They should not raise their expectations too high; should keep them especially from pride, and never indulge a proud humour, which is a source of many evils, and sometimes the ruin of youth. Absalom was probably flattered for his beauty, and his being heir to the crown. This promoted that pride which goeth before destruction, and that haughty spirit which goeth before a fall.

2. We see that those are often most ambitious of honour and preferment, who are least fit for it. O that I were a judge! Such a cool, deliberate villain was not likely to do justice, who had vioJated all the bonds of duty, gratitude, and religion. Humble and modest men are the most fit persons for advancement; who will discharge their duty faithfully, bear their honours and credentials humbly, and not think of themselves more highly than they ought to think.

3. Tyrannical and factious spirits labour to support their own interest, and further their schemes, by aspersing the administration, and begetting an ill opinion of it. The whole history of David shows, that Absalom's complaint of want of justice was ill grounded, and an abominable falsehood. Thus men often cry out of griev ances, and want of redress, when all that they want is preferment, and to get into places of profit and trust. Those who have made the least observation on public affairs, must have seen many instances of this. Men often cover ill designs with specious names : and pretend zeal and concern for liberty and the public, when it is frequently no more than the gratification of their own pride and covetousness which they aim at. They are presumptuous, selfwilled, and not afraid to speak evil of dignities.

4. The greatest affliction of a good man is to be driven from the house and ordinances of God. David speaks of this most feelingly. He parted with the ark reluctantly, and earnestly desired, if it were the will of God, to see it again. Those circumstances which drive holy men from God's house and ordinances, are peculiarly grievous; and their language then is, When shall I come and appear before God in Zion? How amiable are thy tabernacles! A day in thy courts is better than a thousand.

5. Whatever circumstances a good man is in, he will patiently and cheerfully submit to the will of God. He may pray, and desire that God will remove his sorrow, and restore this or the other comfort; but if God thinks it best that he should be humbled and disappointed, his language should be, as in v. 26. let him do to me as seemeth good unto him. This should be our temper; and in proportion to our trust in God's providence, and concern to practise our duty, will this temper appear reasonable; it will become easy and agreeable; and be an abundant equivalent for the sorrow we endure, and the comfort of which we are deprived.

CHAP. XVI.

David in the last chapter was flying, and Absalom in Jerusalem; in this we have a further account of their affairs.

1

A

ND when David was a little past the top [of the hill.] mount Olivet, behold, Ziba the servant of Mephibosheth met him with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, or figs, and a large leathern bottle of 2 wine. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses [be] for the king's household, for his wives and children when tired, to ride on, and the bread and summer fruit for the young men, the king's attendants, to eat, and the wine, that such as be faint in the wilderness may drink; though the things I have brought be too mean for thyself, yet they may be of some use for thy family: this was a very seasonable present, now they were entering the wilderness of Judea. 3 And the king said, And where is Mephibosheth thy master's son?* And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, Today shall the house of Israel restore me 4 the kingdom of my father. Then said the king to Ziba, Behold thine [are] all that [pertained] unto Mephibosheth, which he hath forfeited by treason. And Ziba said, I humbly beseech thee [that] I may find grace in thy sight, my lord, O king; intimating, that he valued the king's favour, more than any gift he could bestsow upon him.\\

5

And when king David came to Bahurim, in the tribe of Benjamin, behold, thence came out a man of the family, or a distant relation, of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came, thinking it would be peculiarly grievous to David now, and that Provi 6 dence justified his conduct. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men [were] on his right hand and on his left; his rage and malice transported him to madness, as the historian hints, when 7 he observes how well David was guarded. And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial; or rather, get out, that is, from the kingdom, 8 from which thou deservest to be expelled. The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the king

• David being uncertain whether the present was Ziba's own, or from Mephibosheth, inquires why he did not come and share his fortune, since he had been so kind to him.

Mephibosheth thought the family of David was broken, and that the people, when tort by civil wars and their country wasted, would be glad to have a king of Saul's house, of which he was the eldest branch.

Ziba has been called a false villain, and David censured for his rashness; but there is no evidence in the sacred story, that what Ziba said was not true. Mephibosheth appears to me to have formed this scheme, which will more fully appear afterwards, when he comes to be examined.

dom into the hand of Absalom thy son: and, behold, thou [art 9 taken] in thy mischief, because thou [art] a bloody man.* Then said Abishai, David's nephew, the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go 10 over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David, hath given him an opportunity to vent the malice of his heart, to reproach and humble me. Who shall then say to God, who hath permitted 11 this, Wherefore hast thou done so ? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now [may this] Benjamite [do it?] let him alone, and let him curse; for the LORD hath bidden him, hath permitted this, as part of my punishment; I will submit to God's will, and prepare for greater evils. 12 But, It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day. He durst not be confident, knowing his own fault; but he had some hope that God would be as gracious as this man was malicious, and that his humble submission might excite the divine compassion. 13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust; David's passing on without 14 taking any notice, made this madman the more outrageous. And the king, and all the people that [were] with him, came weary to Bahurim, and refreshed themselves there.

15

And Absalom, and all the people the men of Israel, came to 16 Jerusalem, and Ahithophel with him. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king; a common compliment, which Absalom thought was 17 intended for himself. And Absalom said unto Hushai, [Is] this thy kindness to thy friend? why wentest thou not with thy 18 friend? And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his 19 will I be, and with him will I abide.* And again, Whom should I serve? [should I] not [serve] in the presence of his son? as

This was perfect railing, for David had shed none of their blood, but the blood of those who had done so. He represents him as an usurper and a tyrant; and mentions Absalom's rebellion, to sting and vex him.

