A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 17
2 Sam. CHAP. XVII.
THIS Chapter contains the Conſultation of Abſolom with his Counſellers and Courtiers, for the Suppreſſion of David and the ſmall Company with him. The General Parts are Two, Firſt, The Perſons Conſulting, and the Second is, The Event of the Conſultation.
Remarks upon the Firſt Part are,
Firſt, Achitophel (on his own accord, and uncalled) offers to Abſolom not only his Advice, but alſo his Aſſiſtance, ver. 1, 2, 3. Wherein Mark
Firſt, Achitophel cannot be content to be Abſolom's Counſeller only, but he will call himſelf forth to be his Commander alſo; which few King's Counſellers uſe to be, much leſs do they call for a Commiſſion to do ſo.
Mark Secondly, Such a proſpect he had that his project would be proſperous, that he dare perſonally venture his own Life in the Execution of it, may he but be truſted with Twelve Thouſand Men to command as Captain, and to fall upon David that Night, for delays are dangerous.
Mark Thirdly, He urgeth the facility of the Victory, while David, (not King, leſt his own Mouth ſhould proclaim himſelf a Rebel) is weary and weak handed, &c. Oh, peſtilent Counſel! and the ready way to win all, when David was faint both with Trouble of Mind and Toil of Travel, and to be ſet upon in the Night too, a time of dread, eſpecially to Sleepy and Tired Travellers.
Mark Fourthly, Then propoſeth he the advantage of it, ſaying, David only ſhall Die by my hands, ſo all his People ſhall Return to thee in Peace, &c. All this time he reckons without his Hoſte (as we ſay) not once recognizing how God had delivered David from as eminent dangers out of the Hands of Saul, when compaſſed round about; for which the place was named [Solang Hammalekoth,] the Rock of Diviſion, 1 Sam. 23.26, 27. and had not he been Achi-tophel, which in Hebrew ſignifies [Couſin-German to a Fool,] he might have conſidered, God might do as much for David again (at this time ſo Humbled) as to deliver him out of the danger of Abſalom and Achitophel; and ſo ſet up another Rock of Diviſion betwixt them and their Prey, notwithſtanding their Triumph before their Victory: And ſo indeed God did for David after.
The Second Remark relateth to Abſalom, ver. 4, 5, 6. Wherein Mark
Firſt, Abſalom approved of that Peſtilent Plot, which Achitophel had propoſed for his Dear Father David's Death. Hebrew [It was right in his Eyes.]
N. B. Lycurgus, that prudent Pagan Lawgiver, would make no Law againſt Parricide, as thinking it a thing impoſſible, and that the Law of Nature in Filial Affections, was enough to debar Children from hurting their own Parents: But here's a Debauched Iſraelite, that muſt needs make himſelf a Law-giver to God's People, who is tickled with the fancy of his Father's Murther by the hands of Achitophel; and of ſuch a Father as had ever been too fond of him, and too indulgent to him: Surely the Devil had filled his Heart from Corner to Corner, Act. 5.2.
Mark Secondly, The mutability of Man, by the mighty Power of God: God had determined David ſhould not Die, but Abſalom was doomed to Death by a Divine Decree: Therefore Abſolom is made ſo far mutable as to miſlike Achitophel's Crafty Counſel, which he now ſo highly Applauded, and which, (had it been followed) David in all likelihood had been deſtroyed thereby.
Mark Thirdly, The marvellous Providence of God, Abſalom cannot Acquieſce in his Oracle Achitophel, but muſt have Huſhai called, a Man far inferiour in Reputation among Men; and one that had given (as yet) no ſuch proof of his fidelity to Abſalom, as Achitophil had done nor ſo fixed to his Intereſt; yet looked upon as a Wiſe Man: So Huſhai ſhall be heard, Abſalom poſſibly thinking of what was Solomon's ſaying after, In multitude of Counſellers there is ſafety, Prov. 24.6.
