2 Sam. CHAP. XV.

THIS Chapter Relateth the Project of Absalom's Rebellion, wherein Three Parts are Remarkable.

First, The Antecedents. Secondly, The Concomitants. And Thirdly, The Con∣sequents.

First, The Antecedents, or preparatives of the Plot. Remarks upon it are,

First, The ti•••••hen, Josephus tells us it it was two years after, but Dr. Lightfoot placeth it in the ••th year of David's Reign, being the very next year after David had taken his graceless Son into his grace and favour, his Ambitious mind was restless, to hatch and hammer out his too fond Father's ruine; and tho' he had now a fair pro∣spect of being his Father's Successor after his death, yet his pride prick'd him so, as not suffering him to stay so long 'till David dyed (which now was not far off) he proudly presseth after present possession, though he make his Father's Carcass a Step whereby to ascend into the Throne.

The Second Remark is, The manner how he aspired to the Crown, he will appear pub∣lickly to the People in a Prince-like Port, a Noble Train, a Gallant Retinue attend∣ing him in all his Progress, suitable to him, as next Successor to the Kingdom, v. 1.

N. B. No doubt but Absolom was jealous that Solomon was designed to be David's Successor because he was a true Israelite both by Father and Mother, whereas himself was born of a Pagan Mother, therefore he being the Eldest Brother, resolves to put the matter out of doubt, and to be before hand with Soloman: and possiby some subtile Sophister (such as Achitophel was) might suggest into Absolom's ear, that the Law of God allows not the Son of the loved Wife to dispossess the Son of the hated who is the Elder, Deut. 21.15, 16, 17. but not withal reminding him that [the stubborn and rebellious Son must be stoned] as is said there, v. 18, 19, 20. However Absolom prepared Chariots and Horses, &c. not usual in Israel, because forbidden by God's Law, Deut. 17.16. But he knew the Vulgar sort would be much taken with this glittering glory, as the Mobile were at Herod's Grandeur, when Cloathed with a Cloak of Silver, Act. 12.21, 22. 'Tis a wonder good David could be silent, when he saw how his Son's Pride thus Budded, Ezek. 7.10. He should have endeavoured to Cross it and to Crush it in the Bud; but alas, He was too much blinded with the fondness of his Fatherly Af∣fections, and God's Holy hand was in it, to bring upon David those Evils out of his own House, which he had threatned, chap. 12.11. for his Sins.

The Third Remark is, The means whereby Absalom stole away the Hearts of the People from their Right Owner, his own Father, v. 2, 3, 4, 5, 6. All the means he used, were all farther Additions to his most Princely Pomp, &c.

Herein Mark (1.) That he might be the more popular, he Riseth early, he Seats himself in the place of Judicature, to hear the Peoples Causes, to put a slur upon all the King's Judges; as if sluggards and careless, and none like him, for self-denyal and diligence.

Mark (2.) He smoothed the Plaintiffs up with plausible words, telling them that their Causes were good (right or wrong,) and Condemned those Judges that had for∣merly heard the Case, and given Verdict against them: This pleased the Plaintiffs.

Page  384 Mark (3.) He Reflects upon his Old Father, as one Super-Annuated and past pub∣lick Employ; so minded not to promote the publick good, but sets up such Judges, as are bribed, and will not do the People Justice.

N. B. This was a most sordid slandring of his good Father of whom the Holy Scripture giveth a better Character, that David Executed Justice and Judgment among all the People. chap. 8.15.

Mark (4.) He wishes that the People would make him Judge, seeing the King would not, (having only brought him into favour at Court) and then would he work wonders in pleasing all People.

N. B. 'Twas a great over-sight surely, that such an Arrogant, Ungrateful, Lying Hypocrite, was called no sooner to the Bench.

Mark (5.) When the Vulgar sort came to do him Obeysance; Bowing to this Molten Calf (made up of Golden-Earings;) He with a Counterfeit Courtesie, took them and kissed them, tho' they were Scoundrels and Skullions of lowest Degree: So sordid was his Spirit, and nothing Royal in it; not a dram of David in him; and here if ever true, [Partus Sequitur Ventrem.] The Birth follows the Belly; for assuredly, while he was thus Ambitiously Aspiring after a Kingdom, he could thus crouch to any Inferiour fellow, (were his Cause good, or bad.) He had more of his Mother a Pagan Geshurite, than of his Father, a Godly-Isra•lite, &c.

