Jewish View of the History of David — Amnon’s Crime — Absalom’s Vengeance — Flight of Absalom — The Wise Woman of Tekoah — Absalom Returns to Jerusalem — His Conspiracy — David’s Flight.

(2 SAMUEL 13-16)

     IN studying the history of the Old Testament, every thoughtful Christian must feel that a special interest attaches to the views and interpretations of the ancient Synagogue. Too often they are exaggerated, carnal, and even contrary to the real meaning of Holy Scripture. But, on the other hand, there are subjects on which we may profitably learn from Jewish teaching. Among them are some of the opinions expressed by the Rabbis on the history and character of David. A brief review of these may be helpful, and serve both as retrospect of the past, and as preparation for the study of the closing years of his reign.

     Considering the important part which David sustains in the history of Israel, the views expressed by the ancient Synagogue are, on the whole, remarkably free from undue partiality. But beyond this there is a shrewd discernment of real under apparent motives, and a keen appreciation of the moral bearing of actions. The bright side of David's character is dwelt upon his true humility,2 the affectionateness of his disposition, the faithfulness of his friendship, and, above all, his earnest heart-piety, which distinguished him not only from the monarchs of heathen nations, but from all his contemporaries, and made him for all time one of the heroes of faith.

     On the other hand, his failings and sins are noted, and traced to self-indulgence, to rashness in arriving at conclusions, to suspiciousness in listening to every breath of slander, and even to a tendency to revengefulness, - all, we may observe, truly Oriental failings, the undisguised account of which is, of course, evidential of the truthfulness of the narrative. But what the Rabbis lay special stress upon is, that, while David kept indwelling sin in check, he failed in the full subdual, or rather in the moral renovation, of the heart. This led to his final and terrible sin. Of course, the Rabbis take a defective view of the case, since it would be more correct to reverse their statement. Nor should we omit to notice their conception of the higher aspects of his history. The typical bearing of his life is not lost sight of, and in every phase of it they point forward to "David's better Son." They also delight in marking throughout the overruling guidance of God, how the early training and history of David were intended to fit him for his calling; how, in Divine Providence, his failings and sins were, so to speak, ever reflected in their punishment, as, for example, his rashness in dividing the inheritance of Mephibosheth with his unworthy servant in the similar loss sustained by Rehoboam, David's grandson; how his life is full of deeper lessons; and how in the fifteenth Psalm he embodies in brief summary the whole spiritual outcome of the Law (this is noticed in Maccabees 24 a).

     But of special interest in this history are the views taken of David's repentance, and of the consequences which followed from his great sin. David is here set before us as the model and ideal of, and the encouragement to, true repentance. In fact, tradition goes even further. It declares that the sin of Israel in making the golden calf and the fall of David were only recorded - it might almost seem, that they were only allowed -for the sake of their lessons about repentance. The former showed that, even if the whole congregation had erred and strayed, the door of mercy was still open to them; the latter, that not only for Israel as a whole, but for each individual sinner, however low his fall, there was assurance of forgiveness, if with true penitence he turned to God. The one case proved that nothing was too great for God to pardon; the other that there was not any one beneath His gracious notice. Be they many, or only one solitary individual, the ear of God was equally open to the cry of the repentant (comp. Av. Sar. 4. b, 5. a). The other point to which the Rabbis call attention is, that all the trials of David's later life, and all the judgments which overtook him and his house, might be traced up to his great sin, which, though personally pardoned, made itself felt in its consequences throughout the whole of his after-history (comp. especially Sanh. 107. a and b, where there are some interesting notices about David).

     It cannot be doubted that there is deep truth in this view. For, although David was graciously forgiven, and again received into God's favor, neither he nor his government ever wholly recovered from the moral shock of his fall. It is not merely that his further history was attended by an almost continuous succession of troubles, but that these troubles, while allowed of God in judgment, were all connected with a felt and perceptible weakness on his part, which was the consequence of his sin. If the figure may be allowed, henceforth David's hand shook, and his voice trembled; and both what he did and what he said, alike in his own household and in the land, bore evidence of it.

     As we reckon, it must have been about the twentieth year of his reign,3 when the sin of his son Amnon proved the beginning of a long series of domestic and public troubles.

     In this instance also it was carnal lust which kindled the devouring flame. The gloss of the LXX. is likely to be correct, that David left unpunished the incest of Amnon with Tamar, although committed under peculiarly aggravating circumstances, on account of his partiality for him as being his first-born son. This indulgence on the part of his father may also account for the daring recklessness which marked Amnon's crime. The sentence of the Divine law upon such sin was, indeed, unmistakable (Leviticus 20:20:17). But a doting father, smitten with moral weakness, might find in the remembrance of his own past sin an excuse for delay, if not a barrier to action; for it is difficult to wield a heavy sword with a maimed arm.

