mh_parser/vol_split/10 - 2Samuel/Chapter 15.xml

<div2 id="iiSam.xvi" n="xvi" next="iiSam.xvii" prev="iiSam.xv" progress="45.68%" title="Chapter XV">
<h2 id="iiSam.xvi-p0.1">S E C O N D   S A M U E L</h2>
<h3 id="iiSam.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="iiSam.xvi-p1">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, <scripRef id="iiSam.xvi-p1.1" osisRef="Bible:2Sam.15.1-2Sam.15.6" parsed="|2Sam|15|1|15|6" passage="2Sa 15:1-6">ver.
1-6</scripRef>. 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, <scripRef id="iiSam.xvi-p1.2" osisRef="Bible:2Sam.15.7-2Sam.15.12" parsed="|2Sam|15|7|15|12" passage="2Sa 15:7-12">ver. 7-12</scripRef>. III. The notice brought of this
to David, and his flight from Jerusalem thereupon, <scripRef id="iiSam.xvi-p1.3" osisRef="Bible:2Sam.15.13-2Sam.15.18" parsed="|2Sam|15|13|15|18" passage="2Sa 15:13-18">ver. 13-18</scripRef>. In his flight we are
told, 1. What passed between him and Ittai, <scripRef id="iiSam.xvi-p1.4" osisRef="Bible:2Sam.15.19-2Sam.15.22" parsed="|2Sam|15|19|15|22" passage="2Sa 15:19-22">ver. 19-22</scripRef>. 2. The concern of the country
for him, <scripRef id="iiSam.xvi-p1.5" osisRef="Bible:2Sam.15.23" parsed="|2Sam|15|23|0|0" passage="2Sa 15:23">ver. 23</scripRef>. 3. His
conference with Zadok, <scripRef id="iiSam.xvi-p1.6" osisRef="Bible:2Sam.15.24-2Sam.15.29" parsed="|2Sam|15|24|15|29" passage="2Sa 15:24-29">ver.
24-29</scripRef>. 4. His tears and prayers upon this occasion,
<scripRef id="iiSam.xvi-p1.7" osisRef="Bible:2Sam.15.30-2Sam.15.31" parsed="|2Sam|15|30|15|31" passage="2Sa 15:30-31">ver. 30-31</scripRef>. 5. Matters
concerted by him with Hushai, <scripRef id="iiSam.xvi-p1.8" osisRef="Bible:2Sam.15.32-2Sam.15.37" parsed="|2Sam|15|32|15|37" passage="2Sa 15:32-37">ver.
32-37</scripRef>. Now the word of God was fulfilled, that he would
"raise up evil against him out of his own house," <scripRef id="iiSam.xvi-p1.9" osisRef="Bible:2Sam.12.11" parsed="|2Sam|12|11|0|0" passage="2Sa 12:11"><i>ch.</i> xii. 11</scripRef>.</p>
<scripCom id="iiSam.xvi-p0.1_1" osisRef="Bible:2Sam.15" parsed="|2Sam|15|0|0|0" passage="2Sa 15" type="Commentary"/>
<scripCom id="iiSam.xvi-p0.2_1" osisRef="Bible:2Sam.15.1-2Sam.15.6" parsed="|2Sam|15|1|15|6" passage="2Sa 15:1-6" type="Commentary"/><div class="Commentary" id="Bible:2Sam.15.1-2Sam.15.6">
<h4 id="iiSam.xvi-p1.12">Absalom's Ambition. (<span class="smallcaps" id="iiSam.xvi-p1.13">b. c.</span> 1027.)</h4>
<p class="passage" id="iiSam.xvi-p2">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 <i>so,</i> that when any man that had a
controversy came to the king for judgment, then Absalom called unto
him, and said, Of what city <i>art</i> thou? And he said, Thy
servant <i>is</i> of one of the tribes of Israel.   3 And
Absalom said unto him, See, thy matters <i>are</i> good and right;
but <i>there is</i> no man <i>deputed</i> 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 <i>so,</i> that
when any man came nigh <i>to him</i> 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.</p>
<p class="indent" id="iiSam.xvi-p3">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.</p>
<p class="indent" id="iiSam.xvi-p4">I. Absalom looks great, <scripRef id="iiSam.xvi-p4.1" osisRef="Bible:2Sam.15.1" parsed="|2Sam|15|1|0|0" passage="2Sa 15:1"><i>v.</i> 1</scripRef>. 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 <i>the manner of the king:</i> He shall
<i>have chariots and horsemen, and some shall run before his
chariots</i> (<scripRef id="iiSam.xvi-p4.2" osisRef="Bible:1Sam.8.11" parsed="|1Sam|8|11|0|0" passage="1Sa 8:11">1 Sam. viii.
