The Expositor's Bible: The Second Book of Samuel

Another thought occurred to David, who was now evidently recovering his calmness and power of making arrangements. Zadok was a seer, and able to use that method of obtaining light from God which in great emergencies God was pleased to give when the ruler of the nation required it. But the marginal reading of the R.V., "Seest thou?" instead of "Thou art a seer," makes it doubtful whether David referred to this mystic privilege, which Zadok does not appear to have used; the meaning may be simply, that as he was an observant man, he could be of use to David in the city, by noticing how things were going and sending him word. In this way he could be of more use to him in Jerusalem than in the field. Considering how he was embarrassed with the women and children, it was better for David not to be encumbered with another defenceless body like the Levites. The sons of the priests, Ahimaaz and Jonathan, would be of great service in bringing him information. Even if he succeeded in reaching the plains (or fords, marg. R.V.) of the wilderness, they could easily overtake him, and tell him what plan of operations it would be wisest for him to follow.

These hasty arrangements being made, and the company placed in some sort of order, the march towards the wilderness now began. The first thing was to cross the brook Kidron. From its bed, the road led up the slope of Mount Olivet. To the spectators the sight was one of overwhelming sadness. "All the country wept with a loud voice, and all the people passed over; the king also himself passed over the brook Kidron, and all the people passed over toward the way of the wilderness." After all, there was a large number who sympathised with the king, and to whom it was most affecting to see one who was now "old and grey-headed" driven from his throne and from his home by an unprincipled son, aided and abetted by a graceless generation who had no consideration for the countless benefits which David had conferred on the nation. It is when we find "all the country" expressing their sympathy that we cannot but doubt whether it was really necessary for David to fly. Perhaps "the country" here may be used in contrast to the city. Country people are less accessible to secret conspiracies, and besides are less disposed to change their allegiance. The event showed that in the more remote country districts David had still a numerous following. Time to gather these friends together was his great need. If he had been fallen on that night, weary and desolate and almost friendless, as was proposed by Ahithophel, there can be no rational doubt what the issue would have been.

And the king himself gave way to distress, like the people, though for different reasons. "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." The covered head and bare feet were tokens of humiliation. They were a humble confession on the king's part that the affliction which had befallen him was well deserved by him. The whole attitude and bearing of David is that of one "stricken, smitten, and afflicted." Lofty looks and a proud bearing had never been among his weaknesses; but on this occasion, he is so meek and lowly that the poorest person in his kingdom could not have assumed a more humble bearing. It is the feeling that had so wrung his heart in the fifty-first Psalm come back on him again. It is the feeling, Oh, what a sinner I have been! how forgetful of God I have often proved, and how unworthily I have acted toward man! No wonder that God rebukes me and visits me with these troubles! And not me only, but my people too. These are my children, for whom I should have provided a peaceful home, driven into the shelterless wilderness with me! These kind people who are compassionating me have been brought by me into this trouble, which peradventure will cost them their lives. "Have mercy upon me, O God, according to Thy lovingkindness; according unto the multitude of Thy tender mercies, blot out my transgressions!"

It was at this time that some one brought word to David that Ahithophel the Gilonite was among the conspirators. He seems to have been greatly distressed at the news. For "the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired of the oracle of God" (xvi. 23). An ingenious writer has found a reason for this step. By comparing 2 Sam. xi. 3 with 2 Sam. xxiii. 34, in the former of which Bathsheba is called the daughter of Eliam, and in the latter Eliam is called the son of Ahithophel, it would appear – if it be the same Eliam in both – that Ahithophel was the grandfather of Bathsheba. From this it has been inferred that his forsaking of David at this time was due to his displeasure at David's treatment of Bathsheba and Uriah. The idea is ingenious, but after all it is hardly trustworthy. For if Ahithophel was a man of such singular shrewdness, he would not be likely to let his personal feelings determine his public conduct. There can be no reasonable doubt that, judging calmly from the kind of considerations by which a worldly mind like his would be influenced, he came to the deliberate conclusion that Absalom was going to win. And when David heard of his defection, it must have given him a double pang; first, because he would lose so valuable a counsellor, and Absalom would gain what he would lose; and second, because Ahithophel's choice showed the side that, to his shrewd judgment, was going to triumph. David could but fall back on that higher Counsellor on whose aid and countenance he was still able to rely, and offer a short but expressive prayer, "O Lord, I pray Thee, turn the counsel of Ahithophel into foolishness."

