2 Samuel 17:22

ollows him over Jordan, 2Sam 17:24-26. Several friends meet David at Mahanaim with refreshments and provisions, 2Sam 17:27-29. Verse 1 Let me now choose out twelve thousand men - Had this counsel been followed, David and his little troop would soon have been destroyed; nothing but the miraculous interposition of God could have saved them. Twelve thousand chosen troops coming against him, in his totally unprepared state, would have soon settled the business of the kingdom. Ahithophel well saw that, this advice neglected, all was lost. Verse 3 The man whom thou seekest is as if all returned - Only secure David, and all Israel will be on thy side. He is the soul of the whole; destroy him, and all the rest will submit. Verse 8 As a bear robbed of her whelps - All wild beasts are very furious when robbed of their young; but we have some remarkable instances of the maternal affection of the bear in such circumstances; see one at the end of the chapter. Verse 13 Shall all Israel bring ropes to that city - The original word חבלים chabalim, which signifies ropes, and from which we have our word cable, may have some peculiarity of meaning here; for it is not likely that any city could be pulled down with ropes. The Chaldee, which should be best judge in this case, translates the original word by משרין mashreyan, towers: this gives an easy sense. Verse 17 En-rogel - The fullers' well; the place where they were accustomed to tread the clothes with their feet; hence the name עין ein, a well, and רגל regel, the foot, because of the treading above mentioned. And a wench went and told them - The word wench occurs nowhere else in the Holy Scriptures: and, indeed, has no business here; as the Hebrew word שפחה shiphchah, should have been translated girl, maid, maid-servant. The word either comes from the Anglo-Saxon, a maid, or the Belgic wunch, desire, a thing wished for: multum enim ut plurimum Puellae a Juvenibus desiderantur, seu appetuntur. So Minsheu. Junius seems more willing to derive it from wince, to frisk, to be skittish, etc., for reasons sufficiently obvious, and which he gives at length. After all, it may as likely come from the Gothic wens or weins, a word frequently used in the gospels of the Codex Argenteus for wife. Coverdale's Bible, 1535, has damsell. Becke's Bible, 1549, has wenche. The same in Cardmarden's Bible, 1566; but it is maid in Barker's Bible, 1615. Wench is more of a Scotticism than maid or damsel; and King James probably restored it, as he is said to have done lad in Gen 21:12, and elsewhere. In every other place where the word occurs, our translators render it handmaid, bondmaid, maiden, womanservant, maidservant, and servant. Such is the latitude with which they translate the same Hebrew term in almost innumerable instances. Verse 23 Put his household in order - This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom's ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death. Verse 25 Amasa captain of the host - From the account in this verse, it appears that Joab and Amasa were sisters' children, and both nephews to David. Verse 28 Brought beds - These no doubt consisted in skins of beasts, mats, carpets, and such like things. Basons - ספות sappoth. Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in. Earthen vessels - כלי יוצר keley yotser. Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked. Wheat, and barley, etc. - There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell. According to Mr. Jones, "the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel." These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion." This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones's account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter. A Remarkable account of maternal affection in a she-bear: "In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavored to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds." Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps. Introduction David reviews and arranges the people, and gives the command to Joab, Abishai, and Ittai, 2Sam 18:1, 2Sam 18:2. On his expressing a desire to accompany them to the battle, they will not permit him, 2Sam 18:3. He reviews them as they go out of the city, and gives commandment to the captains to save Absalom, 2Sam 18:4, 2Sam 18:5. They join battle with Absalom and his army, who are discomfited with the loss of

Ahithophel's Death; Absalom's Pursuit of David. ( b. c. 1023.) 22 Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan. 23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father. 24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother. 26 So Israel and Absalom pitched in the land of Gilead. 27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, 28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, 29 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. Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, v. 22 . He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city ( ch. ii. 8 ), David now made his head-quarters, v. 24 . And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception. II. The death of Ahithophel, v. 23 . He died by his own hands, felo de se — a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis—in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Ps. vii. 15, 16 . (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of ( v. 13 ) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there ( v. 15 ): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Eccl. viii. 10 . III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, v. 24 . Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, v. 26 . Absalom made one Amasa his general ( v. 25 ), whose father was by birth Jether, an Ishmaelite ( 1 Chron. ii. 17 ), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother ( 1 Chron. ii. 16 ), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name. IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, v. 27 . It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth ( ch. ix. 4 ), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, &c., v. 28, 29 . He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.