11</scripRef>); 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.</p>
<p class="indent" id="iiSam.xvi-p5">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.</p>
<p class="indent" id="iiSam.xvi-p6">1. He wishes that he were a judge in
Israel, <scripRef id="iiSam.xvi-p6.1" osisRef="Bible:2Sam.15.4" parsed="|2Sam|15|4|0|0" passage="2Sa 15:4"><i>v.</i> 4</scripRef>. 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: <i>O that I were a judge in Israel!</i>
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, <i>O that I were a judge in
Israel!</i></p>
<p class="indent" id="iiSam.xvi-p7">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, <scripRef id="iiSam.xvi-p7.1" osisRef="Bible:Exod.18.21" parsed="|Exod|18|21|0|0" passage="Ex 18:21">Exod. xviii. 21</scripRef>), 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,</p>
<p class="indent" id="iiSam.xvi-p8">(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: <i>Thy matters are right.</i> 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: "<i>There is no man deputed of the king to hear thee.</i>
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 (<scripRef id="iiSam.xvi-p8.1" osisRef="Bible:Ps.75.3" parsed="|Ps|75|3|0|0" passage="Ps 75:3">Ps. lxxv. 3</scripRef>) he says falsely: <i>The
land and all the inhabitants of it are dissolved,</i> all will go
to wreck and ruin, unless <i>I bear up the pillars of it.</i> 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. <i>Presumptuous are they, self-willed, and not
afraid to speak evil of dignities,</i> <scripRef id="iiSam.xvi-p8.2" osisRef="Bible:2Pet.2.10" parsed="|2Pet|2|10|0|0" passage="2Pe 2:10">2 Pet. ii. 10</scripRef>. 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.</p>
<p class="indent" id="iiSam.xvi-p9">(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, <scripRef id="iiSam.xvi-p9.1" osisRef="Bible:2Sam.15.2" parsed="|2Sam|15|2|0|0" passage="2Sa 15:2"><i>v.</i> 2</scripRef>. [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 <i>a show of humility,</i>
<scripRef id="iiSam.xvi-p9.2" osisRef="Bible:Col.2.23" parsed="|Col|2|23|0|0" passage="Col 2:23">Col. ii. 23</scripRef>. 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. <i>He croucheth, and
humbleth himself, to draw them into his net,</i> <scripRef id="iiSam.xvi-p9.3" osisRef="Bible:Ps.10.9-Ps.10.10" parsed="|Ps|10|9|10|10" passage="Ps 10:9,10">Ps. x. 9, 10</scripRef>.</p>
</div><scripCom id="iiSam.xvi-p0.3" osisRef="Bible:2Sam.15.7-2Sam.15.12" parsed="|2Sam|15|7|15|12" passage="2Sa 15:7-12" type="Commentary"/><div class="Commentary" id="Bible:2Sam.15.7-2Sam.15.12">
<h4 id="iiSam.xvi-p9.5">Absalom's Rebellion. (<span class="smallcaps" id="iiSam.xvi-p9.6">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvi-p10">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 <span class="smallcaps" id="iiSam.xvi-p10.1">Lord</span>, in
Hebron.   8 For thy servant vowed a vow while I abode at
Geshur in Syria, saying, If the <span class="smallcaps" id="iiSam.xvi-p10.2">Lord</span>
shall bring me again indeed to Jerusalem, then I will serve the
<span class="smallcaps" id="iiSam.xvi-p10.3">Lord</span>.   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, <i>that were</i> 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, <i>even</i> from Giloh, while he offered sacrifices.
