2 Samuel · Chapter 16

V. 1. Bottle-A large bottle, or vessel proportionable to the other provisions.

Verse 1. Two hundred loaves of bread] The word loaf gives us a false idea of the ancient Jewish bread; it was thin cakes, not yeasted and raised like ours.

Bunches of raisins] See on 1 Samuel 25:18.

Summer fruits] These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travellers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account.

A bottle of wine.] A goat’s skin full of wine; this I have already shown was the general bottle in the Eastern countries; see on 1 Samuel 25:18.

Verse 1. Behold Ziba, the servant of Mephibosheth, met him — This crafty man, being persuaded that God would in due time appear for the righteous cause of so good a king, and scatter the cloud which was now upon him, takes this occasion to make way for his own future advancement, by making David a handsome present of provisions, which was the more welcome, because it came seasonably. A hundred of summer fruits — These, the Seventy suppose, were dates, but the more common opinion is that they were figs, as the Chaldee paraphrast supposes them to have been; from whence Dr. Delaney infers that this flight of David was about the beginning of summer, when the early figs were wont to be gathered, and when a present of them must have been very seasonable and refreshing. A bottle of wine — Containing, no doubt, a quantity that was proportionable to the rest of the present. Their bottles, being made of skins, or leather, were some of them very large.

ZIBA’S HYPOCRISY AND SLANDER, 1-4.

1. Two hundred loaves — Ziba’s load very much resembled that of Abigail. Compare 1 Samuel 25:18. Summer fruits — Fruits which were adapted only to immediate consumption, and not easily preserved for winter use. Harmer supposes that cucumbers are intended, and are so called from their adaptation to allay the summer heats.

Verse 2. The asses be for the king’s household] This is the Eastern method of speaking when any thing is presented to a great man: “This and this is for the slaves of the servants of your majesty,” when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high Eastern compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves.

Verse 2. The asses be for the king’s household to ride on — Or, rather, some of his household, for they could not all ride on two asses, unless by turns, relieving each other, which perhaps Ziba intended; for he seems to have been very considerate in adapting his present to the wants of David and those that were with him. It appears, the king, and his wives and children, were all on foot: not because he had not, or could not procure, asses for them at Jerusalem; but because he chose they should go in this manner, as best becoming that state of penitence and humiliation in which they were.

ZIBA’S HYPOCRISY AND SLANDER, 1-4.

1. Two hundred loaves — Ziba’s load very much resembled that of Abigail. Compare 1 Samuel 25:18. Summer fruits — Fruits which were adapted only to immediate consumption, and not easily preserved for winter use. Harmer supposes that cucumbers are intended, and are so called from their adaptation to allay the summer heats.

Verse 3. To-day shall the house of Israel] What a base wretch was Ziba! and how unfounded was this accusation against the peaceable, loyal and innocent Mephibosheth!

Verses 3, 4. He said, To-day shall the house of Israel restore me, &c. — This was a fiction, but not badly contrived; for the family of David being so divided, and one part enraged against another, it was possible they might destroy one another by mutual wounds; and the people, being tired out by civil wars, might think of restoring the kingdom to the family of Saul their former sovereign, of which family Mephibosheth was the principal branch. Then said the king, Behold, thine are all that pertained to Mephibosheth — A rash sentence, and unrighteous, to condemn a man unheard upon the single testimony of his accuser and servant. But David’s mind was both clouded by his trouble, and biased by Ziba’s great and seasonable kindness. And he thought, probably, Ziba would not dare accuse his master, except on good grounds, of so great a crime as that of being a traitor, which, if false, might be so easily disproved. Ziba said, that I may find grace in thy sight, my lord, O king — Thus he hypocritically pretends to value the king’s favour more than the gift he had bestowed upon him.

Verse 3. Where is thy master’s son? Ziba had been servant to Jonathan. Here is another sad case superinduced by a civil war. Mephibosheth, a prince at the mercy of a covetous and a lying servant, a traitor who by accusing his master of high treason, obtained the grant of Saul’s estates. We should always hear the other party.

3. Restore me the kingdom of my father — This was a base slander of Ziba’s own devising, designed by him to secure the favour of the king, and the possessions of Mephibosheth. Compare 2 Samuel 19:24-30.

