A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 15
2 Sam. CHAP. XV.
THIS Chapter Relateth the Project of Abſalom's Rebellion, wherein Three Parts are Remarkable.
Firſt, The Antecedents. Secondly, The Concomitants. And Thirdly, The Conſequents.
Firſt, The Antecedents, or preparatives of the Plot. Remarks upon it are,
Firſt, The ti…hen, Joſephus tells us it it was two years after, but Dr. Lightfoot placeth it in the …th year of David's Reign, being the very next year after David had taken his graceleſs Son into his grace and favour, his Ambitious mind was reſtleſs, to hatch and hammer out his too fond Father's ruine; and tho' he had now a fair proſpect of being his Father's Succeſſor after his death, yet his pride prick'd him ſo, as not ſuffering him to ſtay ſo long 'till David dyed (which now was not far off) he proudly preſſeth after preſent poſſeſſion, though he make his Father's Carcaſs a Step whereby to aſcend into the Throne.
The Second Remark is, The manner how he aſpired to the Crown, he will appear publickly to the People in a Prince-like Port, a Noble Train, a Gallant Retinue attending him in all his Progreſs, ſuitable to him, as next Succeſſor to the Kingdom, v. 1.
N. B. No doubt but Abſolom was jealous that Solomon was deſigned to be David's Succeſſor becauſe he was a true Iſraelite both by Father and Mother, whereas himſelf was born of a Pagan Mother, therefore he being the Eldeſt Brother, reſolves to put the matter out of doubt, and to be before hand with Soloman: and poſſiby ſome ſubtile Sophiſter (ſuch as Achitophel was) might ſuggeſt into Abſolom's ear, that the Law of God allows not the Son of the loved Wife to diſpoſſeſs the Son of the hated who is the Elder, Deut. 21.15, 16, 17. but not withal reminding him that [the ſtubborn and rebellious Son muſt be ſtoned] as is ſaid there, v. 18, 19, 20. However Abſolom prepared Chariots and Horſes, &c. not uſual in Iſrael, becauſe forbidden by God's Law, Deut. 17.16. But he knew the Vulgar ſort would be much taken with this glittering glory, as the Mobile were at Herod's Grandeur, when Cloathed with a Cloak of Silver, Act. 12.21, 22. 'Tis a wonder good David could be ſilent, when he ſaw how his Son's Pride thus Budded, Ezek. 7.10. He ſhould have endeavoured to Croſs it and to Cruſh it in the Bud; but alas, He was too much blinded with the fondneſs of his Fatherly Affections, and God's Holy hand was in it, to bring upon David thoſe Evils out of his own Houſe, which he had threatned, chap. 12.11. for his Sins.
The Third Remark is, The means whereby Abſalom ſtole away the Hearts of the People from their Right Owner, his own Father, v. 2, 3, 4, 5, 6. All the means he uſed, were all farther Additions to his moſt Princely Pomp, &c.
Herein Mark (1.) That he might be the more popular, he Riſeth early, he Seats himſelf in the place of Judicature, to hear the Peoples Cauſes, to put a ſlur upon all the King's Judges; as if ſluggards and careleſs, and none like him, for ſelf-denyal and diligence.
Mark (2.) He ſmoothed the Plaintiffs up with plauſible words, telling them that their Cauſes were good (right or wrong,) and Condemned thoſe Judges that had formerly heard the Caſe, and given Verdict againſt them: This pleaſed the Plaintiffs.
Mark (3.) He Reflects upon his Old Father, as one Super-Annuated and paſt publick Employ; ſo minded not to promote the publick good, but ſets up ſuch Judges, as are bribed, and will not do the People Juſtice.
N. B. This was a moſt ſordid ſlandring of his good Father of whom the Holy Scripture giveth a better Character, that David Executed Juſtice and Judgment among all the People. chap. 8.15.
Mark (4.) He wiſhes that the People would make him Judge, ſeeing the King would not, (having only brought him into favour at Court) and then would he work wonders in pleaſing all People.
N. B. 'Twas a great over-ſight ſurely, that ſuch an Arrogant, Ungrateful, Lying Hypocrite, was called no ſooner to the Bench.
