And David numbered the people that were with him. 2 Samuel 18:1-17 The fatal fight C. Ness. This chapter is a narrative of that fatal fight wherein Absalom the son, fought with David his father for the kingdom of Israel. I. THE ANTECEDENTS OF THE BATTLE. 1. David mustered all his forces, which Josephus reckons but four thousand, yet Comestor computes them to be seven thousand (ver. 1), but 'tis probable they were many more from these cogent reasons.(1) David's army must needs be greatly augmented by the two tribes and half beyond Jordan, who, living far distant from Absalom's court at Jerusalem, had not been corrupted with that usurper's flatteries, nor alienated in their affections to David, whom they knew to be a good king, and made now miserable only by an unnatural rebellious son, therefore out of compassion, as well as out of loyalty, they could not but flock to him in great numbers.(2) Had they been so small a number as Josephus saith, David needed not to have been so exact in setting captains over them by hundreds, and by thousands, and in dividing them into three battalions, and committing them to the conduct of three generals, as it is expressly recorded in ver. 12, though the number be not, etc.(3) That expression, "Thou art worth ten thousand of us" (ver. 4) doth imply that this number was but the one-half of the army, beside a fourth part of it left behind to garrison Mahanaim.(4) 'Tis certain they were such a considerable army as therewith David durst venture to take the field, and rationally commit his righteous cause to the trial of a pitched battle.(5) David's prospect of his victory, whereof he was so confident, that he giveth charge to his army not to kill Absalom, but only to take him prisoner. Though victory doth not, indeed, depend upon the multitude of armies, yet David knew well he ought not to tempt the Lord, and to expect a conquest by a miracle (which God had not promised), but by the use of probable means. 2. David's offering himself to hazard his royal person with his army in the field-battle (ver. 2.) 3. The armies' refusal of his royal offer (ver. 3), which they did not out of any contempt of the king to cross his kingly power and pleasure, but out of the highest veneration to his royal person, which made them so careful and conscientious for his personal preservation, and they grounded their laudable refusal of his offer upon solid reasons:(1) Thou art the main mark the rebels aim at, and should they know that thou art in the field they would bend all their forces against thee, as ( 1 Kings 22:31 ) the Syrians did.(2) The slaughter of thee (whom only the rebels resolve to ruin) would rejoice them more than the slaughter of ten thousand of us thy subjects, for then have they their end, to set up Absalom in thy throne ( 2 Samuel 17:2 .)(3) The dignity of thy person exalts thee above ten thousand of us, and therefore thy ruin by the rebels would do ten thousand times more damage to the state of Israel.(4) But if thou be kept alive, though the rebels rout us, yet mayst thou recruit a new and another army, and so disappoint them still from accomplishing their design. 4. David's prudence to the people, and his indulgence to his rebellious son (ver. 4, 5.)(1) From his natural, affectionate disposition, always a fond father to his children, full of clemency, insomuch that be spared Saul his enemy when in his power once and again ( 1 Samuel 24 , and 26.) No wonder, then, if he were for sparing his eldest son.(2) He doth not call him my son, because that would have aggravated his crime, but Hebr. the boy, or young man, imputing his heinous rebellion to the heat of his youth, which makes men heady, high-minded, and inclinable to evil counsels and practices; but if he might be spared and live till he were older, age and experience would make him wiser.(3) David was conscious to himself that he was the meritorious and procuring cause of this rebellion, and that Absalom was given up of God to punish David's sins ( 2 Samuel 12:11, 12 ), and therefore pitied him.(4) This pious father would not have his impious son to die in his sin, without repentance, for then soul and body perish for ever.(5) Peter Martyr makes David a type of Christ,, who prayed for his crucifiers, as David did here, for a rebel son against his father. II. Now come we to THE CONCOMITANTS OF THIS FATAL FIGHT. 1. The place where the battle was fought, 'tis called the wood of Ephraim (ver. 6), though it was certainly beyond Jordan. so not in that tribe, but called so either because it was over against Ephraim, or because of forty thousand Ephramites lost their lives there ( Judges 12:5, 6 ). 2. David's victory: (ver. 7) The battle was soon determined. Absalom's army (consisting of raw, inexperienced men in martial matters) stood not the first shock of David's old soldiers. 3. "The wood devoured more than the sword" (ver. 8.):Behold, here David's policy and Absalom's infatuation to fight in so fatal a place as the wood of Ephraim. which had been so fatal to Oreb and Zeeb in Gideon's time ( Judges 7:25 and Judges 8:3), and to the Ephramites also ( Judges 12:5, 6 .) The routed rabble, running from death, ran to it while they ran into the wood to hide themselves; some fell upon stubs that did beat the breath out of their bodies when they had spent the most of it by their hasty running away; some for haste plunged themselves into pits and ditches which were in the wood (ver. 17), and which either they saw not (being covered with the rubbish of the wood), and so their violent flight hurried them in at unawares. So dreadful a thing it is to provoke the Lord of Hosts, who call arm all things to destroy us, etc. 4. Absalom was hanged by the neck upon the forked bough of an oak in this same wood (ver. 9).(1) Absalom met David's soldiers, and they, according to David's command, spared him, and gave him an opportunity to escape, but Divine vengeance would not spare him.(2) The great God directed the branch of the oak, as he rode under it, to catch hold of his long hair that was loosely dishevelled upon his shoulders, and there hangs him up by the neck betwixt heaven, and earth, as one rejected of both, and not fit to live in either of them.(3) Some do wonder how Absalom came here among the thickets of the wood, where there was no way, especially for riders? Sanctius wittily observes that seeing it is said, "Absalom met David's servants by chance," it seems he rather peeped upon them (fighting in the battle) out of some safe and secret place than fought against them in the front of the fight; this was a chief leader and general likely to conquer. However, this is beyond doubt that when he saw his rabble were routed, a dreadful fright fell upon him, and fleeing, left the common road and rode among the thickets, till caught by his long locks (such as Samson had, Judges 16:13 ) in a crotch of the oak.(4) He being held fast there by the hair of his head, "his mule that was under him went away," which might easily happen, because, being in flight, the mule passed along very swiftly. As this mule lurched, his master, so will worldly wealth lurch worldlings at their death, however: and so will false grounded hopes lurch hypocrites ( Job 8:13 and Job 11:20), whereas a lively hope ( 1 Peter 1:3 ), a daughter of the faith of God's elect ( Titus 1:1 ) rightly grounded on God's promises will not lurch us, no, not at death ( Proverbs 14:32 ), but will do to us what Bucephalus, Alexander's great horse, did to him, which (as Aulus Gellius reporteth), though deeply wounded in both neck and sides in a battle, yet carried his master with great speed out of danger of the enemy, and when he had set his master down in safety then himself fell down and died: So true hope lands us in glory, then expectation dies into fruition, etc. This unnatural wretch was unworthy to be slain by the sword, but he must be hanged on a tree, and so die that cursed death ( Deuteronomy 21:23 , Galatians 3:13 .) His haughty mind resolved to be on high, right or wrong, though he made his own too affectionate father's carcase a stepping-stone whereon to step up to the highest throne; and now is he hanged up on high, anti his ambitious head is in its proper exaltation. He is hanged by that very head wherewith he had been plotting the worst sort of high treason, against so good a father. His hair, wherein he had so much prided himself, God made an halter to hang him with: The instrument of his vainglory became the instrument of his death and ignominy. So perilous it is to pride ourselves in any habiliments either of nature or of fortune, seeing the matter of our pride may be the means of our ruin. 5. The dialogue between General Joab and the soldier that first saw Absalom hanged in an oak (ver. 10, 11, 12, 13.)(1) It seems Absalom did hang some time before he was seen, being in a by-path and blind place, this long and lasting colour was far more intolerable than had he been hanged outright m a halter.(2) This soldier that first saw him durst not dispatch him, though Absalom might desire him to do it, to put him out of his pain, as Saul had desired his armour-bearer on the like account ( 1 Samuel 31:4 .)(3) Joab, when he told him what he had seen, chides him for not doing it, and if he would still go back and do it he would give him a rich reward (ver. 11). Though Joab was desirous that such a public pest were slain, yet would he rather have it to be done by another hand than by his own, for fear of David's displeasure. Politicians, like the ape, pull nuts out of the fire with the paw of a eat.(4) The soldier answers (ver. 12) I dare not do it for a thousand shekels, for the king commanded to the contrary (ver. 5), it would be as much as my life is worth, which is of more value to me than all thy thousand shekels, and belts and badges of valour. What mad men are many, that for a few paltry shillings play away their precious souls, which this soldier durst not do.(5) Should I have done it, saith he, I should have been false to myself (ver. 13) in betraying myself to David's revenge, or should I do it now, and then deny it to save my life by a lie, the king is so wise he would soon discover it, and then inflict a double punishment upon me. not only for my foul fact in doing it, but also for my falsehood in denying it.