Text -- 2 Samuel 15:22 (NET)

15:22 So David said to Ittai, “Come along then.” So Ittai the Gittite went along, accompanied by all his men and all the dependents who were with him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 15:22

For being so deeply engaged for David, he durst not leave his little ones to Absalom's mercy.

TSK: 2Sa 15:22

and all the little : Sir John Chardin informs us,in a manuscript note on this place, that it is usual with the greatest part of the eastern people, especially the Arabs, to carry their whole family with them when they go to war. 2Sa 15:22

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Sa 15:22

For being so deeply engaged for David, he durst not leave his little ones to Absalom’ s mercy.

Gill: 2Sa 15:22

And David said unto Ittai, go, and pass over,.... It being his resolution to abide with him, he urged him no more to depart, but bid him pass over the brook Kidron before him:

and Ittai the Gittite passed over, and all his men; the six hundred Gittites that were under his command:

and all the little ones that were with him; that belonged to him and his men, and no doubt their wives also.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 15:22

¹ tn Heb “Come and cross over.”

² tn Heb “crossed over.”

³ tn Heb “all the little ones.”

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 15:1-37

1 Absalom, by fair speeches and courtesies, steals the hearts of Israel.

7 Under pretence of a vow, he obtains leave to go to Hebron.

10 He makes there a great conspiracy.

13 David upon the news flees from Jerusalem.

19 Ittai will not leave him.

24 Zadok and Abiathar are sent back with the ark.

30 David and his company go up mount Olivet weeping.

31 He curses Ahithophel's counsel.

32 Hushai is sent back with instructions.

MHCC: 2Sa 15:13-23

David determined to quit Jerusalem. He took this resolve, as a penitent submitting to the rod. Before unrighteous Absalom he could justify himself, and stand out; but before the righteous God he must condemn himself, and yield to his judgments. Thus he accepts the punishment of his sin. And good men, when they themselves suffer, are anxious that others should not be led to suffer with them. He compelled none; those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be. Thus Christ enlists none but willing followers. David cannot bear to think that Ittai, a stranger and an exile, a proselyte and a new convert, who ought to be encouraged and made easy, should meet with hard usage. But such value has Ittai for David's wisdom and goodness, that he will not leave him. He is a friend indeed, who loves at all times, and will adhere to us in adversity. Let us cleave to the Son of David, with full purpose of heart, and neither life nor death shall separate us from his love.

Matthew Henry: 2Sa 15:13-23

Here is, I. The notice brought to David of Absalom's rebellion, 2Sa 15:13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service.

II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon - What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, 2Sa 15:14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now,"thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit."Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Psa 51:18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering.

III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (2Sa 15:15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth, Ecc 10:7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, 2Sa 15:18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps - his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, 2Sa 15:17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers.

IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes.

1. David dissuaded him from going along with him, 2Sa 15:19, 2Sa 15:20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: " Should I make thee go up and down with us? No, return with thy brethren."Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, " Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art."David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Psa 61:7.

2. Ittai bravely resolved not to leave him, 2Sa 15:21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love.

V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, Joh 18:1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, 2Sa 15:23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

Keil-Delitzsch: 2Sa 15:22-29

After this assurance of his devotedness, David let Ittai do as he pleased. ועבר לך , "go and pass on." עבר does not mean to pass by, but to go forward. Thus Ittai and his men and all his family that was with him went forward with the king. By "the little ones"( taph ) we are to understand a man's whole family, as in many other instances (see at Exo 12:37).

2Sa 15:22-23

The king crosses the Kidron, and sends the priests back with the ark to Jerusalem. - 2Sa 15:23. All the land (as in 1Sa 14:25) wept aloud when all the people went forward; and the king went over the brook Kidron, and all the people went over in the direction of ( lit . in the face of) the way to the desert. The brook Kidron is a winter torrent, i.e., a mountain torrent which only flows during the heavy rains of winter ( χείμαῤῥος τοῦ Κεδρών , Joh 18:1). It is on the eastern side of Jerusalem, between the city and the Mount of Olives, and derives its name from the appearance of the water when rendered muddy through the melting of the snow (cf. Job 6:16). In summer it is nothing more than a dry channel in the valley of Jehoshaphat (see Robinson, Pal . i. 396, and v. Raumer, Pal. p. 309, note 81). "The wilderness" ( midbar ) is the northern part of the desert of Judah, through which the road to Jericho and the Jordan lay.