The Third Remark is, Huſhai's Advice to Abſolom, ver. 7, 8, 9, 10. Wherein Mark
Firſt, In this thing Huſhai excelled Achitophel, ſuch was his Modeſty and Prudence, he would not give Counſel uncalled, as Achitophel out of Ambition did: Therefore Abſalom miſtruſting ſome failure in his Oracle as to preſent circumſtances, ſo bids Huſhai ſpeak freely.
Mark Secondly, Huſhai being a wiſe and well-ſpoken Man, gives in his ſentiments by diſſenting from the former Advice, ſaying, ['Tis not good Advice at this time.] This was a daring Challenge againſt Abſalom's Oracle, and had not Huſhai ſtarched his Oration with probable Arguments, and ſuch as were ſuitable to Abſalom's Ambitious Diſpoſition, he had likely been hanged for croſſing ſuch good Counſel, but the more to ſmooth the matter: He comes off with [Quando que bonus Dormitat Homerus] a good Horſe may ſometimes ſtumble.
foreign.
The Wiſeſt Man in the World is not wiſe at all times: Though Achitophel commonly gives ſucceſsful Counſel, yet with his good leave I muſt ſay, he hath miſſed the mark at this time, and in this Caſe.
Mark Thirdly, Huſhai's grand deſign was firſt to invalidate the Perilous Counſel Achitophel had given, before he give his own Opinion [What ought to be done.] He hereupon diſcovers the danger of Achitophel's Advice from Three Topicks.
The Firſt is taken from the Valour of David, which he amplifies by a Similitude of a Bear Robbed of her Whelps, ver. 8. Fumantem vivinaſum tentaveris Ʋrſi, ſaith he, Achitophel adviſeth thee to take an enraged Bear by the Tooth, which is dangerous, Prov. 17.12. Thou knoweſt when David was Young he conquered Goliah, and could encounter Iſhbi benob the Gyant, Chap. 21.16. and what will he not do now, when ſo provoked with the loſs of his Throne, Wives and Children; eſpecially with Old Souldiers againſt our Raw Men. He hath his many Worthies with him named Chap. 23. mighty▪ Men of Valour: Whereas our Army is made up of Freſh-water Souldiers only.
The Second Argument is taken from the Policy and Prudence of David, as the firſt is from his Courage and Valour, ver. 9. Intimating that David had been ſo long inured to all the lurking holes in the Wilderneſs, he will be ſure to hide himſelf from Achitophel (as he had done all along from Saul in his long perſecution of him) in ſome of his Old Holes.
His Third Argument or Topick is a Periculoſo from the dangerous conſequence of this Expedition of Achitophel's. ver. 9, 10. ſaying, Since David is ſo Subtile and Politick a warrior for contriving all ſorts of warlike Stratagems: He will certainly lay an Ambuſhcado in ſome of his lurking places, and when he ſees his advantages, he, with his Mighty Men of Valour will riſe out of their Ambuſh, and cut off at leaſt ſome part of Achitophel's. Party, falling upon them with great fury when they leaſt expect it: This defeat (ſaith he) in the firſt conflict would be look'd upon as a bad Omen to us, for the iſſue of the firſt congreſs of Armies is commonly a Praejudgment or fore token of the iſſue of all the following Battels; and ſhould David by his wiles put any part of our Men to the flight, it would animate his Men, but aſſuredly intimidate the ſtouteſt of ours; yea, Achitophel himſelf, now as a Lion, would be ſtruck with dread: He concludes from hence; Ergo, his Councel is not good at this time.
The Fourth Remark is, When Huſhai had thus invalidated Achitophel's Counſel, then he produceth and introduceth his own to Abſalom, partly contrary, and partly congruous and conſentaneous to that of Achitophel's, v. 11, 12, 13. wherein,
Mark Firſt, Huſhai's Counſel was contrary to that of Achitophel's in three reſpects.
Firſt, In reſpect of Time; not in the Night as he hath adviſed, ſeeing Night-works are not only hazardous, but alſo no way glorious works; we ſcorn to ſteal a Victory in the dark, let us fight David in clear day-light that the Sun may behold the Valour and Victory of our invincible Army.
