A Class-Book of Old Testament History

by G. F. Maclear

CHAPTER IV.
THE REBELLION OF ABSALOM.
2 Sam. xiii.–xx. B.C. 1032–1022.

THE reduction of Rabbah was the last of David’s conquests. His kingdom had reached the limits foretold to the patriarch Abraham, and vied in extent with some of the great empires of that age. But from this point dark clouds began to gather round his own personal history, and the doom denounced by the prophet found its fulfilment. The terrible secret of his adultery and murder may at first have been known onlyto a few, but its results were soon proclaimed upon the housetops. Out of the numerous harem which, in defiance of the law of the kingdom, he had multiplied to himself, out of his own household, came the instruments of his punishment. First, his daughter Tamar was outraged by her half-brother and his eldest son Amnon. Two years afterwards Amnon fell a victim to the wrath of Tamar’s own brother Absalom (father of peace), who caused him to be murdered at a sheep-shearing festival, and then, apprehensive of the resentment of David, fled to the court of Talmai his grandfather, the king of Geshur, a district on the east of the Jordan south of Mount Hermon (2 Sam. xiii. 36).

Here he remained secure in its rocky fastnesses for three years, during which time the soul of David was consumed (2 Sam. xiii. 39, margin) with longing for his favourite son. Perceiving this, Joab availed himself of the services of a wise woman of Tekoa[298], who sought an interview with the king, and addressing him in an apologue similar to that which Nathan had employed, succeeded in obtaining permission for the exile’s return. Joab, therefore, went to the court of the king of Geshur, and thence brought back the young prince, who took up his abode at Jerusalem, but was not suffered to see his father’s face. Twice he sent a message to David’s general, begging him to intercede in his behalf with the king, but Joab deemed he had done enough, and would take no further steps in the matter. Thereupon Absalom caused a barley-field belonging to Joab, which was near his own estate, to be set on fire, and the latter, probably fearing further outrage, informed the king, who consented to see his son, and gave him the kiss of peace (2 Sam. xiv. 23–33).

But the ungrateful son was no sooner thus restored,than he began to form plots against his father. First he surrounded himself with a small body-guard, with chariots and horses, and fifty men to run before him. Then, to ingratiate himself with the people, he took his stand by “the way of the gate[299],” a duty which David appears to have neglected, and conversed with suitors coming up to the city for judgment, lamented the delays they would encounter in obtaining a hearing of their causes (2 Sam. xv. 3), and insinuated how different would be the aspect of affairs if he was made judge in the land. Young, handsome beyond compare in Israel (2 Sam. xiv. 25), sprung from a royal house both on his father and his mother’s side (2 Sam. iii. 3), he made a deep impression on the people, and his insinuating manners and unusual condescension stole away their hearts (2 Sam. xv. 6). Since the dark sin of which he had been guilty, the hold of the king upon the nation appears to have been weakened, and he had become less fitted for the more personal and more energetic duties of his position. And now the powerful tribe of Judah, fretting, it has been suggested, under their absorption into one great kingdom, or looking for some greater degree of power under the supremacy of a prince like Absalom, showed signs of a want of confidence in their sovereign, and in the course of two years Absalom perceived that matters were ripe for a revolt[300].

Under pretence, therefore, of a vow which he had vowed to the Lord (2 Sam. xv. 7–9), he succeeded in obtaining from David permission to go to Hebron, the old capital of the tribe of Judah, and repaired thither accompanied by 200 men from Jerusalem, probably of the chief families, who were, however, entirely ignorant of his designs. To the same place also he summonedAhithophel the Gilonite, the familiar friend and counsellor of his father, whose advice was deemed to have the value of a Divine oracle[301].

While Absalom was taking these measures, news of the conspiracy and of the popular feeling reached the royal palace. Instantly, without offering any resistance, or striking a single blow in defence of his crown, David resolved on flight. Accompanied by the royal body-guard and the 600 Gittites, and a vast concourse of people, he left Jerusalem, and early in the morning crossed the brook Kidron. As far as the city boundaries he was also followed by the Levites, and the high-priests Zadok and Abiathar with the Ark. But David had no wish to expose the sacred symbol to any risk, and the two chiefs of the Levitical tribe might do him better service at Jerusalem; accordingly they were bidden to turn back. Then crossing the ravine of the Kidron, with head covered and unsandalled feet, his retinue manifesting every sign of profound sorrow, the king ascended the slopes of Olivet, and as he went received intelligence that his privy counsellor Ahithophel had gone over to the ranks of his rebellious son. In the defection of this man, his equal[302], his guide, his own familiar friend, he instantly saw his danger, and prayed that the counsel of Ahithophel might be turned into foolishness (2 Sam. xv. 31).