     Two years had passed since this infamous deed. But there was one who had never forgiven it. Absalom had not forgotten the day when his brave and noble sister, after having vainly offered such resistance as she could, driven with her shame from the door of her heartless brother, had brought back the tale of her disgrace, - her maiden-princess's "sleeved upper garment" 4 rent, in token of mourning, her face defiled with ashes, her hand upon her head, as if staggering under its burden,5 and bitterly lamenting her fate. So fair had she gone forth on what seemed her errand of mercy; so foully had she been driven back!

     These two years had the presence in his home of a loved sister, now "desolate" for ever, kept alive the remembrance of an irreparable wrong. The king had been "very wroth" - no more than that; but Absalom would be avenged, and his revenge should not only be signal, but overtake Amnon when least suspecting it, and in the midst of his pleasures. Thus Amnon's sin and punishment would, so to speak, be in equipoise. Such a scheme could not, however, be immediately carried out. It required time, that so all suspicion might be allayed. But then, as Absalom's plan of revenge was peculiarly Oriental, these long delays to make sure of a victim are also characteristic of the lands of still, deep passion. At the same time, the readiness with which Jonadab, Amnon's cousin (13:3) and clever adviser in wickedness, could suggest, before it was correctly known, what had taken place (vers. 32, 33), shows that, despite his silence, Absalom had not been able effectually to conceal his feelings. Perhaps the king himself was not quite without suspicion, however well Absalom had played his part. And now follows the terrible history. It is the time of sheep-shearing on Absalom's property, not very far from Jerusalem - a merry, festive season in the East. Absalom pressingly invites to it the king and his court, well knowing that such an invitation would be declined. But if the king himself will not come, at least let the heir-presumptive be there; and, if the king somewhat sharply takes up this suspicious singling out of Amnon, Absalom does not ask him only, but all the king's sons.

     The consent has been given, and the rest of the story is easily guessed. Absalom's well-concerted plan; the feast, the merriment, the sudden murder; the hasty flight of the affrighted princes; the exaggerated evil tidings which precede them to Jerusalem; the shock to the king and his courtiers; then the partial relief on the safe arrival of the fugitives, followed by the horror produced as they tell the details of the crime - all this is sketched briefly, but so vividly that we can almost imagine ourselves witnesses of the scene. It was well for Absalom that he had fled to his maternal grandfather at Geshur. For all his life long the king could not forget the death of his firstborn, although here also time brought its healing to the wound. Absalom had been three years in Geshur - and "King David was restrained from going out after Absalom,6 because he was comforted concerning Amnon."

     Great as Absalom's crime had been, we can readily understand, that popular sympathy would in large measure be on the side of the princely offender. He had been provoked beyond endurance by a dastardly outrage, which the king would not punish because the criminal was his favorite. To the popular, especially the Eastern mind, the avenger of Tamar might appear in the light of a hero rather than of an offender. Besides, Absalom had everything about him to win the multitude. Without any bodily blemish from head to foot, he was by far the finest-looking man in Israel. Common report had it that, when obliged once a year, on account of its thickness, to have his long flowing hair cut, it was put, as a matter of curiosity, in the scales, and found amounting to the almost incredible weight of twenty shekels.7 How well able he was to ingratiate himself by his manners, the after history sufficiently shows. Such was the man who had been left in banishment these three years, while Amnon had been allowed - so far as the king was concerned - to go unpunished!

     Whether knowledge of this popular sympathy or other motives had induced Joab's interference, there seems no doubt that he had repeatedly interceded for Absalom; 8 until at last he felt fully assured that "the heart of the king was against 9 Absalom" (14:1).

     In these circumstances Joab resorted to a not uncommon Eastern device. At Tekoah, about two hours south of Bethlehem, lived "a wise woman," specially capable of aiding Joab in a work which, as we judge, also commanded her sympathy. Arrayed in mourning, she appeared before the king to claim his interference and protection. Her two sons - so she said - had quarreled; and as no one was present to interpose, the one had killed the other. And now the whole family sought to slay the murderer!