Mark (5.) When the Vulgar ſort came to do him Obeyſance; Bowing to this Molten Calf (made up of Golden-Earings;) He with a Counterfeit Courteſie, took them and kiſſed them, tho' they were Scoundrels and Skullions of loweſt Degree: So ſordid was his Spirit, and nothing Royal in it; not a dram of David in him; and here if ever true, [Partus Sequitur Ventrem.] The Birth follows the Belly; for aſſuredly, while he was thus Ambitiouſly Aſpiring after a Kingdom, he could thus crouch to any Inferiour fellow, (were his Cauſe good, or bad.) He had more of his Mother a Pagan Geſhurite, than of his Father, a Godly-Iſra…lite, &c.
Mark (6.) Thus he courted the People, and collogued with them till he had ſtolen away all their Hearts; And this Thief acted ſo Slily and Secretly, that neither the People, nor David himſelf did diſcern or diſcover it.
The Second part of this Chapter is, The Concomitants of Abſalom's Conſpiracy. ver. 7, 8, 9, 10, 11, 12. Upon which Remarks are,
Firſt, The time when this Conſpiracy began to be put into Action, after its long hatching in ſecret, &c. 'Tis told us [It came to paſs after forty years,] ver. 7. About the Computation of this time, I find various Opinions.
N. B. The Firſt is, Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty, Thus the Syriack, the Arabick, and Joſephus the Jew Reads it: But this is generally exploded, (notwithſtanding the probability that Abſalom's conſpiracy might require four years time to raiſe his Rebellion in, againſt his Father,) becauſe it is of dangerous conſequence, to allow of any Corruption in the Hebrew Text.
The Second Opinion is, That theſe Forty years muſt begin their computation at the time that Iſrael asked a King, then was an obſervable alteration of the Government of Iſrael, and ſo as fit to be made an Epocha, or account of time, as both the Greeks and Romans did from the like grounds, and now the Lord (as it were) Intimated unto Iſrael [Ye have been mad for a King, now ſhall ye have ſo many Kings that ye ſhall not know which of them to follow, and many of you ſhall periſh in following the Uſurper, &c.] All which, and the manner of a King Samuel foretold them of, they ſaw fulfilled in Abſalom. But this Account from Saul's firſt year, makes it more than forty years.
The Third Opinion Reckons theſe Forty Years from the beginning of David's Reign in Hebron, who Reigned in all Forty Years, in the laſt of which Abſalom raiſed his Rebellion, having catched hold of a Praediction (ſaith, Rabbi Levi) that David ſhould Reign no longer, and leſt Solomon ſhould ſucceed, he ſets up for the Succeſſion himſelf, in David's laſt Year.
N. B. But as Reckoning from the Firſt Year of Saul's Reign, makes the time more than forty years, ſo this reckoning from David's firſt year of Reigning makes it leſs than forty, for the Rebellion of Sheba followed this of Abſalom, and the three years Famine beſide, that fell out in the days of David for the Sin of Saul, &c. Mention is likewiſe made of David's Wars with the Philiſtines, wherein David was perſonally preſent and in danger, which could not be in the laſt year of David's Reign, when he was decrepit and kept his Bed, but now when David fled from Abſalom, he was able to walk on foot, &c.
The Fourth Opinion is Therefore the moſt probable, to reckon this forty years from David's firſt anointing by Samuel, which gave him a juſt Title. And though that was then ſecretly done, yet was it known to all after, ſo might be a fit period of time to reckon this forty years from.
The Second Remark is, The Place where Abſalom began his Rebellion, namely Hebron, where he pretended he would pay his Vow he had made at Geſhur in Syria, v. 7, 8. thus he makes Religion a Cloak for his Rebellion, pretending (like a crafty Hypocrite) to pay his Peace-Offerings of Thanksgiving to the Lord, for returning him from his Baniſhment among Pagan Idolaters, and reſtoring him into the King's preſence and favour; where he might alſo be preſent in the pure Worſhip of the true God: Yet reſolvedly intending to ruine David in his being, as well as in his well-being; and leſt his Father ſhould ſuſpect him, he goes not away without his leave, well knowing that his Pious Father would not hinder but further his Devotion, and would rejoyce at his Son's retaining his Religious Deſires after the true God, having been ſo long converſant among the Syrian Courtiers, where he ſaw nothing but Idolatry and Debauchery.