V. 4. Behold-A rash sentence, and unrighteous to condemn a man unheard, upon the single testimony of his accuser, and servant. Find grace-Thy favour is more to me, than this gift; which, as a token of thy favour, I accept with all thankfulness.

Verse 4. Thine are all] This conduct of David was very rash; he spoiled an honourable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad. Nothing should be done rashly; he who is in the habit of obeying the first impulse of his passions or feelings, will seldom do a right action, and never keep a clear conscience.

Verses 3, 4. He said, To-day shall the house of Israel restore me, &c. — This was a fiction, but not badly contrived; for the family of David being so divided, and one part enraged against another, it was possible they might destroy one another by mutual wounds; and the people, being tired out by civil wars, might think of restoring the kingdom to the family of Saul their former sovereign, of which family Mephibosheth was the principal branch. Then said the king, Behold, thine are all that pertained to Mephibosheth — A rash sentence, and unrighteous, to condemn a man unheard upon the single testimony of his accuser and servant. But David’s mind was both clouded by his trouble, and biased by Ziba’s great and seasonable kindness. And he thought, probably, Ziba would not dare accuse his master, except on good grounds, of so great a crime as that of being a traitor, which, if false, might be so easily disproved. Ziba said, that I may find grace in thy sight, my lord, O king — Thus he hypocritically pretends to value the king’s favour more than the gift he had bestowed upon him.

4. Then said the king to Ziba — David’s mind was excited, and unprepared to weigh the words of this slave. It was very unlikely that Mephibosheth would entertain the hope of attaining the kingdom of his grandfather Saul, for the adherents of Absalom could not think of preferring before him the crippled son of the half-forgotten Jonathan. But after he heard that his own former familiar friend Ahithophel had turned against him, he knew not how far the conspiracy might extend. And Ziba said — The cunning slave acknowledged the king’s favour with words characteristic of eastern sycophancy and politeness. I humbly beseech thee — Literally, I have bowed myself; I shall find favour in thy eyes. He was in an ecstasy of joy over his good fortune.

Verse 5. David came to Bahurim] This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, Joshua 21:18; and Alemeth, 1 Chronicles 6:60. Bahurim signifies youths, and Almuth youth; so the names are of the same import.

Cursed still as he came.] Used imprecations and execrations.

Verses 5, 6. When David came to Bahurim — The next village in his way to the wilderness; that is, when he came to the territory of it, for he did not reach the place itself till afterward, as is mentioned verse 14. Thence came out a man, and cursed still as he came — Out of an inveterate hatred to David; whom he looked upon as the great enemy of the family of Saul, to which he belonged. And he cast stones, &c. — To show his contempt of David and his servants. All his mighty men were on his right hand and on his left — This is observed to show the prodigious madness of the man. He could not hurt David, who was so strongly guarded; but he might have been immediately killed himself.

SHIMEI’S CURSING, 5-14.

5. Bahurim — See note on 2 Samuel 3:16. Of the family of the house of Saul — And therefore, doubtless, affected with the same bitter animosity towards David which was felt by Saul, and which seems to have been felt by all Saul’s distant relatives. Compare 2 Samuel 21:1-9.

Verses 5, 6. When David came to Bahurim — The next village in his way to the wilderness; that is, when he came to the territory of it, for he did not reach the place itself till afterward, as is mentioned verse 14. Thence came out a man, and cursed still as he came — Out of an inveterate hatred to David; whom he looked upon as the great enemy of the family of Saul, to which he belonged. And he cast stones, &c. — To show his contempt of David and his servants. All his mighty men were on his right hand and on his left — This is observed to show the prodigious madness of the man. He could not hurt David, who was so strongly guarded; but he might have been immediately killed himself.

6. Cast stones at David — As if to visit upon him the penalty due to an adulterer. Compare Leviticus 20:10, with John 8:5.

