Besides having a very handsome person, Absalom possessed great energy of mind, very agreeable manners, and lofty ambition. However, having obtained perfect reconciliation with his father, he began to meditate rebellion against him. He started this process by securing chariots and horses (contrary to the Lord’s express command concerning His people’s kings), and fifty men were employed to run before him. By these means, Absalom presented an imposing appearance; and this, combined with his handsome person and princely demeanor, made him the object of general attention and respect among the people.

Having thus laid the groundwork for his scheme of rebellion, Absalom took another step. He proceeded to treat the people with great condescension and familiarity. His interaction with them became free and unconstrained, full of blandness and good nature. He carefully adhered to every means that was likely to ingratiate himself in favor with the common people, and to promote his popularity to the greatest possible extent. He began to display a very deep interest in the case of persons who – supposing themselves to be wronged – had applied to David’s court of justice. To secure the goodwill of this class of individuals, Absalom rose early every morning and placed himself in the way of those who came to court with matters of dispute and litigation. Then, with great tenderness of manner and apparent attentiveness, he would inquire into their various causes; and he would express regret that more efficient means were not provided for the administration of justice. “Oh that I were made judge in the land,” he cried, “that every man that hath any suit or cause might come unto me, and I would do him justice!” All this was accompanied with the greatest kindness; and it was done in such a manner as to produce an impression of Absalom’s diligence, self-denial, and aptitude for business – and especially to fascinate the people with his good nature and accessibility. In this manner, Absalom conducted himself so successfully that he became extensively popular; and thus, as described in the language of the inspired record, he “stole the hearts of the men of Israel” from his father David – 40 years after David had won them to himself by his slaying of Goliath and subsequent victories (1 Sam. 17 and 18).

Having sufficiently prepared his way (as he believed), Absalom – under the pretense of fulfilling a vow which he said that he had made while he was in Geshur – asked permission of the king to go to Hebron, in order to serve the Lord by a sacrifice there. David readily gave him leave, and Absalom departed. But instead of directing his mind to any religious objective, he sent messengers throughout all the tribes of Israel, informing his supporters that as soon as they heard the trumpet blowing in Hebron, they should publicly proclaim that Absalom was made king in that city!

When the prince set out from Jerusalem on this rebellious enterprise, he took with him 200 men from Jerusalem. These men were entirely ignorant of his intentions. But after arriving at Hebron, while the sacrifice was being prepared, the fact became gradually known that the sacrifice was intended to be no private act of religious worship, but a regal inauguration feast! And as this intelligence spread, the people from all quarters crowded around the aspiring prince and greatly strengthened his support. But although his numerous body of followers must have greatly encouraged the confidence of the traitor-prince, they did not supply all that he required. He had as much need of wisdom in council as of numbers in the field; and in order to obtain this, he sent to the little town of Giloh and invited Ahithophel to come to him. Ahithophel was the most eminent man in Israel for knowledge and wisdom. His judgment in all matters of doubt was as decisive as if one had asked counsel of God Himself. He was David’s confidential adviser and chief counselor, and he was also the grandfather of Bathsheba (2 Sam. 11:3; 23:34). Nevertheless, upon receiving Absalom’s invitation, Ahithophel immediately accepted it and joined him at Hebron. From what he had heard of the extreme popularity of Absalom, he decided that David’s case was hopeless; and he thought that if the course of the rebel-prince was wisely directed, he would be certain to obtain the crown and the kingdom. And had it not been for the interposition of the Lord’s overruling Providence, such would have undoubtedly been the case!

Being informed of these rebellious proceedings, David instantly resolved to seek safety by fleeing from Jerusalem. It seems that an anxiety to preserve the inhabitants of the city from slaughter contributed to bring the king to this reso-
lution; but there can be little doubt that he also felt unable, with the handful of troops that were with him at that time in the royal city, to repel the strong tide of rebellion which was rolling over the country in favor of Absalom. Accordingly, he ordered his family and friends to prepare for immediate departure from the capital city. Although he was certainly deeply wounded as a father, and humbled and outraged as a sovereign; David retained all his wisdom, judgment, and self-possession. His planned to retire across the Jordan River and endeavor to reach Mahanaim, where he hoped to at least secure the safety of himself and his family.

