Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Samuel · Chapter 15
CHAP. XV.
A Asalom being now at the Kings Court beginneth to lay a foundation to V. 1, 2.his intended usurpation of the kingdome, hee prepared him Charlots and horses, and 504 men to run before him, and by his affabilitie to every man, and curtefie hee wonne the hearts of the people. This, saith Josephus, was done Iosephus.in the fourth yeare after his returne to Ierusalem, for having lived privately two yeares, and after his comming into his fathers presence, a yeare in feigned dutie and obedience, in the fourth hee made this preparation. Tostatus, in the Tostatus. Theodoret. Hieron. de tradit. Hebr.fourth yeare after his perfect reconciliation to his father, and likewise Theodoret; Ierom, in the sixth yeare after his fleeing to Geshur. But because the time is not expressed in Scripture, it is uncertaine, onelyonly it is probable that hee stayed a yeare at the least before hee tooke this pompe upon him, for it had been too great audacity to have done so at the first, neither could the peoples hearts in a shorter time be so generally wonne unto him. The causes, saith Martyr, of Peter Martyr.this his aspiring to the Crowne might be, 1. His feare, that if hee stayed till his fathers death, another should bee made King, viz. Solomon, of whom happily hee had heard somewhat, that David promised to make him his successour, and Bathsheba his mother was most beloved, and his owne mother was a stranger, but in the Law it was provided, that the eldest, although the sonne of a wife not so greatly beloved, should bee heire to his father. 2. His long banishment and indignitie then offered unto him might still stick in his mind and exasperate him to revenge. 3. His mother also being a Kings daughter might happily put him on, and his extraordinary beauty apt to draw mens affections towards him, and to puffe him up with pride. His preparation of Chariots and footmen served to ravish the mindes of the people, not being wonted to such things, for men are apt to bee taken with novelties, and David indeed should not have permitted this, as being contrary to their Law, which forbad them horses and Chariots. But some thinke, that Absalom provided him not these Chariots, till afterwards, seeing otherwise his rebellion would at the first Sallianus.have appeared: but I rest in the former, his glorious going forth was one of the engines which hee used to make himselfe glorious, and to bee thought by the people worthy of the kingdome, and because he was the Kings eldest sonne, hee through his indulgence towards him, permitted it without controule, so also Pellican. Amongst other meanes which he used to alienate the hearts of the people from his father, and to winne them to himselfe, hee lyingly said to Pellican.suters that came to the Court, your cause is good, but none are appointed by the King to heare you; for that this was false, appeareth, 2 Sam. 8. 28. David reigned over all Israel, and executed justice and judgement to all the people. Wherefore Pellican putting all his vices together saith, hee was most wicked, for hee was ungratefull, ambitious, arrogant, an hypocrite, a lyer, a contemner and persecuter of his father, a subverter of the people, a deflowrer of his mothers, being made a sacrifice to the devill in his haires, an example and monument of rebellious sonnes, and of all that persecute Gods servants. Iosephus saith, that hee used Josephus.this speech to such, as against whom the judgement went, meaning that the Judges deputed by the King were corrupt, for which hee seemed to bee much grieved, wishing, that the burthen might bee laid upon him for the good of the people, whom the King so neglected, and would heare none of their causes himselfe.