     True, he was guilty - but what mattered the "avenging of blood" to her, when thereby she would lose her only remaining son, and so her family become extinct? Would the death of the one bring back the life of the other - "gather up the water that was spilt"? Was it needful that she should be deprived of both her sons? Thus urged, the king promised his interference on her behalf. But this was only the introduction to what the woman really wished to say. First, she pleaded, that if it were wrong thus to arrest the avenging of blood, she would readily take the guilt upon herself (ver. 9). Following up this plea, she next sought and obtained the king's assurance upon oath, that there should be no further "destroying" merely for the sake of avenging blood (ver.11). Evidently the king had now yielded in principle what Joab had so long sought. It only remained to make clever application of the king's concession. This the woman did; and, while still holding by the figment of her story (vers. 16, 17), she plied the king with such considerations, as that he was always acting in a public capacity; that lost life could not be restored; that pardon was God like, since He "does not take away a soul, but deviseth thoughts not to drive away one driven away;"10 and, lastly, that, to her and to all, the king was like the Angel of the Covenant, whose "word" was ever "for rest."

     David could have no further difficulty in understanding the real meaning of the woman's mission. Accordingly, Joab obtained permission to bring back Absalom, but with this condition, that he was not to appear in the royal presence. We regard it as evidence of the prince's continued disfavor, that Joab afterwards twice refused to come to him, or to take a message to the king. It was a grave mistake to leave such a proud, violent spirit to brood for two years over supposed wrongs. Absalom now acted towards Joab like one wholly reckless - and the message which Joab finally undertook to deliver was in the same spirit. At last a reconciliation took place between the king and his son - but only outwardly, not really, for already Absalom had other schemes in view.

     Once more we notice here the consequences of David's fatal weakness, as manifest in his irresolution and half-measures. Morally paralyzed, so to speak, in consequence of his own guilt, his position sensibly and increasingly weakened in popular estimation, that series of disasters, which had formed the burden of God's predicted judgments, now followed in the natural sequence of events. If even before his return from Geshur Absalom had been a kind of popular hero, his presence for two years in Jerusalem in semi-banishment must have increased the general sympathy. Whatever his enemies might say against him, he was a splendid man - every inch a prince, brave, warm-hearted, and true to those whom he loved - witness even the circumstance, told about Jerusalem, that he had called that beautiful child, his only daughter, after his poor dishonored sister (2 Samuel 14:27), while, unlike an Oriental, he cared not to bring his sons prominently forward.11

     Daring he was - witness his setting Joab's barley on fire; but an Eastern populace would readily forgive, rather like in a prince, what might almost be called errors on the side of virtue. And now Absalom was coming forward like a real prince! His state-carriage and fifty outrunners would always attract the admiration of the populace. Yet he was not proud - quite the contrary. In fact, never had a prince taken such cordial interest in the people, nor more ardently wished to see their wrongs redressed; nor yet was there one more condescending. Day by day he might be seen at the entering of the royal palace, where the crowd of suppliants for redress were gathered. Would that he had the power, as he had the will, to see them righted! It might not be the king's blame; but there was a lack of proper officials to take cognizance of such appealcases - in short, the government was wrong, and the people must suffer in consequence. As we realize the circumstances, we can scarcely wonder that thus "Absalom stole the hearts of the men of Israel."12

     How long this intrigue was carried on we cannot accurately determine,13 and only once more wonder at the weakness of the king who left it so entirely unnoticed. That the conspiracy which Absalom had so carefully prepared, though kept very secret, was widely ramified, appears from the circumstance, that, immediately on its outbreak, he could send "spies throughout all the tribes," to ascertain and influence the feelings of the people generally, and to bid his adherents, on a preconcerted signal, gather around him.

     More than that, it seems likely that Ahithophel, one of David's privy councilors, and deemed the ablest of his advisers, had, from the first, been in the secret, and, if so, probably directed the conspiracy. This would explain the strange coincidence of Ahithophel's absence from Jerusalem at the time of the outbreak, and his presence at his native Giloh, not far from Hebron (Joshua 15:51). Nor is it likely that a man like Ahithophel would so readily have obeyed the summons of Absalom if he had been until then a stranger to his plans, and had not had good reason to expect success. And, indeed, if his advice had been followed, the result would have answered his anticipations.

