[1024 BC] Verse 1:[1] And (2 Sam. 12:11) it came to pass after this, that Absalom (1 Kings 1:5) prepared him chariots and horses, and fifty men to run before him.
[Chariots and horsemen] Hebrew: chariot and horses,[2] that is, horsemen (Vatablus). Chariot; collectively (Piscator). A Singular in the place of the Plural (Vatablus). Others understand it singularly, chariot, a chariot with four horses (certain interpreters in Malvenda).
[And fifty men to precede him (thus Vatablus)] Hebrew: running before him[3] (Malvenda, similarly Piscator). The Latins called them Celeres/Knights,[4] whom we now call satellites/bodyguards (Vatablus). He prepared for himself a royal escort, because, with Amnon having been killed, ad Chileab either dead (or considered unsuited to the kingdom, for nothing is found concerning him [Martyr]), he was going to be heir (Malvenda out of Junius, similarly Martyr). He prepared for himself an escort, since he was preparing himself for new things. He thought that it was not lawful for Solomon to be preferred, although begotten of Bath-sheba, the beloved wife, according to Deuteronomy 21:15, 16, if a man have two wives, etc., he may not prefer the son of the beloved to the firstborn begotten of the other wife. But he had been deprived of his right, because of his parricide; and the Lord had preferred Solomon by His own word.[5] Absalom was unwilling to wait for the death of his father; for, he was fearing, that, with himself passed over as born of foreigner, the kingdom would be delivered to Solomon. Perhaps he was being urged on either by his mother, or his maternal grandfather, the king of Geshur. He was enraged by the three-year exile; he was lifted up by the superiority of his beauty. He was commending himself to the people by chariots and horses, the use of which was not in Israel, for they were prohibited by the law.[6] This seemed divine and extraordinary to a people, who are wont to admire new things. As David has the Cherethites and the Pelethites,[7] so he has his own escort and σωματοφύλακας/bodyguards. Thus he shows that actually the succession of the kingdom was due to himself. The father does not rebuke the son, nor forbid him, although these things were against God’s law (Martyr).
Absalom prepared him, etc.: As being the king’s eldest son, now Amnon was dead; for Chileab, who was his eldest brother, 2 Samuel 3:3, was either dead, or manifestly incapable of the government. And this course he knew would draw the eyes and minds of people to him, and make them conclude that David intended him for his successor.
Verse 2:[8] And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came (Heb. to come[9]) to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.
[And rising early] Very early, so that he might appear to be vigilant for the public welfare (Sanchez).
Rose up early; thereby making a show of self-denial, and diligence, and solicitude for the good of the public, and of every private person, as he had opportunity.
[He was standing next to the entrance of the gate (similarly Munster),עַל־יַ֖ד דֶּ֣רֶךְ הַשָּׁ֑עַר] Upon the hand (or near the place [Pagnine]) of the way of the gate (Montanus, Pagnine); at the side of the way, whereby one goes to the gates (Tigurinus); according to the way of the very gate (Junius and Tremellius), that is of the royal palace (Junius, similarly Malvenda, Vatablus, Martyr). It is not strange that he comes to the court, for the sons of the king were court-officers (Martyr). Others understand this of the gates of the city (thus Sanchez, Tirinus), where public causes were debated, and there were frequent assemblies of the people (Tirinus).
Beside the way of the gate; either, first, Of the king’s palace. Or rather, secondly, Of the city; for that was the place of judicature or judgment, for which these men came. Absalom called unto him, preventing him with the offers of his assistance.
[Of what city? אֵי־מִזֶּ֥ה עִיר֙] Verbatim: where of what city; that is, where is the city whence thou art? (Vatablus), as if he would know that state of his cause (Martyr). Of what, etc., that is, as Horace says, …This one is very powerful in Fabia, that one in Velina[10] (Grotius).
Of what city art thou? as if he were ready to make particular inquiry into the state of his cause. Of one of the tribes of Israel; or rather, of one city (which word is easily understood out of the foregoing question) of the tribes of Israel, that is, of an Israelitish city, either this or that; of such or such a city.
Verse 3:[11] And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee (or, none will hear thee from the king downward[12]).
[Thy words are good and right] Many had ill causes, but he was studying to please all (Martyr).
Thy matters are good and right: upon some very slight hearing of their case he approved it, that he might oblige all.
