix. 26</scripRef>. So Shimei
did, loading him with curses whom no generous eye could look upon
without compassion. (3.) Because now he thought that Providence
justified his reproaches, and that David's present afflictions
proved him to be as bad a man as he was willing to represent him.
Job's friends condemned him upon this false principle. Those that
are under the rebukes of a gracious God must not think it strange
if these bring upon them the reproaches of evil men. If once it be
said, <i>God hath forsaken him,</i> presently it follows,
<i>Persecute and take him,</i> <scripRef id="iiSam.xvii-p7.2" osisRef="Bible:Ps.71.11" parsed="|Ps|71|11|0|0" passage="Ps 71:11">Ps.
lxxi. 11</scripRef>. But it is the character of a base spirit thus
to trample upon those that are down, and insult over them.</p>
<p class="indent" id="iiSam.xvii-p8">2. How his malice was expressed. See, (1.)
What this wretched man did: <i>He cast stones at David</i>
(<scripRef id="iiSam.xvii-p8.1" osisRef="Bible:2Sam.16.6" parsed="|2Sam|16|6|0|0" passage="2Sa 16:6"><i>v.</i> 6</scripRef>), as if his
king had been a dog, or the worst of criminals, whom all Israel
must stone with stones till he die. Perhaps he kept at such a
distance that the stones he threw could not reach David, nor any of
his attendants, yet he showed what he would have done if it had
been in his power. <i>He cast dust</i> (<scripRef id="iiSam.xvii-p8.2" osisRef="Bible:2Sam.16.13" parsed="|2Sam|16|13|0|0" passage="2Sa 16:13"><i>v.</i> 13</scripRef>), which, probably, would blow
into his own eyes, like the curses he threw, which, being
causeless, would return upon his own head. Thus, while his malice
made him odious, the impotency of it made him ridiculous and
contemptible. Those that fight against God cannot hurt him, though
they hate him. <i>If thou sinnest, what doest thou against him?</i>
<scripRef id="iiSam.xvii-p8.3" osisRef="Bible:Job.35.6" parsed="|Job|35|6|0|0" passage="Job 35:6">Job xxxv. 6</scripRef>. It was an
aggravation of his wickedness that David was attended with his
mighty men on his right hand and on his left, so that he was not in
so forlorn a condition as he thought (<i>persecuted but not
forsaken</i>), and that he continued to do it, and did it the more
passionately, for David's bearing it patiently. (2.) What he said.
With the stones he shot his arrows, even bitter words (<scripRef id="iiSam.xvii-p8.4" osisRef="Bible:2Sam.16.7-2Sam.16.8" parsed="|2Sam|16|7|16|8" passage="2Sa 16:7,8"><i>v.</i> 7, 8</scripRef>), in contempt of
that law, <i>Thou shalt not curse the gods,</i> <scripRef id="iiSam.xvii-p8.5" osisRef="Bible:Exod.22.28" parsed="|Exod|22|28|0|0" passage="Ex 22:28">Exod. xxii. 28</scripRef>. David was a man of honour and
conscience, and in great reputation for every thing that was just
and good; what could this foul mouth say against him? Why, truly,
what was done long since to the house of Saul was the only thing
which he could recollect, and with this he upbraided David because
it was the thing that he himself was a loser by. See how apt we are
to judge of men and their character by what they are to us, and to
conclude that those are certainly evil men that have ever so justly
been, or that we ever so unjustly think have been, instruments of
evil to us. So partial are we to ourselves that no rule can be more
fallacious than this. No man could be more innocent of the blood of
the house of Saul than David was. Once and again he spared Saul's
life, while Saul sought his. When Saul and his sons were slain by
the Philistines, David and his men were many miles off; and, when
they heard it, they lamented it. From the murder of Abner and
Ish-bosheth he had sufficiently cleared himself; and yet all <i>the
blood of the house of Saul</i> must be laid at his door. Innocency
is no fence against malice and falsehood; nor are we to think it
strange if we be charged with that from which we have been most
careful to keep ourselves. It is well for us that men are not to be
our judges, but he whose judgment is according to truth. The blood
of the house of Saul is here most unjustly charged upon David, [1.]
As that which gave him his character, and denominated him a bloody
man and a man of Belial, <scripRef id="iiSam.xvii-p8.6" osisRef="Bible:2Sam.16.7" parsed="|2Sam|16|7|0|0" passage="2Sa 16:7"><i>v.</i>
7</scripRef>. And, if a man of blood, no doubt a man of Belial,
that is, a child of the devil, who is called <i>Belial</i>
(<scripRef id="iiSam.xvii-p8.7" osisRef="Bible:2Cor.6.15" parsed="|2Cor|6|15|0|0" passage="2Co 6:15">2 Cor. vi. 15</scripRef>), and who
was a murderer from the beginning. Bloody men are the worst of men.