2Sa 15:24

Zadok the priest and all the Levites (who were in Jerusalem) left the city with the fugitive king, bearing the ark of the covenant: "And they set down the ark of God, and Abiathar came up, till all the people had come completely over from the city." ויּעל , ἀνέβη , ascendit (lxx, Vulg . ), may probably be accounted for from the fact that Abiathar did not come to join the fugitives till the procession halted at the Mount of Olives; so that עלה , like ἀναβαίνειν , merely refers to his actually going up, and ויּעל affirms that Abiathar joined them until all the people from the city had arrived. The rendering proposed by Michaelis and Böttcher ("he offered sacrifices") is precluded by the fact that עלה never means to sacrifice when written without עולה , or unless the context points distinctly to sacrifices, as in 2Sa 24:22; 1Sa 2:28. The ark of the covenant was put down, because those who went out with the king made a halt, to give the people who were still coming time to join the procession.

2Sa 15:25-26

Then the king said to Zadok, "Take back the ark of God into the city! If I find favour in the eyes of Jehovah, He will bring me back and let me see Him (i.e., himself: the reference is to God) and His dwelling (i.e., the ark of the covenant as the throne of the divine glory in the tent that had been set up for it). But if He thus say, I have not delight in thee; behold, here am I, let Him do to me as seemeth good to Him." Thus David put his fate in believing confidence into the hand of the Lord, because he felt that it was the Lord who was chastising him for his sons through this rebellion.

2Sa 15:27-28

He also said still further to Zadok, "Thou seer! return into the city in peace." אתּה הרואה , with ה interrog ., does not yield any appropriate sense, as ה cannot stand for הלוא here, simply because it does not relate to a thing which the person addressed could not deny. Consequently the word must be pointed thus, הראה (with the article), and rendered as a vocative, as it has been by Jerome and Luther. ראה , seer, is equivalent to prophet. He applies this epithet to Zadok, as the high priest who received divine revelations by means of the Urim. The meaning is, Thou Zadok art equal to a prophet; therefore thy proper place is in Jerusalem (O. v. Gerlach). Zadok was to stand as it were upon the watch there with Abiathar, and the sons of both to observe the events that occurred, and send him word through their sons into the plain of the Jordan. "Behold, I will tarry by the ferries of the desert, till a word comes from you to show me," sc., what has taken place, or how the things shape themselves in Jerusalem. Instead of בּעברות , the earlier translators as well as the Masoretes adopted the reading בּערבות , "in the steppes of the desert."The allusion in this case would be to the steppes of Jericho (2Ki 25:5). But Böttcher has very properly defended the Chethib on the strength of 2Sa 17:16, where the Keri has ערבות again, though עברות is the true reading (cf. 2Sa 19:19). The "ferries of the desert"are the places where the Jordan could be crossed, the fords of the Jordan (Jos 2:7; Jdg 3:28).

2Sa 15:29

Zadok and Abiathar then returned to the city with the ark of God.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 15:13-37

David's flight from Jerusalem 15:13-37

The people of Israel had formerly given the kingdom to David as a gift (5:1-3), but now they took that gift from him (v. 13).²³⁷ David knew that Absalom was popular with the people. Evidently he fled Jerusalem to save his own life and to spare the capital from destruction. Perhaps Absalom planned to destroy David's capital as well as to kill the king and reassert Judean supremacy. Clearly David planned to return to Jerusalem (v. 16). He was fleeing from an attack, not going into exile. The Cherethites and Pelethites were David's bodyguard. The 600 men from Gath (v. 18) were probably mercenary soldiers. These foreigners were loyal to David even when his own son deserted him.