It was but a few minutes after this that another distinguished counsellor, Hushai the Archite, came to him, with his clothes rent and dust on his head, signifying his sense of the public calamity, and his adherence to David. Him too, as well as Ittai and the priests, David wished to send back. And the reason assigned showed that his mind was now calm and clear, and able to ponder the situation in all its bearings. Indeed, he concocts quite a little scheme with Hushai. First, he is to go to Absalom and pretend to be on his side. But his main business will be to oppose the counsel of Ahithophel, try to secure a little time to David, and thus give him a chance of escape. Moreover, he is to co-operate with the priests Zadok and Abiathar, and through their sons send word to David of everything he hears. Hushai obeys David, and as he returns to the city from the east, Absalom arrives from the south, before David is more than three or four miles away. But for the Mount of Olives intervening, Absalom might have seen the company that followed his father creeping slowly along the wilderness, a company that could hardly be called an army, and that, humanly speaking, might have been scattered like a puff of smoke.

Thus Absalom gets possession of Jerusalem without a blow. He goes to his father's house, and takes possession of all that he finds there. He cannot but feel the joy of gratified ambition, the joy of the successful accomplishment of his elaborate and long-prosecuted scheme. Times are changed, he would naturally reflect, since I had to ask my father's leave for everything I did, since I could not even go to Hebron without begging him to allow me. Times are changed since I reared that monument in the vale for want of anything else to keep my name alive. Now that I am king, my name will live without a monument. The success of the revolution was so remarkable, that if Absalom had believed in God, he might have imagined, judging from the way in which everything had fallen out in his favour, that Providence was on his side. But, surely, there must have been a hard constraint and pressure upon his feelings somewhere. Conscience could not be utterly inactive. Fresh efforts to silence it must have been needed from time to time. Amid all the excitement of success, a vague horror must have stolen in on his soul. A vision of outraged justice would haunt him. He might scare away the hideous spectre for a time, but he could not lay it in the grave. "There is no peace, saith my God, to the wicked."

But if Absalom might well be haunted by a spectre because he had driven his father from his house, and God's anointed from his throne, there was a still more fearful reckoning standing against him, in that he had enticed such multitudes from their allegiance, and drawn them into the guilt of rebellion. There was not one of the many thousands that were now shouting "God save the king!" who had not been induced through him to do a great sin, and bring himself under the special displeasure of God. A rough nature like Absalom's would make light of this result of his movement, as rough natures have done since the world began. But a very different judgment was passed by the great Teacher on the effects of leading others into sin. "Whosoever shall break one of these least commandments and teach men so, he shall be called least in the kingdom of God." "Whoso shall cause one of these little ones which believe in Me to stumble, it were better for him that a millstone were hanged about his neck and he were cast in the depth of the sea." Yet how common a thing this has been in all ages of the world, and how common it is still! To put pressure on others to do wrong; to urge them to trifle with their consciences, or knowingly to violate them; to press them to give a vote against their convictions; – all such methods of disturbing conscience and drawing men into crooked ways, what sin they involve! And when a man of great influence employs it with hundreds and thousands of people in such ways, twisting consciences, disturbing self-respect, bringing down Divine displeasure, how forcibly we are reminded of the proverb, "One sinner destroyeth much good"!

Most earnestly should every one who has influence over others dread being guilty of debauching conscience, and discouraging obedience to its call. On the other hand, how blessed is it to use one's influence in the opposite direction. Think of the blessedness of a life spent in enlightening others as to truth and duty, and encouraging loyalty to their high but often difficult claims. What a contrast to the other! What a noble aim to try to make men's eye single and their duty easy; to try to raise them above selfish and carnal motives, and inspire them with a sense of the nobility of walking uprightly, and working righteousness, and speaking the truth in their hearts! What a privilege to be able to induce our fellows to walk in some degree even as He walked "who did no sin, neither was guile found in His mouth;" and who, in ways so high above our ways, was ever influencing the children of men "to do justly, and to love mercy, and to walk humbly with their God"!