At the end of 40 yeares Absalom sayed to his father, Let mee goe I pray thee, that I may pay my vow in Hebron. Here because it can hardly bee determined, what 40 yeares bee meant, the Vulgar Latin hath it 4 yeares, following Josephus, but this is against both the Hebr: Sept: Chald: and Jeroms translation, followed by Lyra, in all which it is 40 yeares, and Jerom giveth warning against that reading, wherein it is 4 yeares, saying, it is a corrupt copy. But what 40 Hieron. de tradit: Hebr. Vatablus.yeares are meant, is not without cause much doubted. Some thinke from the peoples first asking of a King. Some from the destruction of the Priests made by Saul, whereof David was the cause in that hee deceived Abimilech, and was now punisht for it. Some from the beginning of Davids raigne, which Pellican laboureth Hieronym. de tradit: Hebr. Peter Martyr. Junius. Pellicanbest to make it agree, saying, it is meant, when hee had raigned about 40 yeares, for the scripture standeth not precisely upon a yeare or two, so that although David lived 2 or 3 yeares after, yet it might bee said, at or about the end of his 40 yeares raigne. Hebr: at the end of 40 yeares, so that if wee take 40 yeares here together for the whole summe of his time, it is as if it had beene said, when the time of his 40 yeares raigne was now almost determining. And with this exposition the time agreeth well, if we count it by Solomons age, when hee began to raigne, who was then very young, for David called him at that time a childe and tender. Hee was borne before the defiling of Thamar by 2 Chr▪ 29. 1.Amnon, after which Absalom passed 2 yeares in silence, then 3 in Geshur, 2 after his returne before hee came into his fathers presence, and 2 or more before his rebellion, altogether 9 yeares, so that hee might now bee 10 or 11, and by the account of all expositours hee was, as some …ay, but 12, some 13, when hee was crowned King, at what time an end was put to the raigne of David.
Therefore this was not long before, as also the following part of this history intimateth, wherein nothing is recorded to have beene done till Solomons crowning, but what might well bee done in two or three yeares. Some by these 40 yeares understand the age of Absalom at that time, and some reckon from Samuels first anointing of David to the Kingdome, which they say was Tostatus. Sallianus.at 20 yeares of age. But as Martyr saith, that time is concealed in Scripture, and therefore not probable that any reckoning is made therefrom; and as for Absaloms age hee could not be 40 when David dyed, because hee was his third sonne borne in Hebron, after that he began his raigne, 2 Sam: 3. 2. And touching the two former opinions, the first also falleth by the same reason, for it is not recorded in what yeare they asked a King, and the time doth not agree, if Saul, as is commonly held, raigned 18 yeares, for Davids raigne must needes bee now above 30 yeares, seeing Absalom his third sonne was a man growne and had a family 9 yeares at the least before this. And for the second there is no colour of reason, seeing this affliction befell David not for the Priests, from whose bloud hee was free, but for his murther and adultery, as Nathan foretold. It was then about the end of Davids raigne when hee was aged about 67, or 68. so that it was thought that hee could not live much longer, being now very crazy through the great troubles and turmoiles of warre, which hee continually endured, therefore Absalom ambitious of the kingdome, thought it necessary, to take this time, lest if hee stayed a while longer, hee should bee prevented by another, who might bee made King. Hee asked leave therefore V. 8.under a colour of piety to goe to Hebron, to pay his vow, which hee had made in Geshur for his safe returne to Jerusalem. Hebron was the chiefe City in the Tribe of Judah, where David was anointed King and Absalom was borne, and there was an high place, whereupon they might lawfully yet sacrifice, till the Temple was built, as also in other high places, because no certaine place was yet chosen for the Arke to abide in. And this place was famous for the Sepulchers of Abraham, Isaac and Jacob there. Yet it is not rightly gathered from hence by the Jesuite Sallianus, that they went in pilgrimage to the reliques of Saints departed, under their patronage, as it were to offer their devotions: for then it might have beene so done still after the building of the Temple; and this was not the thing, whereby the people were then moved to resort thither, but because there was an high place there. It was, saith Martyr, distant Peter Martyr.from Jerusalem 15 or 16 miles. By this pretext of devotion the King was easily moved to give him leave, for what godly father would hinder his sonne from performing his vow? In Pigestis, a president of a province is required De officio Praesidis.not to goe out of the bounds of his province, yet to performe his vow hee is permitted.