And the conspiracy was strong; for the people increased continually
with Absalom.</p>
<p class="indent" id="iiSam.xvi-p11">We have here the breaking out of Absalom's
rebellion, which he had long been contriving. It is said to be
<i>after forty years,</i> <scripRef id="iiSam.xvi-p11.1" osisRef="Bible:2Sam.15.7" parsed="|2Sam|15|7|0|0" passage="2Sa 15:7"><i>v.</i>
7</scripRef>. 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,</p>
<p class="indent" id="iiSam.xvi-p12">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.</p>
<p class="indent" id="iiSam.xvi-p13">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,
<scripRef id="iiSam.xvi-p13.1" osisRef="Bible:2Sam.15.7-2Sam.15.8" parsed="|2Sam|15|7|15|8" passage="2Sa 15:7,8"><i>v.</i> 7, 8</scripRef>. 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 <i>serve
the Lord,</i> 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, <scripRef id="iiSam.xvi-p13.2" osisRef="Bible:2Sam.15.11" parsed="|2Sam|15|11|0|0" passage="2Sa 15:11"><i>v.</i> 11</scripRef>. 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.</p>
<p class="indent" id="iiSam.xvi-p14">III. The project he laid was to get himself
proclaimed king throughout all the tribes of Israel upon a signal
given, <scripRef id="iiSam.xvi-p14.1" osisRef="Bible:2Sam.15.10" parsed="|2Sam|15|10|0|0" passage="2Sa 15:10"><i>v.</i> 10</scripRef>. 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, "<i>Absalom reigns
in Hebron,</i>" 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.</p>
<p class="indent" id="iiSam.xvi-p15">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
(<scripRef id="iiSam.xvi-p15.1" osisRef="Bible:Ps.55.13" parsed="|Ps|55|13|0|0" passage="Ps 55:13">Ps. lv. 13</scripRef>), his
<i>familiar friend, in whom he trusted, who did eat of his
bread,</i> <scripRef id="iiSam.xvi-p15.2" osisRef="Bible:Ps.41.9" parsed="|Ps|41|9|0|0" passage="Ps 41:9">Ps. xli. 9</scripRef>. 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.</p>
<p class="indent" id="iiSam.xvi-p16">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. <i>All the world wondered after the
beast.</i> 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.</p>
</div><scripCom id="iiSam.xvi-p0.4" osisRef="Bible:2Sam.15.13-2Sam.15.23" parsed="|2Sam|15|13|15|23" passage="2Sa 15:13-23" type="Commentary"/><div class="Commentary" id="Bible:2Sam.15.13-2Sam.15.23">
<h4 id="iiSam.xvi-p16.2">David's Flight. (<span class="smallcaps" id="iiSam.xvi-p16.3">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvi-p17">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 <i>were</i> with him at
Jerusalem, Arise, and let us flee; for we shall not <i>else</i>
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 <i>are ready to do</i> 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, <i>which were</i>
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 <i>art</i> a stranger, and also an exile.   20
Whereas thou camest <i>but</i> 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 <i>be</i> with
thee.   21 And Ittai answered the king, and said, <i>As</i>
the <span class="smallcaps" id="iiSam.xvi-p17.1">Lord</span> liveth, and <i>as</i> 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
<i>were</i> 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.</p>
<p class="indent" id="iiSam.xvi-p18">Here is, I. The notice brought to David of
Absalom's rebellion, <scripRef id="iiSam.xvi-p18.1" osisRef="Bible:2Sam.15.13" parsed="|2Sam|15|13|0|0" passage="2Sa 15:13"><i>v.</i>
13</scripRef>. 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 <i>the hearts of the men of Israel</i>
(that is, the generality of them, at least the leading men) were
<i>after Absalom.</i> 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.</p>
<p class="indent" id="iiSam.xvi-p19">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,
<b><i>Kai su teknon</i></b>—<i>What, thou my son?</i> 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, <scripRef id="iiSam.xvi-p19.1" osisRef="Bible:2Sam.15.14" parsed="|2Sam|15|14|0|0" passage="2Sa 15:14"><i>v.</i> 14</scripRef>.