Verses 7-9. Come out — Or rather, go out, as the Hebrew properly means: begone out of thy kingdom, from which thou deservest to be expelled. Thou bloody man, and thou man of Belial — Probably he says this with a reference to David’s adultery with Bath-sheha, and the killing of Uriah. All the blood of the house of Saul — Either, 1st, The blood of Abner and Ish-bosheth; which he imputes to David, as if they had been killed by David’s contrivance: or, 2d, The death of Saul’s seven sons, 2 Samuel 21:8, which, though related after this, seems to have taken place before. Thou art taken — The same mischief thou didst bring upon others is now returned upon thy own head. “This surely,” says Delaney, “was one of the severest trials of patience that ever human magnanimity endured. The accusation was notoriously false, and the king could, for that reason, bear it the better; but his servants saw it not in the light of their master’s equanimity, but of his enemy’s insolence. Abishai, David’s nephew, could not bear it; but begged the king’s permission to take off the traitor’s head that uttered it,” saying, Why should this dead dog (an expression of the utmost contempt) curse my lord the king?

Ver. 7. Shimei cursed David. See on Genesis 9:25.

7. Come out, come out — Rather, Go! go! That is, Away with thee! Bloody man — So called for the reason given in the following verse.

V. 8. Of Saul-Either,

1. The blood of Abner and Ishbosheth; which he imputes to David, as if they had been killed by David’s contrivance: or,

2. the death of Saul’s seven sons, 2 Samuel 21:8, which, though related after this, seems to have been done before. Art taken-The same mischief thou didst bring upon others, is now returned upon thy own head.

Verses 7-9. Come out — Or rather, go out, as the Hebrew properly means: begone out of thy kingdom, from which thou deservest to be expelled. Thou bloody man, and thou man of Belial — Probably he says this with a reference to David’s adultery with Bath-sheha, and the killing of Uriah. All the blood of the house of Saul — Either, 1st, The blood of Abner and Ish-bosheth; which he imputes to David, as if they had been killed by David’s contrivance: or, 2d, The death of Saul’s seven sons, 2 Samuel 21:8, which, though related after this, seems to have taken place before. Thou art taken — The same mischief thou didst bring upon others is now returned upon thy own head. “This surely,” says Delaney, “was one of the severest trials of patience that ever human magnanimity endured. The accusation was notoriously false, and the king could, for that reason, bear it the better; but his servants saw it not in the light of their master’s equanimity, but of his enemy’s insolence. Abishai, David’s nephew, could not bear it; but begged the king’s permission to take off the traitor’s head that uttered it,” saying, Why should this dead dog (an expression of the utmost contempt) curse my lord the king?

8. The blood of the house of Saul — To his mind the murder of Abner and of Ishbosheth was brought about through David’s artifices, and the slaughter of the seven princes at Gibe-on (2 Samuel 21:8, 9) may have been an affair of recent notoriety, for its date is uncertain. In whose stead thou hast reigned — This was a charge against David that he was a usurper, and had attained the throne by violence.

Verses 7-9. Come out — Or rather, go out, as the Hebrew properly means: begone out of thy kingdom, from which thou deservest to be expelled. Thou bloody man, and thou man of Belial — Probably he says this with a reference to David’s adultery with Bath-sheha, and the killing of Uriah. All the blood of the house of Saul — Either, 1st, The blood of Abner and Ish-bosheth; which he imputes to David, as if they had been killed by David’s contrivance: or, 2d, The death of Saul’s seven sons, 2 Samuel 21:8, which, though related after this, seems to have taken place before. Thou art taken — The same mischief thou didst bring upon others is now returned upon thy own head. “This surely,” says Delaney, “was one of the severest trials of patience that ever human magnanimity endured. The accusation was notoriously false, and the king could, for that reason, bear it the better; but his servants saw it not in the light of their master’s equanimity, but of his enemy’s insolence. Abishai, David’s nephew, could not bear it; but begged the king’s permission to take off the traitor’s head that uttered it,” saying, Why should this dead dog (an expression of the utmost contempt) curse my lord the king?

9. Dead dog — See note on 2 Samuel 9:8. Curse… the king — This was transgression, for the law said, “Thou shalt not curse the ruler of thy people.” Exodus 22:28.

V. 10. What have I, &e.-In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it. The Lord-God did not put any wickedness into Shimei’s heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1 Kings 17:4, and to send forth his word to senseless creatures, Psalm 147:15,18. Who shall reproach God’s providence for permitting this? Or, who shall restrain him from executing his just judgment against me?

