Poole on 2 Samuel 15:8-12: The Success of Absalom's Conspiracy

Verse 8:[1]  (1 Sam. 16:2) For thy servant (Gen. 28:20, 21) vowed a vow (2 Sam. 13:38) while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.

[When he was in Geshur]  That is to say, While I was among idolaters, I retained the worship of God (Martyr).

[I will sacrifice to the Lord, ‎וְעָבַדְתִּ֖י אֶת־יְהוָֽה׃]  And I will serve the Lord (Septuagint, Montanus, Pagnine, Vatablus), that is, with sacrifices (Vatablus).  I will worship Jehovah, that is, with a eucharistic sacrifice (Piscator, similarly Osiander); I will pay homage, etc. (Syriac, similarly the Arabic); I will worship, etc.; that is, I will declare the worship of God, by solemn profession and rejoicing among my Countrymen (Junius).  This pretext was not very plausible; for he had returned from exile long before, and his vows, if he had conceived any, he would have been obliged to have paid long since; then the place of sacrifices was not Hebron at that time, but either Gibeon,[2] or Zion.[3]  Perhaps David sensed the deceit, but willed to appear not very prudent, rather than too suspicious.  Or this also was done by God, who was preparing to exercise David through Absalom (Menochius).

I will serve the LORD:  that is, Worship him by the offering of sacrifices of thanksgiving to God, for restoring me to the place of his presence and service, and to my father’s favour.  But why should not this service have been performed at Zion, or at Gibeon?  Here was some ground of suspicion; but God blinded David’s eyes, that he might bring upon David and upon Absalom the judgments which they deserved, and he designed.

Verse 9:[4]  And the king said unto him, Go in peace.  So he arose, and went to Hebron.

[Go in peace]  That is, safety; that is to say, let thy departure by prosperous and blessed (Vatablus).

[He departed to Hebron]  He chose for himself an advantageous place:  It was the land of his birth, and a metropolis of the tribe of Judah; there David began his kingdom; therefore, the place seemed auspicious and a good omen, and was sixteen miles from Jerusalem (Martyr).

To Hebron:  This place he chose, as being an eminent city, and next to Jerusalem, the chief of the tribe of Judah, and the place of his birth, and the place where his father began his kingdom, which he took for a good omen, and where it is probable that he had secured many friends, and which was at some convenient distance from Jerusalem, that his father could not suddenly reach him.

Verse 10:[5]  But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.

[He sent, ‎וַיִּשְׁלַח]  Now, he had sent (Vatablus).

[Spies]  That is, Inciters of the people, among whom perhaps were Priests and Levites, the sort of men especially suited to agitate matters, when they indulge their own desires (Grotius).  Who were bearing the appearance of heralds; yet they were actually to search out the principal men, and to invite those drawn away to Hebron to the faction of Absalom, with the end of the convocation disclosed, 2 Samuel 17:4, as what follows demonstrates (Malvenda out of Junius, similarly Osiander).

Absalom sent from Hebron; or, had sent from Jerusalem; that when he went to Hebron, they should go into the several tribes to sift the people, and to dispose them to Absalom’s party, and acquaint them with his success.

[Saying, ‎לֵאמֹר]  Saying (Vatablus); that they might say (Pagnine, similarly Malvenda, Montanus); with these orders (certain interpreters in Vatablus).

As soon as ye hear the sound of the trumpet; which I shall take care to have sounded in several parts by other persons; and when that is done, you shall inform them of the reason of it.  Or, as soon as you understand that the trumpet was sounded at Hebron; partly to call the people together for my assistance; and partly to celebrate my inauguration to the kingdom, which you shall speedily know by messengers whom I shall send to you to that end.

[Absalom hath reigned in Hebron]  With royal emblems also the ceremony of anointing unto kingship was employed, 2 Samuel 19:10 (Menochius).  There also an oath of fidelity was furnished by the people (Menochius out of Lyra).  The messengers published this, even that the principal men of the communities should hasten there to pay the respect due to Absalom (Lyra).  He reigned, that is, he was acknowledged as king:  The first voice in such a matter is the most difficult thing, Tacitus’ Histories 2 (Grotius).