(6) And thou thyself (saith he) wouldst set thyself against me, that is, thou wouldst become my adversary, or satan, and wouldst be the first that would accuse me to the king's court, for doing that which thou now wouldst, draw me to do against the king's command. Thus the devil deals with tempted souls, as Joab would have dealt with this soldier, first he tempts them to sin, and then he accuses them for sin, as he is the accuser of the brethren ( Revelation 12:10 , Job 1:9 .) 6. Joab's slaughter of Absalom (vers. 14, 15.)(1) Daring Joab, saith, as his vale or farewell to the soldier.(2) Behold here the just judgment of God upon this vilely vicious, ambitious Absalom: He will needs be a new king before his time, and now hath here this oak for his throne, his twisted hair about the bough for his crown, three darts in his heart for his sceptre, his proud heart is darted through, and Joab's ten armour-bearers for his royal guard, for defiling David's ten concubines. Thus God writ his sin upon .his punishment, that little breath still left in him these ten did beat out of his body (ver. 15). So here's ten to ten in both cases.(3) Joab's killing of Absalom contrary to the king's command some condemn, but others justify and commend it; Peter Martyr and Grotius do canvas this controversy pro and con, etc. ( C. Ness. ) The battle and its issue H. E. Stone. 1. Before the battle, David does not bear prosperity well. He shines best in trial. He is greater when fleeing from Saul than when in the palace. His flight without his crown reveals his real kingliness. Surely David is in much communion with God. He is pressed with sorrow, but then his character like as myrrh is most fragrant. He is most restful. Fear has gone. He pillowed his head on the truth, that ever drives fear away. Such a calm restfulness would be sure to give indications of God's nearness, and we find many signs of Divine guidance. How discreet he is! How they are blundering at Jerusalem! How wise to make Mahanaim his headquarters, though most probably his choice was made all unconscious of its splendid adaptability to the necessities of the hour. He was led by a "Hand Divine." Did David pray for wisdom? Surely such quiet restfulness in God's guidance is ever accompanied by prayerful fellowship! The Father of light gives to those who ask: how far wiser should we be if we asked! Was it this hallowed experience at Mahanaim which evoked his impressive charge to Solomon? ( 1 Chronicles 22:12 ; 1 Kings 3:9 .) So passed the week before the battle. 2. Concerning the battle itself, as to details of conflict, we know little. Probably Absalom has been three months king. According to the counsel of Hushai, he heads the army. The first shock decided the fortunes of the day, as indeed is still common in Eastern warfare, and Absalom's army flees in confusion. David's army is victorious, and ere the evening came all Israel and Judah knew that David had conquered. 3. After the battle. David is sitting between the two gates ( 2 Samuel 18:24 ) waiting for the news. The watchmen upon the wall are gazing anxiously, and yet more anxious is the expectation of the king. All is so graphically told. His hope when he hears the bearer is Ahimaaz, the parent-heart asking for his son amid the news of victory, the falsity of the messenger when face to face with the agitated king (ver. 29), the quickened hope so bluntly quenched by the less cautious Cushi, and then the wail, that has been echoed from so many hearts since: "O my son Absalom! would God I had died for thee, O Absalom, my son, my son!"(1) An entire absence of resignation to God's will. Strange, is it not, that which is so prominent in all his other times of trial is prominent by its absence here! He abandons himself uncontrolledly to his feelings. Unless those in public places of honour sink their private feelings in public duty, why are they there? David's heart is lacerated now. His own sins make his grief the heavier. We note too —(2) His petulant wish and foolish complaint. Had he died in place of Absalom, what would have become of Israel with such a king, and where the promise of God to him? On public grounds David's utterance can find no justification, and Joab is right when he arouses him from his selfish grief. Better for David had he sought, in the early days of his son's life, by prayer and holy conduct, to have lived for his children than wished to die for them. We need to learn it is better to live for our children than wail a wish to die over characters we have helped to form. Still, we can but admire him as a father! Does love first ruin and then pray? We can, however, understand the wail of David if he was thinking of the eternal interests. This was agony time might mitigate and soften. but never obliterate. Before the mysterious in the dealings of God with him, he bowed in an agony Joab could not understand. That surely is one of the sad penalties of declension from the ways of God. Grief was borne by him and not carried to God. Hence for a while David's character is clouded again. ( H. E. Stone. ) David and Absalom R. E. Faulkner. 1. The first thing that strikes us in chap. 2 Samuel 18, is the "reward of faithfulness" in the appointment of the three captains. ( Luke 22:28-30 .) 2. The charge concerning Absalom (v. 2 Samuel 18:5; Romans 12:19 ; Galatians 6:1 ) — a lesson for us in our treatment of others. The Lord is ever saying, "Deal gently with my rebels." "The wrath of man worketh not the righteousness of God." We are too like Joab, so indignant against the sinner that we forget our own weakness, and yet he followed Adonijah! And we too generally find when we are very indignant against soma one else, we are pretty sure to go away and commit the same sin. 3. The fate of Absalom. Two things are said to have contributed to his fate — his ostentation in going into battle on a mule instead of on foot, as David and all warriors did, and his vanity in wearing his hair long (though it does not follow that this caused his death, as we are only told that he was caught by his head, probably his helmet). The heap of stones — disgrace. ( Joshua 7:26 .) 4. The king's grief. ( Luke 19:41 ; Romans 5:7 .) A beautiful contrast between type and antitype "Would God I had died." "I lay down my life for the sheep." ( R. E. Faulkner. ) Absalom: a character study J. O. Keen, D. D. I. The first suggested point in this Old Testament character study is, that of A ROYAL FATHER AND SON IN DEADLY ANTAGONISM. The ground of this antagonism was Absalom's attempt to usurp the throne. He sought by intrigue to dethrone his father, and to seize the kingdom and crown for himself. There is another antagonism of a more momentous character raging to-day between the Royal Father in heaven and the rebel Absaloms in our midst. An antagonism spiritual in its nature, gigantic in its proportions, fearful in its tendencies, tremendous in its issues. It is hostility between the creature and his Creator, the subject and his Sovereign, the recreant son and his loving, all-compassionate Father. Wonder, O heavens, and be astonished, O earth! Can the finite contend with the Infinite? Can the worm: strive with his Maker? Can man fight with God? "Woe unto him," says the prophet, "that striveth with his Maker." "Woe to the rebellious children, saith the Lord, that take counsel but not of Me, and that cover with a covering but not of My spirit, that they may add sin to sin." "The Lord shall go forth as a mighty man. He shall stir up jealousy like a man of war. He shall cry yea, roar. He shall prevail against His enemies." II. The second practical suggestion of this Old Testament character study is, THAT THE MEANS USED TO ESCAPE FROM THE KING'S SERVANTS BROUGHT DEFEAT AND DEATH. Absalom depended on the fleetness of his mule for safe and speedy flight, which, had it been on the unobstructed highway instead of the untrodden, perilous forest path, might in all human probability have been accomplished. As it was, the fleeter the animal, the greater the danger of becoming entangled among the trees of the wood. So it is to-day with the modern Absaloms who have formed conspiracies against goodness, purity, justice, right; who are subtly or openly assailing the kingdom of truth, the throne of God, the kinghood of the Nazarene, doing their utmost to wrench the sceptre of authority from His grasp, and to dash the diadem of divinity from His kingly head, they are getting the worst of the contest. Absalom-like, they are trying to evade the King's army, to escape the King's pursuing servants, but ere long they will find the giant oak of Divine retribution in the way, which will grasp them between its mighty arms, while their fleet-footed "mules" will go suddenly from under them. 1. Some have mounted the "mule" of intellectual pride, and are posting off into the wood of scepticism, rationalism, deism, agnosticism, secularism, atheism. Much learning is generally conceit, and conceit is turning men intellectually and morally insane. "Advanced thought" is but the synonym for advanced alienation of the heart from the living God, and "advanced thought" is only the modern form of unbelief. Pseudo-philosophy is weaving a shroud for the burial of truth. Men to-day glory in what they do not rather than in what they do know. Ignorance seems bliss. Doubting is emphasised and glorified. Believing and knowing are childish. Thus the advocates of doubt, the spastics of unbelief, the boastful know-nothings, have exiled from their little world the Creator, and enthroned blind chance or arrogant-reason. They have struck out from their sky the blazing sun of truth, and are groping their way amid the shadows and uncertainties of a scholarly scepticism or an ignorant know-nothingism! In a word, they have mounted the mule of intellectual vanity, imagining thereby to escape God, who pursues them on the line of their intuitions, moral instincts, inner consciousness, and crushed but not extinguished spiritual nature, not knowing that there is a