said they then went their ways, and she foretold, that if they would follow them directly they would catch them. But when after a long pursuit they could not catch them, they came back again. And when the woman saw those men were returned, and that there was no longer any fear of the young men being caught by them, she drew them up by the rope, and bid them go on their journey. Accordingly they used great diligence in the prosecution of that journey, and came to David, and informed him accurately of all the counsels of Absalom. So he commanded those that were with him to pass over Jordan while it was night, and not to delay at all on that account.

But Ahithophel, on the rejection of his advice, got upon his ass and rode away to his own country, Gilon; and calling his family together, he told them distinctly, what advice he had given Absalom: and since he had not been persuaded by it, he should certainly perish, and this in no long time, and that David would overcome him, and return to his kingdom again. So he said it was better that he should take his own life away with freedom and magnanimity, than oppose himself to be punished by David; in opposition to whom he had acted entirely for Absalom. When he had discoursed thus to them, he went into the innermost room of his house, and hanged himself.*

And this was the death of Ahithophel, who was self-condemned. And when his relations had taken him down from the halter, they took care of his funeral. Now as for David he passed over Jordan, as we have said already, and came to Mahanaim, a very fine and strong city; and all the chief men of the country received him with great pleasure; both out of the shame they had that he should be forced to flee away from Jerusalem; and out of the respect they bare to him while he was in his former prosperity. These were

* 2 Sam. xvii. 23.

†The son of Ammiel, of Lodebar, Hebrew and Septuagint.

In 2 Sam. xv. 18. we read, that All the Gittites, six hundred men, which came after him, (viz. David) from Gath, passed on before the king: but who these Gittites were, it is hard to determine; because we have no mention made of them in any other part of Scripture. Some imagine they were natives of Gath, who, taken with the fame of David's piety, and happy success, came along VOL. I.-NO. 8.

Barzillai the Gileadite, Siphar the ruler among the Ammonites, and Machirt the principal man of Gilead: these furnished him with plentiful provisions for himself and his followers, insomuch that they wanted no beds nor blankets for them, nor loaves of bread. nor wine. Nay, they bought them a great many cattle for slaughter; and afforded them what furniture they wanted for their refreshment when they were weary, and for food, with plenty of other necessaries.

W

CHAP. X.

OF ABSALOM'S DEFEAT AND DEATH.

HILST David and his adherents were in this situation, Absalom got together a vast army of Hebrews to oppose his father; and passed therewith over the river Jordan, and sat down not far off Mahanaim, in the country of Gilead. He appointed Amasa to be captain of all his host, instead of Joab his kinsman. His father was Ithra, and his mother Abigail. Now she and Zeruiah the mother of Joab were David's sisters. But when David had numbered his followers, and found them to be about four thousand, he resolved not to tarry till Absalom attacked him; but set over his men captains of thousands, and captains of hundreds, and divided his army into three parts; one part he committed to Joab, the next to Abishai, Joab's brother, and the third to Ittai, David's companion and friend, but one that came from the city Gath. And when he was desirous of fighting himself among them, his friends would not let him; and their refusal was founded upon wise reasons. very "For," said they, "if we be conquered when he is with us, we have lost all hopes of recovering ourselves; but if we should be beaten in one part of our army, the other parts may retire to him, and may thereby prepare a greater force; while the with Ittai, whom the Jews suppose to have been the son of Achish, king of Gath, and being proselyted to the Jewish religion, became a part of David's guard, and attended him in his wars. But others rather think, that they were men of Jewish extract, but had this additional name, from their flying unto David, probably under the conduct of Ittai, while he was at Gath, and accompanying him ever after, not only in the time of Saul's persecution of him, but even after his accession to the united kingdoms of Judah and Israel. Patrick's Commentary. B.