Thus Absalom pretended devotion, but hee intended rebellion, for hee sent V. 10.secretly throughout all the parts of Israel to signify, that when they should heare the trumpets sound, they should say, Absalom reigneth in Hebron, that is, in every place proclaim him King.
And there went with Absalom from Jerusalem 200. men in the simplicity of their V. 11.hearts, being invited &c. At the times of sacrificing they were wont to make feasts, at which great men used to have many friends with them, saith Martyr, and so did Absalom at this time, hee tooke with him 200. friends, telling them of nothing, but the sacrifice feast, so that they knew no more of his intended rebellion, then David himselfe, and therefore were at the first guiltlesse of it, unlesse they took part with him afterwards. These, it is likely, were of the principal men of the City Jerusalem, by the policy of Ahitophel, as it is thought, Comestor. Tostatus. Lyra.taken with him, that other Cities thinking, that Jerusalem was for Absalom, might be drawne to follow their example, and to follow him also. But that subtle foxe stayed at home in his owne City, till hee was sent for, that if things V. 12.succeeded not, hee being not amongst them might seme to bee guiltlesse. Now though these 200. only are spoken of as going with Absalom to Hebron, yet it is not to be thought, but he had many more with him of his ordinary retinue that were of his counsell.
The news was brought to David of this conspiracy who fled hereupon afoote, V. 13. 14.leaving 10 concubines to keepe the house, but all his servants went with him, and the Cherethites, and Pelethites, and Gittites, those 600. men, that came with him from Gath, these were then 600. and so continued still, but it is most likely, as any dyed, others were put into their roomes, they were called Gittites from Gath, because they had lived with David there. Although his owne sonne conspired against him, yet his servants remained faithfull to him. Who the Cherethites and Pelethites were, see before ch. 8. 18. the Gittites were those, that had in times past fled unto him, and lived with him in Gath, and Ittai, the Gittite, who is next spoken of v. 19. is thought by some, saith Martyr, to have bin V. 19. Peter Martyr. Kimhi. Comestor. Dionysius. Hugo Card.the King of Gaths sonne, who was now be come a Proselyte and lived in Jerusalem for Religions sake. He left his 10. Concubines or inferior wives, to keepe the house, not against the enemy, for that they were not able to doe, but happily, it being an office, that belonged unto them, supposing that Absalom would not doe any hurt to weake women. But God had an hand in this, as the sequele proved, when Absalom went in unto them, that the threatning of God by Nathan might be fulfilled. What he did with his other wives, is not said, but most probably he sent them to other places, where they might bee kept in more safety. In Davids fleeing thus out of the City that the people might not bee smitten with the sword, appeared his great care of the good of his subjects, yea greater then of his owne honour, for hee had many valiant men with him, by whom the City might have beene a long time defended against Absalom, and to flee in this case, before the approach of the enemy, might Lyra.seeme ignominious unto him: but he did doubtlesse looke at the hand of God, whereby this judgement was brought upon him for his sinnes, and so quietly submitted himselfe to beare it, whose power hee knew, that if his forces had beene farre greater, hee could by no meanes have withstood; and his quiet submission further appeareth in that he useth no reproachfull termes against Absalom, but called him the King, as Theod. noteth, and in that Theodoret.hee went barefooted, when hee fled, v. 30. Neither did he for all this cast away his hope and faith in God, but trusted in him against all his enemies, as appeareth Psal. 3. which was made upon this occasion, as the title sheweth.