The Second Respect is, Let not ſo ſmall an handful as twelve thouſand (according to his Advice) be employed, but a mighty Hoſt made up of all Iſrael, from Dan to Beerſheba, &c. And the
Third Respect is, Thou thy ſelf ſhalt go General of this numerous Army, for thy preſence will put life into thy Souldiers, to fight luſtily in the ſight of their King, who hath power to puniſh or reward them according to their merit or demerit; beſide the glory of the Victory (which now Achitophel ſeeks to have to himſelf) ſhall be wholly thine by thy going in perſon to the Battel.
Mark Secondly, It was alſo congruous as to the effect, the ſame in the end with that Achitophel now had adviſed, to wit, the deſtruction of David, and of his deſpicable Company, ſaying, David ſhall not be able to defend himſelf neither,
(1.) In the open Field, for we will fall upon him there, as the Dew falleth upon the Field, ſo largely, ſo ſuddenly, and ſo irreſiſtably upon all ſides, as the drops of Dew are innumerable: Nor
(2.) Shall he be ſafe in a Fortified City, for we will bring Ropes to it and draw it (and David in it) into the River, &c. ſo drown him, and all his, &c.
N. B. Note well here, Firſt, Huſhai's whole Oration was wholly accommodated to the Ambitious humour of a vain-glorious Prince, all along ſtuffed with the Bombuſt of Hyperbolical flouriſhes, both to fill up its own emptineſs, and to puff up Abſalom's proud mind with heading and leading a mighty Army, &c.
N. B. Note well Secondly, Huſhai in his Thraſonical expreſſions puts himſelf into the number of the Actors of this Tragedy, ſaying [So ſhall we come upon him, &c.] as if he had ſaid [I will be one of the firſt and forwardeſt of them,] that he might not ſeem to come ſhort of Achitophel, who had offered Abſalom his ſervice both as a Counſellor, and as a Commander, and [We will not leave ſo much as one, &c.] This is oppoſed to Achitophel's Promiſe, v. 2. that in no point he might ſeem to fall behind him, ſo is he the ſooner believed.
N. B. Note well, Thirdly, Whatever Huſhai with all his florid flatteries pretended, yet his main deſign intended was, that David might gain more time to increaſe his Army, and to prepare for the Battel, and that the preſent Paroxiſm or heat of the People being cooled by ſuch delays (as Abſalom's raiſing ſo vaſt an Army did neceſſarily require) many of David's Subjects might at laſt bethink themſelves of returning to their right Allegiance, and thereby upon better conſideration joyn to ſtrengthen the Father's Forces againſt his unnatural rebellious Son.
N. B. Note well, Fourthly, In all theſe Harangues both of Achitophel and of Huſhai, there is not one word of Counſelling Abſalom to ask counſel of God, God was not in all their thoughts, Pſal. 10.4. Indeed Huſhai purpoſely put Abſalom upon truſting in an arm of fleſh (a numberleſs number of Souldiers) which he knew would bring a Curſe upon him, Jerem. 17.5. and therefore he puſheth him forward to be preſent in the fight to fetch in his own fall, &c.
The Fifth Remark is, This Councel of Huſhai was better approved of by Abſalom and his Courtiers than that of Achitophel, becauſe the Lord purpoſed it ſhould be foiled and defeated, v. 13, 14.
Mark Firſt, How great is the power of faithful Prayer; David had Prayed, Lord, turn Achitophel's Councel into Folly] Chap. 15.31. and here is God's anſwer in full to that Prayer; Achitophel's Counſel is rejected as fooliſh counſel, David's Prayer of Faith and Fervency was anſwered over and over again; for
Firſt, Achitophel's Counſel was folly it ſelf, Chap. 16.21.
Secondly, 'Tis here refuſed as ſuch; and
Thirdly, He dyed as a Fool, v. 23.
Mark Secondly, Achitophel's Councel was infringed here by a double means; firſt by Humane help, namely by Huſhai's prudence and policy, humouring an Ambitious Bigot to his own deſtruction, well knowing that his inſolent temper would beſt be fluſh'd up with flouriſhing flatteries, and
Secondly, by a Divine hand, God giving Abſolom up to believe lies, and ſo haſten his own end.