[There is no one to hear thee] That is to say, My father is exhausted, and he is not able to sit as judge (Martyr). The judges that he sets up are corrupt, and they will not favor thy cause. For neither religion, nor justice, but only bribery prevails at court (Tirinus). He especially accuses his brothers of the other mothers, who had been place in charge of the court and of referring the petitions of citizens to the King. He approaches the common people skillfully. Thus Demea in “The Brothers”,[13] Gradually I first make the common people my own. Thus Manlius Capitolinus[14] in Livy’s History of Rome 6, It was then in vain that I saved the Capitol, etc.[15] (Grotius).
No man deputed of the king to hear thee, to wit, none such as will do thee justice. The other sons and relations of the king, and the rest of the judges and rulers under him and them, are wholly corrupted, and swayed by favour or bribes; or, at least, not careful and diligent, as they should be; and my father being grown in years, is negligent of public affairs, leaving them wholly to their conduct.
Verse 4:[16] Absalom said moreover, (Judg. 9:29) Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
[Who might appoint me, etc.?] It is a question expressing a desire (Piscator out of Junius, Malvenda). Would that one would set (Junius and Tremellius); read, they would set, that is, the Israelites (Piscator). Would that the judicial examination of causes were committed to me: Thus he hopes to deprive his father of the kingdom. To examine judicially causes, to sit in judgment, was a royal office. Thus he obtrudes himself contrary to the law, Deuteronomy 17:15, thou shalt put in charge whom God shall choose (Martyr). Many cast their eyes upon another’s lot, like adulterers upon others’ wives, etc.; many upon superiors, etc., while they ought rather to turn their eyes toward their inferiors, etc.: Plutarch, On Tranquility of Mind. To wicked dispositions, desiring more than common things, not to rule is like servitude, Calpurnius’[17] Declamations 6 (Gataker).
Oh that I were made judge in the land! for the king had only restored Absalom to favour, but thought not fit to put him into any place of power and trust.
[That they might come to me, etc.] Zeal for public welfare covers ambition (Martyr, similarly Lyra).
[All, etc.] Indiscriminately, so that he might show that he is no respecter of persons, but is only concerned about the common good (Menochius).
[And I would judge justly (thus the Septuagint, Vatablus, similarly Jonathan in Mariana), וְהִצְדַּקְתִּיו] And I would do justice for him (Pagnine); I would settle their cases (Vatablus). And I will justify him (Montanus, Malvenda, Martyr, Hebrews in Mariana, similarly the Syriac, Junius and Tremellius, Vatablus, Piscator), that is, whose ways are good and right, concerning which verse 3 (Malvenda out of Junius). Others thus: He approves all causes, for he wants to please the people; therefore, he only mentioned the part worthy of applause: but it also belongs to kings to condemn the guilty (Martyr). He only addressed men that had lost their case (Josephus in Martyr).
I would do him justice; I should refuse no man, and decline no pains to do any man good. So he pretends to a very public spirit.
Verse 5:[18] And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.
[But when a man approached…to greet him] Hebrew: to bow himself to him; that is, to honor him (Piscator); as a son of the king (Lyra). He allows himself to be reverenced, which honor was pertaining only to the King (Martyr).
[He was extending his hand, etc.] He was most humanely raising him up, embracing, and kissing him (Menochius). Prensabat, he was laying hold of, as I would say in Latin. Thus Otho[19] was not wanting an extending hand, the adoration of the commons, the throwing of kisses, and all things servilely to secure the place of domination: Tacitus’ Histories 1 (Grotius). He wants to be King, and in the meantime he makes himself the servant of the lowliest of men (Martyr). Here is depicted the character of a man aspiring to the principate. This is first, that he hunts for the hearts of the common people by feigned humanity: and this both with liberty promised, and also by blaming the negligence, or even iniquity, and tyranny of the lawful prince (Estius).
Took him, and kissed him: Putting on the garb of singular humanity and good will to all men; for that seems to have been a ceremony in frequent use in those times of showing respect, as pulling off the hat, and bowing, or embracing, is at this day with us.
Verse 6:[20] And on this manner did Absalom to all Israel that came to the king for judgment: (Rom. 16:18) so Absalom stole the hearts of the men of Israel.