[2.] As that which brought the present trouble upon him: "Now that
thou art dethroned, and driven out to the wilderness, <i>the Lord
has returned upon thee the blood of the house of Saul.</i>" See how
forward malicious men are to press God's judgments into the service
of their own passion and revenge. If any who have, as they think,
wronged them, should come into trouble, the injury done to them
must be made the cause of the trouble. But we must take heed lest
we wrong God by making his providence thus to patronise our foolish
and unjust resentments. As the <i>wrath of man works not the
righteousness of God,</i> so the righteousness of God serves not
the wrath of man. [3.] As that which would now be his utter ruin;
for he endeavours to make him despair of ever recovering his throne
again. Now they said, <i>There is no help for him in God</i>
(<scripRef id="iiSam.xvii-p8.8" osisRef="Bible:Ps.3.2" parsed="|Ps|3|2|0|0" passage="Ps 3:2">Ps. iii. 2</scripRef>), <i>the Lord
hath delivered the kingdom into the hand of Absalom</i> (not
Mephibosheth—the house of Saul never dreamed of making <i>him</i>
king, as Ziba suggested), <i>and thou art taken in thy
mischief,</i> that is, "the mischief that will be thy destruction,
and all because thou art a bloody man." Thus Shimei cursed.</p>
<p class="indent" id="iiSam.xvii-p9">II. See how patient and submissive David
was under this abuse. The sons of Zeruiah, Abishai particularly,
were forward to maintain David's honour with their swords; they
resented the affront keenly, as well they might: <i>Why should this
dead dog</i> be suffered to <i>curse the king?</i> <scripRef id="iiSam.xvii-p9.1" osisRef="Bible:2Sam.16.9" parsed="|2Sam|16|9|0|0" passage="2Sa 16:9"><i>v.</i> 9</scripRef>. If David will but give
them leave, they will put these lying cursing lips to silence, and
take off his head; for his throwing stones at the king was an overt
act, which abundantly proved that he compassed and imagined his
death. But the king would by no means suffer it: <i>What have I to
do with you? So let him curse.</i> Thus Christ rebuked the
disciples, who, in zeal for his honour, would have commanded fire
from heaven on the town that affronted him, <scripRef id="iiSam.xvii-p9.2" osisRef="Bible:Luke.9.55" parsed="|Luke|9|55|0|0" passage="Lu 9:55">Luke ix. 55</scripRef>. Let us see with what
considerations David quieted himself. 1. The chief thing that
silenced him was that he had deserved this affliction. This is not
mentioned indeed; for a man may truly repent, and yet needs not,
upon all occasions, proclaim his penitent reflections. Shimei
unjustly upbraided him with the blood of Saul: from <i>that</i> his
conscience acquitted him, but, at the same time, it charged him
with the blood of Uriah. "The reproach is too true" (thinks David),
"though false as he means it." Note, A humble tender spirit will
turn reproaches into reproofs, and so get good by them, instead of
being provoked by them. 2. He observes the hand of God in it:
<i>The Lord hath said unto him, Curse David</i> (<scripRef id="iiSam.xvii-p9.3" osisRef="Bible:2Sam.16.10" parsed="|2Sam|16|10|0|0" passage="2Sa 16:10"><i>v.</i> 10</scripRef>), and again, <i>So let him
curse, for the Lord hath bidden him,</i> <scripRef id="iiSam.xvii-p9.4" osisRef="Bible:2Sam.16.11" parsed="|2Sam|16|11|0|0" passage="2Sa 16:11"><i>v.</i> 11</scripRef>. As it was Shimei's sin, it was
not from God, but from the devil and his own wicked heart, nor did
God's hand in it excuse or extenuate it, much less justify it, any
more than it did the sin of those who put Christ to death,
<scripRef id="iiSam.xvii-p9.5" osisRef="Bible:Acts.2.23 Bible:Acts.4.28" parsed="|Acts|2|23|0|0;|Acts|4|28|0|0" passage="Ac 2:23,4:28">Acts ii. 23; iv. 28</scripRef>.