+ There was excellent discipline in David's army, or else he would scarce have asked leave. And David answered with some warmth: perhaps Joab his brother joined in the request; at least it reflected on him, whose murder of Abner was one cause of this reproach.

David knew his guilt in the murder of Uriah, and on this account he was a bloody man, be therefore patiently and humbly submitted to it.

Absalom had sense enough to know that it was inhuman and ungrateful to forsake a friend in distress. He does not say, to my father, that would have been a heavy reproach upon himself.

This was an artful speech. He neither prays personally for Absalom, nor promises him allegiance. He intimates that he was not governed by private affection, but considered the voice of the people as the voice of God; and was bound to prefer the public good to private affection and obligation.

20

I have served in thy father's presence, so will I be in thy presence.*

Then said Absalom to Ahithophel, Give counsel among you 21 what we shall do. And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be 22 strong. So they spread Absalom a tent upon the top of the house, the place from whence David had seen Bath-sheba : and Absalom went in unto his father's concubines in the sight of all 28 Israel; thus Nathan's prophecy was fulfilled, ch. xii. 11. And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had inquired at the oracle of God; so [was] all the counsel of Ahithophel both with David and with Absalom. The reason why this hellish counsel was so much approved was, his high reputation; but in this he appeared rather as an oracle of the devil, than as an oracle of God.

REFLECTIONS.

1.

W

E here see to what an height of folly and wickedness a spirit of malice and revenge may carry a man. Shimei abused David, cursed him, belied him, threw stones at him, though he was so well guarded, and he did it at the hazard of his life. Passionate men are madmen, and know not what they do. Let us be careful to rule our own spirits, pray for divine grace to guard us, and resist the first risings of wrath and revenge; for we know not how far we may be transported, what evil we may do, or what injury we may suffer.

2. We learn, that the most innocent persons may be falsely censured and basely abused: so David was. He had more than once spared Saul's life, was at a distance when he was slain, was kind to Mephibosheth, and punished those that murdered Ishbosheth ; yet all these were laid to his charge. We should not think it strange if we are falsely accused, and condemned, by rash and passionate men, who regard neither what they say nor do.

3. Humble, tender spirits, will turn reproaches into reproofs, and own the hand of God in them. David knew his guiltiness in other things, and therefore humbly submitted; and so should we in like circumstances. We have been guilty of other crimes, if not of those for which we are reproached, and God thus brings them to remembrance. His hand strikes us, by the hand or tongue of an enemy. The strife of tongues calls us to repentance and humiliation. Instead of being provoked, we should endeavour to get good by it,

Hoshai insinuates here, that his friendship was not entirely alienated from David, because it was transferred to his son; and that he should not offend against David by giving him good counsel. The bait took, and Hushai was admitted to his council.

Ahithophel was a wicked counsellor indeed; he stuck at nothing to accomplish his end. His design was to make the breach irreparable, that there might be no prospect of reconciliation, and that the people might fight desperately. Whereas, if a reconciliation should take place, all who joined Absalom would probably be put to death.

and imitate the example of David in patience and submission; and a greater than David, even Christ, who, when he was reviled, reviled not again.

4. Many excel in worldly wisdom, who have no religion at all. Ahithophel was an infamous character, though so much reverenced and trusted as a profound politician. Wisdom is good, and sagacity useful; but honesty is the best policy. The fear of the Lord is true wisdom, and a good understanding have all they that keep his testimonies.

CHAP. XVII.

Ahithophel's counsel is overthrown by Hushai's, according to God's appointment; secret intelligence is sent to David; and Ahithophel hangeth himself.

'M

OREOVER Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise 2 and pursue after David this night.* And I will come upon

him while he [is] weary and weakhanded, weary with the march, dejected by the rebellion, and before his forces are come together, and will make him afraid, strike terror into him by the suddenness of the attack; and all the people that [are] with him shall flee; 3 and I will smite the king only, and spare the people: And I will bring back all the people unto thee: the man whom thou seekest [is] as if all returned; he being once taken out of the way, the rest will presently submit to thee: [so] all the people 4 shall be in peace, and an end be put to the war at once. And the saying pleased Absalom well, and all the elders of Israel.† 5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith; though this counsel was universally agreeable, yet Absalom wished to hear Hushai's opinion. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do [after] his saying? if not, speak thou, give thy opinion 7 freely. And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time, will not suit S present circumstances. For, said Hushai, thou knowest thy father and his men, that they [be] mighty men, and therefore not so easily surprised and vanquished as Ahithophel supposes;

A council was called, and it was agreed that David and his adherents should be cut off. The question was, how it should be done. Ahithophel had before contrived that the rebellion should be continued; here, that it may end in victory. For this purpose he would have a thousand choice men out of each tribe; and, lest Absalom should spare his father, or come to an agreement with him, he would head the expedition himself, and set out that very night.

+ It was good counsel upon Absalom's scheme. The sooner the attack was made, the more likely it would be to succeed; it suited Absalom's inclination; he could pursue his pleasures at home, without being hindered: Ahithophel would take the execution of it upon himself, and save him from imbruing his hands in his father's blood, which some small remains of humanity might make him wish to avoid.