"Ancient kings quite often preferred to employ foreign bodyguards, since they were unlikely to be affected by local political considerations or won over by local political factions."²³⁸

David later repaid Ittai, another former resident of Gath, for his loyalty by making him commander of one-third of his army (18:2). David urged Ittai to return to Jerusalem and to remain loyal to him there (v. 19), but Ittai insisted on accompanying the king. Ittai's commitment to David (vv. 19-22) recalls Ruth's commitment to Naomi (Ruth 1:16-17). David crossed the Kidron Valley immediately east of Zion and moved up the Mount of Olives that lay on the other side of the valley. In this he anticipated the movement of his descendant, Jesus Christ, who also crossed the Kidron Valley to pray on Mt. Olivet during His passion (John 18:1).

At this time there were two leading priests in Israel, Zadok (who was also a prophet, v. 27) and Abiathar. Probably Zadok was responsible for worship in Jerusalem where David had built a new structure to house the ark. Abiathar seems to have functioned for many years as David's personal chaplain. Earlier Zadok had been in charge of the Gibeon sanctuary (1 Chron. 16:39-42). God's "habitation" (v. 25) most likely refers to the new tent David had recently completed in Jerusalem (cf. 1 Chron. 15:1).

These facts suggest another reason for Absalom's rebellion and the support he enjoyed. Many of the Israelites probably considered David's projects of building a new tabernacle and bringing the ark into Jerusalem inappropriate since Jerusalem was a formerly Canaanite stronghold. Many other people may have shared Michal's reaction (6:16-20).²³⁹

David's complete submission to God's authority over his life is admirable (v. 26). The phrase "the fords of the wilderness" (v. 28) probably refers to the place people forded the Jordan River near the wilderness of Judah (cf. 17:22). David did not believe superstitiously that the presence of the ark would insure his victory (cf. 1 Sam. 4:3).

David trudged up the Mount of Olives attired for mourning (v. 30), praying as he wept (v. 31). On Mt. Olivet David was still only a few hundred yards from the City of David. It rises about 200 feet above the city to its east. Walking barefoot (v. 30) symbolized "the shameful exile on which he is now embarking (cf. Isa 20:2-3; cf. similarly Mic 1:8)."²⁴⁰ David's friend (i.e., counselor) Hushai came from a family that evidently lived on Ephraim's southern border between Bethel and Ataroth (Josh. 16:2).²⁴¹ He was probably quite old.

Chapter 15 teaches us a lot about friendship. Absalom is the negative example, and David's supporters as he left Jerusalem are the positive ones. David lost Absalom as a friend because he failed to reach out to him in forgiveness. David won the friendship of many others in Israel because he had a heart for God that expressed itself in loving kindness for people (cf. Matt. 22:37-39). This made people love David, and we see the marks of their friendship in their dealings with David in this chapter. The king's servants modeled true servanthood by offering to do whatever David needed them to do (vv. 15-18). Ittai expressed his friendship by being a companion to David (vv. 19-23). Zadok and Abiathar became informants and made sure their friend had the information he needed to guarantee his welfare (vv. 24-29). Hushai was willing to hazard his own safety to defend David in the presence of his enemies (vv. 30-37). These people proved to be "sheltering trees"²⁴² for their friend in his hour of need.

"Meanwhile David showed a commendable attitude very much in contrast to Absalom's arrogance. He was completely willing to submit to God's will (verses 25f.), whatever that might prove to be. Such willingness to surrender leadership at the right time is another hallmark of good leadership."²⁴³

Guzik: 2Sa 15:1-37

2 Samuel 15 - Absalom's Rebellion

A. Absalom's deceptive take-over.

1. (1-6) Absalom steals the hearts of the men of Israel.

After this it happened that Absalom provided himself with chariots and horses, and fifty men to run before him. Now Absalom would rise early and stand beside the way to the gate. So it was, whenever anyone who had a lawsuit came to the king for a decision, that Absalom would call to him and say, "What city are you from?" And he would say, "Your servant is from such and such a tribe of Israel." Then Absalom would say to him, "Look, your case is good and right; but there is no deputy of the king to hear you." Moreover Absalom would say, "Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice." And so it was, whenever anyone came near to bow down to him, that he would put out his hand and take him and kiss him. In this manner Absalom acted toward all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.

a. Chariots and horses, and fifty men to run before him: This means that Absalom did not want the chariot for speed, but to make an impressive procession. This is Absalom the politician, sensing what the people want and knowing how to provide them with the image of what they want.