The Third Remark is, David's ready grant to his Son's Religious Petition, v. 9. 'Tis a wonder ſo Wiſe a Man, and ſo Sagacious a King (as an Angel of God, Chap. 14.17.) yea and ſometimes ſo over ſuſpicious (as in the caſe of Mephiboſheth afterwards) yet no diſtruſt will his heart harbour concerning Abſalom upon whom he doted.
N. B. One would think David might have ſaid to his Son [Is not Sion as proper a place wherein thou mayeſt Sacrifice to the Lord as well as at Hebron, &c.] David might have ſuſpected ſomething from his delay of time too, that having been two full years in Jeruſalem, Chap. 14.28. yet all that time never paid his Vow: Nor was Hebron the proper place of Sacrificing then, tho' it was an Ancient City, where Abraham built an High-Place, Gen. 13.18. and the place of Abſalom's Birth, 2 Sam. 3.3. and where David began his Kingdom, where likewiſe he reſolves to begin his Reign among all his Relations; yet David is ſo blind as to ſend him thither with his Bleſſing. The cauſe was, becauſe God had blinded his eyes that he might bring both upon David and upon Abſalom the Judgments which they both deſerved, and himſelf deſigned.
The Fourth Remark is, Abſalom ſoon made it appear he came not to Hebron to ſerve the Lord, ſo much as to ſerve himſelf of the Lord, v. 10, 11, 12. wherein,
Mark Firſt, He ſent out Spyes, &c. to feel the pulſes of the Elders of each Tribe, and to gain them over to Abſalom's Party, acquainting them with the main deſign of that Meeting; Grotius ſaith, ſome of thoſe Spyes were debauched Prieſts and Levites, fit perſons to become Trumpets for Rebellion, and to lend their loud acclamation, crying God ſave King Abſalom.
Mark Secondly, Two hundred of the Principal Citizens of Jeruſalem are decoyed to accompany Abſalom in his diſſembled Devotion, they knowing nothing of his Treaſonable Deſign; the concurrence of thoſe Grave Senators (undoubtedly of great reputation with David) could not but give a great countenance to Abſalom's Diabolical Enterprize, and cauſe the People to think this was done by David's conſent, when they ſaw David's Friends preſent in the Solemnity, tho' baſely wheedled thither, only to wait upon David's (too much doted on) Son in paying his Devotion to God: As this Wile ſerved to weaken David's party, ſo was it an unhappy preſident for leſſer Cities to fall in with Abſalom, and no doubt but it was now hotly diſcours'd, that David being much decayed with Age and Wars, was now minded to reſign up his Crown to Abſalom, both his Eldeſt Son, and the Nobleſt deſcended, as coming from a King by both Parents, 2 Sam. 3.3.
Mark Thirdly, That crafty Councellor Achitophel is call'd to the Conſpiracy, v. 12. call'd David's Councellor, and who had been doubtleſs in high eſteem with David for his Wiſdom, however now fallen out of favour.
N. B. Some ſay, the Quarrel aroſe from David's abuſing Bathſheba (ſuppoſed to be Achitophel's Grand-Child) but there was ſmall cauſe of a quarrel ſeeing David made her amends in making her a Queen, which could not chuſe but pleaſe that Old Fox well enough: It was rather becauſe he ſaw David declining, yet too down-right for all true piety, ſo could not manage him with his wicked Counſel: He hereupon reſolves to Worſhip the Riſing-Sun, and whom he might better manage in ways of wickedneſs, and two wicked wretches would fadge beſt together: 'Tis very probable Achitophel was the Author, or at leaſt the Fautor and Fomenter of this Conſpiracy, tho' he had now craftily withdrawn himſelf, and lay cloſe like an old Fox, 'till call'd out of his Kennel, that he might ſeem to have no hand in the Rebellion until it was paſt recovery, and paſt David's power to repreſs it; yet had he all along before this paved the way by his private perſwaſions, and putting others upon publick Actions in ſo dangerous an Undertaking; like the ſubtle Ape, that ſaw Cheſnuts roaſting in the fire, and takes them out with the paw of the Cat ſleeping by the fire beſide him.