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 <i>evil should arise against him
out of his own house.</i> "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 <i>accepts the punishment of his iniquity.</i> Or, 2. As a
politician. Jerusalem was a great city, but not tenable; it should
seem, by David's prayer (<scripRef id="iiSam.xvi-p19.2" osisRef="Bible:Ps.51.18" parsed="|Ps|51|18|0|0" passage="Ps 51:18">Ps. li.
18</scripRef>), 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.</p>
<p class="indent" id="iiSam.xvi-p20">III. His hasty flight from Jerusalem. His
servants agreed to the measures he took, faithfully adhered to him
(<scripRef id="iiSam.xvi-p20.1" osisRef="Bible:2Sam.15.15" parsed="|2Sam|15|15|0|0" passage="2Sa 15:15"><i>v.</i> 15</scripRef>), 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, <i>walks as a servant upon the earth,</i> <scripRef id="iiSam.xvi-p20.2" osisRef="Bible:Eccl.10.7" parsed="|Eccl|10|7|0|0" passage="Ec 10:7">Eccl. x. 7</scripRef>. 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. <i>Ten women,</i> that
<i>were concubines,</i> he <i>left</i> behind, <i>to keep the
house,</i> 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,
<scripRef id="iiSam.xvi-p20.3" osisRef="Bible:2Sam.15.18" parsed="|2Sam|15|18|0|0" passage="2Sa 15:18"><i>v.</i> 18</scripRef>. 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 <i>garde du corps—his
body-guard,</i> and they adhered to him in his distress. The Son of
David <i>found not such great faith in Israel</i> 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, <scripRef id="iiSam.xvi-p20.4" osisRef="Bible:2Sam.15.17" parsed="|2Sam|15|17|0|0" passage="2Sa 15:17"><i>v.</i> 17</scripRef>. 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.</p>
<p class="indent" id="iiSam.xvi-p21">IV. His discourse with Ittai the Gittite,
who commanded the Philistine-proselytes.</p>
<p class="indent" id="iiSam.xvi-p22">1. David dissuaded him from going along
with him, <scripRef id="iiSam.xvi-p22.1" osisRef="Bible:2Sam.15.19-2Sam.15.20" parsed="|2Sam|15|19|15|20" passage="2Sa 15:19,20"><i>v.</i> 19,
20</scripRef>. 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: "<i>Should I make thee go up and down with us?</i> 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: <i>Mercy and truth be with
thee,</i> 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, "<i>Mercy and
truth be with thee,</i> 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 <scripRef id="iiSam.xvi-p22.2" osisRef="Bible:Ps.61.7" parsed="|Ps|61|7|0|0" passage="Ps 61:7">Ps. lxi. 7</scripRef>.</p>
<p class="indent" id="iiSam.xvi-p23">2. Ittai bravely resolved not to leave him,
<scripRef id="iiSam.xvi-p23.1" osisRef="Bible:2Sam.15.21" parsed="|2Sam|15|21|0|0" passage="2Sa 15:21"><i>v.</i> 21</scripRef>. Where David
is, <i>whether in life or death,</i> 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 <i>neither life nor
death shall separate us from his love.</i></p>
<p class="indent" id="iiSam.xvi-p24">V. The common people's sympathy with David
in his affliction. When he and his attendants <i>passed over the
brook Kidron</i> (the very same brook that Christ passed over when
he entered upon his sufferings, <scripRef id="iiSam.xvi-p24.1" osisRef="Bible:John.18.1" parsed="|John|18|1|0|0" passage="Joh 18:1">John
xviii. 1</scripRef>), <i>towards the way of the wilderness,</i>