Verse 11:[6]  And with Absalom went two hundred men out of Jerusalem, that were (1 Sam. 9:13; 16:3, 5) called; and they went (Gen. 20:5) in their simplicity, and they knew not any thing.

[Going in simplicity of heart, ‎לְתֻמָּם]  In their simplicity (completeness [Montanus], integrity [Junius, Piscator]) (Munster, Pagnine, Tigurinus, Jonathan, Septuagint, similarly the Syriac).  Being ignorant of what he had in mind (Arabic).  There are many among the enemies that are not enemies.  See Concerning the Law of War and Peace 3:11:3 (Grotius).  Question:  Why did he call these?  Response:  1.  So that they might appear to take part with him, when the proclamation of a new king is heard.  Thence favor is grasped (Martyr).  2.  So that, with two hundred vigorous men removed [faithful servants of David], he might weaken his father’s army (Tostatus in Sanchez).  3.  So that he might take away any suspicion of conspiracy (Sanchez).  Now, it was lawful for them, that, having been called, they might go to the sacrifices, to which they were calling many.  For at the sacrifices they were also having feasts (Martyr).  4.  So that he might deceive the people, that all those things were done with his father willing and commanding; by whom so many ministers of noted fidelity would have been sent forth for this matter.  It was boasted that David, now of such great age, transferred the scepter unto him, as the most noble of all David’s sons, and also the royal offspring of his mother (Tirinus).

That were called; such as Absalom had picked out as fit for his purpose; such as were of some quality and reputation with the king and people, which would give a great countenance to his undertaking, and give occasion to people at first to think that this was done by his father’s consent or connivance, as being now aged, and infirm, and willing to resign the kingdom to him, as his eldest son, and the noblest too, as being descended from a king by both parents; and such as by their wisdom and interest in the people might have done David much service in this needful time; yet such as were not very martial men, nor likely with violence to oppose his proceedings.  They knew not any thing concerning Absalom’s design.

Verse 12:[7]  And Absalom sent for Ahithophel the Gilonite, (Ps. 41:9; 55:12-14) David’s counsellor, from his city, even from (Josh. 15:51) Giloh, while he offered sacrifices.  And the conspiracy was strong; for the people (Ps. 3:1) increased continually with Absalom.

[Ahithophel]  Either because he was the grandfather of Bath-sheba, and therefore hostile toward David (Salian in Menochius, certain interpreters in Martyr); or because he obliged him with favors promised in abundance and bestowed (Sanchez).  Counselors are wont, with the king now aged, to have regard to his son.  He is certainly believed to have been the author of this conspiracy; or at least a great assistant (Martyr).  Those to whom the counsels of Kings were known were in a position to do great hurt to those Kings (Grotius).  ‎וַיִּשְׁלַ֣ח אַ֠בְשָׁלוֹם אֶת־אֲחִיתֹ֙פֶל, and Absalom sent to Ahithophel (Septuagint, Syriac, Arabic, Montanus, Pagnine).  He sent Ahithophel (Jonathan); he had sent Ahithophel, having been summoned (he summoned [Tigurinus, Castalio]) (Junius and Tremellius); he sent for Ahithophel (Munster).

Ahithophel is thought to have been the author, or, at least, the fomenter of this rebellion; either because he was discontented with David, for which there might be many reasons; or because he saw the father was old and nigh his end, and he thought it best policy to worship the rising sun, and to follow the young prince, whom he observed to have so great an interest in the hearts of the people, and whom he supposed he could easily manage as he pleased, which he could not do with David.