Verse 10. Because the Lord hath said] The particle ykw vechi should be translated for if, not because. FOR IF the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!

Verse 10. What have I to do with you? &c. — In this matter I ask not your advice, nor will I follow it. Your violent counsels are no way pleasing or fit for me at present. The Lord hath said unto him, Curse David — God, by bringing me into this distressed condition, hath caused me to appear a proper object of his scorn, hath left him to his own wickedness, and now gives him an opportunity, in the course of his providence, of pouring forth the malignity of his heart, without restraint, or fear of being punished for so doing. We cannot suppose David meant that God, strictly speaking, had either bid Shimei curse him, or had excited him so to do: but merely that, his heart being full of malice and rage, God had now put it into his power to give full vent to these diabolical passions as a punishment to David. Unto this the good king humbly submits, looking upon it as coming from the hand of God, who had delivered him up to this contempt. And in this David’s patience and meekness were admirable, for it is not an easy thing to stifle all emotions of revenge when there is a high provocation to it, and no difficulty in taking it. David did not scorn these curses as proceeding from the mouth of a base wretch, not worthy to be regarded, but acknowledged that his sins had merited this chastisement, and that God was just in suffering him to be afflicted with it. Who shall then say, Wherefore hast thou done so? — Who shall reproach God’s providence for permitting this? Or, who shall restrain him from executing his just judgment against me?

10. Ye sons of Zeruiah — Perhaps Joab joined with Abishai in the request to avenge the king. The Lord hath said unto him, Curse David — By this we are not to understand that God personally communicated with Shimei, and by direct revelation ordered him to curse David; but that David recognised in Shimei’s cursing one method of receiving the divine judgments upon himself for his past sins. It was an instance where God made the wrath of one man an instrument of scourging another for his crimes. David felt that the hand of God was in it.

Pure from the blood of Saul in vain,

He dares not to the charge reply;

Uriah’s doth the charge maintain,

Uriah’s doth against him cry.

Let Shimei curse: the rod he bears

For sins which Mercy had forgiven,

And in the wrongs of man reveres

The awful righteousness of Heaven.

Lord, I adore thy gracious will —

Through every instrument of ill

My Father’s goodness see;

Accept the complicated wrong

Of Shimei’s hand and Shimei’s tongue

As kind rebukes from thee. — C. Wesley.

V. 11. My life-Which is a greater mischief, than to reproach me with words. Benjamites-Of that tribe and family from which God hast taken away the kingdom, and given it to me. Let him-Do not now hinder him violently from it, nor punish him for it. It is meet I should bear the indignation of the Lord, and submit to his pleasure.

Verse 11. Let him curse; for the Lord hath bidden him.] No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets:—

“Pure from the blood of Saul in vain,

He dares not to the charge reply:

Uriah’s doth the charge maintain,

Uriah’s doth against him cry!

Let Shimei curse: the rod he bears

For sins which mercy had forgiven:

And in the wrongs of man reveres

The awful righteousness of heaven.

Lord, I adore thy righteous will,

Through every instrument of ill

My Father’s goodness see;

Accept the complicated wrong

Of Shimei’s hand and Shimei’s tongue

As kind rebukes from THEE.”

Verse 11. Behold, my son seeketh my life — Which is a much greater mischief than to reproach me with words. How much more may this Benjamite do it? — One of that tribe and family from which God hath taken away the kingdom, and given it to me. Let him curse — Do not now hinder him by violence from doing it, nor punish him for it. It is meet I should bear the indignation of the Lord, and submit to his pleasure. For the Lord hath bidden him — Not by the word of his precept, or by any powerful influence upon his mind impelling him to it; but by the word of his providence, placing me in such circumstances that he conceives he can curse me with impunity, and by suffering the malignity of his heart to take its natural course, and work without restraint.

Ver. 11. Let him curse, for the Lord hath bidden him; spoken subjunctively, it may be the Lord hath bidden him.

SHIMEI’S CURSING, 5-14.