[He was soliciting the hearts of the men of Israel, וגו״וַיְגַנֵּב ] He was stealing (was making his own [Septuagint], led away [Syriac]) the heart of the men of Israel (Jonathan, Pagnine, Tigurinus, Montanus, etc.). It is a Hebraism: By these deceits and arts he was entering into favor (Vatablus, Malvenda). He was secretly insinuating himself into the heart, and was drawing their favor to himself (Piscator). It is a very winning metaphor for stealing. For this was theft; the people were bound to David by oath and covenant, and by the choice of God. It is also called theft, because it was happening by stealth. Thus Aristotle says, κλέπτεται ἀκροατὴς, the auditor is stolen. He was also escaping the attention of the people that were being seduced (Martyr). [See what things are on Genesis 31:20, He stole the heart of Laban, etc.[21]] Also in Italian, concerning one that, while he was endowed with singular gifts of soul and body, was affable, we say, he steals hearts (Menochius). They inclined to Absalom the hearts of all the Israelites (Arabic). I doubt not that readers not unskillful in human affairs are going to marvel at how Absalom was able to rouse so great a part of the people against a King of such merits and victories, and also illustrious in virtues. Therefore, they might believe that among the people there were many formerly beloved of Saul, now not in the same honor and grace: that many that had followed the party of Ish-bosheth either feared for themselves, or certainly despaired of success. But at that time, as Tacitus says, by the hatred of one all are drawn into sin.[22] Joab’s pride, and impunity in his bloody deed, were burdening the King, who was allowing him to roam among the people with impunity. Just as prudence was not wanting to the other ministers of David; so by boundless power and fortune long flattering were their souls made prouder and less popular. Few indeed were the sins of David himself; but those against Uriah were grievous, which had rendered all men uncertain of matters most dear to all, marriage and life. It is likely that among women the name of Bath-sheba was infamous, and her power envied. To these causes of hatred God the avenger has been added, allowing souls once kindled to be carried where they will. Lust turned the Pisistratids[23] and the Tarquinii[24] out of the kingdom, and others in Aristotle’s Politics 1:10 (Grotius). The wretched common people seemed to themselves blessed. Rustics, if Kings address them, think themselves to touch heaven. The people are foolish; they think that he is good (unto them), who is treacherous to his father and to God (Martyr).
Absalom stole the hearts of the men of Israel: that is, He secretly and subtlety undermined his father, and robbed his father of the good opinions and affections of his people, that he might gain them to himself, by such insinuations into their affections, by his plausible and over-civil carriage.
[1] Hebrew: וַֽיְהִי֙ מֵאַ֣חֲרֵי כֵ֔ן וַיַּ֤עַשׂ לוֹ֙ אַבְשָׁל֔וֹם מֶרְכָּבָ֖ה וְסֻסִ֑ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו׃
[2] Hebrew: מֶרְכָּבָ֖ה וְסֻסִ֑ים.
[3] Hebrew: רָצִ֥ים לְפָנָֽיו׃.
[4] The mounted bodyguard of the ancient kings of Rome.
[5] See 1 Kings 1; 1 Chronicles 28:5-7.
[6] See Deuteronomy 17:16.
[7] See 2 Samuel 8:18; 15:18; 1 Chronicles 18:17.
[8] Hebrew: וְהִשְׁכִּים֙ אַבְשָׁל֔וֹם וְעָמַ֕ד עַל־יַ֖ד דֶּ֣רֶךְ הַשָּׁ֑עַר וַיְהִ֡י כָּל־הָאִ֣ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב֩ לָב֙וֹא אֶל־הַמֶּ֜לֶךְ לַמִּשְׁפָּ֗ט וַיִּקְרָ֙א אַבְשָׁל֤וֹם אֵלָיו֙ וַיֹּ֗אמֶר אֵֽי־מִזֶּ֥ה עִיר֙ אַ֔תָּה וַיֹּ֕אמֶר מֵאַחַ֥ד שִׁבְטֵֽי־יִשְׂרָאֵ֖ל עַבְדֶּֽךָ׃
[9] Hebrew: לָבוֹא.
[10] Epistles 1:6. These were two of thirty-five Roman tribes.