But, as it was David's affliction, it was from the Lord, one of the
evils which he raised up against him. David looked above the
instrument of his trouble to the supreme director, as Job, when the
plunderers had stripped him, acknowledged, <i>The Lord hath taken
away.</i> Nothing more proper to quiet a gracious soul under
affliction than an eye to the hand of God in it. <i>I opened not my
mouth, because thou didst it.</i> The scourge of the tongue is
God's rod. 3. He quiets himself under the less affliction with the
consideration of the greater (<scripRef id="iiSam.xvii-p9.6" osisRef="Bible:2Sam.16.11" parsed="|2Sam|16|11|0|0" passage="2Sa 16:11"><i>v.</i> 11</scripRef>): <i>My son seeks my life, much
more may this Benjamite.</i> Note, Tribulation works patience in
those that are sanctified. The more we bear the better able we
should be to bear still more; what tries our patience should
improve it. The more we are inured to trouble the less we should be
surprised at it, and not think it strange. Marvel not that enemies
are injurious, when even friends are unkind; nor that friends are
unkind, when even children are undutiful. 4. He comforts himself
with hopes that God would, in some way or other, bring good to him
out of his affliction, would balance the trouble itself, and
recompense his patience under it: "<i>The Lord will requite me good
for his cursing.</i> If God bid Shimei grieve me, it is that he
himself may the more sensibly comfort me; surely he has mercy in
store for me, which he is preparing me for by this trial." We may
depend upon God as our pay-master, not only for our services, but
for our sufferings. <i>Let them curse, but bless thou.</i> David,
at length, is housed at Bahurim (<scripRef id="iiSam.xvii-p9.7" osisRef="Bible:2Sam.16.14" parsed="|2Sam|16|14|0|0" passage="2Sa 16:14"><i>v.</i> 14</scripRef>), where he meets with
refreshment, and is hidden from this strife of tongues.</p>
</div><scripCom id="iiSam.xvii-p0.4" osisRef="Bible:2Sam.16.15-2Sam.16.23" parsed="|2Sam|16|15|16|23" passage="2Sa 16:15-23" type="Commentary"/><div class="Commentary" id="Bible:2Sam.16.15-2Sam.16.23">
<h4 id="iiSam.xvii-p9.9">Hushai Deceives Absalom; Ahithophel's Wicked
Counsel. (<span class="smallcaps" id="iiSam.xvii-p9.10">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvii-p10">15 And Absalom, and all the people the men of
Israel, came to Jerusalem, and Ahithophel with him.   16 And
it came to pass, when Hushai the Archite, David's friend, was come
unto Absalom, that Hushai said unto Absalom, God save the king, God
save the king.   17 And Absalom said to Hushai, <i>Is</i> this
thy kindness to thy friend? why wentest thou not with thy friend?
  18 And Hushai said unto Absalom, Nay; but whom the <span class="smallcaps" id="iiSam.xvii-p10.1">Lord</span>, and this people, and all the men of
Israel, choose, his will I be, and with him will I abide.   19
And again, whom should I serve? <i>should I</i> not <i>serve</i> in
the presence of his son? as I have served in thy father's presence,
so will I be in thy presence.   20 Then said Absalom to
Ahithophel, Give counsel among you what we shall do.   21 And
Ahithophel said unto Absalom, Go in unto thy father's concubines,
which he hath left to keep the house; and all Israel shall hear
that thou art abhorred of thy father: then shall the hands of all
that <i>are</i> with thee be strong.   22 So they spread
Absalom a tent upon the top of the house; and Absalom went in unto
his father's concubines in the sight of all Israel.   23 And
the counsel of Ahithophel, which he counselled in those days,
<i>was</i> as if a man had enquired at the oracle of God: so
<i>was</i> all the counsel of Ahithophel both with David and with
Absalom.</p>
<p class="indent" id="iiSam.xvii-p11">Absalom had notice sent him speedily by
some of his friends at Jerusalem that David had withdrawn, and with
what a small retinue he had gone; so that the coasts were clear,
Absalom might take possession of Jerusalem when he pleased. The
gates were open, and there was none to oppose him. Accordingly he
came without delay (<scripRef id="iiSam.xvii-p11.1" osisRef="Bible:2Sam.16.15" parsed="|2Sam|16|15|0|0" passage="2Sa 16:15"><i>v.</i>
15</scripRef>), extremely elevated, no doubt, with this success at
first, and that that in which, when he formed his design, he