Mark (6.) Thus he courted the People, and collogued with them till he had stolen away all their Hearts; And this Thief acted so Slily and Secretly, that neither the People, nor David himself did discern or discover it.

The Second part of this Chapter is, The Concomitants of Absalom's Conspiracy. ver. 7, 8, 9, 10, 11, 12. Upon which Remarks are,

First, The time when this Conspiracy began to be put into Action, after its long hatching in secret, &c. 'Tis told us [It came to pass after forty years,] ver. 7. About the Computation of this time, I find various Opinions.

N. B. The First is, Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty, Thus the Syriack, the Arabick, and Josephus the Jew Reads it: But this is generally exploded, (notwithstanding the probability that Absalom's conspiracy might require four years time to raise his Rebellion in, against his Father,) because it is of dangerous consequence, to allow of any Corruption in the Hebrew Text.

The Second Opinion is, That these Forty years must begin their computation at the time that Israel asked a King, then was an observable alteration of the Government of Israel, and so as fit to be made an Epocha, or account of time, as both the Greeks and Romans did from the like grounds, and now the Lord (as it were) Intimated unto Israel [Ye have been mad for a King, now shall ye have so many Kings that ye shall not know which of them to follow, and many of you shall perish in following the Usurper, &c.] All which, and the manner of a King Samuel foretold them of, they saw fulfilled in Absalom. But this Account from Saul's first year, makes it more than forty years.

The Third Opinion Reckons these Forty Years from the beginning of David's Reign in Hebron, who Reigned in all Forty Years, in the last of which Absalom raised his Rebellion, having catched hold of a Praediction (saith, Rabbi Levi) that David should Reign no longer, and lest Solomon should succeed, he sets up for the Succession himself, in David's last Year.

N. B. But as Reckoning from the First Year of Saul's Reign, makes the time more than forty years, so this reckoning from David's first year of Reigning makes it less than forty, for the Rebellion of Sheba followed this of Absalom, and the three years Famine beside, that fell out in the days of David for the Sin of Saul, &c. Mention is likewise made of David's Wars with the Philistines, wherein David was personally present and in danger, which could not be in the last year of David's Reign, when he was decrepit and kept his Bed, but now when David fled from Absalom, he was able to walk on foot, &c.

The Fourth Opinion is Therefore the most probable, to reckon this forty years from David's first anointing by Samuel, which gave him a just Title. And though that was then secretly done, yet was it known to all after, so might be a fit period of time to reckon this forty years from.

The Second Remark is, The Place where Absalom began his Rebellion, namely Hebron, where he pretended he would pay his Vow he had made at Geshur in Syria, v. 7, 8. thus he makes Religion a Cloak for his Rebellion, pretending (like a crafty Hypocrite) to pay his Peace-Offerings of Thanksgiving to the Lord, for returning him from his Ba∣nishment Page  385among Pagan Idolaters, and restoring him into the King's presence and fa∣vour; where he might also be present in the pure Worship of the true God: Yet re∣solvedly intending to ruine David in his being, as well as in his well-being; and lest his Father should suspect him, he goes not away without his leave, well knowing that his Pious Father would not hinder but further his Devotion, and would rejoyce at his Son's retaining his Religious Desires after the true God, having been so long conversant a∣mong the Syrian Courtiers, where he saw nothing but Idolatry and Debauchery.

The Third Remark is, David's ready grant to his Son's Religious Petition, v. 9. 'Tis a wonder so Wise a Man, and so Sagacious a King (as an Angel of God, Chap. 14.17.) yea and sometimes so over suspicious (as in the case of Mephibosheth afterwards) yet no distrust will his heart harbour concerning Absalom upon whom he doted.

N. B. One would think David might have said to his Son [Is not Sion as proper a place wherein thou mayest Sacrifice to the Lord as well as at Hebron, &c.] David might have suspected something from his delay of time too, that having been two full years in Jerusalem, Chap. 14.28. yet all that time never paid his Vow: Nor was He∣bron the proper place of Sacrificing then, tho' it was an Ancient City, where Abraham built an High-Place, Gen. 13.18. and the place of Absalom's Birth, 2 Sam. 3.3. and where David began his Kingdom, where likewise he resolves to begin his Reign a∣mong all his Relations; yet David is so blind as to send him thither with his Blessing. The cause was, because God had blinded his eyes that he might bring both upon Da∣vid and upon Absalom the Judgments which they both deserved, and himself designed.

