7 And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the tearth.

8 And the king said unto the woman, Go to thine house, and I will give charge concerning thee. 9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.

10 And the king said, Whosoever saith aught unto thee, bring him to me, and he shall not touch thee any more.

11 Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest

• no deliverer between. e Deut. 19. 12. 1 Sam. 25. 24. g c. 3. 28. 1 Kings 2. 23. multiply to destroy. A Num. 35. 19.

tface of the earth. f Gen. 27. 13. that the revenger of blood do not il Sam. 14. 45. Jer, 4. 2. k c. 13.

II. His contrivance to do it, by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed, that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far, as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to, if the king's judgment upon her case had been

severe.

12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.

13 And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.*

14 For we must needs die,' and are as water spilt on the ground, which cannot be gathered up again: neither doth God respect any person; yet doth he devise means "that his banished be not expelled "from him.

15 Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

66

2. The character she put on, was, that of a disconsolate widow, v. 2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour, that he is a Judge of the widows, Ps. 68. 5. God's ear, no doubt, is more open to the cries of the afflicted and his heart too, than that of the most merciful princes on earth could be.

3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast; the law (and consequently, the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband, (v. 5;) that she had two sons that were the support and comfort of her widowed state; that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (v. 6;) that, for her part, she was desirous to protect the manslayer, for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Gen. 27. 46. But though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it, that the surviving brother should be put to death according to law, and not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir, (which they had the impudence to own was the thing they aimed at,) the inheritance might be theirs and thus they would cut off, (1.) Her comfort; "They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal." (2.) Her husband's memory; "His family will be quite extinct, and they will leave him neither name nor remainder," v. 7.

4. The king promised her his favour, and a protection for her son. Observe how she grew upon the king's compassionate concessions. (1.) Upon the representation of her case, he promised to consider of it, and to give orders about it, v. 8. This was encouraging, that he did not dismiss her petition with "Currat lex-Let the law take its course; blood calls for blood, and let it have what it calls for;" but he will take time to inquire whether the allegations of her petition be true. (2.) The woman is not content with this, but begs that he would immediately give judgment in her favour; and, if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, v. 9. Yet her saying this would not acquit the king, if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he makes a further promise, that she should not be injured or insulted by her adversaries, but he would protect her from all molestation, VOL. I.-97

v. 10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds, v. 11. Let not the avenger of blood destroy my son, for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God;" that is; [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable, and irreversible; and then I shall be easy." See Heb. 6. 17, 18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners, and does not deal with them according to their deserts, but is ready to forgive, Remember how the Lord thy God spared Cain, who slew his 15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, or more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus close, obtains, at last, a full pardon for her son, ratified with an oath as she desired; As the Lord liveth, there shall not one hair of thy son fall to the earth; that is, "I will undertake he shall come to no damage upon this account." The Son of David has assured all that put themselves under his protection, that, though they should be put to death for his sake, not a hair of their head shall perish, (Luke 21. 16, 18,) though they should lose for him, they should not lose by him. Whether David did well, thus to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy, at this time, rejoice against judgment, 5. The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened; the king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say, (v. 12,) and has leave to say it, the king being very well pleased with her wit and humour.

(1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, v. 13. Mutato nomine de te fabula narratur-Change but the names, to you the tale belongs. She names not Absalom, nor needed she to name him; David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words, were two arguments which the king's tender spirit felt the force of: "He is banished, and has, for three years, undergone the disgrace and terror, and all the inconveniencies, of banishment: sufficient to such a one is this punishment: but he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest."

It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the (769)

16 For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.

17 Then thine handmaid said, The word of my lord the king shall now be "comfortable: for as an angel Pof God, so is my lord the king, to discern good and bad; therefore the LORD thy God will be with thee.

18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.

19 And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

20 To fetch about this form of speech hath thy for rest. pc. 19. 27. † hear. g ver. 3. I blessed. § or, thy. r c. 13. 37. 8 Gen. 43. 3. Ex. 10. 28.

field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause, to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be, to bring that favourable judgment to his own son, which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again.

[1.] She pleads the interest which the people of Israel had in him. "What is done against him, is done against the people of God, who have their eye upon him as heir of the crown, at least, have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot see the diminution and decay of, by the fall of so many of its branches in the flower of their age. Therefore the king speaks to one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care, though his own be in danger, which is of more value and importance than ten thousand of ours."