Reaching the summit of the hill, he encountered Hushai the Archite[303], the king’s friend, with torn robeand dust upon his head. In him David saw a fitting instrument for counteracting the influence of Ahithophel, and persuaded him to return to Jerusalem, and undertake the dangerous task of pretending a devotion to the cause of Absalom, while really, in conjunction with Zadok and Abiathar and their two sons, he kept a strict watch over all that occurred. Hushai accordingly turned back, and David descended the further slopes of Olivet. Here he met Ziba, the wily servant of Mephibosheth, the son of his old friend Jonathan, with welcome supplies of wine, bread, and fruit. Ziba represented that his master was staying behind at Jerusalem, awaiting any change in his fortunes which the rebellion might bring, and, as a reward for his services, obtained a ready grant of his estates. At Bahurim, a little further down the hill, David encountered Shimei, a Benjamite of the house of Saul, who flung stones at the royal retinue, and imprecated on them the most furious curses, in which he perhaps expressed the long pent-up hatred of the family of Saul, as well as the popular feeling against the author of Uriah’s death. The impetuous Abishai would have instantly cut off his head, but David stayed his hand, Let him curse, said he, for the Lord hath bidden him (2 Sam. xvi. 10–12). The way now led into the Jordan valley, and for the first time the weary retinue halted, and refreshed themselves with Ziba’s welcome supplies.

Meanwhile Absalom, with Ahithophel and a numerous retinue, had reached Jerusalem. There he met Hushai, who saluted him with the words, Long live the king. Even Absalom was startled, and reproached him for his apparent treachery, but kept him by him. The first step of the usurper, suggested by Ahithophel, was to take possession of his father’s harem[304], and so render all reconciliation impossible (Comp. 2 Sam. iii. 7, 8).

The course to be next taken was anxiously debated. Ahithophel was for instant measures, and offered with 12,000 men to head a pursuit after David that very night, while he was weary and weak-handed. If he smote the king, he felt sure the whole people would side with Absalom, and his triumph would be complete. The advice found favour with the usurper, and the elders about him. But first he resolved to call in Hushai, and ascertain his opinion. Hushai pronounced the plan imprudent in the extreme. To attack the king while surrounded by his mighty men, all chafing in their minds, as a she bear robbed of her whelps, was very dangerous. From a partial defeat the prince had everything to fear, and the king everything to gain. He counselled, therefore, delay, and the mustering of the entire national forces from Dan to Beer-sheba. Absalom approved of this plan, and Ahithophel, probably seeing the certain effects of such delay, and chagrined at the adoption of another’s counsel in preference to his own, retired to Giloh, put his household in order, and hanged himself (2 Sam. xvii. 23).

Without a moment’s delay Hushai now sought out Zadok and Abiathar, related all that had occurred in the council, and urged that a messenger should be instantly sent to David, to bid him not linger in the Jordan valley, but cross the river with all speed. The two sons of the high-priests were in concealment at the fountain of En-rogel, ready for such an errand. A female slave was sent thither to bid them instantly carry the message to David. They forthwith started, but narrowly escaped detection. At Bahurim a lad saw them and conveyed the news to Absalom, and it was only by hiding in a well that they escaped the vigilance of their pursuers, and announced their errand to David. Though it must have been midnight, the king instantly crossed the river, and before the dawn of the following day not oneof his retinue remained on the western side of the Jordan[305]. Mahanaim, the former capital of Ishbosheth, now became his head-quarters, and here he mustered his forces, and placed them under the command of Joab, Abishai, and Ittai, and received a welcome supply of provisions from Shobi, the son of his old friend Nahash of Rabbah, from Machir of Lodebar, and Barzillai a wealthy Gileadite.