The Fourth Remark, The Conſpiracy now grows ſtrong by a great concourſe of People; 'tis a wonder that a Prince ſo pious, and ſo proſperous in all his Wars, ſhould be ſo ſhamefully deſerted by his ungrateful Subjects; but thus it is always with the Mobile, who are ever-more weary of the preſent Government, and will pick quarrels with every want or weakneſs, which cannot be wanting in the beſt of Governours. Neutrum modò, mas modò Vulgus.
The Vulgar will be ſometimes of one Gender and Party, and ſometimes of another. They turn here from moſt pious David to moſt impious Abſalom; 'tis true, this Apology may be made for them.
N. B. First, They reſorted to Hebron upon a moſt ſpecious pretence, to be preſent there at the Worſhip of God, for which they ought not to be blamed. And being thus wheedled in and plainly trepan'd, neither they, nor thoſe Citizens of Jeruſalem could make a ſafe retreat, being hem'd and hedg'd in by the hands of thoſe bloody Conſpirators.
And Secondly, It may be ſaid for their excuſe alſo, that no doubt the Ringleaders of the Conſpiracy did ſedulouſly black and blaſt bleſſed David, aggravating to the utmoſt all the errours of his Reign; as his Adultery with Bathſheba, his Murther of Ʋriah, with divers others of his Army, his pardoning Amnon for an inceſtuous Rape, &c. and 'tis pity they did not add (as they might have done) his fooliſh ſparing of unnatural Abſalom for his ſo treacherouſly butchering his Brother Amnon; but this they forbear to mention, as making againſt them; however they did probably juſtifie that Act of Abſalom as a juſt Revenge for the abuſe of his Siſter, and did lay load upon David for his ſo much rigour and ſo long ſeverity againſt Abſalom for ſo Juſt an Action; therefore it was but a righteous thing for Abſalom now to right himſelf, and the People were bound to aſſiſt him the rather, becauſe he had promiſed what great things he would do for them were he but a Judge, v. 4. how much more if he were the King.
No wonder then if the Mobile thus fluſh'd with high hopes of what they would have from their new King, who had already ſtole their hearts, v. 6. came thus in great Confluences to Hebron, and there influenced with ſuch plauſible Harangues and florid Orations as is above ſaid; no wonder if the Conſpiracy was ſtrong.
N. B. But above all, this muſt be attributed to the over-ruling hand of the moſt high God, who hath the Spirits of all People (as well as of Princes) at his own command, and thus turned their hearts to Abſalom for chaſtizing of David as was forethreatned.
The Third Part is, the Conſequences of this Conspiracy, from v. 13. to the end. Remarks are as follow.
The Firſt is, David's Flight, when Tidings were told him that the hearts of all Iſrael were gone out after Abſalom, v. 13, 14, 15. a flight is reſolved on firſt, wherein,
Mark Firſt, David was greatly distreſſed here, to hear that the People had ſo ſordidly deſerted him, of whom he had deſerved better things for his cloathing them with Scarlet, &c. more truly than what Saul boaſted he had done for them, in giving them Vineyards and Oliveyards, &c. 1 Sam. 22.7. Tho' David in his paſſionate Elegy upon Saul, doth Hyperbolically apply it to him, 2 Sam. 1.24. David had really done it in dividing the Spoils of his Enemies round about among them after his many ſignal Victories over Ammonites, Philiſtines, &c. Now all theſe favours are forgotten by this ungrateful people; but bleſſed David did bleſſedly read his own ingratitude to God in theirs to him.
Mark Secondly, David reſolves, ſaying [Let us flee?] here ſtand and wonder at David's words.
N. B. He had now got that impregnable fort of Sion, ſo ſtrong that the blind and the lame Jebuſites were thought ſufficient to defend it againſt all aſſaults, Chap. 5.6, &c. and himſelf had added many more artificial fortifications about it, v. 9. &c. He had likewiſe his tried Old Soldiers, Men of great gallantry at his hand to defend both him and this fort; yea, himſelf was a Man of vaſt Valour and Magnanimity, inſomuch that he had Courage to encounter that Monster of Men Goliah, when himſelf was but a Stripling; yet now, when become an experienced Man of War, he ſeems ſo Puſilanimous, as to talk of fleeing, and ſo Timerous as not daring to look his Son in the face.