CHAPTER XXI.

FROM JERUSALEM TO MAHANAIM

2 Samuel xvi. 1-14; xvii. 15-22 and 24-26

As David proceeds on his painful journey, there flows from his heart a gentle current of humble, contrite, gracious feeling. If recent events have thrown any doubt on the reality of his goodness, this fragrant narrative will restore the balance. Many a man would have been beside himself with rage at the treatment he had undergone. Many another man would have been restless with terror, looking behind him every other moment to see if the usurper's army was not hastening in pursuit of him. It is touching to see David, mild, self-possessed, thoroughly humble, and most considerate of others. Adversity is the element in which he shines; it is in prosperity he falls; in adversity he rises beautifully. After the humbling events in his life to which our attention has been lately called, it is a relief to witness the noble bearing of the venerable saint amid the pelting of this most pitiless storm.

It was when David was a little past the summit of Mount Olivet, and soon after he had sent back Hushai, that Ziba came after him, – that servant of Saul that had told him of Mephibosheth the son of Jonathan, and whom he had appointed to take charge of the property that had belonged to Saul, now made over to Mephibosheth. The young man himself was to be as one of the king's sons, and was to eat at the royal table. Ziba's account of him was, that when he heard of the insurrection he remained at Jerusalem, in the expectation that on that very day the kingdom of his father would be restored to him. It can hardly be imagined that Mephibosheth was so silly as to think or say anything of the kind. Either Ziba must have been slandering him now, or Mephibosheth must have slandered Ziba when David returned (see 2 Sam. xix. 24-30). With that remarkable impartiality which distinguishes the history, the facts and the statements of the parties are recorded as they occurred, but we are left to form our own judgment regarding them. All things considered, it is likely that Ziba was the slanderer and Mephibosheth the injured man. Mephibosheth was too feeble a man, both in mind and in body, to be forming bold schemes by which he might benefit from the insurrection. We prefer to believe that the son of Jonathan had so much of his father's nobility as to cling to David in the hour of his trial, and be desirous of throwing in his lot with him. If, however, Ziba was a slanderer and a liar, the strange thing about him is that he should have taken this opportunity to give effect to his villainy. It is strange that, with a soul full of treachery, he should have taken the trouble to come after David at all, and still more that he should have made a contribution to his scanty stores. We should have expected such a man to remain with Absalom, and look to him for the reward of unrighteousness. He brought with him for David's use a couple of asses saddled, and two hundred loaves of bread, and an hundred clusters of raisins, and an hundred of summer fruits, and a bottle of wine. We get a vivid idea of the extreme haste with which David and his company must have left Jerusalem, and their destitution of the very necessaries of life as they fled, from this catalogue of Ziba's contributions. Not even were there beasts of burden "for the king's household" – even Bathsheba and Solomon may have been going on foot. David was evidently impressed by the gift, and his opinion of Mephibosheth was not so high as to prevent him from believing that he was capable of the course ascribed to him. Yet we cannot but think there was undue haste in his at once transferring to Ziba the whole of Mephibosheth's property. We can only say, in vindication of David, that his confidence even in those who had been most indebted to him had received so rude a shock in the conduct of Absalom, that he was ready to say in his haste, "All men are liars;" he was ready to suspect every man of deserting him, except those that gave palpable evidence that they were on his side. In this number it seemed at the moment that Ziba was, while Mephibosheth was not; and trusting to his first impression, and acting with the promptitude necessary in war, he made the transfer. It is true that afterwards he discovered his mistake; and some may think that when he did he did not make a sufficient rectification. He directed Ziba and Mephibosheth to divide the property between them; but in explanation it has been suggested that this was equivalent to the old arrangement, by which Ziba was to cultivate the land, and Mephibosheth to receive the fruits; and if half the produce went to the proprietor, and the other half to the cultivator, the arrangement may have been a just and satisfactory one after all.