probably apprehended the greatest difficulty, was so easily and
effectually done. Now that he is master of Jerusalem he concludes
all his own, the country will follow of course. God suffers wicked
men to prosper awhile in their wicked plots, even beyond their
expectation, that their disappointment may be the more grievous and
disgraceful. The most celebrated politicians of that age were
Ahithophel and Hushai. The former Absalom brings with him to
Jerusalem (<scripRef id="iiSam.xvii-p11.2" osisRef="Bible:2Sam.16.15" parsed="|2Sam|16|15|0|0" passage="2Sa 16:15"><i>v.</i> 15</scripRef>),
the other meets him there (<scripRef id="iiSam.xvii-p11.3" osisRef="Bible:2Sam.16.16" parsed="|2Sam|16|16|0|0" passage="2Sa 16:16"><i>v.</i>
16</scripRef>), so that he cannot but think himself sure of
success, when he has both these to be his counsellors; on them he
relies, and consults not the ark, though he has that with him. But
miserable counsellors were they both; for,</p>
<p class="indent" id="iiSam.xvii-p12">I. Hushai would never counsel him to do
wisely. He was really his enemy, and designed to betray him, while
he pretended to be in his interest; so that Absalom could not have
a more dangerous man about him. 1. Hushai complimented him upon his
accession to the throne, as if he had been abundantly satisfied in
this title, and well pleased that he had come to the possession,
<scripRef id="iiSam.xvii-p12.1" osisRef="Bible:2Sam.16.16" parsed="|2Sam|16|16|0|0" passage="2Sa 16:16"><i>v.</i> 16</scripRef>. What arts of
dissimulation are those tempted to use who govern themselves by
fleshly wisdom! and how happy are those who have not known these
depths of Satan, but have their conversation in the world with
simplicity and godly sincerity! 2. Absalom was surprised to find
<i>him</i> for him who was known to be David's intimate friend and
confidant. He asks him, <i>Is this thy kindness to thy friend?</i>
(<scripRef id="iiSam.xvii-p12.2" osisRef="Bible:2Sam.16.17" parsed="|2Sam|16|17|0|0" passage="2Sa 16:17"><i>v.</i> 17</scripRef>), pleasing
himself with this thought, that all would be his, since Hushai was.
He doubts not of his sincerity, but easily believes what he wishes
to be true, that David's best friends are so in love with himself
as to take the first opportunity to declare for him, <i>though the
pride of his heart deceived him,</i> <scripRef id="iiSam.xvii-p12.3" osisRef="Bible:Obad.1.3" parsed="|Obad|1|3|0|0" passage="Ob 1:3">Obad. 3</scripRef>. Hushai confirmed him in the belief
that he was hearty for him. For, though David is his friend, yet he
is for the king in <i>possession,</i> <scripRef id="iiSam.xvii-p12.4" osisRef="Bible:2Sam.16.18" parsed="|2Sam|16|18|0|0" passage="2Sa 16:18"><i>v.</i> 18</scripRef>. Whom the people choose, and
Providence smiles upon, he will be faithful to; and he is for the
king in <i>succession</i> (<scripRef id="iiSam.xvii-p12.5" osisRef="Bible:2Sam.16.19" parsed="|2Sam|16|19|0|0" passage="2Sa 16:19"><i>v.</i>
19</scripRef>), the rising sun. It was true, he loved his father;
but he had had his day, and it was over; and why should he not love
his successor as well? Thus he pretended to give reasons for a
resolution he abhorred the thought of.</p>
<p class="indent" id="iiSam.xvii-p13">II. Ahithophel counselled him to do
wickedly, and so did as effectually betray him as he did who was
designedly false to him; for those that advise men to sin certainly
advise them to their hurt; and that government which is founded in
sin is founded in the sand.</p>
<p class="indent" id="iiSam.xvii-p14">1. It seems, Ahithophel was noted as a deep
politician; his counsel was as if a man had enquired at the oracle
of God, <scripRef id="iiSam.xvii-p14.1" osisRef="Bible:2Sam.16.23" parsed="|2Sam|16|23|0|0" passage="2Sa 16:23"><i>v.</i> 23</scripRef>. Such
reputation was he in for subtlety and sagacity in public affairs,
such reaches had he beyond other privy-counselors, such reasons
would he give for his advice, and such success generally his
projects had, that all people, good and bad, both David and
Absalom, had a profound regard for his sentiments, too much by far,
when they regarded him <i>as an oracle of God;</i> shall the
prudence of any mortal compare with him who only is wise? Let us
observe from this account of Ahithophel's fame for policy, (1.)