The Fourth Remark is, Absalom soon made it appear he came not to Hebron to serve the Lord, so much as to serve himself of the Lord, v. 10, 11, 12. wherein,

Mark First, He sent out Spyes, &c. to feel the pulses of the Elders of each Tribe, and to gain them over to Absalom's Party, acquainting them with the main design of that Meeting; Grotius saith, some of those Spyes were debauched Priests and Levites, fit persons to become Trumpets for Rebellion, and to lend their loud acclamation, crying God save King Absalom.

Mark Secondly, Two hundred of the Principal Citizens of Jerusalem are decoyed to accompany Absalom in his dissembled Devotion, they knowing nothing of his Treason∣able Design; the concurrence of those Grave Senators (undoubtedly of great reputa∣tion with David) could not but give a great countenance to Absalom's Diabolical En∣terprize, and cause the People to think this was done by David's consent, when they saw David's Friends present in the Solemnity, tho' basely wheedled thither, only to wait upon David's (too much doted on) Son in paying his Devotion to God: As this Wile served to weaken David's party, so was it an unhappy president for lesser Cities to fall in with Absalom, and no doubt but it was now hotly discours'd, that David be∣ing much decayed with Age and Wars, was now minded to resign up his Crown to Ab∣salom, both his Eldest Son, and the Noblest descended, as coming from a King by both Parents, 2 Sam. 3.3.

Mark Thirdly, That crafty Councellor Achitophel is call'd to the Conspiracy, v. 12. call'd David's Councellor, and who had been doubtless in high esteem with David for his Wisdom, however now fallen out of favour.

N. B. Some say, the Quarrel arose from David's abusing Bathsheba (supposed to be Achitophel's Grand-Child) but there was small cause of a quarrel seeing David made her amends in making her a Queen, which could not chuse but please that Old Fox well enough: It was rather because he saw David declining, yet too down-right for all true piety, so could not manage him with his wicked Counsel: He hereupon resolves to Worship the Rising-Sun, and whom he might better manage in ways of wickedness, and two wicked wretches would fadge best together: 'Tis very probable Achitophel was the Author, or at least the Fautor and Fomenter of this Conspiracy, tho' he had now craftily withdrawn himself, and lay close like an old Fox, 'till call'd out of his Kennel, that he might seem to have no hand in the Rebellion until it was past recovery, and past David's power to repress it; yet had he all along before this paved the way by his private perswasions, and putting others upon publick Actions in so dangerous an Un∣dertaking; like the subtle Ape, that saw Chesnuts roasting in the fire, and takes them out with the paw of the Cat sleeping by the fire beside him.

The Fourth Remark, The Conspiracy now grows strong by a great concourse of Peo∣ple; 'tis a wonder that a Prince so pious, and so prosperous in all his Wars, should be Page  386so shamefully deserted by his ungrateful Subjects; but thus it is always with the Mo∣bile, who are ever-more weary of the present Government, and will pick quarrels with every want or weakness, which cannot be wanting in the best of Governours.

The Vulgar will be sometimes of one Gender and Party, and sometimes of another. They turn here from most pious David to most impious Absalom; 'tis true, this Apo∣logy may be made for them.

N. B. First, They resorted to Hebron upon a most specious pretence, to be present there at the Worship of God, for which they ought not to be blamed. And being thus wheedled in and plainly trepan'd, neither they, nor those Citizens of Jerusalem could make a safe retreat, being hem'd and hedg'd in by the hands of those bloody Conspirators.

And Secondly, It may be said for their excuse also, that no doubt the Ringleaders of the Conspiracy did sedulously black and blast blessed David, aggravating to the ut∣most all the errours of his Reign; as his Adultery with Bathsheba, his Murther of Ʋriah, with divers others of his Army, his pardoning Amnon for an incestuous Rape, &c. and 'tis pity they did not add (as they might have done) his foolish sparing of unnatural Absa∣lom for his so treacherously butchering his Brother Amnon; but this they forbear to mention, as making against them; however they did probably justifie that Act of Ab∣salom as a just Revenge for the abuse of his Sister, and did lay load upon David for his so much rigour and so long severity against Absalom for so Just an Action; therefore it was but a righteous thing for Absalom now to right himself, and the People were bound to assist him the rather, because he had promised what great things he would do for them were he but a Judge, v. 4. how much more if he were the King.