Touching Ittai the Gittite, hee is thought by some to have beene the Captaine Peter Martyr. Theodoret.of the 600 Gittites, who came but lately to David, being drawne by his piety and vertue, and now in his necessity did sticke unto him, when his owne subjects rebelled with Absalom against him. But the 600 Gittites are said to Tostatus.have come with David from Gath, and to have now gone before him, but Ittai with his men came lately to him, and went not before him, till that after some parle hee bade them goe before. And how many there were of them is uncertaine, but the whole company that went with David, consisted partly of Gittites, that went before him, then of Ittai with his men, and lastly of Davids other servants, and the Cherethites and Pelethites, who went as a gard to the King about his person. And they abode in a place a farre off, that is, farre from all houses, that they might bee seene, that Davids friends might thither resort unto him, and that they might see what was done by the enemy, and yet bee out of his danger. And here when hee would have dismissed Ittai and the men with him, being strangers, who came in love to dwell under David with their families, drawne as it seemeth by his vertue, of which there had beene former great experience in Gath, but hee refused, resolving most lovingly and courageously, with David to live and dye, hee caused him to passe over the brooke Kedron before him, thinking to flee into the Wildernesse, where in times past hee had lived, when he fled from Saul, as being a place well knowne unto him, since that time. The brooke Kedron, was without the City Jerusalem in a valley, saith Martyr, and the Wildernesse to which hee directed his course, is thought Peter Martyr.to bee the Wildernesse of Jericho.
Then the whole land wept, that is, all that wished well to David, seeing his V. 23.sudden misery so unworthily brought upon him by his owne sonne, were so stricken with sorrow, that they lamented exceedingly, those that were with Absalom in the meane season rejoycing and triumphing. Whereas David caused all to passe over the brooke Kedron before him, Lyra noteth it to have beene Lyra.done, that hee himselfe might bee in the greatest danger if Absalom should pursue him, hereby acknowledging that all this came to passe for his sinnes. And whereas Ittai a stranger and his friends with him, cleaved so constantly to David in this time of his danger, Pellican noteth the singular providence of God Pellican.herein, in that when his owne rebelled against him, strangers were stirred up to this fidelity towards him to his great comfort.
Zadok also and the Levites came after him out of the City with the Arke, and V. 24.Abiathar &c. Zadok and Abiathar are said before ch: 8. 18. to bee the Priests, where enough hath beene said of two High-priests together. The Arke is brought after David that hereby hee might consult with God and have direction, what place to goe unto, saith Lyra, and because the Priest to shew his fidelity to the King, would partake with him in his banishment, and the Arke might not bee left without the Priest, hee brought that also with him. But David biddeth him to carry it backe againe, and both Zadok and Abiathar to abide in the City, that from them hee might have intelligence. Hereupon it is inquired, why David did thus, seeing the comfort of the Arke being present might bee more unto him, then the endeavours of any friends in Jerusalem, as being a symbole of Gods presence, whereby the Israelites had beene so long guided and protected in the Wildernesse, and great miracles had beene wrought. Some Hebrewes and Jerom after them say, that Abiathar consulted with God by the Arke for David, and had no answer, and therefore hee dismissed it; but this is onelyonly a conjecture, and not probable, because in the next words he speaketh of his hope to bee brought backe againe to the Arke, and by that which the Hebrewes themselves further deliver it is confuted. For whereas David speaketh to Zadok and not to Abiathar, saying, thou art a seer, they say, that when Abiathar had consulted without answer, Zadok consulting had answer, and so hee was thenceforth preferred as appearing to bee more gracious with God, then hee. For if the Lord gave answer by the Arke to Zadok, the not answering by Abiathar could not bee the cause of his sending it backe, yet this is followed by Lyra, Hugo, Comestor, Tostatus, &c. Others say, that hee sent it backe, as disallowing the removing of it out of the place where he had set it in Sion, where it should settledly abide; but against this maketh the removing of it before to the siege of Rabbah, and afterwards to the Temple in mount 2 Sam. 11. 