5. Bahurim — See note on 2 Samuel 3:16. Of the family of the house of Saul — And therefore, doubtless, affected with the same bitter animosity towards David which was felt by Saul, and which seems to have been felt by all Saul’s distant relatives. Compare 2 Samuel 21:1-9.

Verse 12. It may be the Lord will look on mine affliction, &c. — He means that, although this was a chastisement from God upon him, yet if he bore it as became him, it might become a means of mercy to him. His humble submission and resignation might call down the divine commiseration upon his patience and penitence.

SHIMEI’S CURSING, 5-14.

5. Bahurim — See note on 2 Samuel 3:16. Of the family of the house of Saul — And therefore, doubtless, affected with the same bitter animosity towards David which was felt by Saul, and which seems to have been felt by all Saul’s distant relatives. Compare 2 Samuel 21:1-9.

Verse 13. Shimei went along on the hill’s side — David’s patience but more inflamed Shimei’s insolence. And as David and his servants marched along, Shimei kept pace with them upon the side of an adjacent hill; and still continued cursing, reviling, and throwing dust and stones unchastised. David, however, endured it all, and when he was reviled, he reviled not again; but committed his cause to Him that judgeth righteously. How far he was, in this instance, an emblem of his suffering Son, is not hard to discern, or adventurous to assert. — Delaney.

SHIMEI’S CURSING, 5-14.

5. Bahurim — See note on 2 Samuel 3:16. Of the family of the house of Saul — And therefore, doubtless, affected with the same bitter animosity towards David which was felt by Saul, and which seems to have been felt by all Saul’s distant relatives. Compare 2 Samuel 21:1-9.

V. 14. Came-To the city of Bahurim.

Ver. 14. The king and all the people—came weary, and refreshed themselves there. That is, at the fords of Jordan opposite to Mahanaim, to be ready to pass over on the approach of Absalom’s army, and to receive the king’s friends every moment flocking to the royal standard. Here, according to Josephus, he numbered his army and appointed the officers.

14. Weary — The word µypy[, thus rendered, Keil understands to be the name of a place, Ayephim, and argues that the word there, at the close of the verse, requires such a construction; but the versions are all against him, and the word there may easily be understood to refer indefinitely to the place where they stopped to refresh themselves. Many critics suppose that the cursing of Shimei was the occasion of Psalm 7.

Verse 15. The men of Israel] These words are wanting in the Chaldee, Septuagint, Syriac, Vulgate, and Arabic, and in two of Kennicott’s and Deuteronomy Rossi’s MSS.

Verse 15. Absalom and all the people came to Jerusalem — Probably a considerable time before David reached the banks of Jordan, to which he was marching. When David quitted Jerusalem, it was upon a persuasion that Absalom would make all the haste he could to possess himself of the capital, and, if possible, to surprise his father in it. And as he judged, so, it appears, it came to pass.

ABSALOM ENTERS INTO JERUSALEM, AND MEETS WITH HUSHAI, 15-19.

15. All the people the men of Israel — The men out of all the tribes, who heard the sound of the trumpet and rallied to the support of Absalom. 2 Samuel 15:10. Came to Jerusalem — This arrival seems to have taken place almost immediately after David’s departure. The young prince sought to rush matters to a final issue, and take the kingdom by a sudden coup de main.

Verse 16. Hushai said unto Absalom, &c. — Hushai, it appears, mindful of his instructions, lost no time to pay his court, and profess his allegiance to Absalom; but, immediately coming to him, addressed him in the customary form of salutation to kings, or rather, with a seemingly peculiar zeal, he re-doubled the salutation; God save the king — Namely, Absalom, whom he pretends to own for his king and rightful lord, as if he were abundantly satisfied in his title, and well pleased with his accession to the throne. “What arts of dissimulation are they tempted to use,” says Henry, “who govern themselves by fleshly wisdom! and how happy are they who have not known those depths of Satan, but have their conversation in the world in simplicity and godly sincerity!”

16. God save the king — Words of flattery and dissimulation. By this salutation of royalty Hushai begins his deep-laid plans.

V. 17. Is this-Doth this action answer that profession of friendship which thou hast hitherto made to him? He speaks thus only to try him. And he saith, thy friend, by way of reflection upon David; as one who was a friend to Hushai, and to strangers but not to his own son, whom, by his severity he provoked to this course; and therefore he doth not vouchsafe to call him his father.