No wonder then if the Mobile thus flush'd with high hopes of what they would have from their new King, who had already stole their hearts, v. 6. came thus in great Con∣fluences to Hebron, and there influenced with such plausible Harangues and florid Orations as is above said; no wonder if the Conspiracy was strong.

N. B. But above all, this must be attributed to the over-ruling hand of the most high God, who hath the Spirits of all People (as well as of Princes) at his own com∣mand, and thus turned their hearts to Absalom for chastizing of David as was fore∣threatned.

The Third Part is, the Consequences of this Conspiracy, from v. 13. to the end. Remarks are as follow.

The First is, David's Flight, when Tidings were told him that the hearts of all Is∣rael were gone out after Absalom, v. 13, 14, 15. a flight is resolved on first, wherein,

Mark First, David was greatly distressed here, to hear that the People had so sor∣didly deserted him, of whom he had deserved better things for his cloathing them with Scarlet, &c. more truly than what Saul boasted he had done for them, in giving them Vineyards and Oliveyards, &c. 1 Sam. 22.7. Tho' David in his passionate Elegy upon Saul, doth Hyperbolically apply it to him, 2 Sam. 1.24. David had really done it in dividing the Spoils of his Enemies round about among them after his many signal Vi∣ctories over Ammonites, Philistines, &c. Now all these favours are forgotten by this ungrateful people; but blessed David did blessedly read his own ingratitude to God in theirs to him.

Mark Secondly, David resolves, saying [Let us flee?] here stand and wonder at David's words.

N. B. He had now got that impregnable fort of Sion, so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults, Chap. 5.6, &c. and himself had added many more artificial fortifications about it, v. 9. &c. He had likewise his tried Old Soldiers, Men of great gallantry at his hand to defend both him and this fort; yea, himself was a Man of vast Valour and Magnanimity, insomuch that he had Courage to encounter that Monster of Men Goliah, when himself was but a Stripling; yet now, when become an experienced Man of War, he seems so Pusila∣nimous, as to talk of fleeing, and so Timerous as not daring to look his Son in the face.

Page  387 Mark (3.) Grotius greatly mistakes the ground of David's Flight, calling it [Pavor Ingens] a prodigious fear, made him resolve to flee: Sanctius saith better here, that David now Acted the part of an Humble Penitent, rather than a Couragious Captain: His own guilt making him more afraid of God than of Man. But assuredly David's resolve to flee, did not flow from any want of Courage, as plainly appeareth from the Third Psalm, which then he Penned as the Title telleth us: He indeed complains there of the Multitude of his Enemies, yet professeth he was not afraid of Thousands of them, &c. Psal. 3.3, 6, &c. Where he foretels their downfal, to shew, his Faith was above his fear; but it was an high piece of prudence in him so to resolve, and in no bet∣ter way could he be willing to serve God's Providence, and to allay the rage of his graceless Son's Rebellion. Reasons are many to demonstrate that this resolve came not from Cowardise, or any distrust in God's power; beside, Psal. 3. but from Wisdom, and well-regulated Policy.

N. B. For First, This strong Fort was not furnish'd with Provisions for any long Siege.

Secondly, Had David been once Besieged there, Absalom might have taken a peace∣able possession of his whole Kingdom.

Thirdly, The spacious City of Jerusalem was not Tenable.

Fourthly, Nor durst David trust the Citizens, having a malignant Party in it who were more for adoring a rising than a setting Sun.

Fifthly, Had David staid there, it had exposed the chief City to be plundred by the Rage of the Rebels.

Sixthly, He knew God had design'd this Royal City to be the place wherein the Tem∣ple was to be built for God's Name and Worship, and therefore would secure it from being burned down, as it might have been, had he made this City a Seat of War.

Seventhly, David by his marching abroad might gather up a considerable Army for his own defence (as indeed he did) to the suppression of the Rebellion.

Eighthly, Peter Martyr saith, David by his departure declined a Civil War, hoping present Animosities might be amicably composed; but

Ninthly, This Resolve to flee came into David's mind by an over-ruling hand of God, that way might be made for executing the Judgments God had threatned, in giving David's Wives to be defiled by his Beastly Son, Chap. 12.11.

Mark Fourthly, When David declared his resolve to flee, his Courtiers and Coun∣sellours complied, saying, we are ready to obey thy resolve, v. 15. where Peter Martyr Notes well, this comfort God gave to David in his distress, that tho' his own Son was perfidious to him as to a Father, and rebelld against him, yet his own Servants remained faithful to him, as to a Master to defend him.