But if Ziba sinned in the way of smooth treachery, Shimei, the next person with whom David came in contact, sinned not less in the opposite fashion, by his outrageous insolence and invective. It is said of this man that he was of the family of the house of Saul, and that fact goes far to account for his atrocious behaviour. We get a glimpse of that inveterate jealousy of David which during the long period of his reign slept in the bosom of the family of Saul, and which seemed now, like a volcano, to burst out all the more fiercely for its long suppression. When the throne passed from the family of Saul, Shimei would of course experience a great social fall. To be no longer connected with the royal family would be a great mortification to one who was vain of such distinctions. Outwardly, he was obliged to bear his fall with resignation, but inwardly the spirit of disappointment and jealousy raged in his breast. When the opportunity of revenge against David came, the rage and venom of his spirit poured out in a filthy torrent. There is no mistaking the mean nature of the man to take such an opportunity of venting his malignity on David. To trample on the fallen, to press a man when his back is at the wall, to pierce with fresh wounds the body of a stricken warrior, is the mean resource of ungenerous cowardice. But it is too much the way of the world. "If there be any quarrels, any exceptions," says Bishop Hall, "against a man, let him look to have them laid in his dish when he fares the hardest. This practice have wicked men learned of their master, to take the utmost advantage of their afflictions."

If Shimei had contented himself with denouncing the policy of David, the forbearance of his victim would not have been so remarkable. But Shimei was guilty of every form of offensive and provoking assault. He threw stones, he called abusive names, he hurled wicked charges against David; he declared that God was fighting against him, and fighting justly against such a man of blood, such a man of Belial. And, as if this were not enough, he stung him in the most sensitive part of his nature, reproaching him with the fact that it was his son that now reigned instead of him, because the Lord had delivered the kingdom into his hand. But even all this accumulation of coarse and shameful abuse failed to ruffle David's equanimity. Abishai, Joab's brother, was enraged at the presumption of a fellow who had no right to take such an attitude, and whose insolence deserved a prompt and sharp castigation. But David never thirsted for the blood of foes. Even while the rocks were echoing Shimei's charges, David gave very remarkable evidence of the spirit of a chastened child of God. He showed the same forbearance that he had shown twice on former occasions in sparing the life of Saul. "Why," asked Abishai, "should this dead dog curse my lord the king? Let me go, I pray thee, and take off his head." "So let him curse," was David's answer, "because the Lord hath said unto him, Curse David." It was but partially true that the Lord had told him to do so. The Lord had only permitted him to do it; He had only placed David in circumstances which allowed Shimei to pour out his insolence. This use of the expression, "The Lord hath said unto him," may be a useful guide to its true meaning in some passages of Scripture where it has seemed at first as if God gave very strange directions. The pretext that Providence had afforded to Shimei was this, "Behold, my son, which came out of my bowels, seeketh my life; how much more then may this Benjamite do it? Let him alone, and let him curse, for the Lord hath bidden him. It may be that the Lord will requite me good for his cursing this day." It is touching to remark how keenly David felt this dreadful trial as coming from his own son.

"So the struck eagle stretched upon the plain,No more through rolling clouds to soar again,Viewed his own feather on the fatal dartThat winged the shaft that quivered in his heart;Keen were his pangs, but keener far to feelHe nursed the pinion which impelled the steel;While the same plumage that had warmed his nestDrank the last lifedrop of his bleeding breast."