Mark (3.) Grotius greatly miſtakes the ground of David's Flight, calling it [Pavor Ingens] a prodigious fear, made him reſolve to flee: Sanctius ſaith better here, that David now Acted the part of an Humble Penitent, rather than a Couragious Captain: His own guilt making him more afraid of God than of Man. But aſſuredly David's reſolve to flee, did not flow from any want of Courage, as plainly appeareth from the Third Pſalm, which then he Penned as the Title telleth us: He indeed complains there of the Multitude of his Enemies, yet profeſſeth he was not afraid of Thouſands of them, &c. Pſal. 3.3, 6, &c. Where he foretels their downfal, to ſhew, his Faith was above his fear; but it was an high piece of prudence in him ſo to reſolve, and in no better way could he be willing to ſerve God's Providence, and to allay the rage of his graceleſs Son's Rebellion. Reaſons are many to demonſtrate that this reſolve came not from Cowardiſe, or any diſtruſt in God's power; beſide, Pſal. 3. but from Wiſdom, and well-regulated Policy.
N. B. For Firſt, This ſtrong Fort was not furniſh'd with Proviſions for any long Siege.
Secondly, Had David been once Beſieged there, Abſalom might have taken a peaceable poſſeſſion of his whole Kingdom.
Thirdly, The ſpacious City of Jeruſalem was not Tenable.
Fourthly, Nor durſt David truſt the Citizens, having a malignant Party in it who were more for adoring a riſing than a ſetting Sun.
Fifthly, Had David ſtaid there, it had expoſed the chief City to be plundred by the Rage of the Rebels.
Sixthly, He knew God had deſign'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worſhip, and therefore would ſecure it from being burned down, as it might have been, had he made this City a Seat of War.
Seventhly, David by his marching abroad might gather up a conſiderable Army for his own defence (as indeed he did) to the ſuppreſſion of the Rebellion.
Eighthly, Peter Martyr ſaith, David by his departure declined a Civil War, hoping preſent Animoſities might be amicably compoſed; but
Ninthly, This Reſolve to flee came into David's mind by an over-ruling hand of God, that way might be made for executing the Judgments God had threatned, in giving David's Wives to be defiled by his Beaſtly Son, Chap. 12.11.
Mark Fourthly, When David declared his reſolve to flee, his Courtiers and Counſellours complied, ſaying, we are ready to obey thy reſolve, v. 15. where Peter Martyr Notes well, this comfort God gave to David in his diſtreſs, that tho' his own Son was perfidious to him as to a Father, and rebelld againſt him, yet his own Servants remained faithful to him, as to a Maſter to defend him.
The Second Remark is, David's Departure from Jeruſalem according to his prudent and politick reſolve, v. 16, 17, 18.
Mark Firſt, Diſtreſſed David marcheth forth on foot, not calling for the King's Mule which he kept; his Son Solomon ſhall ride in ſtate upon his own Mule, 1 King. 1.33. but himſelf will travel on foot; [beragelau] which we read [after him] v. 19. ſignifying [in pedibus ſuis] he went upon his feet, as v. 30. explains it. This David did partly to humble himſelf under the humbling hand of God: his preſent Condition call'd for this ſelf-afflicting poſture; partly to encourage his Companions in trouble, ſeeing himſelf ſo ſubmiſſively underwent it, and partly (ſaith Peter Martyr) that walking among others as a Foot Souldier, he might not be diſcerned.
Mark Secondly, David left only ten Concubines to keep his Houſe, as hoping the Rebells would not hurt thoſe weak women, whoſe Sex (as unable to make reſiſtance) uſeth to be a ſafeguard, even among Barbarous Nations. 'Tis probable David, now in an hurry of diſtractions, had forgotten what God had threatned, Chap. 12.11. or God over-rul'd the matter ſo, that thoſe Secondary Wives of David ſhould be the ſubjects of Abſalom's filthy luſt.
Mark Thirdly, David marcheth with his Family and Followers to a due diſtance from the City, and there makes an halt; not ſo much to reſt and refreſh themſelves, as to receive Recruits at this place of Rendezvous, whither his old Soldiers and many other friends reſorted to him, that they might march away in a conſiderable body.