3 B

enemy will naturally suppose that he hath another army with him." So David was pleased with this advice, and resolved to tarry at Mahanaim. And as he sent his friends and commanders to the battle, he desired them to shew all possible alacrity and fidelity, and to bear in mind what advantages they had received from him; which though they had not been very great, yet had they not been quite inconsiderable; and he begged of them to spare the young man Absalom, lest some mischief should befall himself, if he should be killed.* And thus did he send out his army to the battle, and wished them victory therein. Then did Joab put put his army in array over against the enemy, in the great plain, where he had a wood behind him. Absalom also brought his army into the field to oppose him. Upon the joining of the battle both sides performed great actions; the one side exposing themselves to the greatest hazards and using their utmost alacrity, that David might recover his kingdom; and the other being no way deficient either in doing or suffering, that Absalom might not be deprived of that kingdom, and to be brought to punishment by his father for his impudent attempt against him. Those also that were the most numerous were solicitous that they might not be conquered by those few that were with Joab, and with the other commanders, because that would be the greatest disgrace to them; while David's soldiers strove greatly to overcome so many ten thousands as the enemy had with them. Now David's men

* 2 Sam. xviii. 5.

†The expression in the text is, The wood devoured more people that day than the sword devoured, 2 Sam. xviii. 8. which some think was occasioned by their falling into pits, pressing one another to death in strait places, creeping into lurking holes, and there being starved to death, or otherwise devoured by wild beasts, which met them in their flight. But the most easy and simple meaning of the passage is, that there were more slain in the wood than in the field of battle. The field of battle was a plain, with a wood contiguous to it; and therefore, when Absalom's army was put to the rout, and betook themselves to the wood for refuge, their pursuers made a greater slaughter of them there, than they otherwise would have done, because they could not run away so fast in the wood, as they might have done in the open field. Patrick's Commentary. B.

2 Sam. xviii. 14.

In the description of the Holy Land, some geographers tell us, that this heap of stones remained even to

were conquerors, as superior in strength and skill in war. So they followed the others as they fled away through the forests and valleys; and some they took prisoners, and many they slew; and more in the flight than in the battle; for there fell about twenty thousand that day. But all David's men ran violently upon Absalom; for he was easily known by his beauty and stature. He was himself also afraid lest his enemies should seize him. So he got upon the king's mule and fled. But as he was carried along with violence, and a great motion, as he being himself light, he entangled his hair in the large spreading bough of a knotty tree, and there he hung after a surprising manner. And as for the beast, it went on swiftly; as if his master had been still upon his back. But he hanging in the air upon the boughs was left to his enemies. Now when one of David's soldiers saw this, he informed Joab of it; and when the general said, that if he had shot at and killed Absalom, he would have given him fifty shekels, he replied, "I would not have killed my master's son if thou wouldest have given me a thousand shekels; especially when he desired that the young man might be spared in the hearing of us all." But Joab made him shew him where it was that he saw Absalom hang. Whereupon he shot him to the heart, and slew him, and Joab's armourbearers stood round about the tree, and pulled down his dead body, and cast it into a great chasm that was out of sight, and laid a heap of stones|| upon him till the cavity was filled up; and had the appearance of a grave. their days, and that all travellers, as they passed by it, were wont to throw a stone to add to the heap, in detestation of his rebellion against his father. For though it became a custom among the Greeks, to raise a heap of stones in the place where any great person was interred, as a monument of honour and respect; yet it is plain, that none of David's army intended any honour to Absalom's memory in accumulating stones upon him; nor can we think, that David himself, though too fond of this rebel son, made any alteration afterwards in the form of his burial, for fear of enraging the people against him. Some, however, are of a quite contrary opinion, viz. that David, who lamented him with such excess, removed him from this pit, in order to have him laid in the sepulchre belonging to the kings, or perhaps somewhere about the place where the monument which goes under his name, and even to this day is shewn to travellers, was dug in a rock. It is a little chamber wrought with a chisel, out of one piece of rock, which stands at some distance from the rest of the mountain, and is a square of eight paces from

Then Joab sounded a retreat, and recalled his soldiers from pursuing the enemy's army, in order to spare their countrymen.*

Now Absalom had erected for himself a marble pillar, in the king's dale, two furlongs distant from Jerusalem, which he named Absalom's Hand; saying, that if his children were killed, his name would remain by that piliar. For he had three sons, and one daughter, named Tamar, as we said before, who when she was married to David's grandson, Rehoboam, bare a son,† Abijah by name, who succeeded his father in the kingdom. But of these we will speak in a part of our history which will be more proper. But after the death of Absalom, they every one returned home.