which lay between Jerusalem and Jericho, <i>all the country wept
with a loud voice,</i> <scripRef id="iiSam.xvi-p24.2" osisRef="Bible:2Sam.15.23" parsed="|2Sam|15|23|0|0" passage="2Sa 15:23"><i>v.</i>
23</scripRef>. 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.</p>
</div><scripCom id="iiSam.xvi-p0.5" osisRef="Bible:2Sam.15.24-2Sam.15.30" parsed="|2Sam|15|24|15|30" passage="2Sa 15:24-30" type="Commentary"/><div class="Commentary" id="Bible:2Sam.15.24-2Sam.15.30">
<p class="passage" id="iiSam.xvi-p25">24 And lo Zadok also, and all the Levites
<i>were</i> 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 <span class="smallcaps" id="iiSam.xvi-p25.1">Lord</span>, he will bring me again, and shew me
<i>both</i> it, and his habitation:   26 But if he thus say, I
have no delight in thee; behold, <i>here am</i> I, let him do to me
as seemeth good unto him.   27 The king said also unto Zadok
the priest, <i>Art not</i> 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 <i>mount</i> Olivet, and wept as he went up, and
had his head covered, and he went barefoot: and all the people that
<i>was</i> with him covered every man his head, and they went up,
weeping as they went up.</p>
<p class="indent" id="iiSam.xvi-p26">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, <scripRef id="iiSam.xvi-p26.1" osisRef="Bible:2Sam.15.24" parsed="|2Sam|15|24|0|0" passage="2Sa 15:24"><i>v.</i>
24</scripRef>. 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.</p>
<p class="indent" id="iiSam.xvi-p27">II. David's dismission of them back into
the city, <scripRef id="iiSam.xvi-p27.1" osisRef="Bible:2Sam.15.25-2Sam.15.26" parsed="|2Sam|15|25|15|26" passage="2Sa 15:25,26"><i>v.</i> 25,
26</scripRef>. Abiathar was high priest (<scripRef id="iiSam.xvi-p27.2" osisRef="Bible:1Kgs.2.35" parsed="|1Kgs|2|35|0|0" passage="1Ki 2:35">1 Kings ii. 35</scripRef>), but Zadok was his assistant,
and attended the ark most closely, while Abiathar was active in
public business, <scripRef id="iiSam.xvi-p27.3" osisRef="Bible:2Sam.15.24" parsed="|2Sam|15|24|0|0" passage="2Sa 15:24"><i>v.</i>
24</scripRef>. 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
<i>carry the ark back into the city,</i> 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 <i>prefer Jerusalem</i> before our <i>chief joy</i>
(<scripRef id="iiSam.xvi-p27.4" osisRef="Bible:Ps.137.6" parsed="|Ps|137|6|0|0" passage="Ps 137:6">Ps. cxxxvii. 6</scripRef>), 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 <i>go
up to the house of the Lord,</i> <scripRef id="iiSam.xvi-p27.5" osisRef="Bible:Isa.38.22" parsed="|Isa|38|22|0|0" passage="Isa 38:22">Isa.
xxxviii. 22</scripRef>. 3. He is very submissive to the holy will
of God concerning the issue of this dark dispensation. He hopes the
best (<scripRef id="iiSam.xvi-p27.6" osisRef="Bible:2Sam.15.25" parsed="|2Sam|15|25|0|0" passage="2Sa 15:25"><i>v.</i> 25</scripRef>), 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>I have no delight in thee</i>—I
know I deserve the continuance of his displeasure; his holy will be
done." See him here patiently awaiting the event: "<i>Behold, here
am I,</i> as a servant expecting orders;" and see him willing to
commit himself to God concerning it: "<i>Let him do to me as
seemeth good to him.</i> 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 (<scripRef id="iiSam.xvi-p27.7" osisRef="Bible:Job.9.12" parsed="|Job|9|12|0|0" passage="Job 9:12">Job ix.