David’s plan was a wise one, but it was a work of great difficulty and peril to carry it into effect. The hurried retreat of the king and his household was immersed in immense danger. But never, perhaps, did a man display more true nobility of soul and sterling piety than David did on that day. His whole court – with all his faithful attendants, his bodyguard and other soldiers, and all those who attached themselves to him – sallied forth from the city of Jerusalem on the morning of that sorrowful day.

Having emerged from the city, David’s party made their first halt at a place called Beth-maachah. Here they were arranged into something like regular order. The bodyguard of the king – the Cherethites and Pelethites – took the lead, followed by the regular soldiers; and then came the 600 men who had accompanied David in his wanderings, before his accession to the throne. The king and his household and friends came next, and a guard of soldiers covered the rear.

As they thus proceeded, the king observed Ittai of Gath among his followers. David urged him to return, and advised him to not expose himself and his men to danger and travel on his account; and he gave him his blessing. But the noble-minded Philistine promptly and positively refused to leave the king; he declared – with the utmost fervor – his determination to share the fate of his sovereign, whether in life or in death. Ittai was a picture of a true friend indeed, who loves at all times, and who will not flee away in times of adversity. Let us imitate his example and cling to our King – the Son of David – with full purpose of heart! Neither life nor death shall separate us from His love!

Thus the procession passed on – descending the valley east of the city, and then crossing the brook Kidron and going up the slopes of Mount Olivet. But it was not until then that the general population seems to have comprehended the serious nature of this measure. Now they saw that the king had resolved to abandon the city and leave the area; and as this conviction became general, a universal cry of sorrow ascended to the skies.

As they went up the hill, the king’s company was joined by another procession which came to accompany David in his flight. This group was comprised of the two high priests – Zadok and Abiathar – and a troop of Levites who were carrying the Ark of God, which they had taken from the sanctuary on Mount Zion. But David would not allow this. He would not consent to taking the Ark with him in his wanderings and dangers. He had too sacred a regard for the symbol of the presence of Jehovah to expose it to the uncertainties of his flight, and to the war-like struggles which were likely to be the result of this rebellion. David also had faith in God, which did not rely on a sacred symbol to confer any additional benefit on him than that which he would receive from full confidence in the mercy and protection of Jehovah alone. Therefore, with words that clearly showed his trust in the Lord, the afflicted king commanded the priests and Levites to return the Ark to the city. Nevertheless, he saw that this incident might be turned to his favor in these difficult circumstances. It would be vastly beneficial for him to have confidential friends in Jerusalem, for they could communicate with him concerning the measures which his rebellious son would adopt, so that he might attempt to frustrate them. Therefore, David urged Zadok and Abiathar to return to the city, telling them that he would stay in the wilderness until Ahimaaz and Jonathan (the high priests’ sons) would bring him intelligence of the course taken by Absalom.

When David and his followers reached the summit of Mount Olivet, the afflicted sovereign was told of Ahithophel’s defection to Absalom; and this news deeply affected him. From the effects of such treason, he felt that there was only one refuge; and to this, he instinctively turned with all the power of his devout mind. Lifting up his weeping eyes to heaven, he exclaimed, “O Lord, I pray thee, turn the counsel of Ahithophel into foolishness!” And he gave vent to his feelings on this occasion in the 55th Psalm, and probably also in the 3rd and the 109th. But the mortal enemies to whom David refers in these Psalms are only a picture of the betrayer of the Son of David. Christ was treated with all possible treachery and cruelty; and yet His wisdom, meekness, and patience were perfect. Let us follow, cling to, and serve Him – in life and in death!

At this same time, Hushai, a close friend of David, joined him – showing every demonstration of profound grief and sympathy for his sorrowful situation. Hushai was also a man who was known for wisdom, and his presence seems to have imparted a ray of consolation and hope to the mind of the depressed and afflicted king. David immediately saw that the presence of this wise man in the city of Jerusalem might be one of the greatest possible advantages to his cause. Accordingly, he told Hushai that if he would return to the city, and place himself in the council and confidence of Absalom, he might be able to counteract the counsel of Ahithophel – thereby most effectually serving his rightful sovereign. David also reminded him that the high priests, Zadok and Abiathar, were also supporters of his cause; and their sons were pledged to bring him information of what was transpiring in Jerusalem. Therefore, if Hushai could discover Absalom’s secret intentions, there was an effectual way of communicating the information to the king. Hushai readily complied with this request, and returned to the city to perform this office as best as he could.

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