     The place chosen for the rising was Hebron, both on account of the facilities it offered for retreat in case of failure, and as the city where formerly (in the case of David) a new royalty had been instituted; perhaps also as the birthplace of Absalom, and, as has been suggested, because the transference of the royal residence to Jerusalem may have left dissatisfaction in Hebron. Absalom obtained the king's permission to go thither, on pretense of paying a vow made at Geshur. It was a clever device for entrapping two hundred influential persons from Jerusalem to invite them to accompany him, on pretext of taking part in the sacrificial feast. Arrived at Hebron, the mask was thrown off, and the conspiracy rapidly assumed most formidable proportions. Tidings of what had passed speedily reached Jerusalem. It was a wise measure on the part of the king to resolve on immediate flight from Jerusalem, not only to avoid being shut up in the city, and to prevent a massacre in its streets, but to give his adherents the opportunity of gathering around him. Indeed, in the hour of danger, the king seemed, for a brief space, his old self again. We can quite understand how, in David's peculiar state of mind, trials in which he recognized the dealings of God would rouse him to energy, while the even tenor of affairs left him listless. No weakness now - outward or inward! Prudence, determination, and courage in action; but, above all, a constant acknowledgment of God, self-humiliation, and a continuous reference of all to Him, marked his every step. In regard to this, we may here notice the progress of David's spiritual experience, marking how every act in this drama finds expression in the Book of Psalms. As Abraham perpetuated his progress through the land by rearing an altar unto Jehovah in every place where he sojourned, so David has chronicled every phase in his inner and outer life by a Psalm - a waymark and an altar for lone pilgrims in all ages. First, we turn to Psalms 41 and 45 -the former in which the designation Jehovah, the latter in which that of Elohim, prevails,14 - which become more full of meaning if (with Professor Delitzsch) we infer from them, that during the four years Absalom's plot was ripening, the king was partially incapacitated by some illness. These two Psalms, then, mark the period before the conspiracy actually broke out, and find their typical counterpart in the treachery of Judas Iscariot.15 Read in this light, these Psalms afford an insight into the whole history of this risings political as well as religious. Other two Psalms, 3 and 63, refer to David's flight; while the later events in, and the overthrow of the conspiracy, form the historical background of Psalms 61, 39, and 62.

     When leaving Jerusalem in their flight, the king and his followers made a halt at "the far house."16 Besides his family, servants and officials, his body-guard (the Cherethi and Pelethi), and the six hundred tried warriors, who had been with him in all his early wanderings, accompanied him.17 In that hour of bitterness the king's heart was also cheered by the presence and steadfast adherence of a brave Philistine chieftain, Ittai, who had cast in his lot with David and with David's God. He had brought with him to Jerusalem his family (2 Samuel 15:22) and a band of adherents (ver. 20); and his fidelity and courage soon raised him to the command of a division in David's army (18:2).

     It was winter, or early spring,18 when the mournful procession passed through a crowd of weeping spectators over the Kidron, to take the way of the wilderness that led towards Jericho and the Jordan.

     At the foot of the Mount of Olives they again paused. Here the Levites, headed by Zadok the priest, put down the Ark, which had accompanied David, until the high-priest Abiathar, and the rest of the people who were to join the king, came up out of the city. They were wise as well as good words with which David directed the Ark of God to be taken back. At the same time he established communication with the city through the priests.19 He would wait by "the fords" of the wilderness 20 until the sons of the two priests should bring him trustworthy tidings by which to guide his further movements.

     It reads almost like prophecy, this description of the procession of weeping mourners, whom Jerusalem had cast out, going up "the ascent of the olive-trees," and once more halting at the top, "where it was wont to worship God!"21

     A little before, the alarming news had come that Ahithophel had joined the conspiracy. But now a welcome sight greeted them. Hushai, the Archite (comp. Joshua 16:2), David's friend and adviser, came to meet the king, and offered to accompany him. But the presence of unnecessary non-combatants would manifestly have entailed additional difficulties, especially if of the age of Hushai. Besides, a man like the Archite might render David most material service in Jerusalem, if, by feigning to join the conspirators, he could gain the confidence of Absalom, and so, perhaps, counteract the dreaded counsels of Ahithophel. Accordingly, Hushai was sent back to the city, there to act in concert with the priests.

     Twice more David's progress was interrupted before he and his men reached Ayephim.22