Now Ahimaaz, the son of Zadok, the highpriest, went to Joab, and desired he would permit him to go and tell David of this victory; and to carry him the good news that God had afforded his assistance and his providence to him. However he did not grant this request; but said to him, "Wilt thou, that hast always been the messenger of good news, now go and acquaint the king that his son is dead?" so he desired him to desist. He then called Cushi and committed the business to him, that he should tell the king what he had seen. But when Ahimaaz again desired to let him go as a messenger, and assured him that he would only relate what concerned the victory, but not concerning the death of Absalom, he gave him leave to go to David. Now he took a nearer road than the former did: for nobody knew it but himself; and he came before Cushi. Now as David was sitting between the gates, and out to out. The inside of this chamber is all plain, but the outside is adorned with some pilasters of the same kind of stone. The upper part or covering, is made in the form of a conic pyramid, pretty high and large, with a kind of flower-pot on its top. The pyramid is composed of several stones, but the monument itself is square, and all cut out of one block. In the time of Josephus, the monument, which was said to be Absalom's, was nothing more than one marble pillar, widely different from what, at present, goes under his name; and which therefore, must be accounted a more modern building. Le Clerc's and Patrick's Commentaries, and Calmet's Dictionary, under the word Absalom. B.

*Commentators have observed the justice of God, in bringing Absalom to a condign punishment, and such a kind of death, as was ordained by the law for offences like unto his. For whereas, in the first place, he was hanged

waiting to see when somebody would come to him from the battle; one of the watchmen saw Ahimaaz running, and before he could discern who he was, he told David, that he saw somebody coming to him, who said, he was a good messenger. A little while after he informed him that another messenger followed him. Whereupon the king said that he was also a good messenger. But when the watchman saw Ahimaaz, and that he was already very near, he gave the king notice that it was the son of Zadok, the high-priest, who came running. So David was very glad, and said, he was a messenger of good tidings, and brought him such news from the battle as he desired to hear.

While the king was saying thus, Ahimaaz appeared, and worshipped the king. And when the king inquired about the battle, he said, he brought him the good news of victory and dominion. And when he had inquired what he had to say concerning his son, he said, that he came away on the sudden, as soon as the enemy was defeated; but that he heard a great noise of those that pursued Absalom, and that he could learn no more, because of the haste he made when Joab sent him to inform him of the victory. But when Cushi was come, and had worshipped him, and informed him of the victory, he asked him about his son: who replied, May the like misfortune befall thine enemies, as hath befallen Absalom." That word did not permit either himself or his soldiers. to rejoice for the victory, though it was very great; but David went up to the highest part of the city, and wept for his son and beat his breast, tearing the hair off his head, and

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as it were, this was declared by the law to be an accursed death, Deut. xxi. 23. and was afterwards, in some measure, stoned; this was the particular kind of death that the law prescribed for a stubborn and rebellious son, Deut. xxi. B.

† 2 Chron. xi. 20.

Those that take a view of my description of the gates of the temple, will not be surprised at this account of David's throne, both here, and 2 Sam. xviii. 24. that it was between two gates, or portals. Gates being in cities, as well as at the temple, large open places, with a portal at the entrance, and another at the exit: between which judicial causes were heard, and public consultations held; as it is well known from several places of Scripture, 2 Chron. xxxi. 2. Psal. ix. 14. cxxvii. 5. Prov. i. 21. viii. 3, 34. xxxii. 23. and often elsewhere.