Verse 17. Is this thy kindness to thy friend? — Doth this action answer that profession of friendship which thou hast hitherto made to him? He speaks thus only to try him. He does not say, To my father, for that question would have reflected a heavier reproach upon himself, who had forsaken not only a friend, but his own father, and even forced him away. Or, perhaps, by saying, Thy friend, he meant to insinuate, that David was a friend to Hushai, and to strangers, but not to his own son, whom by severity he had provoked to take this course; and therefore he doth not vouchsafe to call him his father.

17. Thy friend — By “thy” friend Absalom means David. By these questions he seeks to sound the depth of Hushai’s professed loyalty to himself.

Verse 18. Whom the Lord and this people-choose] Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.

Verse 18. Hushai said, Nay, but whom the Lord, &c. — Hushai gave him to understand, that his allegiance was governed by other principles than those of private friendship; that the appointment of God and the election of his people determined him in the object of his duty: and what should hinder him from serving the son with as much fidelity as he had served the father? The attentive reader will observe that this salutation and whole apology are evidently as evasive, and as well calculated to delude, as art could contrive them; for he neither prays personally for Absalom, nor professes allegiance to him; yet the bait took, and Absalom’s self-sufficiency, gross as the delusion was, swallowed it whole. — Delaney.

18. This people — Referring to the multitudes that accompanied Absalom into Jerusalem. He professes that with him the voice of the people is the voice of Jehovah. It can hardly be said that the words of Hushai are equivocal, and so put that he could have meant David as well as Absalom, for in the next verse he plainly pledges himself to serve the prince as he had done his father. He used deceit and falsehood; but in his case it was a stratagem of war, and is to be regarded as any other strategic military measure designed to deceive an enemy. See note on 2 Samuel 15:34. AHITHOPHEL’S IMPIOUS COUNSEL, 20-23.

ABSALOM ENTERS INTO JERUSALEM, AND MEETS WITH HUSHAI, 15-19.

15. All the people the men of Israel — The men out of all the tribes, who heard the sound of the trumpet and rallied to the support of Absalom. 2 Samuel 15:10. Came to Jerusalem — This arrival seems to have taken place almost immediately after David’s departure. The young prince sought to rush matters to a final issue, and take the kingdom by a sudden coup de main.

V. 21. Go-This counsel he gave, partly to revenge the injury done to Bathsheba, the daughter of Eliam, 2 Samuel 11:3, who was the son of Ahithophel, 2 Samuel 23:34, and principally for his own, and the people’s safety, that the breach between David and Absalom might be irreparable. For this would provoke David in the highest degree and cut of all hope of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender-hearted father. But in that case his followers, and especially Ahithophel, had been left to David’s mercy, and therefore obliged to prosecute the war with all vigour, and to abandon all thoughts of peace: as knowing that his father, though be might dissemble, yet would never forgive so foul a crime. Be strong-They will fight with greater courage and resolution, when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint, and hands slack in thy cause. But by this we may see the character of Absalom’s party, and how abominably wicked they were, whom such a scandalous action tied the faster to him. And we may farther learn, how corrupt the body of the people was, how ripe for that judgment which is now hastening to them.

Verse 21. Go in unto thy father’s concubines] It may be remembered that David left ten of them behind to take care of the house, see 2 Samuel 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, 2 Samuel 12:11. And this was probably transacted in the very same place where David’s eye took the adulterous view of Bath-sheba; see 2 Samuel 11:2. The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the death of Cambyses, espoused all the wives of his predecessor, lib. iii., c. 68. But for a son to take his father’s wives was the sum of abomination, and was death by the law of God, Leviticus 20:11. This was a sin rarely found, even among the Gentiles. Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and, in fine, reprobate to every good word and work. We still however recollect that David had grievously sinned, and we should also recollect that he suffered grievously for it; and that his humiliation, repentance, and amendment, were most decisive and exemplary. Reader, God is as just as he is merciful.