i. Samuel - who anointed Absalom's father - never went around with horses and chariots and an entourage. Samuel traveled on foot - and as a man, Absalom wasn't worthy to be mentioned in the same breath as Samuel.

b. Whenever anyone who had a lawsuit came to the king for a decision: Ancient kings were more than the heads of government, they were also the "supreme court" of their kingdom. If someone believed that a local court did not give them justice they appealed to the court of the king, where the king or a representative of the king heard their case.

c. Your case is good and right; but there is no deputy of the king to hear you: Absalom stirred up dissatisfaction with David's government and campaigned against David by promising to provide justice that David denied the people.

d. Oh, that I were made judge in the land . . . I would give him justice: Absalom had reason to be disillusioned with David's administration of justice. When Amnon raped Tamar David did nothing; when Absalom did something about it, David banished Absalom and kept him at a distance even when he came back.

e. Whenever anyone came near to bow down to him, that he would put out his hand and take him and kiss him: Absalom was skilled at projecting a "man of the people" image. In an obvious display, he wouldn't let others bow down to him but would lift them up, shake their hand, and embrace them.

i. From what we know of Absalom we can guess that he really didn't consider himself a "man of the people" at all. He regularly acted as if he was above others and the laws that applied to others didn't apply to him. He knew he was better looking, better connected, better off, and had better political instincts than most anyone. But these political instincts made Absalom know that he had to create the image of a man of the people.

ii. In ancient Israel they were too easily impressed by image and too slow to see or appreciate the reality behind the image. Since then, we are only more impressed by image over reality.

iii. "Absalom appeared to be the real and was the undisputed heir to the throne; David could not, in the course of nature, live very long; and most people are more disposed to hail the beams of the rising, than exult in those of the setting, sun." (Clarke)

f. Absalom stole the hearts of the men of Israel: Absalom's cunning campaign worked. He became more popular and more trusted than David.

i. Absalom knew exactly how to do this.

· He carefully cultivated an exciting, enticing image (chariots and horses, and fifty men to run before him)

· He worked hard (Absalom would rise early)

· He knew where to position himself (beside the way to the gate)

· He looked for troubled people (anyone who had a lawsuit)

· He reached out to troubled people (Absalom would call to him)

· He took a personal interest in the troubled person (What city are you from?)

· He sympathized with the person (your case is good and right)

· He never attacked David directly (no deputy of the king to hear you)

· He left the troubled person more troubled (no deputy of the king to hear you)

· Without directly attacking David, Absalom promised to do better (Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice)

ii. Absalom's clever approach made him able to subvert and divide David's kingdom without saying any specific thing that could condemn him. If someone objected Absalom would simply say, "Tell me one specific thing that I have said or done." In fact, Absalom could do all this and say, "I'm helping David to deal with all this discontent" while Absalom was in fact promoting discontent.

iii. David was Israel's greatest king - and Israel became dissatisfied with him and let a wicked, amoral man steal their hearts. How could it happen?

· Because David was getting older

· Because David's sins diminished his standing

· Because people like change and Absalom was exciting

· Because Absalom was very skilled and cunning

· Because David had to enter into the fellowship of His sufferings, and be rejected like the Son of David would later be rejected

iv. "Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people." (Clarke)

iv. We might say that Absalom's greatest sin was impatience. Absalom "seemed to stand nearest to the throne; but his sin was, that he sought it during his father's life, and endeavoured to dethrone him in order to sit in his stead." (Clarke)

2. (7-10) Absalom plans the overthrow of David's kingdom.