N. B. Achitophel gave Abſalom his firſt Councel to defile his Father's Wives, this God broke not, becauſe he had determined to puniſh David by way of retaliation, but this Second Councel he gave here) God infringeth, becauſe he had decreed that David ſhould not be deſtroyed thereby: And this is for great comfort to God's people, that the Councels of Men are ordered by the Counſel of God, as they make for or againſt his Divine Decree, Prov. 21.30.
N. B. Note well, Secondly, The large extent of God's providence; having a power over the hearts of Princes, turning them as eaſily as doth the Plowman his Watercourſe with his Paddle, or the Gardner with his Spade, Prov. 21.1. Thus God turned the heart of Pharaoh to Joſeph, of Saul to David, of Nebuchadnezzar to Jeremy, of Darius to Daniel, and of Cyrus to the Jews, &c. And thus God turned off Abſalom's heart from heeding the probable Councel of Achitophel, and to hearken unto Huſhai's Rhetorical wheedles, &c. Yea, and God's Providence mingleth it ſelf with all affairs of the People alſo, cauſing them to cry [O Wheel] Ezek. 10.13.
The Sixth Remark is, Tidings of all theſe Tranſactions Huſhai tells the Prieſts, that their Sons might tell David, v. 15, 16, 20.
Mark Firſt, Huſhai ſends David tidings of all (as had been agreed Chap. 15.27.34, 35, 36, 37.) and bids him haſte over Jordan, becauſe he found Abſalom fickle in approving Achitophel's Counſel at the firſt, and then ſuddenly diſapproving it; nor did he know whether of their two Councels Abſalom would finally follow, fearing that Politick Fellow might influence him in private, preſſing upon him with new Arguments, &c. tho' he had publickly diſown'd it, therefore David's beſt way was to get out of his reach in haſte.
Mark Secondly, Jonathan and Ahimaaz (the two appointed Meſſengers, Chap. 15.36.) durſt not be ſeen in the City, being known to be of David's party, ſo they ſtay'd at Eurogel the Fuller's Fountain, near Jeruſalem, Joſh. 15.7. & 18.16. by their Parents appointment, and ſeeing Zadock and Abiathar might not be ſeen to go themſelves to them, they ſent their Meſſage by a faithful Maid, who might ſafer go out of the City under the colour either of waſhing cloaths, or of fetching water.
Mark Thirdly, An unlucky Lad (probably) ſaw the Wench whiſper her Meſſage to them, he ran and told Abſalom, v. 18. in the mean time they diſliking the demeanor of the Lad, haſten away to Bahurim, where they hid themſelves in a Well from the Purſuers.
N. B. Joſephus ſaith, this Lad was one of Abſalom's Horſemen, but we may more truly affirm, he was one of the Devil's Foot-Boys, his Tool at this time.
Mark Fourthly, The Purſuers hit upon the houſe where they were hid in a dry Well, the mouth whereof the witty Woman of the houſe covered with a cloath, and ſpread Corn upon it, pretending it was moiſt or muſty, ſo needed to be dried or ſweetned with Sun and Air, v. 19.
N. B. 'Tis uſual with many Women to be quick of wit, as hath been noted before upon Rahab in the like caſe, Joſh. 2.
Mark Fifthly, This witty Woman being examined by the purſuers where her Gueſts were, ſhams them with an Officious Lye, which many perſons in thoſe times looked upon to be lawful, v. 20. Exod. 1.19. Joſh. 2.4, 5, 6. becauſe the Lye was told for good only, and not for any hurt; but tho' God be graciouſly pleaſed to lay the finger of his mercy upon ſuch blots of humane frailty, where the bent and intent of the heart (for the main) is upright; yet undoubtedly all kind of Lyes are Moral Evils. God could and would have wrought without this Woman's Lye, we ought not to tell a Lye for God's Glory, Rom. 3.7, 8.
The Second Part is the event of all the premiſes, v. 21, to 29.