The Third Remark is, David's commiſeration of Ittai's Caſe more than his own, v. 19, 20, 21, 22. wherein,
Mark Firſt, Ittai a Philiſtine, yet a Proſelyte to the true Religion, and a great lover of David, comes to him as Captain over the Six hundred Valiant Squadron (who had ſtuck to David in all his exile) loath was David that this late Convert ſhould be overloaded with diſcouragements, eſpecially being Son to the King of Gath (as ſome ſay) yet chuſed to live in Jeruſalem for Religion's ſake, and being a man of great Courage and Conduct, David for his encouragement had made him Captain over thoſe brave ſtout Souldiers, yet the ſight of him troubled David.
Mark Secondly, David courts him to a departure out of a meer duty of humanity, ſaying [I ſhould deal but inhumanely with my dear friend, ſhould I ſuffer thee, who haſt ſo lately left thy own Kindred and Country for the ſake of Religion, to go along with me into a new Exilement.] Go back (ſaith he) to the new anointed King, as he will not ſuſpect thee, being but a ſtranger, ſo he is able to encourage thee according to thy merit, which I had not time enough to do becauſe of this my ſudden misfortune: Go back to thy own houſe in Jeruſalem.
Mark Thirdly, The Candour of David to his unkind rebellious Son, in calling him King, whereas he might have call'd him not only a Rebel, but alſo a Brother-Murtherer, and one who would be a Father Murtherer alſo: His true Title now was a Tyrant, a Rebel, and an Ʋſurper; oh the lenity and meekneſs of David in giving his graceleſs Son ſuch a gracious Character; and oh the ſelf-denial of David who had now need of this Noble Captain, yet rather than have this young Proſelyte diſcouraged in his new profeſſion of the true Religion, he would truſt God with himſelf and his concerns in raiſing up other inſtruments for his aſſiſtance: It ſeems David was none of thoſe kind of Men who meaſure all things for their advantage, and may they have their own ſelf-ends, they matter not what becomes of the weal of others.
Mark Fourthly, David in order to Ittai's diſmiſſion, gives him a Cordial Prayer [Mercy and Truth be with thee] words oft in David's mouth, Pſal. 25.10, &c. Wherein he wiſheth him Covenant-kindneſs, that God would reward his labour of love in his preſent willingneſs to wait upon him, ſeeing ſaith he, I (in a manner d…poſed) am not able to requite thee: therefore he prayeth God to perform all his precious Promiſes (made to true Proſelytes as well as to Iſraelites) good to him, that as God's Mercy moved him to make the Promiſes, ſo his Truth might bind him to perform them to him for his Temporal, Spiritual, and Eternal welfare.
Mark Fifthly, Ittai is ſuch a faſt and faithful friend to David, that he will not be by any means ſhaken off but reſolvedly replies [Nothing ſhall part them ſave death only] v. 21. A ſure Friend is beſt ſeen in unſure matters: Such friends that will be certain in Adverſity as well as in Proſperity (as one ſaith) are gone on Pilgrimage, and their return is uncertain.
N. B. David took Ittai's fixed fidelity ſo highly obliging, that he made this very man one of his three Generals in that fatal and final Battle againſt Abſalom, Chap. 18.2. and doubtleſs it could not but much encourage David's dependency upon the Lord in his diſtreſs, when he ſaw tho' his own native Subjects did deſert him, yet God had fetch'd in a forreigner from far, that will be fixed for him, and that a Man of a great figure, able every way both for Courage and Conduct; yea and (if ſo as ſome ſay) a King's Son too to fight for him, as well as a King's Son to ſight againſt him.
The Fourth Remark is, the Ark's coming to David, and his ſending it back again to the City, v. 23. to 29.
Mark Firſt, When all the Countrey People beheld David trudging a foot over the Brook Kidron (wherein he was a Type of Chriſt who paſſed over the ſame Brook, when in danger of the Jews, Joh. 18 1. as David was in danger of Abſalom) they truly ſimpathized with him and fell a weeping with a loud voice to ſee ſo good a King going into Baniſhment like a poor Pilgrim, being in fear of an unnatural Son: and while David's well-wiſhers were thus weeping here, no doubt but Abſalom and his Accomplices (that reſorted to hunt him out of both City and Country, even all the Raſcality) were as much tranſported on the other hand with their mad merriments, but that Hilary Term laſted not long, but had a Returna brevi, according to Lawyers Latin.