Now it came to pass after forty years that Absalom said to the king, "Please, let me go to Hebron and pay the vow which I made to the LORD. For your servant took a vow while I dwelt at Geshur in Syria, saying, 'If the LORD indeed brings me back to Jerusalem, then I will serve the LORD.'" And the king said to him, "Go in peace." So he arose and went to Hebron. Then Absalom sent spies throughout all the tribes of Israel, saying, "As soon as you hear the sound of the trumpet, then you shall say, 'Absalom reigns in Hebron!'"

a. After forty years: This may be Absalom's age at the time, but some believe that this is a minor corruption of the text and that it should read four years, based on the readings in Syriac and Arabic translations, Josephus, and some Hebrew manuscripts.

b. Let me go to Hebron and pay the vow which I made to the LORD: Absalom committed treason under the guise of worship. He knew that the appearance of spirituality could work in his favor.

i. It is possible - perhaps likely - that Absalom did all this feeling spiritual and in God's will. Men in Absalom's place often deceive themselves with words like this: "Lord, You know we need new leadership. Thank you for raising me up for such a time as this. Guide me and bless me, Oh Lord, as I endeavor to do what is best for Your people."

ii. Divisive people almost never see themselves as divisive. They see themselves as crusaders for God's righteous cause and often believe or hope God's hand is upon them. This is especially a problem when many will only believe a person is divisive if they admit they are divisive.

c. Go in peace: Ironically, these are David's last words to Absalom. Upon hearing these Absalom went to carry on the plot to overthrow David's kingdom

d. Absalom reigns in Hebron: Absalom counted on the hope that most of Israel would see this as succession not treason.

3. (11-12) Legitimacy for Absalom's government.

And with Absalom went two hundred men invited from Jerusalem, and they went along innocently and did not know anything. Then Absalom sent for Ahithophel the Gilonite, David's counselor, from his city; from Giloh; while he offered sacrifices. And the conspiracy grew strong, for the people with Absalom continually increased in number.

a. With Absalom went two hundred men invited from Jerusalem: Absalom wisely knew that he needed others to endorse - or to appear to endorse - his government. He counted on these two hundred men, who were not against David, to at least be silent - and give the impression that they were for Absalom.

i. When the innocent and unknowing are among the divisive, their silence is always received as agreement.

b. Absalom sent for Ahithophel the Gilonite, David's counselor: Absalom's government gained more prestige when one of David's top aides defected to his side.

i. Ahithophel was renowned for his wisdom and wise counsel (2 Samuel 16:23). Even wise men can be led into siding with divisive leaders. In Ahithophel's case it was probably prompted by a sense of personal hurt and bitterness because of what David did to Ahithophel's granddaughter Bathsheba (2 Samuel 11:3 and 23:34).

c. While he offered sacrifices: Absalom was careful to keep up his religious practices, both for the sake of image and because he was deceived enough to think that God wanted to bless him.

d. And the conspiracy grew strong: Once some started coming to Absalom's side it encouraged more and more to come. Momentum builds because others are doing it.

B. David escapes with the help of faithful friends.

1. (13-18) David flees from Jerusalem.

Now a messenger came to David, saying, "The hearts of the men of Israel are with Absalom." So David said to all his servants who were with him at Jerusalem, "Arise, and let us flee; or we shall not escape from Absalom. Make haste to depart, lest he overtake us suddenly and bring disaster upon us, and strike the city with the edge of the sword." And the king's servants said to the king, "We are your servants, ready to do whatever my lord the king commands." Then the king went out with all his household after him. But the king left ten women, concubines, to keep the house. And the king went out with all the people after him, and stopped at the outskirts. Then all his servants passed before him; and all the Cherethites, all the Pelethites, and all the Gittites, six hundred men who had followed him from Gath, passed before the king.

a. Arise, and let us flee; or we shall not escape from Absalom: David knew well that Absalom was a ruthless man who valued power over principle. He didn't want the city of Jerusalem to become a battleground (strike the city with the edge of the sword) so he fled the city.

b. The king's . . . the king . . . the king: The writer here wants to emphasize that David is the king, despite Absalom's treachery.

c. The king left ten women, concubines, to keep the house: David thought - and had reason to think - that these ten woman could be safely left behind. He felt he needed someone to look after the house.

i. Sadly, this also tells us that David had at least ten concubines. A concubine was essentially a legal mistress. In addition to David's many wives, this shows that David was a man who sometimes indulged his passions instead of restraining them in a godly way.

d. All the Cherethites, all the Pelethites: These men comprised David's personal bodyguard. The Gittites faithfully followed him from the time he lived among the Philistines (who followed him from Gath). These men who were faithful to David before he became successful also stick with him when his success seems to be fading away.