That many excel in worldly wisdom who are utterly destitute of
heavenly grace, because those who set up for oracles themselves are
apt to despise the oracles of God. <i>God has chosen the foolish
things of the world;</i> and the greatest statesmen are seldom the
greatest saints. (2.) That frequently the greatest politicians act
most foolishly for themselves. Ahithophel was cried up for an
oracle, and yet very unwisely took part with Absalom, who was not
only a usurper, but a rash youth, never likely to come to good,
whose fall, and the fall of all that adhered to him, any one, with
the tenth part of the policy that Ahithophel pretended to, might
foresee. Well, after all, honesty is the best policy, and will be
found so in the long run. But,</p>
<p class="indent" id="iiSam.xvii-p15">2. His policy in this case defeated its own
aim. Observe,</p>
<p class="indent" id="iiSam.xvii-p16">(1.) The wicked counsel Ahithophel gave to
Absalom. Finding that David had left his concubines to keep the
house, he advised him to <i>lie with them</i> (<scripRef id="iiSam.xvii-p16.1" osisRef="Bible:2Sam.16.21" parsed="|2Sam|16|21|0|0" passage="2Sa 16:21"><i>v.</i> 21</scripRef>), a very wicked thing. The
divine law had made it a capital crime, <scripRef id="iiSam.xvii-p16.2" osisRef="Bible:Lev.20.11" parsed="|Lev|20|11|0|0" passage="Le 20:11">Lev. xx. 11</scripRef>. The apostle speaks of it as a
piece of villany <i>not so much as named among the Gentiles,</i>
<scripRef id="iiSam.xvii-p16.3" osisRef="Bible:1Cor.5.1" parsed="|1Cor|5|1|0|0" passage="1Co 5:1">1 Cor. v. 1</scripRef>. Reuben lost his
birthright for it. But Ahithophel advised Absalom to it as a public
thing, because it would give assurance to all Israel, [1.] That he
was in good earnest in his pretensions. No doubt he resolved to
make himself master of all that belonged to his predecessor when he
began with his concubines. [2.] That he was resolved never to make
peace with his father upon any terms; for by this he would render
himself so odious to his father that he would never be reconciled
to him, which perhaps the people were jealous of and that they must
be sacrificed to the reconciliation. Having drawn the sword, he
did, by this provocation, throw away the scabbard, which would
strengthen the hands of his party and keep them firmly to him. This
was Ahithophel's cursed policy, which bespoke him rather <i>an
oracle of devil than of God.</i></p>
<p class="indent" id="iiSam.xvii-p17">(2.) Absalom's compliance with this
counsel. It entirely suited his lewd and wicked mind, and he
delayed not to put it in execution, <scripRef id="iiSam.xvii-p17.1" osisRef="Bible:2Sam.16.22" parsed="|2Sam|16|22|0|0" passage="2Sa 16:22"><i>v.</i> 22</scripRef>. When an unnatural rebellion
was the opera, what fitter prologue could there be to it than such
unnatural lust? Thus was his wickedness all of a piece, and such as
a conscience not quite seared could not entertain the thoughts of
without the utmost horror. Nay, the client outdoes what his counsel
advises. Ahithophel advised him to do it, that all Israel shall
<i>see</i> it. A tent is accordingly spread on the top of the house
for the purpose; so impudently does he declare his sin as Sodom.
Yet, in this, the word of God was fulfilled in the letter of it:
God had threatened, by Nathan, that, for defiling Bath-sheba, David
should have his own wives publicly debauched (<scripRef id="iiSam.xvii-p17.2" osisRef="Bible:2Sam.12.11-2Sam.12.12" parsed="|2Sam|12|11|12|12" passage="2Sa 12:11,12"><i>ch.</i> xii. 11, 12</scripRef>), and some think
that Ahithophel, in advising it, designed to be revenged on David
for the injury done to Bath-sheba, who was his grand-daughter: for
she was the daughter of Eliam (<scripRef id="iiSam.xvii-p17.3" osisRef="Bible:2Sam.11.3" parsed="|2Sam|11|3|0|0" passage="2Sa 11:3"><i>ch.</i> xi. 3</scripRef>), who was the son of
Ahithophel, <scripRef id="iiSam.xvii-p17.4" osisRef="Bible:2Sam.23.34" parsed="|2Sam|23|34|0|0" passage="2Sa 23:34"><i>ch.</i> xxiii.
34</scripRef>. Job speaks of this as the just punishment of
adultery (<i>Let my wife grind to another,</i> <scripRef id="iiSam.xvii-p17.5" osisRef="Bible:Job.31.9-Job.31.10" parsed="|Job|31|9|31|10" passage="Job 31:9,10">Job xxxi. 9, 10</scripRef>), and the prophet,
<scripRef id="iiSam.xvii-p17.6" osisRef="Bible:Hos.4.13-Hos.4.14" parsed="|Hos|4|13|4|14" passage="Ho 4:13,14">Hos. iv. 13, 14</scripRef>. What to
think of these concubines, who submitted to this wickedness, I know
not; but how unrighteous soever Absalom and they were, we must say,
<i>The Lord is righteous:</i> nor shall any word of his fall to the
ground.</p>
</div></div2>