[11] Hebrew: וַיֹּ֤אמֶר אֵלָיו֙ אַבְשָׁל֔וֹם רְאֵ֥ה דְבָרֶ֖ךָ טוֹבִ֣ים וּנְכֹחִ֑ים וְשֹׁמֵ֥עַ אֵין־לְךָ֖ מֵאֵ֥ת הַמֶּֽלֶךְ׃
[12] Hebrew: וְשֹׁמֵ֥עַ אֵין־לְךָ֖ מֵאֵ֥ת הַמֶּֽלֶךְ׃.
[13] A play by Terrence about two brothers: Demea, a married man living a rural life; and Micio, a single man of Athens.
[14] Marcus Manlius Capitolinus (died 384 BC) served as consul of the Roman Republic in 392 BC.
[15] Manlius was skillful in winning the support of the common people. On this particular occasion, he secured the release of a centurion from slavery by paying his debt, winning great popular applause.
[16] Hebrew: וַ֙יֹּאמֶר֙ אַבְשָׁל֔וֹם מִי־יְשִׂמֵ֥נִי שֹׁפֵ֖ט בָּאָ֑רֶץ וְעָלַ֗י יָב֥וֹא כָּל־אִ֛ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִ֥יב וּמִשְׁפָּ֖ט וְהִצְדַּקְתִּֽיו׃
[17] Calpurnius Flaccus was a second century Roman rhetorician.
[18] Hebrew: וְהָיָה֙ בִּקְרָב־אִ֔ישׁ לְהִשְׁתַּחֲוֹ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃
[19] Otho was Emperor of Rome in 69 AD.
[20] Hebrew: וַיַּ֙עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֤ר הַזֶּה֙ לְכָל־יִשְׂרָאֵ֔ל אֲשֶׁר־יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃ פ
[21] Genesis 31:20: “And Jacob stole away unawares to Laban the Syrian (וַיִּגְנֹ֣ב יַעֲקֹ֔ב אֶת־לֵ֥ב לָבָ֖ן הָאֲרַמִּ֑י), in that he told him not that he fled.”
[22] Annals 3:53.
[23] The Pisistratids were one of the great families of Athens in the sixth century BC, rising to the office of Tyrant in Pisistratus and his son, Hippias.
[24] The Tarquinii were one of the great families of ancient Rome, prominent in Roman affairs for centuries.
Archibald Hall's Gospel Worship: 'It is well known, that the best things have been abused, and, through the depravity of human nature, perverted to purposes, totally foreign, yea, altogether opposite to their original meaning. This observation is so generally true, that nothing but a little experience of life, is necessary to carry the most determined sceptic beyond all hesitation about it. Salutation by a kiss is a clear example of the position. It was undoubtedly meant, at first, as a token of the most hearty friendship and respect: but, among the many delusive arts of refinement in the mystery of iniquity, which is never practised so successfully as under the fair appearances of virtue; this too has undergone very materia…
William Gouge's Domestical Duties: 'More contrary was Absalom's practise, who raised a most malicious slander of his father, and thereby alienated his subjects' hearts from him. [2 Sam 15:3] Too many Absalom-like seek to raise a supposed reputation and honor to themselves by vilifying and disgracing their parents: but let them note Absalom's end. Assuredly, if they hold on in that course, the like, or a worse, shall be their end.'
William Gouge's Domestical Duties: 'Contrary to that kind of blessing is discovering of parents' infirmities, noted in cursed Ham, [Gen 9:22] and broaching untruths of them, noted in impious Absalom, [2 Sam 15:3] and mocking and cursing them expressly condemned. [Prov 30:11] The reward whereof is by God's law death: [Lev 20:9] yea a shameful and ignominious death, for the ravens of the valley shall pluck out his eyes, and the young eagles shall eat it: [Prov 30:17] which phrase sets forth the end of a notorious malefactor that is hanged. [Gen 40:19]'
William Gouge's Domestical Duties: ''Contrary is their folly who put themselves in their children's power, and let go all their authority over them. Many parents that have thus done, having by woeful experience found the mischief and inconvenience that has followed thereupon, but all too late. For a mischief is much more easily prevented than redressed. All the power that David had could not hold in Absalom after he was permitted to have horses, and chariots, and men at his command. [2 Sam 15:1] If David, as he begun, had continued to keep him within a compass, and still held him under, all the treasonable plots which he put in execution, might easily have been prevented. Our times afford to…
Matthew Henry: 'Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever.
When…