Mark Secondly, The High-Prieſt, and the Prieſts and Levites brought the Ark of God (which was a pledge of his preſence) to counter comfort thoſe diſconſolate Mourners, David and his Friends: This was a very commendable Act in them thus to Countenance diſtreſſed David in deſpight of Ambitious Abſalom, when ſo many of their Predeceſſors had been ſo lately cut off by malicious Saul, and only for their favouring David when Baniſhed, and came to begg a little Bread of them at Nob, &c. yet theſe their Succeſſors dare own David in Danger, and bring him the Ark, that (at it) he might Conſult then with God about Direction in his way; and that the veneration of the Ark might likewiſe draw more Company to David both out of City and Country.
The Fifth Remark is, King David's command to carry back the Ark of God, ver. 25, 26, &c. His Reaſons were,
Firſt, Becauſe he believed that in his Baniſhment God himſelf, even the God of the Ark, would be as a little Pocket-portable Sanctuary unto him, as he promiſeth, Ezek. 11.16. and not withdraw his Powerful Preſence and Protection from him, both for his ſafety, and for his ſucceſs: Knowing that when God denies means, he ſupplies means: when we cannot come to the Ordinances of God, the God of Ordinances comes to us. If David can but ſecure the ſubſtance, he can better ſpare the ſhadow.
His Second Reaſon was, Though the Ark's preſence had wrought wonders in Dividing Jordan, in Demoliſhing Jericho, &c. ſo was deſirable enough to David in his Diſtreſs; yet ſuch a Reverence he bare to it, as he juſtly thought it unfit to hurry it from place to place he knew not whither, and to expoſe it to all the hazards that himſelf was like to be expoſed unto.
His Third Reaſon was, His Reſpect to the Prieſts, whom he would not again expoſe to the Rage of Abſolom, as before he had done to the Fury of King Saul, 1 Sam. 22.
A Fourth Reaſon, Lyra fancyeth, That David had bid Abiathar ask Counſel of God at the Ark, when it came hither, but God gave no Anſwer, whereby he knew God was not yet pacified.
The Fifth Reaſon is, That, rendred better by Peter Martyr, namely, David knew thoſe faithful Prieſts might do him better ſervice in the City, than in his wandrings, uſing this Dilemma, ſaying, Either God will bring me back, or he will not for my foul offences: I peaceably and patiently ſubmit to his pleaſure.
Hence the Sixth Remark is, David ſaith to Zadock, 'tis not thy Duty to attend me in my Baniſhment, but on the Ark in the Tent where I have placed it in the City, and where thou mayeſt both pray and conſult with God for me, and alſo give me good intelligence of the Rebels Motions and Counſels by thy Sons which is of great conſequence to my concerns: I will hover in the Wilderneſs, which was my haunt when I fled from Saul, and where I found not God a Barren Wilderneſs to me, Jerem. 2.31. Then they returned with the Ark, but David went weeping and bare-foot (taking an Holy revenge upon himſelf for his former Luxury and Impieties) up to the top of the Mount of Olives, that from thence he might look towards the Ark, yet in ſight, not like to ſee it again in haſte. There he and his Friends wept and pray'd.
The Seventh Remark is, God gave a ſpeedy Anſwer to his Prayer, for though he was told of Poyſon (Achitophel's deep reaches aſſiſting Abſolom) yet God ſent him in an Antidote, Huſhai, to confound his crafty Counſels as David had prayed, ver. 30, 31, to 37. Wherein Mark
(1.) David ſaith to Huſhai, [be not thou a burden to me in my Baniſhment] ſeeing proviſions are ſcarce, and ſeeing thou art Old, fitter for Counſel than for War, ver. 33.
Mark (2.) David directs him to diſſemble with the New King, ver. 34.
N. B. This was one of David's errours in the extremity of his ſtraits, in not doing ſo exactly as he ſhould, which therefore God graciouſly pardoned and directed David's Evil Advice to a Good End; Whereas the leaſt Evil ought not to be done, no not for procuring the greateſt good, Rom. 3.4, 8. Simple Truth he thought not ſufficient without Sinful Shifts.
Mark (3.) Though Abiathar was Chief, yet David ſets Zadok before him as the more confiding Man; he bids Huſhai conſult with them two how matters go, and they will ſend me word by their two Sons, ver. 35, 36. So Huſhai, David's real Friend, departs, ver. 37. a diſſembled Friend of Abſolom's only, whoſe Counſels he deſigned to defeat, &c.