Since David was now in Mahanaim, and in the open

tormenting himself, and crying out, "O my son! I wish that I had died myself, and ended my days with thee!" for he was of a tender natural affection, and had extraordinary compassion for this son in particular. But when the army and Joab heard that the king

mourned for his son, they were ashamed to enter into the city in the habit of conquerors: but they all came in as cast down, and in tears, as if they had been defeated.* Now while the king covered himself, and grievously lamented his son, Joab went to him and comforted him, and said, "O my lord the king, thou art not aware that thou layest a blot on thyself, by what thou now doest: for thou seemest to hate those that love thee, and undergo dangers for thee; nay, to hate thyself and thy family, and to love those that are thy bitter enemies: and to desire the company of those who have been justly slain. For had Absalom obtained the victory, and firmly settled himself in the kingdom, there had been none of us left alive; but all of us, beginning with thyself and thy children, had miserably perished; while our enemies had not wept for us, but rejoiced over us, and punished even those that lamented our misfortunes. And thou art not ashamed to do this in the case of one that has been thy bitter enemy; who while he was thine own son, hath proved so wicked to thee. Leave off therefore thy unreasonable grief, and come abroad to thy soldiers; and return them thanks for the alacrity they shewed in the flight. For I myself will this day persuade the people to leave thee and to give the kingdom to another, if thou continuest to do thus; and then I shall make thee grieve bitterly and in earnest." Joab's speaking thus made the king leave off his sorrow, and brought him to the consideration of his affairs. So he changed his habit, and exposed himself in a manner fit to be seen by the multitude, and sat at the gates. Whereupon all the people heard of it and ran together† and saluted him.

place of that city gate, which seems still to have been built the highest of any part of the wall; and since our other copies say he went to the chamber over the gate, 2 Sam. xviii. 33. I think we ought to correct our present reading of Josephus, and for city, should read gate: i. e. instead of the highest part of the city, should say,

CHAP. XI.

OF DAVID'S REINSTATEMENT IN THE KINGDOM, HIS RECONCILIATION WITH SHIMEI AND ZIBA, AND HIS AFFECTION TO BARZILLAI.—THE REBELLION AND DEATH OF SHEBA.

Absalom, and had retired out of the battle, when they were all returned home; sent messengers to every city to put them in mind of what benefits David had bestowed upon them; and of that liberty which he had procured them, by delivering them from many and great wars. But they complained, that whereas they had ejected him out of his kingdom, and committed it to another governor, who was already dead; they did not now beseech David to leave off his anger at them, and to become friends with them; and, as he used formerly to do, to resume the care of their affairs, and to take the kingdom again. This was often told to David; and this, notwithstanding David sent to Zadok and Abiathar the high-priest, that they should speak to the rulers of the tribe of Judah after the following manner: that it would be a reproach upon them to permit the other tribes to choose David for their king before their tribe, and this while they were akin to him, and of the same common blood. He commanded them also to say to Amasa, the captain of their forces: that whereas he was his sister's son, he had not persuaded the multitude to restore the kingdom to David. That he might expect from him not only a reconciliation, for that was already granted, but that supreme command of the army also which Absalom had bestowed upon him. Accordingly the highpriests, when they had discoursed with the rulers of this tribe, and said what the king had ordered them, persuaded Amasa to undertake the care of his affairs. So he persuaded that tribe to send ambassadors immediately, to beseech him to return to his own kingdom. The same did all the Israelites, at the like persuasion of Amasa.

TOW those Hebrews that had been with

the highest part of the gate. Accordingly we find David presently in Josephus, as well as in our other copies, 2 Sam. xix. 8. sitting as before in the gate of this city.. * 2 Sam. xix. 2, 3.