11.Mariah, after which indeed it might no more bee removed, but yet it might. Others therefore say, that hee did it to prevent the danger which might happen to the Priests, if Absalom should prevaile, as before for his sake in the daies of Saul it had happened. But Theodoret giveth the best reason next to that in the Text, David sent the Arke backe, because hee knew it would not profit the Theodoret.wicked, and such as God was offended withall, but rather hurt them, as in the dayes of Eli 70 yeares before, and such hee acknowledged himselfe yet to bee, as perceiving by Gods judgments against him, that hee was not yet pacified, but offended with him for his sinnes. Touching Zadok to whom David speaketh, and who is first mentioned, and then Abiathar, it is not necessary, as the Hebrewes doe, to gather from hence, that Abiathar now began to bee in disgrace, for before this, ch: 8. 17. hee is named after Zadok, and 1 Chron: 16. 39. 40. where Zadok is appointed to attend upon the Tabernacle, hee is not mentioned at all, and at this time happily hee came to David after Zadok, who most probably holpe to bring the Arke, and Abiathar with the rest of the people followed. It is certaine that Abiathar was High-priest before Zadok, and therefore his superiour, but hee being set to serve, as chiefe at the Tabernacle, whilst Abiathar attended upon the Arke, hee was made in a manner equall 1 Chr. 16. 39.to him, and so for a time there were two High-priests as I have shewed before. And either because hee was a Prophet, as Dionysius thinketh, from the Dionysius.words following, where David calleth him a seer, or because David knew that Abiathar, as being of the family of Eli, should be put downe by Gods just judgment, and Zadok set up, hee graced him most, and likewise the holy Scripture… when hee is named at other times before Abiathar.
And the King said to Zadok, Art thou a seer? This is understood by Vatablus, V. 27. Vatablus.as if he meant, that hee was a wiseman and a man of counsell, and so might doe him more good being in the City with Absalom, then abiding with him, likewise Cajetan, hee might see there for Davids good, and advertise him. The Cajetan.Ord: Gloss: because hee prophesied when hee had consulted with God, and Glos: Ord.Dionys: as hath beene shewed. Or because hee was over those, that prophesied in singing praises to God. Peter Martyr and Pellican say, that hee meant, hee Peter Martyr. Pellican.was both godly and wise, and as a prophet knew the will of God, and therefore hee would have him judge of it, whether it were not best for him to goe backe to the City, and that so hee might doe him most good. Junius, thou Iunius.art a seer, that is, a man, that should not follow mee privately fleeing, but returne and see for the publike good. I thinke, because a Prophet is called a seer, 1 Sam: 9. David meant that hee was a Prophet, who might consult with God for him, and pray for him as well in the City, as if hee were with him in the Campe, for it was not unusuall for an High-priest to prophesie, as wee may gather from that passage touching Caiaphas, Joh: 11. 51. hee being High-priest that yeare prophesied, wherefore it being not necessary for him to goe with David, seeing hee might doe him as good service absent as present, hee would have him returne, and if either by revelation from God he knew any thing tending to his good, or by observing Absaloms proceedings, to certifie him thereof by his owne sonne or by Abiathars.
Then David went up the Mount of Olives weeping, and his head covered, &c. His V. 30.head was covered, say some, because it was the manner of those that mourned thus to shew their subjection to God afflicting them; and the woman must have 1 Cor. 11. Peter Martyr.her head covered in token of her subjection to the man. But Martyr saith, it was that their eyes being thus kept from any other objects, they might have their minds the more settledly fixed upon the thing for which they sorrowed, and that their teares might not bee seene by others, but by God onelyonly.
David did not weep and goe thus, as one saith, out of effeminate cowardlinesse, Pellican.for hee was most valiant, but for his sinnes, whereby hee had brought upon himselfe this misery, and therefore hee added unto it and punisht himselfe with going barefooted, and great contrition of heart. The People wept together with him, their heads being covered out of a sympathy towards their King being in misery.