i. It is remarkable that in this defining moment foreigners rallied around David; it is more remarkable - and tragic - that his own countrymen and his own family are nowhere to be found.

e. Passed before the king: As David watched this procession leave Jerusalem and head for safety, he was greatly pained. This is reflected in the Psalm that David wrote during this time.

i. David was afraid: My heart is severely pained within me, and the terrors of death have fallen upon me. Fearfulness and trembling have come upon me, and horror has overwhelmed me. And I said, "Oh that I had wings like a dove! For then I would fly away and be at rest. Indeed, I would wander far off, and remain in the wilderness. I would hasten my escape from the windy storm and tempest." (Psalm 55:4-8)

ii. David put his trust in God: Lord, how they have increased who trouble me! Many are they who rise up against me. Many are they who say of me, "There is no help for him in God." But You, O Lord, are a shield for me, my glory and the One who lifts up my head. I cried to the Lord with my voice, and He heard me from His holy hill. I lay down and slept; I awoke, for the Lord sustained me. I will not be afraid of ten thousands of people who have set themselves against me all around. (Psalm 3:1-6)

iii. Psalms 41, 61, 62, and 63 were also written during this period.

2. (19-23) David's faithful friends.

Then the king said to Ittai the Gittite, "Why are you also going with us? Return and remain with the king. For you are a foreigner and also an exile from your own place. In fact, you came only yesterday. Should I make you wander up and down with us today, since I go I know not where? Return, and take your brethren back. Mercy and truth be with you." And Ittai answered the king and said, "As the LORD lives, and as my lord the king lives, surely in whatever place my lord the king shall be, whether in death or life, even there also your servant will be." So David said to Ittai, "Go, and cross over." Then Ittai the Gittite and all his men and all the little ones who were with him crossed over. And all the country wept with a loud voice, and all the people crossed over. The king himself also crossed over the Brook Kidron, and all the people crossed over toward the way of the wilderness.

a. Why are you also going with us? As David watched the procession of his faithful supporters, Ittai the Gittite caught his eye. David couldn't understand why this newly-arrived foreigner should risk such loyalty to David.

b. Return and remain with the king: In calling Absalom the king David shows that he will not cling to the throne. At that moment it seemed that Absalom would succeed, so David called him the king and left it unto the LORD.

c. As my lord the king lives: Ittai meant David, not Absalom. David told Ittai, "Remain with the king." Ittai answered back, "That's exactly what I intend to do - and you are the king."

d. Whatever place my lord the king shall be, whether in death or life, even there also your servant will be: Ittai was loyal to David when it looked to cost him something. True loyalty isn't demonstrated until it is likely to cost us to be loyal.

i. "Remember, the more rebels there are, the more need for us to be conspicuously loyal to our King." (Maclaren)

ii. We learn a lot from Ittai's demonstration of loyalty.

· Ittai did it when David was down

· Ittai did it decisively

· Ittai did it voluntarily

· Ittai did it having newly come to David

· Ittai did it publicly

· Ittai did it knowing that the fate of David became his fate

iii. "If Ittai, charmed with David's person and character, though a foreigner and a stranger, felt that he could enlist beneath his banner for life - yea, and declared that he would do so there and then-how much more may you and I, if we know what Christ has done for us, and who He is and what He deserves at our hands, at this good hour plight our troth to Him and vow, 'As the Lord liveth, surely in whatsoever place my Lord and Savior shall be, whether in death or life, even there also shall His servant be.' " (Spurgeon)

iv. We must determine that wherever Jesus is, we will be also. He lives in the heavenlies, so will we be. He is with His church, so will we be. He is busy in His work, so will we be. He is with children, so will we be.

e. Toward the way of the wilderness: Many years before David left the safety of Saul's palace to live as a fugitive. Those years in the wilderness prepared David to be king. God sends David out into the wilderness to continue the same work in his life.

i. "Ah! We do not like going over Kedron. When it comes to the pinch, how we struggle against suffering, and especially against dishonor and slander! How many there were who would have gone on pilgrimage, but that Mr. Shame proved too much for them; they could not bear to go over the black brook Kedron, could not endure to be made nothing of for the sake of the Lord of glory, but they even turned back." (Spurgeon)

3. (24-26) David's submission to God's chastening.