† 2 Sam. xix, 8.,

When the ambassadors came to David, he went to Jerusalem: and the tribe of Judah was the first that came to meet him at the river Jordan,* and Shimei, the son of Gera, came with a thousand men, which he brought with him out of the tribe of Benjamin; and Ziba, the freed man of Saul, with his sons, fifteen in number; and with his twenty servants. All these, as well as the tribe of Judah, laid a bridge of boats over the river, that the king and those that were with him, might with ease pass over it. Now as soon as he was come to Jordan, the tribe of Judah saluted him. Shimei also came upon the bridge, and took hold of his feet, and prayed him to forgive him what he had offended, and not to be too bitter against him; nor to think fit to make him the first example of severity under his new authority; but to consider that he had repented of his failure of duty, and had taken care to come first of all to him. While he was thus intreating the king, and moving him to compassion, Abishai, Joab's brother, said, "Shall not this man die for that he hath cursed the king whom God hath appointed to reign over us?" But David turned himself, and said, "Will ye never leave off, ye sons of Zeruiah? Do not, I pray, raise new troubles and seditions among us, now the former are over; for I would not have you ignorant, that I this day begin my reign; and therefore swear to remit to all offenders their punishments, and not to animadvert on any one that has sinned. Be thou, therefore, O Shimei, of good courage; and do not at all fear being put to death." So he worshipped him, and went on before him.

Mephibosheth also, Saul's grandson, met David, clothed in a mean garment, and having his hair thick and neglected; for after

* 2 Sam. xix. 15. † 2 Sam. xix. 23.

The words in the text are, that He had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day that the king departed, 2 Sam. xix. 24. These were some of the instances wherein the Jews were wont to express their mourning; and they are here mentioned by the historian, as evidence of the falsehood of Ziba's information against his master, since no one, who neglected himself to this degree, could be supposed ambitious of a crown. Not dressing his feet, may signify, either not cutting his toe-nails, or his not washing his feet, which the Jews were accustomed very frequently to do, because of the bad smell which was natural to them,

David was fled away, he was in such grief, that he had not polled his head, nor had he washed his clothes; as dooming himself to undergo such hardships upon occasion of the change of the king's affairs. Now he had been unjustly calumniated to the king by Ziba, his steward. When he had saluted the king, and worshipped him, the king began to ask him, why he did not go out of Jerusalem with him, and accompany him during his flight? He replied, that this piece of injustice was owing to Ziba, because when he was ordered to get things ready for his going out with him, he took no care of it: but regarded him no more than if he had been a slave. "And indeed," said he, "had I had my feet sound and strong, I had not deserted thee; for I could then have made use of them in my flight. But this is not all the injury that Ziba has done me, as to my duty to thee, my lord and master; but he hath calumniated me besides, and told lies about me of his own invention. But I know thy mind will not admit of such calumnies, but is righteously disposed, and a lover of truth; which it is also the will of God should prevail. For when thou wast in the greatest danger of suffering by my grandfather; and when, on that account, our whole family might justly have been destroyed, thou wast moderate and merciful, and didst then especially forget all those injuries; when, if thou hadst remembered them, thou hadst the power of punishing us for them. But thou hast judged me to be thy friend; and hast set me every day at thine own table; nor have I wanted any thing which one of thine own kinsmen, of greatest esteem with thee, could have expected.". When he had said this, David resolved neither to punish Mephibosheth, nor to condemn Ziba, as having

as well as the Arabians, and some other nations; and therefore his omission of this could not but make him offensive to himself. Not trimming his beard was letting its hair grow negligently, and without any order. For the manner of the Jews was, to cut the hair from the lip upwards, and what grew likewise on the cheek; but what was on the chin, and so backwards to the ear, that they suffered to grow; and not washing his clothes must denote his putting on no clean linen, but wearing the same shirt all the while. Calmet's and Patrick's Commentaries. B.. || By David's disposal of half Mephibosheth's estate to Ziba, one would imagine that he was still dissatisfied and doubtful whether Mephibosheth's story were entirely true. Nor does David now invite him to diet with him,