[2.] She pleads man's mortality; (v. 14,) “We must needs die, it is appointed for us, we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and if Absalom be now put to death for killing him, that will not bring him to life again." This was poor reasoning, and would serve against the punishment of any murderer; but, it should seem, Amnon was a man little regarded by the people, and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's.

[3.] She pleads God's mercy and his clemency toward poor guilty sinners. "God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him," v. 14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy. First, The patience he exercises toward them. His law is broken, yet he does not immediately take away the life of those that break it; does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he had made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God, if some course be not taken to prevent it: it is against the mind of God that they should be so, for he is not willing that any should perish: infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault, if they be cast off. This instance of God's good will toward us all, should incline us to be merciful and compassionate one toward another, Matt. 18. 32, 33.

6. She concludes her address, with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind, both in the one case and in the other, (v. 15-17) for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom.

(1.) She would not have troubled the king thus, but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her

servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.

23 So Joab arose, and went to Geshur, and brought Absalom to Jerusalem.

24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

25 But in all Israel there was none to be so much praised as Absalom for his beauty: from 'the sole of his foot even to the crown of his head there was no blemish in him.

And as Absalom there was not a beautiful man in all Israel to praise greatly. t Is. 1. 6.

son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her applications to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom, to that degree, that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief, she ventured to speak to the king himself. The fright she was in, must excuse her rudeness.

(2.) She applied herself to him with a great confidence in his wisdom and clemency. "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection." To engage the king to grant her request, she expresses a confident hope, that his answer would be comfortable, and such as angels bring, (as Bishop Patrick explains it,) who are messengers of divine mercy. What this woman says, by way of compliment, the prophet says, by way of promise, (Zech. 12. 8,) that when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God shall be with thee, to assist thee in this and every judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost, not to disappoint those that depend upon them.

Lastly, The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, v. 18-20.

(1.) The king soon suspected it. For he could not think that such a woman as this would have appealed to him, in a matter of such moment, of her own head. And he knew none so likely to set her on as Joab, who was a politic man, and a friend of Absalom.

(2.) The woman very honestly owned it. "Thy servant Joab, he bade me. If it be well done, let him have the thanks; if ill, let him bear the blame." Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a wellmanaged scheme; Dare to be true, nothing can need a lie. V. 21-27. Observe here,

I. Orders given for the bringing back of Absalom; the errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go, (says he to Joab,) bring the young man Absalom again, v. 21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true, God has thoughts of compassion toward poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment, to bring us to God.

Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, v. 22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But if he meant so, he was mistaken, as we shall find, 1 Kings 2. 5, 6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, v. 23. I see not how David can be justified in suspending the execution of the ancient law, (Gen. 9. 6,) Whosq ́

26 And when he polled his head, (for it was at every year's end that he polled it; because the hair was heavy on him, therefore he polled it,) he weighed the hair of his head at two hundred shekels after the king's weight.

27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar; she was a woman of a fair countenance.

28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face.

29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him and when he sent again the second time, he would not come.

30 Therefore he said unto his servants, See, Joab's field is near *mine, and he hath barley there; go and set it on fire." And Absalom's servants set the field on fire.

31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

32 And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from u c. 18. 18. ver. 24. my place. w Judg. 15. 4, 5. sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom a scourge to him, whom his foolish pity thus spared. But though he allowed him to return to his own house, he forbade him the court, and would not see him himself, v. 24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct, when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin, and to sorrow for it, and might make his peace with God; upon the first notice of which, no doubt, David would be forward to receive him again into his favour.

II. Occasion taken from hence to give an account of Absalom. Nothing is said of his wisdom and piety; though he was the son of such a devout father, we read nothing of his devotion; parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him, is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, v. 25. A poor commendation for a man that had nothing else in him valuable. Handsome are they that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps this was one reason why his father was so fond of him, and protected him from justice. Those have reason to fear affliction in their children, who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was, which made it very valuable, and very much an ornament to him, v. 26. This notice is taken of his hair, not as the hair of a Nazarite, (he was far from that strictness,) but as the hair of a beau. He let it grow, till it was a burden to him, and was heavy on him, nor would he cut it, as long as ever he could bear it. As pride feels no cold, so it feels no heat; and that which feeds and gratifies it, is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's; and it weighed two hundred shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if it were powdered (as Josephus says the fashion then was) with gold-dust, Bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, ch. 18. 9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was, that, despairing of having one, he set up that pillar which is mentioned, ch. 18. 18, to bear up his name; but afterward he had three sons, and one daughter, v. 27. Or, perhaps, these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and, thereupon, he set up

that monument.