mystic tree of judgment, whose giant branches shall seize their haughty heads and swing their spirits back to the God who gave them. 2. Again, there are others who are trying to escape from their convictions of right, duty, and personal responsibility to humanity and God on the "mule" of alcohol. Such foolish Absaloms I have known. Some of them men of broad intellect, wide reading, and splendid parts, but weak on one side of their nature in more senses than one. For years there has been hostility to God, the will running counter to the Divine Will, the actions contrary to the Divine Commands, the heart opposite to the Divine Spirit. They have defied the Divine Almightiness, trampled in the dust the Divine Law, and flung insult and injury on the Divine Heart of Love. Thus have they tried to get away from conscience, remorse, God! But what folly. True, they may drown conviction for a time, but only for it to come back with tenfold force. I can conceive of no infatuation greater than that of a man resorting to drink in order to drown trouble, quell fear, or quiet conscience. As well attempt to extinguish debt by burning the creditor's bills, or to ease pain by plunging the hand into the fire, as to evade trouble, remorse, God, by fleeing to the gin palace or the beershop. In reality this method is only adding fuel to the fires of conscience, poignancy to the stings of remorse, terror to the recurring thought of God and eternity. It is heaping up wrath against the day of wrath. Absalom never intended riding rote the jaws of death, but he got there. Once seized by the iron grip of the drink appetite, and it clutches a man most insidiously but surely; there is little or no chance of release from its fatal consequences. 3. Once more, others in society to-day are making the effort to escape from their convictions of right, duty, God, on the "mule" of absorbing worldliness. They have plunged into business, and are, driving bargains and speculations furiously. They have invested all their capital, their energies, talents, attention, interests, being, with its wealth of possibilities, in pushing trade to a golden success. Principle has to do homage to policy, morality to bow to fraud or the ordinary so-called "tricks of trade" in order to pile up a pyramid of gold and to rank as merchant princes. It is business, nothing but business; bargains, nothing but bargains; the muck-rake of mammon and nothing else, until they become walking icebergs of materialism. But conscience lifts up its thunderous voice and pours forth a whole valley of warnings, threatenings, alarms. Its voice is unpleasant. Its constant speakings are distracting and offensive. To get beyond its condemnatory voice they spur on their "mule" into the denser wood, the more perilous forest of worldliness, oblivious of the Nemesis of retribution which will seize their sordid soul, and swing them into eternal poverty with a Dives and a rich fool. 4. Another, as the representative of a large class, has saddled the "mule" of worldly pleasure. He rides in search of carnal amusement, delight of the senses, spurning religion which holds the true secret of abiding happiness by fixing itself within the man. He hurries hither and thither, seeking job: from without, rootless joy, and all he gets proves false, precarious, brief. Like gathered flowers, though fair and fragrant for awhile, it speedily withers and becomes offensive. Whereas joy from within, rooted in God, is akin to drinking in aroma from the rose on the tree; it becomes more sweet and beautiful; it is enduring; it is immortal. To live in the realm of sense is to die in the realm of sorrow I Believe me, there is no pleasurist of this world without his Eve, no Eve without her serpent, and no serpent without its sting. "The wages of sin is death." "The sting of death is sin." I tell you, you cannot get away from all God's servants. If you escape pinching poverty, blasting pestilence, drivelling insanity, torturing affliction, painful bereavement, there is one servant that will overtake you, "the pale horse and his rider." That horse of untiring strength and unpausing celerity is teeter of foot than your "mule." ( J. O. Keen, D. D. ) Bush warfare Sunday Companion. This district appears to have resembled the bush of Australia and the jungle of India. It was not a dense forest, but consisted of rocky ground covered with prickly shrubs and tangled underwood, having stout oaks and other trees as well as precipitous glens to increase its terrors and perils. Such a place of thickets and thorns was called in Bible times "yaar," and now is known as "waar." It would give a certain advantage to a smaller force of experienced warriors like David's in resisting the onset of a larger but less disciplined array such as followed Absalom. Probably, too, many of the latter were more accustomed to the bare wadies (or valleys) and limestone rocks of Western Palestine, while the loyalists were not unfamiliar with bush warfare, British troops have often had to encounter difficulties and dangers similar to those which aided to defeat Absalom on this occasion. During the war of 1755, several of King George's best regiments were nearly annihilated in a thick wood near Pittsburgh, in Pennsylvania. Embarrassed by the brushwood and irregular trees, they could not perceive their Indian foes, who, keeping out of sight, discharged their muskets, with horrible yells more disconcerting than the weapons. ( Sunday Companion. ) Thou art worth ton thousand of us. 2 Samuel 18:3 What are you worth W. Birch. ? — King David was loved doubtless as much for the amiability and manliness of his character as for the throne on which he sat. I. TRUE WORTH SHOULD BE RECKONED BY CHARACTER AND NOT BY MONEY. In the civilised world, money is an idol served by many people. If a man possess plenty of gold, he carries a key which unlocks doors that are closed against one that is poorer but more worthy. The world, of course, respects honour and genius, bug it loves money. When you ask, "What is that man worth?" people do not say that he possesses an amiable yet manly character, or a vain and cowardly nature; they tell you he is worth so much a year, or that he is somebody's son. A man is valued from what he has, rather than for what he is. An Atheist one day said to me, "You talk of Christian people being true friends! Why, the best friend anybody can have is a five-pound note; and my aim is not to get religion, but to get money; for if a man can always have a few of these handy, he will find friends on whom he can rely in every time of need!" Money, in itself, is a gift of God; for it is not money that is the root of evil, but the love of it that harms men and ruins women. II. DO NOT BE TOO ANXIOUS TO POSSESS THAT WEALTH WHICH IS NOT YOUR TRUE WORTH. Our trade is suffering from the madness of people who, in their eagerness for money, have speculated recklessly, and brought themselves and others to ruin. Some people try to get money at all hazards. Have any of you obtained money in a wrong way? If so, I am sure your experience has been that such ill-gotten gains never blesses you. It is "easy come, easy go." An angler employs many kinds of bait and fishing tackle. The trout is a sharp, suspicious, and dainty fish, and to catch it the angler uses a very fine silk line which cannot be seen in the water, and chooses his sharpest hook, baiting it with the greatest care; and the trout, seeing the bait only, swallows it and the hidden hook. So, when you grab at money wrongfully, the devil is angling for you skilfully with the rod and line of covetousness, baited with "great wealth," "sudden riches," "worldly honour," and other tempting flies to catch gudgeons. III. SEER THE TRUE RICHES OF CONTENTMENT AND MANHOOD. Do you say you are poor and in trouble? Well, you can exhibit the highest qualities in your poverty. When trees are planted they are often protected with a prop; but when each tree has grown a little, the prop is taken away, and it stands firmly amidst the storms. So God would have you who are trees of His planting to stand firmly in your simple manhood. Why do you need the prop of gold, or the fence of possessions? Stand firmly grounded in Gospel righteousness. Men and women, what are you worth? Be possessed of Jesus Christ and His Spirit; be possessed of pardon, holiness, and heaven. May God give us these true riches. Amen. ( W. Birch. ) Deal gently for my sake with the young man, even with Absalom. 2 Samuel 18:5 Grace for the graceless Bishop Hall thus descants on this — What means this ill-placed love? This unjust mercy. Deal gently with a traitor. Of all traitors, with a son? Of all sons with an Absalom? that graceless darling of so good a father? And all this, for thy sake, whose crown, whose blood, he hunts after? For whose sake must he be pursued, if forborne for thine? Must the cause of the quarrel be the motive of the mercy? Even in the holiest parents nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors. "Father, forgive them. Deal gently with them for my sake." When God sends an affliction to correct his children it is with this charge, "Deal gently with them for my sake"; for He knows our frame. I saw Absalom hanging in an oak. 2 Samuel 18:10 Glory: Human and Divine R. Barclay, M. A. I. A MAN'S GLORY IS HIS DOOM. For although in a strict sense the custom does not fit with the fashion of the age, there are men to-day who, figuratively speaking, cannot cut their hair without weighing it. In plain language, there are men whose whole attention is directed to the contemplation of their endowments and the worship of their powers. And, just as with Absalom, these very endowment may lead to their destruction; they may be "in at the death." 