12</scripRef>), or, "He has a right to do what he will,"
subscribing to his sovereignty (<scripRef id="iiSam.xvi-p27.8" osisRef="Bible:Job.33.13" parsed="|Job|33|13|0|0" passage="Job 33:13">Job
xxxiii. 13</scripRef>), or, "He will do what he will," subscribing
to his unchangeableness (<scripRef id="iiSam.xvi-p27.9" osisRef="Bible:Job.23.13 Bible:Job.23.15" parsed="|Job|23|13|0|0;|Job|23|15|0|0" passage="Job 23:13,15">Job
xxiii. 13, 15</scripRef>), but, "<i>Let him to what he will,</i>"
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.</p>
<p class="indent" id="iiSam.xvi-p28">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 <i>seer</i> (<scripRef id="iiSam.xvi-p28.1" osisRef="Bible:2Sam.15.27" parsed="|2Sam|15|27|0|0" passage="2Sa 15:27"><i>v.</i> 27</scripRef>), that is, a wise man,
a man that can see into business and discern time and judgment:
"Thou hast thy <i>eyes in thy head</i> (<scripRef id="iiSam.xvi-p28.2" osisRef="Bible:Eccl.2.14" parsed="|Eccl|2|14|0|0" passage="Ec 2:14">Eccl. ii. 14</scripRef>), 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 <i>in the plain of the wilderness</i> till he
heard from them (<scripRef id="iiSam.xvi-p28.3" osisRef="Bible:2Sam.15.28" parsed="|2Sam|15|28|0|0" passage="2Sa 15:28"><i>v.</i>
28</scripRef>), 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.</p>
<p class="indent" id="iiSam.xvi-p29">IV. The melancholy posture that David and
his men put themselves into, when, at the beginning of their march,
they went up the <i>mount of Olives,</i> <scripRef id="iiSam.xvi-p29.1" osisRef="Bible:2Sam.15.30" parsed="|2Sam|15|30|0|0" passage="2Sa 15:30"><i>v.</i> 30</scripRef>.</p>
<p class="indent" id="iiSam.xvi-p30">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 (<scripRef id="iiSam.xvi-p30.1" osisRef="Bible:Ps.95.10" parsed="|Ps|95|10|0|0" passage="Ps 95:10">Ps. xcv. 10</scripRef>) and even <i>broken with their
whorish heart,</i> <scripRef id="iiSam.xvi-p30.2" osisRef="Bible:Ezek.6.9" parsed="|Ezek|6|9|0|0" passage="Eze 6:9">Ezek. vi.
9</scripRef>. (2.) There was much of the displeasure of his God in
it. This infused the wormwood and gall into the <i>affliction and
misery,</i> <scripRef id="iiSam.xvi-p30.3" osisRef="Bible:Lam.3.19" parsed="|Lam|3|19|0|0" passage="La 3:19">Lam. iii. 19</scripRef>.
His sin was <i>ever before him</i> (<scripRef id="iiSam.xvi-p30.4" osisRef="Bible:Ps.51.3" parsed="|Ps|51|3|0|0" passage="Ps 51:3">Ps.
li. 3</scripRef>), 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, <scripRef id="iiSam.xvi-p30.5" osisRef="Bible:Ps.38.4" parsed="|Ps|38|4|0|0" passage="Ps 38:4">Ps. xxxviii. 4</scripRef>.</p>
<p class="indent" id="iiSam.xvi-p31">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 <i>weep with those that weep,</i>
especially our superiors, and those that are better than we; for,
<i>if this be done in the green tree, what will be done in the
dry?</i> We must weep with those that weep for sin. When Hezekiah
humbled himself for his sin all Jerusalem joined with him,
<scripRef id="iiSam.xvi-p31.1" osisRef="Bible:2Chr.32.26" parsed="|2Chr|32|26|0|0" passage="2Ch 32:26">2 Chron. xxxii. 26</scripRef>. To
prevent suffering with sinners, let us sorrow with them.</p>
</div><scripCom id="iiSam.xvi-p0.6" osisRef="Bible:2Sam.15.31-2Sam.15.37" parsed="|2Sam|15|31|15|37" passage="2Sa 15:31-37" type="Commentary"/><div class="Commentary" id="Bible:2Sam.15.31-2Sam.15.37">
<h4 id="iiSam.xvi-p31.3">David's Request to Hushai. (<span class="smallcaps" id="iiSam.xvi-p31.4">b. c.</span> 1023.)</h4>
<p class="passage" id="iiSam.xvi-p32">31 And <i>one</i> told David, saying, Ahithophel
<i>is</i> among the conspirators with Absalom. And David said,
<span class="smallcaps" id="iiSam.xvi-p32.1">O Lord</span>, I pray thee, turn the
counsel of Ahithophel into foolishness.   32 And it came to
pass, that <i>when</i> David was come to the top <i>of the
mount,</i> 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; <i>as</i> I
<i>have been</i> thy father's servant hitherto, so <i>will</i> I
now also <i>be</i> thy servant: then mayest thou for me defeat the
counsel of Ahithophel.   35 And <i>hast thou</i> not there
with thee Zadok and Abiathar the priests? therefore it shall be,
<i>that</i> what thing soever thou shalt hear out of the king's
house, thou shalt tell <i>it</i> to Zadok and Abiathar the priests.