V. 28-33. Three years, Absalom had been an exile with his father-in-law, and now, two years a prisoner at large in his own house, and, in both, better dealt with than he deserved; yet his spirit was still unhumbled, his pride unmortified, and, instead of being thankful that his life is spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the gayeties of the court, and his solitude and retirement in his own house, especially being in Jerusalem the holy city, would have

Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me." 33 So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

CHAPTER XV.

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 had prevented the traitor. The story of Abaalom'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, wo have, I. The arts Absalom used to insinuate himself into the people's affection, v. 1-6. 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, v. 7-12. III. The notice brought of this to David, and his flight from Jerusa lem, thereupon, v. 13-18. In his flight we are told, 1. What passed between him and Ittai, v. 19-22. 2. The concern of the country for him, v. 23. 3. His conference with Zadok, v. 24-29. 4. His tears and prayers upon this occasion, v. 30, 31. 5. Matters concerted by him with Hushai, v. 32–37. Now the word of God was fulfilled, that he would raise up evil against him out of his own house, ch. 12. 10.

AND it came to pass after this, that Absalom

prepared him chariots and horses, and fifty men to run before him.

Gen. 45. 15. Luke 15. 20. a c. 12. 11. b 1 Kings 1.5. been very agreeable to him. If a murderer must live, yet let him be for ever a recluse. But Absalom cannot bear this just and gentle mortification; he longs to see the king's face, pretending it was because he loved him, but really because he wanted an opportunity to supplant him. He cannot do his father a mischief, till he is reconciled to him; this therefore is the first branch of his plot; this snake cannot sting again, till he be warmed in his father's bosom. He gained this point, not by pretended submissions and promises of reformation, but (would you think it?) by insults and injuries.

1. By his insolent carriage toward Joab, he brought him to mediate for him. Once and again, he sent to Joab to come and speak with him, for he durst not go to him; but Joab would not come, (v. 29,)obably, because Absalom had not owned the kindness he had done him, in bringing him to Jerusalem, so gratefully as he thought he should have done; proud men take every service done them for a debt. One would have thought that a person in Absalom's circumstances would have sent to Joab a kindly message, and offered him a large gratuity; courtiers expect it: instead of this, he bids his servants set Joab's cornfields on fire, (v. 30;) as spiteful a thing as he could do. Samson could not think of a greater injury to do the Philistines than this. Strange, that Absalom should think, by doing Joab a mischief, to prevail with him to do him a kindness; or to recommend himself to the favour of his prince or people, by showing himself so very malicious and ill-natured, and such an enemy to the public good, for the fire might spread to the corn of others. Yet by this means he brings Joab to him, v. 31. Thus God, by afflictions, brings those to him, that kept at a distance from him. Absalom was obliged by the law to make restitution, (Ex. 22. 6,) yet we do not find that either he offered it, or that Joab demanded it. Joab (it might be) thought he could not justify his refusal to go and speak with him; and therefore Absalom thought he could justify his taking this way to fetch him. And now Joab, (perhaps frightened at the surprising boldness and fury of Absalom, and apprehensive that he had made an interest in the people strong enough to bear him out in doing the most daring things, else he would never have done this,) not only puts up with this injury, but goes on his errand to the king. See what some men can do, by threats, and carrying things with a high hand.

2. By his insolent message (for I can call it no better) to the king, he recovered his place at court, to see the king's face, that is, to become a privy counsellor, Esth. 1. 14. (1.) His message was haughty and imperious, and very unbecoming either a son or a subject, v. 32. He undervalued the favour that had been showed him, in recalling him from banishment, and restoring him to his own house, and that in Jerusalem; Wherefore am I come from Geshur? He denies his own crimes, though most notorious, and will not own that there was any iniquity in him, insinuating that therefore he had been wronged in the rebuke he had been under. He defies the king's justice, "Let him kill me, if he can find in his heart;" knowing he loved him too well to do it. (2.) Yet with this message he carried his point, v. 33. David's strong affection for him, construed all this to be the language of a great respect to his father, and an earnest desire of his favour, when, alas, it was nothing less. See how easily wise and good men may be imposed upon by their own children that design ill, especially when they are blindly fond of them. Absalom, by the posture of his body, testified his submission to his father, He bowed himself on his face to the ground; and David, with a kiss, sealed his pardon. Did the bowels of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the kind expressions of a fatherly tenderness; He is a dear son, and a pleasant child, Jer. 31, 20.