The Second Remark is, David's Departure from Jerusalem according to his prudent and politick resolve, v. 16, 17, 18.

Mark First, Distressed David marcheth forth on foot, not calling for the King's Mule which he kept; his Son Solomon shall ride in state upon his own Mule, 1 King. 1.33. but himself will travel on foot; [beragelau] which we read [after him] v. 19. signify∣ing [in pedibus suis] he went upon his feet, as v. 30. explains it. This David did partly to humble himself under the humbling hand of God: his present Condition call'd for this self-afflicting posture; partly to encourage his Companions in trouble, seeing him∣self so submissively underwent it, and partly (saith Peter Martyr) that walking among others as a Foot Souldier, he might not be discerned.

Mark Secondly, David left only ten Concubines to keep his House, as hoping the Rebells would not hurt those weak women, whose Sex (as unable to make resistance) useth to be a safeguard, even among Barbarous Nations. 'Tis probable David, now in an hurry of distractions, had forgotten what God had threatned, Chap. 12.11. or God over-rul'd the matter so, that those Secondary Wives of David should be the subjects of Absalom's filthy lust.

Mark Thirdly, David marcheth with his Family and Followers to a due distance from the City, and there makes an halt; not so much to rest and refresh themselves, as to receive Recruits at this place of Rendezvous, whither his old Soldiers and many other friends resorted to him, that they might march away in a considerable body.

The Third Remark is, David's commiseration of Ittai's Case more than his own, v. 19, 20, 21, 22. wherein,

Page  388 Mark First, Ittai a Philistine, yet a Proselyte to the true Religion, and a great lover of David, comes to him as Captain over the Six hundred Valiant Squadron (who had stuck to David in all his exile) loath was David that this late Convert should be over∣loaded with discouragements, especially being Son to the King of Gath (as some say) yet chused to live in Jerusalem for Religion's sake, and being a man of great Courage and Conduct, David for his encouragement had made him Captain over those brave stout Souldiers, yet the sight of him troubled David.

Mark Secondly, David courts him to a departure out of a meer duty of humanity,

Mark Thirdly, The Candour of David to his unkind rebellious Son, in calling him King, whereas he might have call'd him not only a Rebel, but also a Brother-Murtherer, and one who would be a Father Murtherer also: His true Title now was a Tyrant, a Rebel, and an Ʋsurper; oh the lenity and meekness of David in giving his graceless Son such a gracious Character; and oh the self-denial of David who had now need of this Noble Captain, yet rather than have this young Proselyte discouraged in his new pro∣fession of the true Religion, he would trust God with himself and his concerns in rai∣sing up other instruments for his assistance: It seems David was none of those kind of Men who measure all things for their advantage, and may they have their own self-ends, they matter not what becomes of the weal of others.

Mark Fourthly, David in order to Ittai's dismission, gives him a Cordial Prayer [Mercy and Truth be with thee] words oft in David's mouth, Psal. 25.10, &c. Wherein he wisheth him Covenant-kindness, that God would reward his labour of love in his present willingness to wait upon him, seeing saith he, I (in a manner d•posed) am not able to requite thee: therefore he prayeth God to perform all his precious Promises (made to true Proselytes as well as to Israelites) good to him, that as God's Mercy mo∣ved him to make the Promises, so his Truth might bind him to perform them to him for his Temporal, Spiritual, and Eternal welfare.

Mark Fifthly, Ittai is such a fast and faithful friend to David, that he will not be by any means shaken off but resolvedly replies [Nothing shall part them save death only] v. 21. A sure Friend is best seen in unsure matters: Such friends that will be certain in Adversity as well as in Prosperity (as one saith) are gone on Pilgrimage, and their return is uncertain.

N. B. David took Ittai's fixed fidelity so highly obliging, that he made this very man one of his three Generals in that fatal and final Battle against Absalom, Chap. 18.2. and doubtless it could not but much encourage David's dependency upon the Lord in his distress, when he saw tho' his own native Subjects did desert him, yet God had fetch'd in a forreigner from far, that will be fixed for him, and that a Man of a great figure, able every way both for Courage and Conduct; yea and (if so as some say) a King's Son too to fight for him, as well as a King's Son to sight against him.

The Fourth Remark is, the Ark's coming to David, and his sending it back again to the City, v. 23. to 29.