  36 Behold, <i>they have</i> there with them their two sons,
Ahimaaz Zadok's <i>son,</i> and Jonathan Abiathar's <i>son;</i> 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.</p>
<p class="indent" id="iiSam.xvi-p33">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.</p>
<p class="indent" id="iiSam.xvi-p34">I. By prayer. When he heard that Ahithophel
was in the plot he lifted up his heart to God in this short prayer:
<i>Lord, turn the counsel of Ahithophel into foolishness,</i>
<scripRef id="iiSam.xvi-p34.1" osisRef="Bible:2Sam.15.31" parsed="|2Sam|15|31|0|0" passage="2Sa 15:31"><i>v.</i> 31</scripRef>. 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: "<i>Lord, I pray thee,</i> 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 <i>turn it into foolishness,</i> 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 <i>take away the understanding of the
aged and make the judges fools,</i> (<scripRef id="iiSam.xvi-p34.2" osisRef="Bible:Job.12.7 Bible:Isa.3.2-Isa.3.3" parsed="|Job|12|7|0|0;|Isa|3|2|3|3" passage="Job 12:7,Isa 3:2,3">Job xii. 17; Isa. iii. 2, 3</scripRef>), 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.</p>
<p class="indent" id="iiSam.xvi-p35">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 <i>worshipped God,</i> <scripRef id="iiSam.xvi-p35.1" osisRef="Bible:2Sam.15.32" parsed="|2Sam|15|32|0|0" passage="2Sa 15:32"><i>v.</i> 32</scripRef>. Note, Weeping must not hinder
worshipping, but quicken it rather. Now he penned the <scripRef id="iiSam.xvi-p35.2" osisRef="Bible:Ps.3.1-Ps.3.8" parsed="|Ps|3|1|3|8" passage="Ps 3:1-8">third Psalm</scripRef>, 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 (<scripRef id="iiSam.xvi-p35.3" osisRef="Bible:2Sam.15.33" parsed="|2Sam|15|33|0|0" passage="2Sa 15:33"><i>v.</i> 33</scripRef>), 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, <scripRef id="iiSam.xvi-p35.4" osisRef="Bible:2Sam.15.34" parsed="|2Sam|15|34|0|0" passage="2Sa 15:34"><i>v.</i> 34</scripRef>.
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 (<scripRef id="iiSam.xvi-p35.5" osisRef="Bible:2Sam.15.35" parsed="|2Sam|15|35|0|0" passage="2Sa 15:35"><i>v.</i> 35</scripRef>), and
to their two sons, as trusty men to be sent on errands to David,
<scripRef id="iiSam.xvi-p35.6" osisRef="Bible:2Sam.15.36" parsed="|2Sam|15|36|0|0" passage="2Sa 15:36"><i>v.</i> 36</scripRef>. Hushai, thus
instructed, came to Jerusalem (<scripRef id="iiSam.xvi-p35.7" osisRef="Bible:2Sam.15.37" parsed="|2Sam|15|37|0|0" passage="2Sa 15:37"><i>v.</i> 37</scripRef>), 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.</p>
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