1. New, in the first place, let the proposition be accepted that man must glory. By his very nature he attaches himself to something either external or personal to himself, in which he takes a lively interest and manifests a palpable pride. Every man is, more or less, what is vulgarly called a "Faddist." He takes hold of something, and makes it the centre of his existence, the object of his aims and desires. Or else that something lays hold of him, and keeps him a bondman to its service. It may be personal, or social, or municipal, or political, or religious, but there it is, embedded in the soul, or laying its grasp upon the mind. It comes out on any and every occasion. It is made manifest in the thought and in the life and in the work. And seldom indeed is its power found either to diminish or to die. Or, to vary the figure, each life has its Sun. And here, of course, the moral, the spiritual law, diverges from the natural, which knows of only one centre. Round this sun the life-planet circles, kept in place by its influence, partaking of its light, and reflecting its radiancy with more or less brilliance, according to what may be called the atmospheric conditions which prevail. Without that sun, the life falls from its place and loses its power. The sun's light may have a greater or a less intensity, its attraction have a greater or a less force. It may range from the lowest to the highest extreme. It may glimmer as a fad, or it may shine brightly as an ideal: but still it is there, necessary to all existence, indispensable to all true life. For we are all of us in a sense mirrors; very often, God knows, scored and imperfect and dull, but in some measure reflecting a borrowed glory, catching rays from the unknown and the infinite, and throwing them at very different angles upon the world. In short, the rays of one life — of various colours as they must ofttimes be — when gathered together will generally be found to have one common source. That is its glory, that is its sun. II. DEATH LIES IN HUMAN GLORY. To reason from the particular to the general directly is not consistent with the canons of logic and the forms of thought. Because a thing happens in one case there are no grounds for declaring that it must happen in all. But if it can be shown by the evidence of illustration and instances that there are few, if any, exceptions, then we may, with some show of reason, claim recognition for the rule. What was said

Benson Commentary 2 Samuel 18:1 And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. 2 Samuel 18:1-3 . David numbered the people that were with him — Which had flocked to him thither, so as to make up a small army. And finding himself sufficiently strong to go against the enemy, he resolved not to wait their coming, but to give the assault; and accordingly marched his forces out of the city, dividing them into three parts, and setting a captain over each, one of whom, however, Joab, was, doubtless, also general of the whole army. I will surely go forth with you myself also — Which he thought would be a great encouragement to them, and cause them to fight the more valiantly. The people answered, Thou shalt not go with us — They did not think it advisable that he should hazard his life, on the preservation of which their common cause, in a great measure, depended; signifying that if they should be routed, and half of them slain, Absalom would not think himself a conqueror as long as David was alive, who might raise new forces and give him battle again. Indeed it was Absalom’s great error, and the utter ruin of himself and his cause, to go to battle in his own person, an error into which he was drawn by a divine infatuation, through Hushai’s craft. Now thou art worth ten thousand of us — Not only for the dignity of thy person, but also for the importance of our common cause, which, if thou art slain, is irrecoverably lost. It is better that thou succour us out of the city — By sending us supplies of men and provisions of all sorts, together with counsel and advice, as we shall have occasion; and by securing our retreat if we be defeated. 2 Samuel 18:2 And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also. 2 Samuel 18:3 But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. 2 Samuel 18:4 And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. 2 Samuel 18:5 And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom. 2 Samuel 18:5 . Deal gently for my sake, &c. — If you conquer, (which he expected they would, from God’s gracious answer to his prayer, in turning Ahithophel’s counsel into foolishness,) take him prisoner, but do not kill him. Which desire proceeded from his great indulgence toward his children; from his consciousness that he himself was the meritorious cause of this rebellion, Absalom being given up to it for the punishment of David’s sins; from the consideration of Absalom’s youth, which commonly makes men foolish, and subject to ill counsels; and from David’s own piety, being loath that his son should be cut off in the act of his sin without any space for repentance. But “what means,” says Bishop Hall, “this ill-placed mercy? Deal gently with a traitor? Of all traitors, with a son? And all this for my sake, whose crown, whose blood he hunts after? Even in the holiest parents, nature may be guilty of an injurious tenderness. But was not this done in type of that unmeasurable mercy of the true King of Israel, who prayed for his murderers, Father, forgive them! Deal gently with them for my sake!” Yea, when God sends an affliction to correct his children, it is with this charge, Deal gently with them for my sake: for he knows our frame. 2 Samuel 18:6 So the people went out into the field against Israel: and the battle was in the wood of Ephraim; 2 Samuel 18:7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men . 2 Samuel 18:8 For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured. 2 Samuel 18:8 . The battle was scattered over all the country — In that neighbourhood; both in the field and in the wood. The wood devoured more people than the sword — Some think the wood is said to devour them because they fell into pits, or stumbled upon stumps of trees, or pressed one another to death, as they came into strait places, or were killed by wild beasts. But the most natural meaning of the words is, that there were more slain in the wood, into which Absalom’s men fled, than in the open field; that is, more in their flight, which was stopped by the wood, than in the battle. 2 Samuel 18:9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away. 2 Samuel 18:9 . Absalom met the servants of David — Who, according to David’s command, spared him, and gave him an opportunity to escape. But whom they would not arrest, the divine vengeance arrested. For the mule, on which he rode, went under the thick boughs of a great oak, and his head caught hold of the oak — Probably he was entangled by the hair of his head, which, being long and thick, might easily catch hold of a bough. For it is likely he either wore no helmet, or he had thrown it away, as well as his other arms, to hasten his flight. Thus the matter of his pride was made the instrument of his ruin. Some think his neck stuck fast between two boughs, or arms, of this oak, and was so wedged in by the swift motion of his mule that he was not able to disentangle himself; but yet, that, by the help of his hands, he so supported himself as not to be strangled. 2 Samuel 18:10 And a certain man saw it , and told Joab, and said, Behold, I saw Absalom hanged in an oak. 2 Samuel 18:11 And Joab said unto the man that told him, And, behold, thou sawest him , and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle. 2 Samuel 18:12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom. 2 Samuel 18:13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me . 2 Samuel 18:13 . I should have wrought falsehood against my own life — Not only have been false and disobedient to the king, but should have betrayed my own life, and therefore not have been true to myself. For there is no matter hid from the king — This, as all other things, would certainly have come to the king’s ear. Thou thyself wouldest have set thyself against me — Thou wouldest have been my adversary and accuser, both because it would have been thy duty to be so, and to vindicate thyself from any blame in the matter. He knew the disposition of Joab so well, that he was sure that general would have been as forward as any one both to inform the king of what had been done, and to have had the person punished who did it, for disobeying his sovereign. 2 Samuel 18:14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. 2 Samuel 18:14-15 . I may not tarry thus with thee — I must not lose time in contending with thee, till I let the occasion slip. And thrust them through the heart of Absalom — Not through the part properly so called, (for then he would have died immediately, and there would have been no need for his soldiers to fall upon him as they afterward did, 2 Samuel 18:15 ,) but through the midst of his body, which did not kill him outright, but some life still remained in him. Ten young men that bare Joab’s armour — Who waited upon his person as general of the army; smote Absalom and slew him — By Joab’s command, who probably judged that there could be no safety to the king, nor peace to the kingdom, nor security to himself, and David’s friends and other loyal subjects, or to any good men, if Absalom was suffered to live. For he thought that some unquiet people, who were deeply engaged in this rebellion, would soon take occasion to move new disturbances to set him on the throne, which Absalom would be very ready to encourage. Therefore, knowing that he had been guilty of several crimes which the law of God made capital, especially of committing incest with his father’s concubines, and raising an unnatural rebellion against him, with a design to rob him both of his kingdom and his life; Joab did, not as David commanded, but as, he imagined, he ought to have commanded. “Thus fell,” says Delaney, “this cruel, this murderous, this incestuous parricide! and with him, twenty thousand of his rebel adherents.” So much mischief may one restless, interested man do in his country! and such ruin may his ambition bring upon it! We do not, however, intend, by these observations, to plead Joab’s justification in the act of direct disobedience to his sovereign’s orders, but leave the reader to form his own judgment of the matter. 2 Samuel 18:15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. 