Mark First, When all the Countrey People beheld David trudging a foot over the Brook Kidron (wherein he was a Type of Christ who passed over the same Brook, when in danger of the Jews, Joh. 18 1. as David was in danger of Absalom) they truly sim∣pathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim, being in fear of an unnatural Son: and while David's well-wishers were thus weeping here, no doubt but Absalom and his Accomplices (that resorted to hunt him out of both City and Country, even all the Rascality) were as much transported on the other hand with their mad merriments, but that Hilary Term lasted not long, but had a Returna brevi, according to Lawyers Latin.

Mark Secondly, The High-Priest, and the Priests and Levites brought the Ark of God (which was a pledge of his presence) to counter comfort those disconsolate Mourners, David and his Friends: This was a very commendable Act in them thus to Counte∣nance distressed David in despight of Ambitious Absalom, when so many of their Prede∣cessors had been so lately cut off by malicious Saul, and only for their favouring David Page  389when Banished, and came to begg a little Bread of them at Nob, &c. yet these their Suc∣cessors dare own David in Danger, and bring him the Ark, that (at it) he might Consult then with God about Direction in his way; and that the veneration of the Ark might likewise draw more Company to David both out of City and Country.

The Fifth Remark is, King David's command to carry back the Ark of God, ver. 25, 26, &c. His Reasons were,

First, Because he believed that in his Banishment God himself, even the God of the Ark, would be as a little Pocket-portable Sanctuary unto him, as he promiseth, Ezek. 11.16. and not withdraw his Powerful Presence and Protection from him, both for his safety, and for his success: Knowing that when God denies means, he supplies means: when we cannot come to the Ordinances of God, the God of Ordinances comes to us. If David can but secure the substance, he can better spare the shadow.

His Second Reason was, Though the Ark's presence had wrought wonders in Divi∣ding Jordan, in Demolishing Jericho, &c. so was desirable enough to David in his Distress; yet such a Reverence he bare to it, as he justly thought it unfit to hurry it from place to place he knew not whither, and to expose it to all the hazards that him∣self was like to be exposed unto.

His Third Reason was, His Respect to the Priests, whom he would not again expose to the Rage of Absolom, as before he had done to the Fury of King Saul, 1 Sam. 22.

A Fourth Reason, Lyra fancyeth, That David had bid Abiathar ask Counsel of God at the Ark, when it came hither, but God gave no Answer, whereby he knew God was not yet pacified.

The Fifth Reason is, That, rendred better by Peter Martyr, namely, David knew those faithful Priests might do him better service in the City, than in his wandrings, using this Dilemma, saying, Either God will bring me back, or he will not for my foul of∣fences: I peaceably and patiently submit to his pleasure.

Hence the Sixth Remark is, David saith to Zadock, 'tis not thy Duty to attend me in my Banishment, but on the Ark in the Tent where I have placed it in the City, and where thou mayest both pray and consult with God for me, and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great conse∣quence to my concerns: I will hover in the Wilderness, which was my haunt when I fled from Saul, and where I found not God a Barren Wilderness to me, Jerem. 2.31. Then they returned with the Ark, but David went weeping and bare-foot (taking an Holy revenge upon himself for his former Luxury and Impieties) up to the top of the Mount of Olives, that from thence he might look towards the Ark, yet in sight, not like to see it again in haste. There he and his Friends wept and pray'd.

The Seventh Remark is, God gave a speedy Answer to his Prayer, for though he was told of Poyson (Achitophel's deep reaches assisting Absolom) yet God sent him in an Antidote, Hushai, to confound his crafty Counsels as David had prayed, ver. 30, 31, to 37. Wherein Mark

(1.) David saith to Hushai, [be not thou a burden to me in my Banishment] seeing provisions are scarce, and seeing thou art Old, fitter for Counsel than for War, ver. 33.

Mark (2.) David directs him to dissemble with the New King, ver. 34.

N. B. This was one of David's errours in the extremity of his straits, in not doing so exactly as he should, which therefore God graciously pardoned and directed David's Evil Advice to a Good End; Whereas the least Evil ought not to be done, no not for procuring the greatest good, Rom. 3.4, 8. Simple Truth he thought not sufficient without Sinful Shifts.

Mark (3.) Though Abiathar was Chief, yet David sets Zadok before him as the more confiding Man; he bids Hushai consult with them two how matters go, and they will send me word by their two Sons, ver. 35, 36. So Hushai, David's real Friend, de∣parts, ver. 37. a dissembled Friend of Absolom's only, whose Counsels he designed to defeat, &c.