II SAMUEL

Verse 21. Go in unto thy father’s concubines — This counsel he gave, partly to revenge the injury done to Bath-sheba, the daughter of Eliam, chap. 11:3; the son of Ahithophel, 2 Samuel 23:34; and principally for his own and the people’s safety, that the breach between David and Absalom might be irreparable. For this, he foresaw, would provoke David in the highest degree, and cut off all hope of reconciliation, which otherwise might have been expected to take place, by some treaty between Absalom and his tender-hearted father. But in that case his followers, and especially Ahithophel, would have been left to David’s mercy. That thou art abhorred of thy father — And, therefore, art obliged to prosecute the war with all vigour, and to abandon all thoughts of peace; as knowing that thy father, though he may dissemble, yet will never forgive such an act. Then shall the hands of all that are with thee be strong — They will fight with greater courage and resolution when they are freed from the fear of thy being ever reconciled to thy father, and see they are out of all danger of being sacrificed to any future treaty of peace or agreement between you. “An advice,” says Delaney, “for the present, and in appearance, wise; but in reality pernicious. Could not this long-headed, sagacious statesman foresee, that this action, for which some men would now become more attached to Absalom, must one day make him detestable in their eyes, when they reflected upon the horror of it? a guilt made mortal by the law of God, Leviticus 20:11, and not named even among the Gentiles; a guilt for which they must one day judge him more worthy to lose his crown than Reuben his birth-right. However, this hellish advice was immediately embraced.”

Ver. 21. Thy father’s concubines. This advice was unique in its kind, and consummate in its character. Truly Absalom and his counsellor had a spirit of error sent from God.

21. Go in unto thy father’s concubines — This would be a most bold and irrevocable assumption of all the royal rights, and render the breach between Absalom and his father utterly irreconcilable.

V. 22. The top-Of the king’s palace, the very place from whence David had gazed upon Bathsheba, 2 Samuel 11:2, so that his sin was legible in the very place of his punishment. Went in-To one, or some of them. And by so doing did farther make claim to the kingdom; and, as it were, take possession of it. It being usual in the eastern countries to account the wives and concubines of the late king, to belong of right to the successor. Israel-Who saw him go into the tent; and thence concluded, that he lay with them, as he had designed to do. God had threatened by Nathan, that for his defiling Bathsheba, David’s own wives should be defiled in the face of the sun. This is now fulfilled: the Lord is righteous; and no word of his shall fall to the ground.

Verse 22. So they spread a tent upon the top of the house — Of the king’s palace, the very place from whence David had gazed upon Bath-sheba: so that his sin was legible in the very place of his punishment. And Absalom went in unto his father’s concubines — To one or some of them. In the sight of all Israel — Who saw him go into the tent, and thence concluded that he had converse with them as he had designed. “An action of such profligate impiety, and abandoned impudence, as it were to be wished no sun had seen, or history related.” By this we may see the character of Absalom and his party, and how abominably wicked they must have been, whom such a scandalous action tied the faster to him. And we may further learn how corrupt the body of the people were, and how ripe for that judgment, which was now hastening toward them. Now was David’s adultery (which had been planned, and, it may be, perpetrated in the same place) judicially chastised, and God’s vengeance denounced upon it by his prophet signally executed, and his wives prostituted in the sight of the sun, 2 Samuel 12:11. The Lord is righteous, and no word of his shall fall to the ground!

22. Upon the top of the house — That roof of the royal palace whence David took the lustful look upon Bathsheba. 2 Samuel 11:2. In the sight of all Israel — As Nathan’s bitter prophecy foretold. See 2 Samuel 12:11, 12.

V. 23. The counsel, &c.-It was received by the people with equal veneration, and was usually attended with as certain success. Which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation.

Verse 23. The counsel of Ahithophel, &c. — It was deemed as unerring, and was commonly followed with as little doubt of its success, as though the oracle of God had dictated it. This is mentioned as the reason why counsel, which carried so ill a face, should meet with such general approbation.

23. As if a man had inquired at the oracle of God — That is, it was treated with the utmost respect and reverence, and acted upon as if it had given as much assurance as the word of God. This fact seems to be here stated as a reason for Absalom’s incest. That prince would hardly have gone as far as this without the counsel of his impious adviser, for such a crime demanded the punishment of death. Leviticus 20:11.