2 Samuel 18:16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. 2 Samuel 18:16 . Joab blew the trumpet, and the people returned — He knew Absalom’s men had been drawn unthinkingly into this rebellion, and would return to their duty, now they had none to head them. For Joab held back the people — Who otherwise, being highly incensed against the rebels, would have hotly pursued, and made still greater slaughter among them. In this Joab acted like a wise and merciful man, who wished to stop the further effusion of Israelitish blood. 2 Samuel 18:17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent. 2 Samuel 18:17 . They took Absalom and cast him into a great pit — They would not bring his body to be disposed of by his father’s order, lest it should excite his grief to excess. And laid a very great heap of stones upon him — As a lasting monument of his sin and shame, and of the righteous judgment of God upon him. Thus the Israelites treated the dead body of Achan, and those of the king of Ai, and the five kings of the Amorites. See Joshua 7:26 ; Joshua 8:29 ; Joshua 10:27 . Absalom was, in a sort, first hanged, which was an accursed death, and then thrust through with darts and swords; and, after all, in a manner stoned, which was a proper punishment of a rebellious son, Deuteronomy 21:21-23 . Adricomius, in his description of the Holy Land, according to Bishop Patrick, says, that this heap remained to his days, and that all travellers, as they went by it, were wont to throw a stone to add to the heap, in detestation of his rebellion against his father. And all Israel fled every one to his tent — To their houses and dwellings, to avoid the shame and punishment of their rebellion. 2 Samuel 18:18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place. 2 Samuel 18:18 . Now Absalom had reared up for himself a pillar — To preserve his name; where as it had been more for his honour if his name had been buried in perpetual oblivion. But this was the effect of that pride and vain glory, which were the chief causes of his ruin. Which is in the king’s dale — A place so called, near Jerusalem. For he said, I have no son — He had had three sons, ( 2 Samuel 14:27 ,) but it appears by this they were all now dead, or if any one of them was alive, he thought him unfit and unworthy to keep up his name and honour; and it was a remarkable dispensation of divine providence, that he, who struck at his father’s life, should be punished with the death of all his sons. It is called unto this day, &c. — That is, unto the time when this book was compiled. Indeed, to this day there is a monument, shown to travellers, called Absalom’s Pillar; but it is evidently of modern structure. In the time of Josephus, it was nothing more than a single marble pillar. Absalom’s Place — Hebrew, Absalom’s hand, that is, his work; made, though not by his hand, yet for him and his glory, and by his appointment. But this work of vanity soon became a memorial of reproach. “Strange power of guilt,” says Delaney, “which can, in one moment, turn all the devices of vanity, all the memorials of excellence, all the securities of fame, into monuments of infamy.” 2 Samuel 18:19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. 2 Samuel 18:19-20 . Let me now run — Ahimaaz wished to be made the messenger of this good success to the king; but Joab, who loved him, and knew how disagreeable the account of Absalom’s death would be to David, refused to let him be the bearer of such unwelcome news. Thou shalt bear no tidings, because the king’s son is dead — Thou shalt not be a messenger of evil tidings; they will be unwelcome to the king, and procure no good to thee. 2 Samuel 18:20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead. 2 Samuel 18:21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 2 Samuel 18:22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? 2 Samuel 18:22 . Wherefore wilt thou run, my son? — So he terms him, both with respect to his younger years, and to that true and tender affection which he had for him. Seeing thou hast no tidings ready — Art not acquainted with the particulars of the fight, of which I have not time to inform thee. 2 Samuel 18:23 But howsoever, said he , let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. 2 Samuel 18:24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. 2 Samuel 18:24 . David sat between the two gates — It is probable the gates of cities then were, as they now generally are, large and thick, and that, for greater security, they had two gates, one more outward, and the other inward. Here the king sat, that he might hear tidings as soon as they came to the city. 2 Samuel 18:25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near. 2 Samuel 18:25 . If he be alone, there are tidings in his mouth — He is sent with some special message, which was a very probable conjecture, and that he brought good news; for if he had run, or fled from the enemy, many others would have followed him. 2 Samuel 18:26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings. 2 Samuel 18:27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. 2 Samuel 18:27-29 . He is a good man, and cometh with good tidings — He is true to my interest, and loves me well, and therefore would not afflict me with evil tidings. Blessed be the Lord thy God, which hath delivered. &c. — Like a truly religious man, he ascribes the victory which they had obtained unto the Lord; who still showed his mercy unto David, and continued to be his God and benefactor. Is the young man Absalom safe? — David is so much a father that he forgets he is a king; and therefore cannot rejoice in the news of victory till he knows whether his son be safe; for whom his heart trembled, almost as much as Eli’s, in a like case, for the ark of God. Ahimaaz answered, When Joab sent the king’s servant — That is, Cushi, who appears by this to have been one belonging to the court; I saw a great tumult, but I knew not what it was — He dissembled his knowledge of Absalom’s death; and perhaps in this said true, that he did not know the particular manner of it; though it appears plainly from 2 Samuel 18:20 , that he knew he was dead. The king, doubtless, apprehended the worst, and he was thus, in some degree, prepared for the afflictive information Cushi was to give him. 2 Samuel 18:28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king. 2 Samuel 18:29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was . 2 Samuel 18:30 And the king said unto him , Turn aside, and stand here. And he turned aside, and stood still. 2 Samuel 18:31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee. 2 Samuel 18:32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is . 2 Samuel 18:32-33 . The enemies of my Lord the king be as that young man is — A decent way this of informing him that Absalom was dead. And the king was much moved — So that we do not find he made any inquiry concerning the manner of his death, or any of the particulars of the victory. And went up to the chamber over the gate — That he might, in private, give vent to his distress; yet he could not refrain from tears and lamentations, even till he got thither; but was heard crying out as he went, O my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! — Words most passionate, and dictated by his excessive love to Absalom, and grief for his death; which made him vent himself in expressions which were very inconsiderate, especially in wishing he had died for him. “The king’s command to spare Absalom,” says Delaney, “was an extraordinary instance of mercy, equalled only in Him who, dying, prayed for his murderers; yet it is to be accounted for from his fatherly fondness, and the benignity of his nature. But there is something astonishing in this excess of grief for such a reprobate; and I confess it is to me utterly unaccountable from any other principle than the sad and shocking reflection of his having died with all his sins upon his head, and gone down quick to perdition.” Certainly a deep sense of Absalom’s eternal state, as dying in his sins, together with the consideration, that David himself by his sins had been the occasion of his death, might be the principal cause of the excessive sorrow which he felt, and thus expressed. 2 Samuel 18:33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Samuel 18:1 And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. CHAPTER XXIII. ABSALOM'S DEFEAT AND DEATH. 2 Samuel 18:1-18 . WHATEVER fears of defeat and destruction might occasionally flit across David's soul between his flight from Jerusalem and the battle in the wood of Ephraim, it is plain both from his actions and from his songs that his habitual frame was one of serenity and trust. The number of psalms ascribed to this period of his life may be in excess of the truth; but that his heart was in near communion with God all the time we cannot doubt. Situated as his present refuge was not far from Peniel, where Jacob had wrestled with the angel, we may believe that there were wrestlings again in the neighbourhood not unworthy to be classed with that from which Peniel derived its memorable name. In the present emergency .the answer to prayer consisted, first, in the breathing-time secured by the success of Hushai's counsel; second, in the countenance and support of the friends raised up to David near Mahanaim; and last, not least, in the spirit of wisdom and harmony with which all the arrangements were made for the inevitable encounter. Every step was taken with prudence, while every movement of his opponents seems to have been a blunder. It was wise in David, as we have already seen, to cross the Jordan and retire into Gilead; it was wise in him to make Mahanaim his headquarters; it was wise to divide his army into three parts, for a reason that will presently be seen; and it was wise to have a wood in the neighbourhood of the battlefield, though it could not have been foreseen how this was to bear on the individual on whose behalf the insurrection had taken place. By this time the followers of David had grown to the dimensions of an army. We are furnished with no means of