     First it was Ziba, who, deeming this a good opportunity for securing to himself the covered property of his master, came on pretext of bringing provisions for the fugitives, but really to falsely represent Mephibosheth as engaged in schemes for recovering the throne of Israel amidst the general confusion. The story was so manifestly improbable, that we can only wonder at David's haste in giving it credence, and according to Ziba what he desired. Another and sadder interruption was the appearance of Shimei, a distant kinsman of Saul. As David, surrounded by his soldiers and the people, passed Bahurim, on the farther side of the Mount of Olives, Shimei followed on the opposite slope of the hill, casting earth and stones at the king, and cursing him with such words as these: "Get away! get away! thou man of blood! thou wicked man!" thus charging him, by implication, with the death, if not of Saul and Jonathan, yet of Abner and Ishbosheth. Never more truly than on this occasion did David act and speak like his old self, and, therefore, also as a type of the Lord Jesus Christ in similar circumstances (comp. Luke 9:52- 56). At that moment, when he realized that all which had come upon him was from God, and when the only hope he wished to cherish was not in human deliverance, but in God's mercy, he would feel more than ever how little he had in common with the sons of Zeruiah, and how different were the motives and views which animated them (2 Samuel 16:10). Would that he had ever retained the same spirit as in this the hour of his deepest humiliation, and had not, after his success, relapsed into his former weakness! But should not all this teach us, that, however necessary a deep and true sense of guilt and sin may be, yet if sin pardoned continueth sin brooded over, it becomes a source, not of sanctification, but of moral weakness and hindrance? Let the dead bury their dead, but let us arise and follow Christ and, "forgetting those things which are behind, and reaching forth unto those things which are before," let us "press toward the mark for the prize of the high calling of God in Christ Jesus" (Philippians 3:13, 14).

2 Tradition instances this curious (if not historically accurate) evidence of it, that the coins which he had struck bore on one side the emblem of a shepherd's staff and scrip, and on the reverse a tower (Ber. R. 39).

3 Both Absalom and Tamar were the children of Maacah, daughter of the king of Geshur, whom David married after his enthronement in Hebron (2 Samuel 3:3). Amnon was the son of Ahinoam, the Jezreelitess (2 Samuel 3:2).

4 This is the correct rendering, and not "garment of divers colors," as in our Authorized Version (2 Samuel 13:18, 19). The maiden princesses seem to have worn as mark of distinction a sleeved cloak-like upper garment. Comp. the Hebrew of ver. 18.

5 In the East, burdens are carried on the head.

6 That is, in a hostile sense, as the same expression is used in Deuteronomy 28:7. The Hebrew text seems to admit no other translation than that which we have given. The Authorized Version, through following the Rabbis, is evidently incorrect.

7 The Hebrew "200 shekels" must depend on a copyist's mistake, the lower stroke of k , 20, having been obliterated, thereby making the numeral r , 200.

8 We infer this not only from 2 Samuel 14:22, but also from the ready guess of the king (ver. 19).

9 This is certainly the correct translation. Comp. the similar use of the expression in Daniel 11:28. If, as the Authorized Version puts it, the king's heart had been toward Absalom, there would have been no need to employ the woman of Tekoah, nor would the king have afterwards left Absalom for two full years without admitting him to his presence (14:28).

10 This is the correct rendering of the latter clauses of 2 Samuel 14:14.

11 It is remarkable and exceptional that the name of his daughter is mentioned, and not those of his sons.

12 Keil notices that by similar means Agamemnon obtained the supreme command of the Greek army (Euripides, lphigenia, 5. 337, seq.).

13 The notice in the text: "after forty years" (2 Samuel 15:7) is manifestly a clerical error. Most interpreters (with the Syrian, Arabic, and Josephus) read "four years;" but it is impossible to offer more than a hypothesis.

14 The circumstance that some are "Jehovah" and some "Elohim" Psalms often determines their position in the Psalter.

15 Psalm 55:22, in the version of the LXX, is quoted by St. Peter (2 Peter 5:7).

16 Probably the last house in the suburbs of Jerusalem. The rendering in our Authorized Version (2 Samuel 15:17): "in a place that was far off," is not only incorrect, but absolutely meaningless.

17 It is impossible to suppose that these six hundred were natives of Gath. Everything points to his old companions-in-arms, probably popularly called "Gathites," as we might speak of our Crimean or Abyssinian warriors.

18 Kidron - "the dark flowing" - was only a brook during the winter and early spring rains.

19 The expression (2 Samuel 15:27), rendered in the Authorized Version: "Art thou not a seer?" is very difficult. Keil and others, by slightly altering the punctuation, translate: "Thou seer !"

20 So the Chethib, or written text, has it; the Keri, or emendated text, has "plains." The former seems the more correct. The "fords" were, of course, those where the Jordan was crossed.

21 This is the correct rendering, and not as in the Authorized Version (2 Samuel 15:32): "where he worshipped God."

22 The Authorized Version translates 2 Samuel 16:14: "they came weary;" but the word, Ayephim, is evidently intended as the name of a place, though it may mean "weary," somewhat in the sense of our "Traveler's Rest."