Remark the Firſt, David was greatly diſtreſſed here, as he had been 1 Sam. 30.6. when his encouragements in his God out-weighed his diſcouragements in the World: Take a proſpect of his preſent danger in the ſeveral parallels thereof; as
Firſt, David's ſafety was endangered, when reduced ſo low as to depend upon the faithfulneſs of that Wench whom Zadock and Abiathar betruſted to be the Meſſenger to their Sons, which was to ſhew how God delighteth to help his Servants with low means, and little helps, Dan. 11.34. &c.
Secondly, David's ſafety depended likewiſe upon the fidelity of this witty Woman, whoſe wit might have taught her to adore the Riſing Sun, and ſo have betrayed the young Men.
Thirdly, It more originally depended upon Huſhai's ſtability to him, ſuppoſe he had proved a fail-friend, or had a ſcruple caſt into his Conſcience that it was not lawful for him to diſcover Abſalom's Councels, ſeeing the Civil Law makes it death to diſcover Secrets of State; 'twas well Huſhai might do it for the Glory of God, and Safety of his Sovereign.
Fourthly, How did David's ſafety depend likewiſe upon the preſervation of thoſe two Sacerdotal Meſſengers, who might have periſhed by the Purſuers, had not the Lord hid them (as he hid Jeremy and Baruch, Jer. 36.26.) as well as the Woman did.
The Second Remark is, David's paſſing over Jordan with his Men, v. 21, 22.
Mark Firſt, Theſe hidden Meſſengers (delivered from danger) haſten to David to haſten him over Jordan, leſt Achitophel with his twelve thouſand Men ſhould come to cut them all off that night, as he deſigned, and which he might have done had David wanted intelligence, but God wrought for him.
Mark Secondly, To paſs over Jordan that night was an hard task to thoſe that had tired themſelves all the day with a long and tedious march, ſo were fitter for reſt than for motion, eſpecially ſo dangerous a motion over a River in the Night, but there was neceſſity for doing it, yet by a ſpecial Providence all were preſerved [There lacked not one in the Morning.]
Mark Thirdly, Now did David pen his 42d and 43d Pſalm, as is intimated in them [From the Land of Jordan he remembers the Lord,] Pſal. 42.6. and meditates upon his own miſeries at the ſight of Jordan's Billows rowling one over another, v. 7, &c. No doubt but David was forded or firſt ferry'd over, that he (worth ten thouſand of the reſt, Chap. 18.3. and moſt deſpited, &c.) thereby had time enough ('till all his Army was waſted over) both to Pen thoſe two Pſalms, and alſo the fifty fifth Pſal. where he prays againſt Achitophel, v. 13, 14.
The Third Remark is, God's ſpeedy Anſwer here, v. 23. to David's Prayer there in Achitophel's death, &c.
Mark Firſt, Achitophel's Pride, ſeeing Huſhai prefer'd before him (who had been the Oracle) this brought him to deſpair, when he ſaw David would gain time, he foreſaw he muſt dye as a Traytor.
Mark Secondly, Reſolving therefore to dye by his own hands, wherein he was a Type of Judas, he ſets his Houſe in order, but not his heart.
N. B. Had he bridled his anger when he ſadled his Aſſe, he had not dyed as a Fool, taking care for his Family, but none for his Soul.
Mark Thirdly, He tied up thoſe Chaps that had wag'd too faſt in giving wicked Councel.
N. B. The like end to like Councellors God ſend, at all times and in all places, among all People.
The Fifth Remark is, David's poſſeſſing Mahanaim, and Abſolom paſſing over Jordan after him, v. 24, 25, 26, to 29.
Mark Firſt, It could not but comfort diſtreſſed David to be got to Mahanaim, where Jacob had a double Guard of Angels, Gen. 32.2.
Mark Secondly, Strangers relieve David, whom his own Son ſought to deſtroy, ſuch as Shobi, Brother to Hanun, who abuſed David's Embaſſadors, now depoſed, and this Man placed by David in his ſtead.
Mark Thirdly, Abſalom did not purſue his Father, 'till he had gathered all Iſrael together, as Huſhai had adviſed; a great advantage to David, for in that interim David had got together three Potent Armies, wherewith he vanquiſhed Abſalom's numerous Hoſt, as is related in Chap. the 18th.