knowing its actual number. Josephus puts it at four thousand, but, judging from some casual expressions ("David set captains of hundreds and captains of thousands over them," 2 Samuel 18:1 ; "Now thou art worth ten thousand of us," 2 Samuel 18:3 ; "The people came by thousands," 2 Samuel 18:4 ), we should infer that David's force amounted to a good many thousands. The division of the army into three parts, however, reminding us, as it does, of Gideon's division of his little force into three, would seem to imply that David's force was far inferior in number to Absalom's. The insurrectionary army must have been very large, and stretching over a great breadth of country, would have presented far too wide a line to be effectually dealt with by a single body of troops, comparatively small. Gideon had divided his handful into three that he might make a simultaneous impression on three different parts of the Midianite host, and thus contribute the better to the defeat of the whole. So David divided his army into three, that, meeting Absalom's at three different points, he might prevent a concentration of the enemy that would have swallowed up his whole force. David had the advantage of choosing his ground, and his military instinct and long experience would doubtless enable him to do this with great effect. His three generals were able and valuable leaders. The aged king was prepared to take part in the battle, believing that his presence would be helpful to his men; but the people would not allow him to run the risk. Aged and somewhat infirm as he seems to have been, wearied with his flight, and weakened with the anxieties of so distressing an occasion, the excitement of the battle might have proved too much for him, even if he had escaped the enemy's sword. Besides, everything depended on him; if his place were discovered by the enemy, their hottest assault would be directed to it; and if he should fall, there would be left no cause to fight for. "It is better," they said to him, "that thou succour us out of the city." What kind of succour could he render there? Only the succour that Moses and his two attendants rendered to Israel in the fight with Amalek in the wilderness, when Moses held up his hands, and Aaron and Hur propped them up. He might pray for them; he could do no more. By this time Absalom had probably obtained the great object of his ambition; he had mustered Israel from Dan to Beersheba, and found himself at the head of an array very magnificent in appearance, but, like most Oriental gatherings of the kind, somewhat unwieldy and unworkable. This great conglomeration was now in the immediate neighbourhood of Mahanaim, and must have seemed as if by sheer weight of material it would crush any force that could be brought against it. We read that the battle took place "in the wood of Ephraim." This could not be a wood in the tribe of Ephraim, for that was on the other side of Jordan, but a wood in Gilead, that for some reason unknown to us had been called by that name. The whole region is still richly wooded, and among its prominent trees is one called the prickly oak. A dense wood would obviously be unsuitable for battle, but a wooded district, with clumps here and there, especially on the hill-sides, and occasional trees and brushwood scattered over the plains, would present many advantages to a smaller force opposing the onset of a larger. In the American war of 1755 some of the best troops of England were nearly annihilated in a wood near Pittsburg in Pennsylvania, the Indians leveling their rifles unseen from behind the trees, and discharging them with yells that were even more terrible than their weapons. We may fancy the three battalions of David making a vigorous onslaught on Absalom's troops as they advanced into the wooded country, and when they began to retreat through the woods, and got entangled in brushwood, or jammed together by thickset trees, discharging arrows at them, or falling on them with the sword, with most disastrous effect. "There was a great slaughter that day of twenty thousand men. For the battle there was scattered over the face of all the country, and the wood devoured more people that day than the sword devoured." Many of David's men were probably natives of the country, and in their many encounters with the neighbouring nations had become familiar with the warfare of "the bush." Here was one benefit of the choice of Mahanaim by David as his rallying-ground. The people that joined him from that quarter knew the ground, and knew how to adapt it to fighting purposes; the most of Absalom's forces had been accustomed to the bare wadies and limestone rocks of Western Palestine, and, when caught in the thickets, could neither use their weapons nor save themselves by flight. Very touching, if not very business-like, had been David's instructions to his generals about Absalom: "The king commanded Joab and Abishai and Ittai saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom." It is interesting to observe that David fully expects to win. There is no hint of any alternative, as if Absalom would not fall into their hands. David knows that he is going to conquer, as well as he knew it when he went against the giant. The confidence which is breathed in the third Psalm is apparent here. Faith saw his enemies already defeated. "Thou hast smitten all mine enemies upon the cheekbone; Thou hast broken the teeth of the ungodly. Salvation belongeth unto the Lord; Thy blessing is upon Thy people." In a pitched battle, God could not give success to a godless crew, whose whole enterprise was undertaken to drive God's anointed one from his throne. Temporary and partial successes they might have, but final success it was morally impossible for God to accord. It was not the spirit of his own troops, nor the undisciplined condition of the opposing host, that inspired this confidence, but the knowledge that there was a God in Israel, who would not suffer His anointed to perish, nor the impious usurper to triumph over him. We cannot tell whether Absalom was visited with any misgivings as to the result before the battle began. Very probably he was not. Having no faith in God, he would make no account whatever of what David regarded as the Divine palladium of his cause. But if he entered on the battle confident of success, his anguish is not to be conceived when he saw his troops yield to panic, and, in wild disorder, try to dash through the wood. Dreadful miseries must have overwhelmed him. He does not appear to have made any attempt to rally his troops. Riding on a mule, in his haste to escape, he probably plunged into some thick part of the wood, where his head came in contact with a mass of prickly oak; struggling to make a way through it, he only entangled his hair more hopelessly in the thicket; then, raising himself in the saddle to attack it with his hands, his mule went from under him, and left him hanging between heaven and earth, maddened by pain, enraged at the absurdity of his plight, and storming against his attendants, none of whom was near him in his time of need. Nor was this the worst of it. Absalom was probably among the foremost of the fugitives, and we can hardly suppose but that many of his own people fled that way after him. Could it be that all of them were so eager to escape that not one of them would stop to help their king? What a contrast the condition of Absalom when fortune turned against him to that of his father! Dark though David's trials had been, and seemingly desperate his position, he had not been left alone in its sudden horrors; the devotion of strangers, as well as the fidelity of a few attached friends, had cheered him, and had the worst disaster befallen him, had his troops been routed and his cause ruined, there were warm and bold hearts that would not have deserted him in his extremity, that would have formed a wall around him, and with their lives defended his grey hairs. But when the hour of calamity came to Absalom it found him alone. Even Saul had his armour-bearer at his side when he fled over Gilboa; but neither armour-bearer nor friend attended Absalom as he fled from the battle of the wood of Ephraim. It would have been well for him if he had really gained a few of the many hearts he stole. Much though moralists tell us of the heartlessness of the world in the hour of adversity, we should not have expected to light on so extreme a case of it. We can hardly withhold a tear at the sight of the unhappy youth, an hour ago with thousands eager to obey him, and a throne before him, apparently secure from danger; now hanging helpless between earth and heaven, with no companion but an evil conscience, and no prospect but the judgment of an offended God. A recent writer, in his "History of the English People" (Green), when narrating the fall of Cardinal Wolsey, powerfully describes the way of Providence in suffering a career of unexampled wickedness and ambition to go on from one degree of prosperity to another, till the moment of doom arrives, when all is shattered by a single blow. There was long delay, but "the hour of reckoning at length arrived. Slowly the hand had crawled along the dial-plate, slowly as if the event would never come; and wrong was heaped on wrong, and oppression cried, and it seemed as if no ear had heard its voice, till the measure of the wickedness was at length fulfilled. The finger touched the hour; and as the strokes of the great hammer rang out above the nation, in an instant the whole fabric of iniquity was shivered to ruins." This hour had now come to Absalom. He had often been reproved, but had hardened his heart, and was now to be destroyed, and that without remedy. In the person of Joab, God found a fitting instrument for carrying His purpose into effect. The character of Joab is something of a riddle. We cannot say that he was altogether bad man, or altogether without the fear of God. Though David bitterly complained of him in some things, he must have valued him on the whole, for during the whole of his reign Joab had been his principal general. That he wanted all tenderness of heart seems very plain. That