And one told David, saying, The hand of Achitophel is with Absalom, then David V. 31.prayed, O Lord infatuate the counsell of Achitophel. By Achitophel taking part, with Absalom, Davids danger was much increased, because wise counsell, such as Achitophels was, is of more force, then all other warlike preparations without it, according to that saying, parvi sunt arma foris, nisi sit consilium domi. But David in praying to God to infatuate his counsell tooke a right course to have it frustrated as foolish, as it was indeed, when it was not followed, although it were very wise. Hee acknowledged God to have all mens hearts in his hands to turne them, as it pleaseth him, as hee hath indeed, and accordingly directed his prayer, and had this comfort, even when hee was under the rod, that God heard him. For Achitophels being with Absalom, and against David, it is thought to have beene caused through an hatred, which hee bare against David ever since his adultery with Bathsheba his Grandchild, and the murthering of Ʋriah her husband.
Then David went up to the top of the Mount and prayed there, &c. Hee went to V. 32. Peter Martyr.the top to pray, saith Mart. that from thence he might looke towards the Arke, when hee prayed, which hee could not have done in the valley or upon the side, for one place was then consecrated for prayer, before which a man might bee sooner heard, then elsewhere; this Mount was famous since, for Christs praying there, of whom David was a type. What he prayed for is not said, but most probably it was for deliverance from Absaloms conspiracy, for the pardon of his sinnes and the confounding of Achitophels counsell, thus Martyr; but the third Psalme sheweth plainely what his prayer now was, and against both Absalom and Achitophel and all his partakers, Psal: 55. And here see the effect of his prayer, Hushai the Archite came unto him, an honourable man, as 1 Chr. 27. 33.it seemeth, and one of Davids counsell, by whom God confounded the counsell of Achitophel, is is afterwards shewed. He is thought to bee called the Archite Lyranus. Tostatus. Iunius. Adrichom. Sallianus.from the City Arach, in the Tribe of Joseph, Josh. 16. 2. so Junius, some from Arachis in the land of Sennaar or Coelosyria, holding him to have beene a Syrian, but a proselyte in religion, wonne unto it by Davids vertue.
Whereas it is said, that Hushai met with David, it may bee doubted how this could bee, if hee came out of the City after him. It is answered, either hee was in some other part before, from which hee hastning to David towards Jerusalem met him here, or if hee came out after him, when David turned himselfe upon the top of the Mount to pray towards the Arke, hee came up against his face, and so met him, and chis is the most probable, because v: 34. hee willeth him to returne into the City, whereby is implyed, that hee came out from thence to follow David. Hushai is called Davids friend, v: 37. and so 1 Chron. 27. 33. and he reposed trust in him, as in a most true friend, sending him backe to Ierusalem, that hee feigning himselfe to bee also for Absalom might through his wisedome confound the counsell of Achitophel. But whether David may be justified in willing him thus to doe, or Hushai in so dissembling is doubted. Martyr, after the question generally determined touching officious Peter Martyr.lying, bringing many arguments to prove it a sinne, concludeth, that if by this meanes God would have the counsell of Achitophel frustrated, it was warrantable, because God can dispense with his owne lawes, otherwise it was a sinne. Others excuse it, because Hushai in thus keeping Absalom from the most heinous sinne of parricide did him the best service. But there needes no such excuse in this case. It was a thing commonly practiced by David before in case of necessity, when hee fled to Achish, he faigned himselfe mad, afterwards comming to Gath againe with his men, hee told the King that hee had gone against the south of Judah to make him the more confident, that hee was quite falne from the Jewes, when hee had gone against their enemies, and when hee was ready to goe to war with him against Saul, and to Ahimelech, and not only he, but divers others of Gods holy servants have dissembled to save themselves or others, of which see before upon Josh: 2. 3. Whereas David in sending him back saith, if thou goest with mee, thou shalt bee a burthen unto mee. It was meant in respect of the trouble, that would bee to him for the danger to which he V. 33.should bee exposed, because David was not at this time more sollicitous for himselfe, then for his friends, so Martyr, but Lyra, because hee was no warrours, Lyra.so likewise Hugo Card. Hushai therefore returned to Jerusalem, and Absalom came to Ierusalem.