There was Zadok also, and all the Levites with him, bearing the ark of the covenant of God. And they set down the ark of God, and Abiathar went up until all the people had finished crossing over from the city. Then the king said to Zadok, "Carry the ark of God back into the city. If I find favor in the eyes of the LORD, He will bring me back and show me both it and His dwelling place. But if He says thus: 'I have no delight in you,' here I am, let Him do to me as seems good to Him."

a. Zadok also, and all the Levites with him, bearing the ark of the covenant of God: The priests were loyal to David, even though it would probably mean death for them if Absalom succeeded. It was good that the men who should have been spiritually sensitive to Absalom's evil and David's good were in fact sensitive to it.

b. Carry the ark of God back into the city: David trusted in God, not in the ark of the covenant. He was willing to let the ark go back to Jerusalem and put his fate in God's hands.

c. If I find favor in the eyes of the Lord, He will bring me back . . . if He says thus: "I have no delight in you," here I am, let Him do to me as seems good to Him: David's humble and chastened spirit proves he knew God dealt with him righteously. David submitted to God, but with an active submission, not a passive one.

4. (27-29) David sends the priests back to gather information.

The king also said to Zadok the priest, "Are you not a seer? Return to the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar. See, I will wait in the plains of the wilderness until word comes from you to inform me." Therefore Zadok and Abiathar carried the ark of God back to Jerusalem. And they remained there.

a. Are you not a seer? David recognized that Zadok was a prophet. A man of supernatural insight might be a valuable information source for David.

5. (30) David on the Mount of Olives.

So David went up by the Ascent of the Mount of Olives, and wept as he went up; and he had his head covered and went barefoot. And all the people who were with him covered their heads and went up, weeping as they went up.

a. David went up the Ascent of the Mount of Olives: When Jesus went from the Last Supper to the Garden of Gethsemane to pray, He essentially traced David's steps. Both David and Jesus suffered for sin, but Jesus suffered for our sins and David suffered for his own.

b. Wept as he went up; and he had his head covered and went barefoot: These were emblems of mourning. David was struck by the greatness of this tragedy for the nation, for his family, and for himself.

i. This wasn't a pity-party or soreness merely over the consequences of sin. "He is crushed by the consciousness that his punishment is deserved - the bitter fruit of the sin that filled all his later life with darkness. His courage and his buoyancy have left him." (Maclaren)

ii. "In light of all the facts it is almost certain that the tears David shed as he climbed Olivet, were rather those of humiliation and penitence, than those of self-centered regret. For Absalom there was no excuse, but David carried in his own heart ceaselessly the sense of his own past sin." (Morgan)

iii. This shows David to be a redeemed man. Some would say that God let David off easy - that he deserved the death penalty for adultery and murder. If God forgave him and spared David that penalty, surely David would just do it again. Those who say that don't understand how grace and forgiveness work in the heart of the redeemed. David's sin was ever before him - and in a strange combination of deep gratitude and horror over his forgiven sin, David never did it again.

6. (31-37) David hears of Ahithophel's defection to Absalom.

Then someone told David, saying, "Ahithophel is among the conspirators with Absalom." And David said, "O LORD, I pray, turn the counsel of Ahithophel into foolishness!" Now it happened when David had come to the top of the mountain, where he worshiped God; there was Hushai the Archite coming to meet him with his robe torn and dust on his head. David said to him, "If you go on with me, then you will become a burden to me. But if you return to the city, and say to Absalom, 'I will be your servant, O king; as I was your father's servant previously, so I will now also be your servant,' then you may defeat the counsel of Ahithophel for me. And do you not have Zadok and Abiathar the priests with you there? Therefore it will be that whatever you hear from the king's house, you shall tell to Zadok and Abiathar the priests. Indeed they have there with them their two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son; and by them you shall send me everything you hear." So Hushai, David's friend, went into the city. And Absalom came into Jerusalem.

a. Turn the counsel of Ahithophel into foolishness! David knew that Ahithophel was normally a good advisor, but he prayed that the counsel he gave to Absalom would be foolish.