he was subject to vehement and uncontrollable impulses, in the heat of which fearful deeds of blood were done by him, but done in what seemed to him the interest of the public, is also clear. There is no evidence that he was habitually savage or grossly selfish. When David charged him and the other generals to deal tenderly with the young man Absalom, it is quite possible that he was minded to do so. But in the excitement of the battle, that uncontrollable impulse seized him which urged him to the slaughter of Amasa and Abner. The chance of executing judgment on the arch-rebel who had caused all this misery, and been guilty of crimes never before heard of in Israel, and thus ending for ever an insurrection that might have dragged its slow length along for harassing years to come, was too much for him. "How could you see Absalom hanging in an oak and not put an end to his mischievous life?" he asks the man that tells him he had seen him in that plight. And he has no patience with the man's elaborate apology. Seizing three darts, he rushes to the place, and thrusts them through Absalom's heart. And his ten armour-bearers finish the business with their swords. We need not suppose that he was altogether indifferent to the feelings of David; but he may have been seized by an overwhelming conviction that Absalom's death was the only effectual way of ending this most guilty and pernicious insurrection, and so preserving the country from ruin. Absalom living, whether banished or imprisoned, would be a constant and fearful danger. Absalom dead, great though the king's distress for the time might be, would be the very salvation of the country. Under the influence of this conviction he thrust the three darts through his heart, and he allowed his attendants to hew that comely body to pieces, till the fair form that all had admired so much became a mere mass of hacked and bleeding flesh. But whatever may have been the process by which Joab found himself constrained to disregard the king's order respecting Absalom, it is plain that to his dying day David never forgave him. The mode of Absalom's death, and also the mode of his burial, were very significant. It had probably never happened to any warrior, or to any prince, to die from a similar cause. And but for the vanity that made him think so much of his bodily appearance, and especially of his hair, death would never have come to him in such a form. Vanity of one's personal appearance is indeed a weakness rather than a crime. It would be somewhat hard to punish it directly, but it is just the right way of treating it, to make it punish itself. And so it was in the case of Absalom. His bitterest enemy could have desired nothing more ludicrously tragical than to see those beautiful locks fastening him as with a chain of gold to the arm of the scaffold, and leaving him dangling there like the most abject malefactor. And what of the beautiful face and handsome figure that often, doubtless, led his admirers to pronounce him every inch a king? So slashed and mutilated under the swords of Joab's ten men, that no one could have told that it was Absalom that lay there. This was God's judgment on the young man's vanity. The mode of his burial is particularly specified. "They took Absalom and cast him into a great pit in the wood, and laid a very great heap of stones upon him; and all Israel fled everyone to his tent." The purpose of this seems to have been to show that Absalom was deemed worthy of the punishment of the rebellious son, as appointed by Moses; and a more significant expression of opinion could not have been given. The punishment for the son who remained incorrigibly rebellious was to be taken beyond the walls of the city, and stoned to death. It is said by Jewish writers that this punishment was never actually inflicted, but the mode of Absalom's burial was fitted to show that he at least was counted as deserving of it. The ignominious treatment of that graceful body, which he adorned and set off" with such care, did not cease even after it was gashed by the weapons of the young men; no place was found for it in the venerable cave of Machpelah; it was not even laid in the family sepulcher at Jerusalem, but cast ignominiously into a pit in the wood; it was bruised and pounded by stones, and left to rot there, like the memory of its possessor, and entail eternal infamy on the place. What a lesson to all who disown the authority of parents! What a warning to all who cast away the cords of self-restraint! It is said by Jewish writers that every by-passer was accustomed to throw a stone on the heap that covered the remains of Absalom, and as he threw it to say, "Cursed be the memory of rebellious Absalom; and cursed for ever be all wicked children that rise up in rebellion against their parents!" And here it may be well to say a word to children. You all see the lesson that is taught by the doom of Absalom, and you all feel that in that doom, terrible though it was, he just reaped what he had sowed. You see the seed of his offence, disobedience to parents, bringing forth the most hideous fruit, and receiving in God's providence a most frightful punishment. You see it without excuse and without palliation; for David had been a kind father, and had treated Absalom better than he deserved. Mark, then, that this is the final fruit of that spirit of disobedience to parents which often begins with very little offences. These little offences are big enough to show that you prefer your own will to the will of your parents. If you had a just and true respect for their authority, you would guard against little transgressions - you would make conscience of obeying in all things great and small. Then remember that every evil habit must have a beginning, and very often it is a small beginning. By imperceptible stages it may grow and grow, till it becomes a hideous vice, like this rebellion of Absalom. Nip it in the bud; if you don't, who can tell whether it may not grow to something terrible, and at last brand you with the brand of Absalom? If this be the lesson to children from the doom of Absalom, the lesson to parents is not less manifest from the case of David. The early battle between the child's will and the parent's is often very difficult and trying; but God is on the parent's side, and will give him the victory if he seeks it aright. It certainly needs great vigilance, wisdom, patience, firmness, and affection. If you are careless and unwatchful, the child's will will speedily assert itself If you are foolish, and carry discipline too far, if you thwart the child at every point, instead of insisting on one thing, or perhaps a few things, at a time, you will weary him and weary yourself without success. If you are fitful, insisting at one time and taking no heed at another, you will convey the impression of a very elastic law, not entitled to much respect. If you lose your temper, and speak unadvisedly, instead of mildly and lovingly, you will most effectually set the child's temper up against the very thing you wish him to do. If you forget that you are not independent agents, but have got the care of your beloved child from God, and ought to bring him up as in God's stead, and in the most humble and careful dependence on God's grace, you may look for blunder upon blunder in sad succession, with results in the end that will greatly disappoint you. How close every Christian needs to lie to God in the exercise of this sacred trust! And how much, when conscious of weakness and fearing the consequences, ought he to prize the promise - "My grace is sufficient for thee!" 2 Samuel 18:19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. CHAPTER XXIV. DAVID'S GRIEF FOR ABSALOM. 2 Samuel 18:19-33 ; 2 Samuel 19:1-4 . "NEXT to the calamity of losing a battle," a great general used to say, "is that of gaining a victory." The battle in the wood of Ephraim left twenty thousand of King David's subjects dead or dying on the field. It is remarkable how little is made of this dismal fact. Men's lives count for little in time of war, and death, even with its worst horrors, is just the common fate of warriors. Yet surely David and his friends could not think lightly of a calamity that cut down more of the sons of Israel than any battle since the fatal day of Mount Gilboa. Nor could they form a light estimate of the guilt of the man whose inordinate vanity and ambition had cost the nation such a fearful loss. But all thoughts of this kind were for the moment brushed aside by the crowning fact that Absalom himself was dead. And this fact, as well as the tidings of the victory, must at once be carried to David. Mahanaim, where David was, was probably but a little distance from the field of battle. A friend offered to Joab to carry the news - Ahimaaz, the son of Zadok the priest. He had formerly been engaged in the same way, for he was one of those that had brought word to David of the result of Absalom's council, and of other things that were going on in Jerusalem. But Joab did not wish that Ahimaaz should be the bearer of the news. He would not deprive him of the character of king's messenger, but he would employ him as such another time. Meanwhile the matter was entrusted to another man, called in the Authorized Version Cushi, but in the Revised Version the Cushite. Whoever this may have been, he was a simple official, not like Ahimaaz, a personal friend of David. And this seems to have been Joab's reason for employing him. It is evident that physically he was not better adapted to the task than Ahimaaz, for when the latter at last got leave to go he overran the Cushite. But Joab appears to have felt that it would be better that David should receive his first news from a mere official than from a personal friend. The personal friend would be likely to enter into details that the other would not give. It is clear that Joab was ill at ease in reference to his own share in the death of Absalom. He would fain keep that back from David, at least for a time; it would be enough for him at the first to know that the battle had been gained, and that Absalom was dead. But Ahimaaz was