But even the fact that it was his own son that was the author of all his present calamities would not have made David so meek under the outrage of Shimei if he had not felt that God was using such men as instruments to chastise him for his sins. For though God had never said to Shimei, "Curse David," He had let him become an instrument of chastisement and humiliation against him. It was the fact of his being such an instrument in God's hands that made the King so unwilling to interfere with him. David's reverence for God's appointment was like that which afterwards led our Lord to say, "The cup which My Father hath given Me, shall I not drink of it?" Unlike though David and Jesus were in the cause of their sufferings, yet there is a remarkable resemblance in their bearing under them. The meek resignation of David as he went out from the holy city had a strong resemblance to the meek resignation of Jesus as He was being led from the same city to Calvary. The gentle consideration of David for the welfare of his people as he toiled up Mount Olivet was parallel to the same feeling of Jesus expressed to the daughters of Jerusalem as He toiled up to Calvary. The forbearance of David to Shimei was like the spirit of the prayer – "Father, forgive them: for they know not what they do." The overawing sense that God had ordained their sufferings was similar in both. David owed his sufferings solely to himself; Jesus owed His solely to the relation in which He had placed Himself to sinners as the Sin-bearer. It is beautiful to see David so meek and lowly under the sense of his sins – breathing the spirit of the prophet's words, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved."

There was another thought in David's mind that helped him to bear his sufferings with meek submission. It is this that is expressed in the words, "It may be that the Lord will requite me good for his cursing this day." He felt that, as coming from the hand of God, all that he had suffered was just and righteous. He had done wickedly, and he deserved to be humbled and chastened by God, and by such instruments as God might appoint. But the particular words and acts of these instruments might be highly unjust to him: though Shimei was God's instrument for humiliating him, yet the curses of Shimei were alike unrighteous and outrageous; the charge that he had shed the blood of Saul's house, and seized Saul's kingdom by violence, was outrageously false; but it was better to bear the wrong, and leave the rectifying of it in God's hands; for God detests unfair dealing, and when His servants receive it He will look to it and redress it in His own time and way. And this is a very important and valuable consideration for those servants of God who are exposed to abusive language and treatment from scurrilous opponents, or, what is too common in our day, scurrilous newspapers. If injustice is done them, let them, like David, trust to God to redress the wrong; God is a God of justice, and God will not see them treated unjustly. And hence that remarkable statement which forms a sort of appendix to the seven beatitudes – "Blessed are ye when men shall revile you and persecute you, and speak all manner of evil against you falsely for My name's sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets that were before you."

Ere we return to Jerusalem to witness the progress of events in Absalom's camp and cabinet, let us accompany David to his resting-place beyond the Jordan. Through the counsel of Hushai, afterwards to be considered, he had reached the plains of Jordan in safety; had accomplished the passage of the river, and traversed the path on the other side as far as Mahanaim, somewhere to the south of the Lake of Gennesareth, the place where Ishbosheth had held his court. It was a singular mercy that he was able to accomplish this journey, which in the condition of his followers must have occupied several days, without opposition in front or molestation in his rear. Tokens of the Lord's loving care were not wanting to encourage him on the way. It must have been a great relief to him to learn that Ahithophel's proposal of an immediate pursuit had been arrested through the counsel of Hushai. It was a further token for good, that the lives of the priests' sons, Jonathan and Ahimaaz, which had been endangered as they bore tidings for him, had been mercifully preserved. After learning the result of Hushai's counsel, they proceeded, incautiously perhaps, to reach David, and were observed and pursued. But a friendly woman concealed them in a well, as Rahab the harlot had hid the spies in the roof of her house; and though they ran a great risk, they contrived to reach David's camp in peace.

And when David reached Mahanaim, where he halted to await the course of events, Shobi, the son of Nahash, king of Ammon, and Machir, the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, and honey, and butter, and sheep, and cheese of kine, for David and for the people that were with him to eat; for they said, "The people is hungry, and weary, and thirsty in the wilderness." Some of those who thus befriended him were only requiting former favours. Shobi may be supposed to have been ashamed of his father's insulting conduct when David sent messengers to comfort him on his father's death. Machir, the son of Ammiel of Lo-debar, was the friend who had cared for Mephibosheth, and was doubtless thankful for David's generosity to him. Of Barzillai we know nothing more than is told us here. But David could not have reckoned on the friendship of these men, nor on its taking so useful and practical a turn. The Lord's hand was manifest in the turning of the hearts of these people to him. How hard bestead he and his followers were is but too apparent from the fact that these supplies were most welcome in their condition. And David must have derived no small measure of encouragement even from these trifling matters; they showed that God had not forgotten him, and they raised the expectation that further tokens of His love and care would not be withheld.