i. "This was done accordingly: great is the power of faithful prayer. The queen-mother of Scotland was heard to say, that she more feared the prayers of John Knox than an army of fighting men." (Trapp)

b. David had come to the top of the mountain, where he worshipped God: David's life was in danger and he had to flee. Yet he took time to stop at the top of the Mount of Olives, look back upon Jerusalem and the tabernacle, and he worshipped God. David knew worship was always important and could worship when circumstances were bad.

b. Then you may defeat the counsel of Ahithophel for me: David sent Hushai, his other aide, back to Jerusalem to frustrate Ahithophel's counsel to Absalom.

c. Absalom came into Jerusalem: Absalom came into Jerusalem as a cunning, wicked rebel. David came into Jerusalem as a brave, noble conqueror (2 Samuel 5:6-7). Jesus came into Jerusalem as a servant-king (Matthew 21:4-10).

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 15 (Chapter Introduction)

Overview

2Sa 15:1, Absalom, by fair speeches and courtesies, steals the hearts of Israel; 2Sa 15:7, Under pretence of a vow, he obtains leave to go to Hebron; 2Sa 15:10, He makes there a great conspiracy; 2Sa 15:13, David upon the news flees from Jerusalem; 2Sa 15:19, Ittai will not leave him; 2Sa 15:24, Zadok and Abiathar are sent back with the ark; 2Sa 15:30, David and his company go up mount Olivet weeping; 2Sa 15:31, He curses Ahithophel’s counsel; 2Sa 15:32, Hushai is sent back with instructions.

Poole: 2 Samuel 15 (Chapter Introduction)

SAMUEL CHAPTER 15

Absalom stealeth the hearts of Israel, 2Sa 15:1-6 . Under pretence of a vow obtaineth leave to go to Hebron: there with Ahithophel’ s aid he conspires to be king, 2Sa 15:7-12 . David fleeth from Jerusalem with all his men; leaveth ten of his concubines, 2Sa 15:13-37 .

As being the king’ s eldest son, now Amnon was dead; for Chileab, who was his eldest brother, 2Sa 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.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 15 (Chapter Introduction)

(2Sa 15:1-6) Absalom's ambition.

(2Sa 15:7-12) His conspiracy.

(2Sa 15:13-23) David leaves Jerusalem.

(2Sa 15:24-30) David sends back the ark.

(2Sa 15:31-37) He prays against Ahithophel's counsel.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 15 (Chapter Introduction)

Absalom's name signifies " the peace of his father," yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom's rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people's affections (2Sa 15:1-6). II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there (2Sa 15:7-12). III. The notice brought of this to David, and his flight from Jerusalem thereupon (2Sa 15:13-18). In his flight we are told, 1. What passed between him and Ittai (2Sa 15:19-22). 2. The concern of the country for him (2Sa 15:23). 3. His conference with Zadok (2Sa 15:24-29). 4. His tears and prayers upon this occasion (2Sa 15:30-31). 5. Matters concerted by him with Hushai (2Sa 15:32-37). Now the word of God was fulfilled, that he would " raise up evil against him out of his own house." , 2Sa 12:11.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 15 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 15

This chapter relates how that Absalom by various artful methods stole away the hearts of the people of Israel, 2Sa 15:1; that pretending a vow he had made, he got leave of the king to go to Hebron to perform it, 2Sa 15:7; where he formed a considerable conspiracy, 2Sa 15:10; of which David having information, thought it advisable to depart from Jerusalem, both for his own safety, and the good of the city, which he did with his family, and guards, and much people, 2Sa 15:13; though he would have persuaded Ittai the Gittite to have returned, but could not prevail upon him, 2Sa 15:19; however, he sent back the priests and the Levites with the ark, lest any harm should come to that, 2Sa 15:24; and as he and the people went up the mount of Olives weeping, it was told him that Ahithophel was among the conspirators, on which he put up a prayer that his counsel might be infatuated, 2Sa 15:30; and Hushai the Archite coming to him at that juncture, he sent him back to Jerusalem to defeat the counsel of Ahithophel, and to send him word by the priests what he should hear there from time to time, 2Sa 15:32.