[While he was immolating victims[8]]  [Similarly most interpreters; but the ancients appear to leave it uncertain, whether Abasalom or Ahithophel was sacrificing.]  They refer it either, 1.  To sacrifices.  Thus our Version appears to have taken it, that Absalom impiously grasped at the grace and help of God for his rebellion (Malvenda).  When he was going to sacrifice sacrifices, that is, eucharistic, wherewith he would pay his vow, verse 8 (Piscator).  Or, 2.  to a feast; while he was slaughtering animals; Hebrew, slaughterings, as in Genesis 31:54[9] (Junius).  While he was immolating, etc.  Rather, when he had immolated; that is, at the feast.  Civilis called the leaders of the tribe and the boldest of the common people into a grove under the pretext of giving a sacred banquet; and, when he saw that the night and revelry had heated their spirits, he, beginning with the honour and glory of their tribe, then enumerated their injuries, extortions, and the remaining evils of slavery:  Tacitus’ Histories 4 (Grotius).  Or, 3.  to slaughter animals in covenant initiation, as it was the custom:  whereby the conspiracy was made stronger by a ratified covenant (Malvenda).

While he offered sacrifices; which he did not in devotion to God, for he neither feared God, nor reverenced man; nor to implore God’s favour and assistance against his father, which he knew was a vain thing to expect; but merely that upon this pretence he might call great numbers of the people together, whereof many would come to join with him in the worship of God, and most to partake of the feasts which were made of the remainders of the sacrifices, according to the manner.

[And the people assembling was increased, etc.]  The appearance of the wicked counsel was honest; for no one would accuse the people, because it was present at sacrifices; because it was cultivating religion; because it was wishing well to the son of the King during the sacrifice (Sanchez).

[1] Hebrew: כִּי־נֵ֙דֶר֙ נָדַ֣ר עַבְדְּךָ֔ בְּשִׁבְתִּ֥י בִגְשׁ֛וּר בַּאֲרָ֖ם לֵאמֹ֑ר אִם־יָשִׁ֙יב יְשִׁיבֵ֤נִי יְהוָה֙ יְר֣וּשָׁלִַ֔ם וְעָבַדְתִּ֖י אֶת־יְהוָֽה׃

[2] See 1 Kings 3:4, 5; 9:2; 2 Chronicles 1:3.

[3] See 2 Chronicles 1:4.

[4] Hebrew:  ‎וַיֹּֽאמֶר־ל֥וֹ הַמֶּ֖לֶךְ לֵ֣ךְ בְּשָׁל֑וֹם וַיָּ֖קָם וַיֵּ֥לֶךְ חֶבְרֽוֹנָה׃ פ

[5] Hebrew: וַיִּשְׁלַ֤ח אַבְשָׁלוֹם֙ מְרַגְּלִ֔ים בְּכָל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר כְּשָׁמְעֲכֶם֙ אֶת־ק֣וֹל הַשֹּׁפָ֔ר וַאֲמַרְתֶּ֕ם מָלַ֥ךְ אַבְשָׁל֖וֹם בְּחֶבְרֽוֹן׃

[6] Hebrew: ‎וְאֶת־אַבְשָׁל֗וֹם הָלְכ֞וּ מָאתַ֤יִם אִישׁ֙ מִיר֣וּשָׁלִַ֔ם קְרֻאִ֖ים וְהֹלְכִ֣ים לְתֻמָּ֑ם וְלֹ֥א יָדְע֖וּ כָּל־דָּבָֽר׃

[7] Hebrew: ‎וַיִּשְׁלַ֣ח אַ֠בְשָׁלוֹם אֶת־אֲחִיתֹ֙פֶל הַגִּֽילֹנִ֜י יוֹעֵ֣ץ דָּוִ֗ד מֵֽעִירוֹ֙ מִגִּלֹ֔ה בְּזָבְח֖וֹ אֶת־הַזְּבָחִ֑ים וַיְהִ֤י הַ֙קֶּשֶׁר֙ אַמִּ֔ץ וְהָעָ֛ם הוֹלֵ֥ךְ וָרָ֖ב אֶת־אַבְשָׁלֽוֹם׃

[8] Hebrew:  ‎בְּזָבְח֖וֹ אֶת־הַזְּבָחִ֑ים.

[9] Genesis 31:54:  “Then Jacob offered sacrifice upon the mount (‎וַיִּזְבַּ֙ח יַעֲקֹ֥ב זֶ֙בַח֙), and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.”