2 Samuel 15

Chap. XV. Ver. 1—37. Absalom, after being reconciled to his father, rebels against him, and raises an insurrection, which compels David to leave Jerusalem.—It is a great error in parents, to give preference to children merely for their personal accomplishments; and they generally pay dear for this piece of folly. This was the case with David, who had an evident leaning to Absalom, notwithstanding his keeping him at such a distance as he did, on account of the treacherous murder of his brother Amnon. The king had no objection in his heart to Absalom’s return, provided he could find a sufficient excuse for receiving him, with which he was now furnished, by the artful management of Joab, and the widow of Tekoah.

No sooner, however, is he returned, than he aspires to distinction in his equipage and servants, and studies the arts of popularity to ingratiate himself among the people, by rendering himself familiar with persons of all ranks, and boasting what great things he would do, provided he were promoted to the magistracy, and made a judge in Israel. Plato long ago observed, that when any one is ambitious to become the tyrant of a popular state, he smiles upon, and kindly salutes all sorts of people, wherever he meets them; avowing that he hates tyranny, and promising great things. So Tacitus relates of tho, that he used to kiss and shake hands with any one, court and adore the mob, and do every little servile thing, to get possession of the government.

This description answers exactly to the previous conduct of Absalom, and had he succeeded in getting himself established on the throne, there is every reason to expect that his subsequent behaviour would have corresponded. This remark may be open to bear a political aspect, which the writer studies to avoid; but it is of great importance, that in all countries the mass of the people should be guarded against artful demagogues. Absalom so far succeeded, that he stole away the carts of the people, and raised such a powerful insurrection, that David himself thought it advisable to leave the city, lest it should be burnt, and the inhabitants destroyed. David had, however, a considerable number of adherents; and among the rest, Ittai, who is supposed to have been the son of Achish, king of Gath, but had been banished by the Philistines, on account of his attachment to David.

He was accompanied by six hundred men with their families, (as common in ancient times,) who adhered faithfully to the cause of David; as did also Zadok the priest, and all the Levites, who brought the ark with them; but he ordered them to return with it, fearing, perhaps, lest in the hurry of their flight, some fatal accident might attend it, as in former instances. As to himself, he says, “If I find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation;’’ that is, the tabernacle. ‘But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.” This shows how truly David had been humbled under the hand of God since the painful affair of his adultery with the wife of Uriah; and a more affecting picture of penitence on his part, and grief on the part of his attendants, was perhaps never drawn than that which follows: “And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot; and all the people that was with him covered every man his head, and they went up, weeping as they went up.”

Notes on the verses

Chap. XV. Ver. 1. Chariots.—(Marecabah) Chariots of state, pr drawn by four horses (abreast.)—Taylor’s Script. Index. series. Ver. 3. There is no man deputed, &c.—See Margin; i. e. no one will attend to it; which confirms an idea already suggested, that justice was negligently Ver. 7. After forty years.—If this reading be correct, it is impossible to say from whence these forty years should be dated; for to date it (with Lightfoot) from David’s anointing, would include great part of the reign of Saul. But the Syriac, Arabic, the Sixtine Edition, and some MSS. of the Vulgate, read “FOUR” only. So, Josephus and Theodoret, but no Hebrew MSS. If we admit this reading, the a must be reckoned from the flight of Absalom, after the murder of his brother: yet that must have been five years; three in Geshur, and two in Jerusalem.

Ver. 8. Geshur in Syria.—‘Geshur (says Dr. Clarke) was certainly not in Syria, but in or near Edom.” ((Judges 1:10). (1 Samuel 27:8).) The Syriac = ‘Arabic both read Edom, and the original terms differ but in the corner of a Ver. 11. Called.—That is, enlisted, but knew not why. Ver. 22. All the little ones.—(Sir J. Chardin informs us, in a MS. note on this place, mentioned by Harmer, that it is usual with the greatest part of the eastern people, especially the Arabs, to carry their whole family with them when they go to war.)—Bagster. Ver. 23. Kidron.—(The brook Kidron, which is but a few paces broad, runs along the valley of Jehoshaphat, east of Jerusalem, to the south-west corner of the city, and then, turning to the south-east, empties itself into the Dead sea.

Like the Ilisus, it is dry at least nine months in the year, being only furnished with water in the winter, and after heavy rains: its bed is narrow and deep, which indicates that it must formerly have been the channel for waters which have found some other, and probably subterraneous course.)—Bagster. Ver. 30. Olivet.—[Mount Olivet, so called from its abounding with olive trees, is situated east of Jerusalem, being separated from it only by the valley of Jehoshaphat and the brook Kidron. Josephus says it is five stadia, i. e. 625 geometrical paces from Jerusalem; and St. Luke ((Acts 1:12).) says it is a sabbath day’s journey, or about eight stadia distant, i. e. to the summit. It forms part of a ridge of limestone hills, extending from north to south for about a mile; and it is described as having three, or according to others, four summits; the central and highest of which overlooks the whole of the city, over whose streets and walls the eye roves as if in the survey of a model.—Head covered.—This custom was only practised by persons in great distress, or when convicted of great crimes.

Thus Darius, when informed by Tyriotes, the eunuch, that his queen was dead, and that she had suffered no violence from Alexander, covered his head, and wept a long time; then throwing off the garment that covered him, he thanked the gods for Alexander’s moderation and justice.)—Bagster.