persistent, and after the Cushite had been despatched he carried his point, and was allowed to go. Very graphic is the description of the running of the two men and of their arrival at Mahanaim. The king had taken his place at the gate of the city, and stationed a watchman on the wall above to look out eagerly lest anyone should come bringing news of the battle. In those primitive times there was no more rapid way of dispatching important news than by a swift well-trained runner on foot. In the clear atmosphere of the East first one man, then another, was seen running alone. By-and-bye, the watchman surmised that the foremost of the two was Ahimaaz; and when the king heard it, remembering his former message, he concluded that such a man must be the bearer of good tidings. As soon as he came within hearing of the king, he shouted out, "All is well." Coming close, he fell on his face and blessed God for delivering the rebels into David's hands. Before thanking him or thanking God, the king showed what was uppermost in his heart by asking, "Is the young man Absalom safe?" And here the moral courage of Ahimaaz failed him, and he gave an evasive answer: "When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was." When he heard this the king bade him stand aside, till he should hear what the other messenger had to say. And the official messenger was more frank than the personal friend. For when the king repeated the question about Absalom, the answer was, "The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is." The answer was couched in skilful words. It suggested the enormity of Absalom's guilt, and of the danger to the king and the state which he had plotted, and the magnitude of the deliverance, seeing that he was now beyond the power of doing further evil. But such soothing expressions were lost upon the king. The worst fears of his heart were realized - Absalom was dead. Gone from earth forever, beyond reach of the yearnings of his heart; gone to answer for crimes that were revolting in the sight of God and man. "The king was much moved; and he went up to the chamber over the gate and wept; and as he went, thus he said, O my son Absalom! my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!" He had been a man of war, a man of the sword; he had been familiar with death, and had seen it once and again in his own family; but the tidings of Absalom's death fell upon him with all the force of a first bereavement. Not more piercing is the wail of the young widow when suddenly the corpse of her beloved is borne into the house, not more overwhelming is her sensation, as if the solid earth were giving way beneath her, than the emotion that now prostrated King David. Grief for the dead is always sacred; and however unworthy we may regard the object of it, we cannot but respect it in King David. Viewed simply as an expression of his unquenched affection for his son, and separated from its bearing on the interests of the kingdom, and from the air of repining it seemed to carry against the dispensation of God, it showed a marvelously tender and forgiving heart. In the midst of an odious and disgusting rebellion, and with the one object of seeking out his father and putting him to death, the heartless youth had been arrested and had met his deserved fate. Yet so far from showing satisfaction that the arm that had been raised to crush him was laid low in death, David could express no feelings but those of love and longing. Was it not a very wonderful love, coming very near to the feeling of Him who prayed, "Father, forgive them, for they know not what they do," like that "love Divine, all love excelling," that follows the sinner through all his wanderings, and clings to him amid all his rebellions; the love of Him that not merely wished in a moment of excitement that He could die for His guilty children but did die for them, and in dying bore their guilt and took it away, and of which the brief but matchless record is that "having once loved His own that were with Him in the world, He loved them even unto the end?" The elements of David's intense agony, when he heard of Absalom's death, were mainly three. In the first place, there was the loss of his son, of whom he could say that, with all his faults, he loved him still. A dear object had been plucked from his heart, and left it sick, vacant, desolate. A face he had often gazed on with delight lay cold in death. He had not been a good son, he had been very wicked; but affection has always its visions of a better future, and is ready to forgive unto seventy times seven. And then death is so dreadful when it fastens on the young. It seems so cruel to fell to the ground a bright young form; to extinguish by one blow his every joy, every hope, every dream; to reduce him to nothingness, so far as this life is concerned. An infinite pathos, in a father's experience, surrounds a young man's death. The regret, the longing, the conflict with the inevitable, seem to drain him of all energy, and leave him helpless in his sorrow. Secondly, there was the terrible fact that Absalom had died in rebellion, without expressing one word of regret, without one request for forgiveness, without one act or word that it would be pleasant to recall in time to come, as a foil to the bitterness caused by his unnatural rebellion. Oh, if he had had but an hour to think of his position, to realize the lesson of his defeat, to ask his father's forgiveness, to curse the infatuation of the last few years! How would one such word have softened the sting of his rebellion in his father's breast! What a change it would have given to the aspect of his evil life! But not even the faint vestige of such a thing was ever shown; the unmitigated glare of that evil life must haunt his father evermore! Thirdly, there was the fact that in this rebellious condition he had passed to the judgment of God. What hope could there be for such a man, living and dying as he had done? Where could he be now? Was not "the great pit in the wood," into which his unhonoured carcase had been flung, a type of another pit, the receptacle of his soul? What agony to the Christian heart is like that of thinking of the misery of dear ones who have died impenitent and unpardoned? To these and similar elements of grief David appears to have abandoned himself without a struggle. But was this right? Ought he not to have made some acknowledgment of the Divine hand in his trial, as he did when Bathsheba's child died? Ought he not to have acted as he did on another occasion, when he said, "I was dumb with silence, I opened not my mouth, because Thou didst it"? We have seen that in domestic matters he was not accustomed to place himself so thoroughly under the control of the Divine will as in the more public business of his life; and now we see that, when his parental feelings are crushed, he is left without the steadying influence of submission to the will of God. And in the agony of his private grief he forgets the public welfare of the nation. Noble and generous though the wish be, "Would God I had died for thee," it was on public grounds out of the question. Let us imagine for one moment the wish realized. David has fallen and Absalom survives. What sort of kingdom would it have been? What would have been the fate of the gallant men who had defended David? What would have been the condition of God's servants throughout the kingdom? What would have been the influence of so godless a monarch upon the interests of truth and the cause of God? It was a rash and unadvised utterance of affection. But for the rough faithfulness of Joab, the consequences would have been disastrous. "The victory that day was turned into mourning, for the people heard say that day how the king was grieved for his son." Everyone was discouraged. The man for whom they had risked their lives had not a word of thanks to any of them, and could think of no one but that vile son of his, who was now dead. In the evening Joab came to him, and in his blunt way swore to him that if he was not more affable to the people they would not remain a night longer in his service. Roused by the reproaches and threatenings of his general, the king did now present himself among them. The people responded and came before him, and the effort he made to show himself agreeable kept them to their allegiance, and led on to the steps for his restoration that soon took place. But it must have been an effort to abstract his attention from Absalom, and fix it on the brighter results of the battle. And not only that night, in the silence of his chamber, but for many a night, and perhaps many a day, during the rest of his life, the thought of that battle and its crowning catastrophe must have haunted David like an ugly dream. We seem to see him in some still hour of reverie recalling early days; - happy scenes rise around him; lovely children gambol at his side; he hears again the merry laugh of little Tamar, and smiles as he recalls some childish saying of Absalom; he is beginning, as of old, to forecast the future and shape out for them careers of honour and happiness; when, horror of horrors! the spell breaks; the bright vision gives way to dismal realities - Tamar's dishonour, Amnon's murder, Absalom's insurrection, and, last not least, Absalom's death, glare in the field of memory! Who will venture to say that David did not smart for his sins? Who that reflects would be willing to take the cup of sinful indulgence from his hands, sweet though it was in his mouth, when he sees it so bitter in the belly? Two remarks may appropriately conclude this chapter, one with reference to grief from bereavements in general, the other with reference to the grief that may arise to Christians in connection with the spiritual condition of departed children. 1. With reference to grief from bereavements in general, it is to be observed that they will prove either a blessing or an evil according to the use to which they are turned. All grief in itself is a weakening thing - weakening both to the body and the mind, and it were a great error to suppose that it must do good in the end. There are some who seem