2 And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed 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 so, that when any man came nigh to him 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

• to come. †or, None will hear thee from the king downward. e Prov. 30. 11, 17. d Judg. 9. 29.

NOTES TO CHAPTER XV.

V. 1-6. 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.

I. Absalom looks great, v. 1. He had learned of the king of Geshur, what was not allowed to the kings of Israel, to multiply horses; which make him look desirale, while his father, on his mule, looks 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 JerusaIem. Samuel had foretold that this would be the manner of the king; He shall have chariots and horsemen, and some shall run before his chariots, (1 Sam. 8. 11,) 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 it 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.

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 had done his present duty, and showed 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 will be in other people's places. But this is all the goodness we find in Absalom.

1. He wishes that he were a judge in Israel, v. 4. He had all the pomp and all the pleasure he could wish; yet this will not content him, unless he have power too; O that I were a judge in Israel! 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 a 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, O that I were a judge in Israel!

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, Ex. 18. 21,) no doubt, he had 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, ho endeavours to instil into the people's minds,

(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, inquired what their business

that came to the king for judgment. So 'Absalom stole the hearts of the men of Israel.

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 LORD, in Hebron.

8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.

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 e Rom. 16. 18. f Jer. 9. 3, 5. g1 Sam. 16. 2. A c. 13. 38. i Job 20. 5, &c.

was; and, [1.] Upon a slight and general inquiry into their cause, he pronounced it good; Thy matters are right. 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, There is no man deputed of the king to hear thee. The king is himself old, and past business; or so taken up with his devotions, that he never minds business; (his sons were so addicted to their pleasures, that, though they had the name of chief rulers, they took no care of the affairs committed to them;) he further seems to insinuate what a great loss there was of him, while he was banished and confined, and how much the public suffered by it; what his father said truly in Saul's reign, (Ps. 75. 3,) he says falsely, The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. 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, presumptuous are they, self-willed, and not afraid to speak evil of dignities, 2 Pet. 2. 10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. They that aim to usurp, cry out of grievances, and pretend to design nothing but the redress of them, as Absalom here.

(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, v. 2. [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 a show of humility, Col. 2. 23. 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 had been his praise, but to fawn upon the people, that he might betray them, was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Ps. 10. 9, 10.

V. 7-12. We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, v. 7. But whence that 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 from 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,

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.

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, v. 7, 8. 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,

12 And Absalom sent for Ahithophel the Gilonite, David's counsellor,' from his city, even from Giloh,' while he offered sacrifices. And the conspiracy was strong; for the people "increased continually with Absalom.

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 were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and

* Gen. 20. 5. 1 Pa. 41. 9. 55. 12, 14. m Josh. 15. 51. Ps. 3. 1, 2. o ver. 6. Judg. 9. 3.

1. He got leave of his father to go to Hebron. He 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 Zion 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 was inclined to serve the Lord, 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, v. 11. There went two hundred 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 his journey. He knew that it was to no purpose to tempt them into 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.

III. The project he laid, was, to get himself proclaimed king throughout all the tribes of Israel, upon a signal given, v. 10. 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, Absalom reigns in Hebron, some would conclude that David was dead, others that he had resigned; and thus they that were in the secret, would draw in many to appear for Absalom, and come in to 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.

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, (Ps. 55. 13,) his familiar friend, in whom he trusted, which did eat of his bread, Ps. 41. 9. 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 such corrupt principles as Abithophel, 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 be made long offerings.

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, afterward, 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. All the world

15 And the king's servants said unto the king, Behold, thy servants are ready to do 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, which were 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.

wandered after the beast. 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 it 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. V. 13-23. Here is,

I. The notice brought to David of Absalom's rebellion, v. 13. 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 the hearts of the men of Israel (that is, the generality of them, at least, the leading men) were after Absalom. But David was the more apt to believe it, because now he could call to mind the arts 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 the hearts of their subjects; for if they have them, they have their purses, and arms, and all, at their service.

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 Cæsar, Kai où TEKνov-What, thou my son? 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, v. 14. 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 evil should rise against him out of his own house. "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 accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer, (Ps. 51. 18,) 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 there, he might lose the country, in which, especially among those that lay furthermost from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem, that he was loath to make that 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.

III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him, (v. 15,) 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, walks as a servant upon the earth, Ec. 10. 7. 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. Ten women, that were concubines, he left behind, to keep the house, 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 lifeguard 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, v. 18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment