Text -- 2 Samuel 15:18-37 (NET)

15:18 All his servants were leaving with him, along with all the Kerethites, all the Pelethites, and all the Gittites– some six hundred men who had come on foot from Gath. They were leaving with the king. 15:19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new king, for you are a foreigner and an exile from your own country. 15:20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men with you. May genuine loyal love protect you!” 15:21 But Ittai replied to the king, “As surely as the Lord lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, there I will be as well!” 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. 15:23 All the land was weeping loudly as all these people were leaving. As the king was crossing over the Kidron Valley, all the people were leaving on the road that leads to the desert. 15:24 Zadok and all the Levites who were with him were carrying the ark of the covenant of God. When they positioned the ark of God, Abiathar offered sacrifices until all the people had finished leaving the city. 15:25 Then the king said to Zadok, “Take the ark of God back to the city. If I find favor in the Lord’s sight he will bring me back and enable me to see both it and his dwelling place again. 15:26 However, if he should say, ‘I do not take pleasure in you,’ then he will deal with me in a way that he considers appropriate.” 15:27 The king said to Zadok the priest, “Are you a seer? Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 15:28 Look, I will be waiting at the fords of the desert until word from you reaches me.” 15:29 So Zadok and Abiathar took the ark of God back to Jerusalem and remained there. 15:30 As David was going up the Mount of Olives, he was weeping as he went; his head was covered and his feet were bare. All the people who were with him also had their heads covered and were weeping as they went up. 15:31 Now David had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, “Make the advice of Ahithophel foolish, O Lord!” 15:32 When David reached the summit, where he used to worship God, Hushai the Arkite met him with his clothes torn and dirt on his head. 15:33 David said to him, “If you leave with me you will be a burden to me. 15:34 But you will be able to counter the advice of Ahithophel if you go back to the city and say to Absalom, ‘I will be your servant, O king! Previously I was your father’s servant, and now I will be your servant.’ 15:35 Zadok and Abiathar the priests will be there with you. Everything you hear in the king’s palace you must tell Zadok and Abiathar the priests. 15:36 Furthermore, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan. You must send them to me with any information you hear.” 15:37 So David’s friend Hushai arrived in the city, just as Absalom was entering Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 15:18

Or rather strangers, as Ittai their head is called, 2Sa 15:19, and they are called his brethren, 2Sa 15:20. Probably they were Philistines by birth, born in the city or territory of Gath, as the following words imply, who by David's counsel, and example, were won to embrace the true religion, and had given good proof of their military skill, and valour, and fidelity to the king.

Wesley: 2Sa 15:19

To Jerusalem, where thy settled abode now is.

Wesley: 2Sa 15:19

With Absalom who is now made king.

Wesley: 2Sa 15:19

Not much concerned in our affairs, and therefore not fit to be involved in our troubles.

Wesley: 2Sa 15:20

Thy countrymen the Gittites, 2Sa 15:18.

Wesley: 2Sa 15:20

Since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would shew to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness in making good all these promises which he had made, not to Israelites only, but to all true hearted proselytes, such as thou art.

Wesley: 2Sa 15:21

He is a friend indeed, who loves at all times, and will cleave to us in adversity. Thus should we cleave to the Son of David, that neither life, nor death may separate us from his love.

Wesley: 2Sa 15:22

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

Wesley: 2Sa 15:23

Or, Cedron, which was near Jerusalem. The very same brook that Christ passed over when he entered upon his sufferings, Joh 18:1.

Wesley: 2Sa 15:23

Which was between Jerusalem and Jericho.

Wesley: 2Sa 15:24

From the ark to the city, which was on higher ground, that so he being high-priest, might use his authority with the people, to persuade them to do their duty; and there he staid until all those whom he could persuade were gone forth.

Wesley: 2Sa 15:25

Out of care and reverence to the ark, which though it might be carried our to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and out of respect to the priests, whom, by this means, he thought he should expose to the rage of Absalom, as he had before exposed them to Saul's fury.

Wesley: 2Sa 15:25

That is, the tabernacle which David had lately built for it, 2Sa 6:17, in which the ark, and God, by means hereof, ordinarily dwelt.

Wesley: 2Sa 15:26

That we may not complain of what is, let us see God's hand in all events. And that we may not be afraid of what shall be, let us see all events in God's hand.

Wesley: 2Sa 15:27

A seeing, discerning, or observing man: for so the Hebrew verb raah is often used. And this suits well with David's mind: Thou art a wise man, and therefore fit to manage this great business, which requires prudence and secrecy.

Wesley: 2Sa 15:30

In testimony of his deep sorrow, and humiliation and shame for his sins.

Wesley: 2Sa 15:34

That is, as faithful to thee, as I have been to thy father. David's suggesting this crafty counsel must be reckoned amongst his sins. Nevertheless God was pleased to direct this evil advice to a good end.

Wesley: 2Sa 15:36

Not in Jerusalem, but in a place near it, to which they could easily send upon occasion.

Wesley: 2Sa 15:37

_How soon do royal cities and royal palaces change their masters? But we look for a kingdom which cannot be moved.

JFB: 2Sa 15:18-20

These were a body of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Addressing their commander, Ittai, he made a searching trial of their fidelity in bidding them (2Sa 15:19) abide with the new king.

JFB: 2Sa 15:23

A winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives.

JFB: 2Sa 15:24-25

Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it--not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself--but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's movements.

JFB: 2Sa 15:30

The same pathway over that mount has been followed ever since that memorable day.

JFB: 2Sa 15:30

With a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [CHALMERS].

JFB: 2Sa 15:31

This senator being the mainstay of the conspiracy.

JFB: 2Sa 15:32

Looking towards Jerusalem, where were the ark and tabernacle.

JFB: 2Sa 15:32

A native of Archi, on the frontiers of Benjamin and Ephraim (Jos 16:2). Comparing the prayer against Ahithophel with the counsel to Hushai, we see how strongly a spirit of fervent piety was combined in his character with the devices of an active and far-seeing policy.

Clarke: 2Sa 15:19

Thou art a stranger, and also an exile - Some suppose that Ittai was the son of Achish, king of Gath, who was very much attached to David, and banished from his father’ s court on that account. He and his six hundred men are generally supposed to have been proselytes to the Jewish religion.

Clarke: 2Sa 15:20

Mercy and truth be with thee - May God ever show thee mercy, as thou showest it to me, and his truth ever preserve thee from error and delusion!

Clarke: 2Sa 15:23

The brook Kidron - This was an inconsiderable brook, and only furnished with water in winter, and in the rains. See Joh 18:1.

Clarke: 2Sa 15:24

Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.

Clarke: 2Sa 15:25

Carry back the ark - David shows here great confidence in God, and great humility. The ark was too precious to be exposed to the dangers of his migrations; he knew that God would restore him if he delighted in him, and he was not willing to carry off from the city of God that without which the public worship could not be carried on. He felt, therefore, more for this public worship and the honor of God, than he did for his own personal safety.

Clarke: 2Sa 15:27

Art not thou a seer? return into the city in peace - That is, As thou art the only organ of the public worship, that worship cannot be carried on without thee; and as thou art the priest of God, thou hast no cause to fear for thy personal safety: the nation has not abandoned their God, though they have abandoned their king. It appears also, that he wished these priests, by means of their sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to send him frequent intelligence of the motions and operations of the enemy.

Clarke: 2Sa 15:30

Had his head covered - This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; Est 7:8 (note). See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito.

Clarke: 2Sa 15:31

Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices.

Clarke: 2Sa 15:32

Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man’ s journey! Reader, dost thou do likewise

Clarke: 2Sa 15:32

Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity.

Clarke: 2Sa 15:33

Then thou shalt be a burden unto me - It appears that Hushai was not a warrior, but was a wise, prudent, and discreet man, who could well serve David by gaining him intelligence of Absalom’ s conspiracy; and he directs him to form a strict confederacy with the priests Zadok and Abiathar, and to make use of their sons as couriers between Jerusalem and David’ s place of retreat.

Clarke: 2Sa 15:37

Absalom came into Jerusalem - It is very probable that he and his partisans were not far from the city when David left it, and this was one reason which caused him to hurry his departure

Reader, behold in the case of David a sad vicissitude of human affairs, and a fearful proof of their instability. 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, and for a time even by his God! See in his desolate state that there is none so exalted that God cannot abase, and none so abased that God cannot exalt. He was forsaken for a time, and his enemies triumphed; God returned, and his enemies were confounded. His crime, it is true, was great and God had declared by Nathan what had now come to pass. God is just, and in numberless instances sees right to show his displeasure even at those sins which his mercy has forgiven. In all cases it is a fearful and bitter thing to sin against the Lord.

TSK: 2Sa 15:18

Cherethites : 2Sa 8:18, 2Sa 20:7, 2Sa 20:23; 1Sa 30:14; 1Ki 1:38; 1Ch 18:17

Gittites : 2Sa 15:19-22, 2Sa 6:10, 2Sa 18:2; 1Sa 27:3

TSK: 2Sa 15:19

Ittai : 2Sa 18:2; Rth 1:11-13

TSK: 2Sa 15:20

go up and down : Heb. wander in going, Psa 56:8, Psa 59:15; Amo 8:12; Heb 11:37, Heb 11:38

seeing : 1Sa 23:13

mercy : 2Sa 2:6; Psa 25:10, Psa 57:3, Psa 61:7, Psa 85:10, Psa 89:14; Pro 14:22; Joh 1:17; 2Ti 1:16-18

TSK: 2Sa 15:21

As the Lord : 1Sa 20:3, 1Sa 25:26; 2Ki 2:2, 2Ki 2:4, 2Ki 2:6, 2Ki 4:30

surely : Rth 1:16, Rth 1:17; Pro 17:17, Pro 18:24; Mat 8:19, Mat 8:20; Joh 6:66-69; Act 11:23; Act 21:13; 2Co 7:3

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

TSK: 2Sa 15:23

all the country : Rom 12:15

the brook : The brook Kidron, which is but a few paces broad, runs along the valley of Jehoshaphat, east of Jerusalem, to the south-west corner of the city, and then, turning to the south-east, empties itself into the Dead Sea. Like the Ilissus, it is dry at least nine months in the year, being only furnished with water in the winter, and after heavy rainscaps1 . icaps0 ts bed is narrow and deep, which indicates that it must formerly have been the channel for waters which have found some other, and probably subterraneous course.

Kidron : 1Ki 2:37; Joh 18:1, Cedron

the wilderness : 2Sa 16:2; Mat 3:1, Mat 3:3; Luk 1:80

TSK: 2Sa 15:24

Zadok : 2Sa 15:27, 2Sa 15:35, 2Sa 8:17, 2Sa 20:25; 1Ki 1:8, 1Ki 2:35, 1Ki 4:2-4; 1Ch 6:8-12; Eze 48:11

bearing : 2Sa 6:13; Num 4:15, Num 7:9; Jos 3:3, Jos 3:6, Jos 3:15-17, Jos 4:16-18, Jos 6:4, Jos 6:6; 1Sa 4:3-5, 1Sa 4:11; 1Ch 15:2

TSK: 2Sa 15:25

Carry back : 2Sa 12:10, 2Sa 12:11; 1Sa 4:3-11; Jer 7:4

he will bring : Psa 26:8, Psa 27:4, Psa 27:5, Psa 42:1, Psa 42:2, Psa 43:3, Psa 43:4, Psa 63:1, Psa 63:2, Psa 84:1-3, Psa 84:10, Psa 122:1, Psa 122:9; Isa 38:22

habitation : 2Sa 6:17, 2Sa 7:2

TSK: 2Sa 15:26

I have not, 2Sa 22:20; Num 14:8; 1Ki 10:9; 2Ch 9:8; Isa 42:1, Isa 62:4; Jer 22:28, Jer 32:41; Mat 1:10

let : Jdg 10:15; 1Sa 3:18; Job 1:20, Job 1:21; Psa 39:9

TSK: 2Sa 15:27

a seer : 2Sa 24:11; 1Sa 9:9; 1Ch 25:5

return : 2Sa 15:34, 2Sa 15:36, 2Sa 17:17

TSK: 2Sa 15:28

2Sa 15:23, 2Sa 16:2, 2Sa 17:1, 2Sa 17:16

TSK: 2Sa 15:30

the ascent : Zec 14:4; Luk 19:29, Luk 19:37, Luk 21:37, Luk 22:39; Act 1:12

mount Olivet : Mount Olivet, so called from its abounding with olive trees, is situated east of Jerusalem, being separated from it only by the valley of Jehoshaphat and the brook Kidron. Josephus says it is five stadia, i.e., 625 geometrical paces from Jerusalem; and St. Luke (Act 1:12) says it is a Sabbath day’ s journey, or about eight stadia distant, i.e., to the summit. It forms part of a ridge of limestone hills, extending from north to south for about a mile; and it is described as having three, or, according to others, four summits; the central and highest of which overlooks the whole of the city, over whose streets and walls the eye roves as if in the survey of a model.

and wept as he went up : Heb. going up and weeping, Psa 42:3-11, Psa 43:1, Psa 43:2, Psa 43:5; Luk 19:41

his head covered : This custom was only practised by persons in great distress, or when convicted of great crimes. Thus Darius, when informed by Tyriotes, the eunuch, that his queen was dead, and that she had suffered no violence from Alexander, covered his head, and wept a long time; then throwing off the garment that covered him, he thanked the gods for Alexander’ s moderation and justice. 2Sa 19:4; Est 6:12; Jer 14:3, Jer 14:4

barefoot : Isa 20:2, Isa 20:4; Eze 24:17, Eze 24:23

weeping : Psa 126:5, Psa 126:6; Mat 5:4; Rom 12:15; 1Co 12:26

TSK: 2Sa 15:31

Ahithophel : 2Sa 15:12; Psa 3:1, Psa 41:9, Psa 55:12, Psa 55:14; Mat 26:14, Mat 26:15; Joh 13:18

O Lord : Psa 55:15, Psa 109:3

turn the counsel : 2Sa 16:23, 2Sa 17:14, 2Sa 17:23; Job 5:12, Job 12:16-20; Isa 19:3, Isa 19:11-25; Jer 8:8, Jer 8:9; 1Co 1:20, 1Co 3:18-20; Jam 3:15

TSK: 2Sa 15:32

the top : 2Sa 15:30; 1Ki 11:7; Luk 19:29

he worshipped : 1Ki 8:44, 1Ki 8:45; Job 1:20, Job 1:21; Psa 3:3-5, Psa 3:7, Psa 4:1-3, Psa 50:15, Psa 91:15

Hushai : 2Sa 16:16-19

Archite : Jos 16:2

coat rent : 2Sa 1:2, 2Sa 13:19

TSK: 2Sa 15:33

then thou : 2Sa 19:35

TSK: 2Sa 15:34

return : 2Sa 15:20; Jos 8:2; Mat 10:16

as I have been : 2Sa 16:16-19

then mayest : 2Sa 17:5-14

TSK: 2Sa 15:35

thou shalt tell : 2Sa 17:15, 2Sa 17:16

TSK: 2Sa 15:36

their two sons : 2Sa 15:27, 2Sa 17:17, 2Sa 18:19-33

TSK: 2Sa 15:37

friend : 2Sa 16:16; 1Ch 27:33

Absalom : 2Sa 16:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 15:18

Passed on - Rather, "crossed"the Brook Kidron, as in 2Sa 15:22-23.

Gittites - During David’ s residence in the country of the Philistines he attached such a band to himself; and after the settlement of his kingdom, and the subjugation of the Philistines, the band received recruits from Gath, perhaps with the king of Gath’ s consent. They were now under the command of Ittai the Gittite, a foreigner 2Sa 15:19, and "his brethren"2Sa 15:20. The number 600 probably indicates that this band or regiment of Gittites had its origin in David’ s band of 600 1Sa 23:13; 1Sa 27:2. They were at first, it is likely, all Israelites, then Gittites mixed with Israelites, and at last all Gittites.

Barnes: 2Sa 15:20

Thou camest but yesterday - Meaning, "Thou art not a native Israelite, but only a sojourner for a few years, it is not reason therefore that thou shouldst share my calamities. Return to thy place, thy adopted home Jerusalem, and to the king, Absalom"2Sa 15:34-35.

Barnes: 2Sa 15:24

Abiathar went up - i. e., continued to ascend the Mount of Olives. Abiathar was high priest 1Ki 2:35. Perhaps Zadok is addressed by David 2Sa 15:25 as the chief of those who were actually bearing the ark.

Barnes: 2Sa 15:27

Art not those a seer? - If the text be correct, the sense would be, "Art thou not a seer? therefore go back to the city, and observe, and certify me of what thou seest"2Sa 15:28. Others, by a slight alteration of the original text, read "Art not thou a chief"(priest), etc.

Barnes: 2Sa 15:30

His head covered - See the marginal references and Jer 14:3-4; Eze 24:17; the sign of deep mourning.

Barnes: 2Sa 15:32

Render ... "when David was come to the top of the mount where people worship God."The top here, and in 2Sa 16:1, is used almost as a proper name. No doubt there was a high-place upon the top of the Mount of Olives.

Poole: 2Sa 15:18

Of the Cherethites and the Pelethites See Poole on "2Sa 8:18" . The Gittites were either, first, Israelites by birth, called Gittites because they went with him to Gath, and abode with him in that country. Or rather, secondly, Strangers , as Ittai their head is called, 2Sa 15:19 , and they are called his brethren , 2Sa 15:20 ; and probably they were Philistines by birth born in the city or territory of Gath, as the following words imply, who by David’ s counsel, and example, and the success of his arms, were won to embrace and profess the true religion, and had given good proof of their military skill, and valour, and fidelity to the king.

Poole: 2Sa 15:19

Return to thy place either, first, To thy native country of Gath, where thou wilt be remote from our broils. Or, secondly, To Jerusalem, where thy settled abode now is.

And abide or, or abide ; for he could not both go to Gath, and tarry in Jerusalem with Absalom. Although this part of the verse lies otherwise in the Hebrew text, and may be rendered thus,

Return (to wit, to Jerusalem) and abide with the king (there);

for thou art a stranger and exile from thy own place ; or, in respect of thy own place , or, as concerning thy place , i. e. in regard of the place of thy birth and former habitation. With the king ; with Absalom, who is now made king by the choice of the people, and therefore is able to give thee that protection and encouragement which thou deservest; whereas I am in a manner deposed, and unable to do for thee what I desired and intended.

A stranger, and also an exile not much concerned in our affairs, and therefore not fit to be involved in our troubles.

Poole: 2Sa 15:20

Thou camest but yesterday by which it may be gathered that these were not the Israelitish soldiers which went with David to Gath, and came up with him from thence to Hebron, which was above thirty years before this time, but some proselytes which came from thence more lately. For though this word

yesterday be sometimes used of a time long before past, as 2Ki 9:26 Job 8:9 Isa 30:33; yet it seems to be here restrained to a shorter compass by the following words, and by the argument here used.

Go whither I may I know not whither; having now no certain dwelling-place.

Thy brethren thy countrymen and soldiers the Gittites, 2Sa 15:18 .

Mercy and truth be with thee since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would show to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness, in making good all those promises which he hath made, not to Israelites only, but in and with them to all true-hearted proselytes, such as thou art.

Poole: 2Sa 15:22

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

Poole: 2Sa 15:23

All the country i.e. the generality of the people by whom they passed; for it must be considered that Absalom’ s friends and partisans were gone to him to Hebron, and the rest of the people thereabouts were either well-willers to David, or at least moved with compassion at the sad and sudden change of so great and good a king, which was able to affect a heart of stone.

The brook Kidron was near Jerusalem. See Mat 26:36 Joh 18:1 .

Toward the way of the wilderness which was between Jerusalem and Jericho.

Poole: 2Sa 15:24

Bearing the ark of the covenant of God as a pledge of God’ s presence and assistance, and that David might inquire at it upon occasion.

They set down the ark of God either in expectation of drawing forth more people to David’ s party, if not from their loyalty to their lawful king, yet from their piety and reverence to the ark; or that all the people might pass along, and the ark might come in the rear of them for their safeguard and encouragement.

Abiathar went up either,

1. From the ark, which now was in the low ground, being near the brook Cedron, to the top of the Mount of Olives, whence he had the prospect of the city and temple, as appears from Mar 13:3 , where he could discern when the people ceased to come out of the city after David; which when they did, he gave notice to David that he should wait no longer, but march away and carry the ark with him. Or,

2. From the ark to the city, which was in a higher ground, that so he being high priest, might use his authority and interest with the people to persuade them to do their duty, in going forth to defend and help their king against his rebellious son; and there he staid until all those whom he could persuade were gone forth.

Poole: 2Sa 15:25

Carry back the ark of God into the city partly, out of care and reverence to the ark, which though sometimes it was and might be carried out to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and to expose it to all the hazards and inconveniences to which he himself was likely to exposed; partly, out of respect to the priests, whom, by this means, he thought he should expose to the rage of Absalom, as he had before exposed them to Saul’ s fury on another occasion 1Sa 22 ; and partly, that by this, means he might have the better opportunity to search out and to counterwork Absalom’ s plots; which was so necessary, not only for himself, but for the defence and maintenance of the ark, and all God’ s ordinances, and of the true religion.

His habitation i.e. the tabernacle which David had lately built for it, 2Sa 6:17 , in which the ark, and God, by means thereof, ordinarily dwelt. And hereby he insinuates another reason of his returning the ark to Jerusalem, be cause there was the tabernacle made for the receipt of it.

Poole: 2Sa 15:26

I have no delight in thee I will not receive thee into my favour, nor restore thee to thy throne and city, and to the enjoyment of my ark and ordinances.

Here am I ready to obey him, and to submit to his will and pleasure concerning me.

Poole: 2Sa 15:27

The king said also unto Zadok either because Abiathar was gone from him, 2Sa 15:24 , and not yet returned; or because David put more confidence in Zadok.

A seer i.e. either,

1. A prophet, for such were called seers , 1Sa 9:9 2Sa 24:11 Amo 7:12 . And such he may be called, either because he really had the gift of prophecy or because as the name of prophets is sometimes given to those who had not prophetical gifts, but were only officers and minsters devoted to and employed in God’ s worship and service, as 1Sa 10:5 , &c.; 1Ki 18:4,13 ; compare 1Ch 25:1-3 ; so it is reasonable that the name of seers be extended to the same latitude; and therefore he may properly and fitly be called a

seer , as he was with and under Abiathar the chief governor of the house and worship of God; who, by his office, was to instruct and direct the people in those matters, whereby he had many opportunities both of sifting out Absalom’ s counsels, and of minding the people of their duty to David, as he saw opportunity: which sense suits well with David’ s scope and design. Or,

2. A seeing , or discerning , or observing man ; for so the Hebrew verb raah is oft used. And this suits well with David’ s mind: Thou art a wise man, and therefore fit to manage this great business, which requires prudence and secrecy.

In peace as men of peace, giving over all thoughts of war, and devoting yourselves entirely to God’ s service.

Poole: 2Sa 15:30

He went barefoot in testimony of his deep sorrow, and humiliation and shame for his sins, whereby he had procured, this evil to himself; for these were the habits of mourners, 2Sa 19:4 Est 6:12 Isa 20:3,4 Jer 14:3,4 ; and to take a holy revenge upon himself for his former delicacy and luxury.

Poole: 2Sa 15:31

One told David or, David told , i.e. David being hereof informed, acquaints his friends and followers with it, to stir them up to join with him in the following prayer against him.

Turn the counsel of Ahithophel into foolishness either infatuate him, that he may give foolish counsel; or let his counsel be rejected as foolish, or spoiled by the foolish execution of it.

Poole: 2Sa 15:32

He worshipped God looking towards Jerusalem, where the ark and tabernacle was. Compare 1Ki 8:44,48 Da 6:10 .

Poole: 2Sa 15:33

Increasing my charge, and care, and sorrow for what may befall thee, and being but of little use to me: for it may seem he was an old man, and fitter for counsel than for war.

Poole: 2Sa 15:34

i.e. I will be as faithful to thee as I have been to thy father; which he neither was nor ought to be; and therefore the profession of this was great dissimulation. And David’ s suggesting this crafty counsel may be reckoned amongst his errors; which, proceeding from a violent temptation, and his present and pressing straits, God was pleased mercifully to pardon, and to direct this evil advice to a good end.

Poole: 2Sa 15:36

There with them not in Jerusalem, but in a place near to it, to which they could easily send upon occasion. See 2Sa 17:17 .

Haydock: 2Sa 15:18

Phelethi, the king's foreign guards, of Philistine extraction, chap. viii. 18. ---

Gethites, who had been probably induced to enter his service by Ethai, ver. 19. (Calmet) ---

Men. This number David kept up, in honour of those valiant companions who had defended him at Odollam, &c. (Salien) ---

It is observable, that David is attended only by his own family, and by strangers; representing Jesus Christ, who rejects the Synagogue and its sacrifices, while he makes choice of the Gentiles. (Calmet)

Haydock: 2Sa 15:19

Ethai. Many assert that he was the son of Achis, and had embraced the true religion. (Menochius) ---

King; Absalom, who will not molest you. (Haydock) ---

Some translate the Hebrew, "Return from the king." (Syriac [and] Arabic)

Haydock: 2Sa 15:20

The Lord. Hebrew, "mercy and truth with thee." As thou hast acted towards me, so mayest thou be rewarded. (Haydock)

Haydock: 2Sa 15:23

Cedron. Hebrew nachal Kidron, may signify, "the shady torrent," or "vale," as it is styled by Josephus. It does not take its name from cedars. It is dry in summer, and when filled with water, in only three steps across. (Doubdan xxvii.) ---

Desert, of Bethel, (Calmet) or of Jericho, where St. John the Baptist and our Saviour dwelt for some time. David passed over Kedron, only after he had dismissed the priests. (Menochius)

Haydock: 2Sa 15:24

Went up to the ark, or along with the rest. (Calmet)

Haydock: 2Sa 15:25

City. Abiathar had consulted the Lord for David, and received no answer; whence the king concluded that he had not suffered enough. (Menochius) ---

David displays a faith which could hardly have been expected of the carnal Jews. He confesses that God will reward the virtuous, and punish the wicked, independently of the ark, the symbol of his presence, and of which he deemed himself unworthy. (Calmet)

Haydock: 2Sa 15:27

Seer, supposing he was high priest, along with Abiathar, he might be thus addressed as one who consulted God by the ephod, as he might also, if he presided over the prophets, like Chonenias, 1 Paralipomenon xv. 22. (Dionysius) (Menochius) ---

Hebrew, " Art not thou a seer?" a prudent man, who may be of greater service to me in the city; (Haydock; or ) seest thou not "the state of my affairs?" Septuagint, "See and return." Follow my advice, or then act as your own wisdom dictates. (Calmet)

Haydock: 2Sa 15:30

Weeping, &c. David on this occasion wept for his sins, which he knew were the cause of all his sufferings. (Challoner) ---

Barefoot, like a criminal, or one in mourning, Isaias xx. 4., and Ezechiel xxiv. 17. (Calmet) ---

Covered, that the people might not see him. (Worthington)

Haydock: 2Sa 15:31

Infatuate: "render useless;" (Theodotion) "dissipate," Septuagint. (Calmet) ---

God hindered the wise counsel of Achitophel from being regarded. (Haydock)

Haydock: 2Sa 15:32

The Lord, before he lost sight of the holy city, where the ark was kept. (Calmet) ---

Arachite, a convert, (Menochius) from Arach, or Edessa. (St. Jerome, Trad. in Genesis x.)

Haydock: 2Sa 15:34

Defeat; ( dissipabis ) "render of no effect." (Haydock) ---

Thus princes keep spies in an enemy's country. (Calmet)

Gill: 2Sa 15:18

And all his servants passed on beside him,.... Or at his hand or side; his household servants walking perhaps some on one side of him, and some on the other, see 2Sa 16:6,

and all the Cherethites, and all the Pelethites; which were his bodyguards, see 2Sa 8:18,

and all the Gittites, six hundred men which came after him from Gath; which either came with him from Gath, when he conquered that city, and took it out of the hands of the Philistines, 2Sa 8:1; compared with 1Ch 18:1; and who might become proselytes, and be incorporated into the commonwealth of Israel, and into David's army, a troop of men, of which Ittai, after mentioned, was captain, 2Sa 15:22; or else these were Israelites, so called, because with David they sojourned in Gath a while, when he fled from Saul; and so Josephus ^l says, they were companions of him in his first flight, when Saul was living; and this number is just the number of the men that were with him at Gath, 1Sa 27:2; and it may be David kept a troop of men always of the same number, to whom he gave this name in memory of them, having been a set of trusty and faithful men to him: these, with the Cherethites and Pelethites:

passed on before the king: in this form and manner David and his men marched in their flight.

Gill: 2Sa 15:19

Then said the king to Ittai the Gittite,.... Who was over the band of Gittites, the six hundred men, 2Sa 15:22,

wherefore goest thou also with us? one should think the king should not have discouraged any from joining and following him, when his numbers were not very large, and the in such fear on account of Absalom:

return to this place; to Jerusalem, where his station was:

and abide with the king; with Absalom, who set himself up for king, and whom the people perhaps had proclaimed as such in Hebron, where the conspiracy began:

for thou art a stranger, and also an exile; not a native of Israel, but of another nation, and at a distance from it, and therefore not altogether under the same obligations to attend David in his troubles as others were; and by this it seems that he was a Gittite by nation, whatever the six hundred men were, and rather favours the first sense given of them in 2Sa 15:18.

Gill: 2Sa 15:20

Whereas thou camest but yesterday,.... From Gath, or from an expedition he and his men had been on:

should I this day make thee, go up and down with us? wander up and down from place to place with David, when he was but just come off a journey, weary and fatigued:

seeing I go whither I may; where it will be most safe for me, I know not where; may be obliged to flee here and there, which would be very inconvenient to Ittai in his circumstances:

return thou, and take back thy brethren; the six hundred men under him, and whom David could ill spare at this time, and yet, consulting their ease, advises to return to Jerusalem with them:

mercy and truth be with thee; the Lord show mercy and kindness to thee, in that thou hast shown favour and respect to me, and make good all his promises to thee, who hast been true and faithful to me.

Gill: 2Sa 15:21

And Ittai answered the king, and said,.... With an oath, as follows:

as the Lord liveth, and as my lord the king liveth; which he took to confirm what he after says, and to put an end to the debate between them:

surely, in what place my lord the king shall be, whether in death or life, even there also will thy servant be; signifying that he would attend him wherever he went, hazard his life in his cause, and live and die with him.

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.

Gill: 2Sa 15:23

And all the country wept with a loud voice,.... The people that came out of the country villages round about, upon the report of the king's leaving Jerusalem, because of his son's conspiracy against him; these wept when they saw him in the circumstances in which he was, obliged to fly from a rebellious son:

and all the people passed over; the people that were with David passed over Kidron, and so the Cherethites, and Pelethites:

the king also himself passed over the brook Kidron; this explains what place it was they passed over, which is not before mentioned, but is particularly named in the account of the king's passing over it; over which same brook the Messiah, his antitype, passed a little before his sufferings and death; of which brook; see Gill on Joh 18:1. It is often by Josephus ^m called a valley, sometimes a brook, it having little water, except in winter; Mr. Maundrell ⁿ says, it ran along the bottom of the valley of Jehoshaphat, a brook in the wintertime; but without the least drop of water in it all the time, says he, we were in Jerusalem; and so Reland ^o, that in summertime it ceases to be a river, and has the name of a valley; and Le Bruyn says ^p, it is at present dried up; it runs along the valley of Jehoshaphat, and is not above three paces broad; it has no other but rain water, which flows from the adjacent hills:

and all the people passed over to the way of the wilderness; which lay between Jerusalem and Jericho.

Gill: 2Sa 15:24

And, lo, Zadok also,.... The priest, as he is called, 2Sa 15:27,

and all the Levites were with him: with Zadok, or with David, and indeed with both; but the former is rather meant here, being the immediate antecedent:

bearing the ark of the covenant of God: these were the Kohathite Levites, whose business it was to bear the ark when carried from place to place, Num 3:31; called the ark of the covenant, because the law which was the covenant between God and the people, was put into it:

and they set down the ark of God: from off their shoulders, on which they carried it:

and Abiathar went up; who was the high priest, and whose business it was to attend the ark, and inquire before it, as occasion required; he went up very probably to the mount of Olives, later mentioned, 2Sa 15:30,

until all the people had done passing out of the city; for from the top of that mountain he could see the city of Jerusalem, and the people as they passed out of it, and observe when they were all come out, or however ceased coming, and so knew when it was a proper time to march forward.

Gill: 2Sa 15:25

And the king said unto Zadok, carry back the ark of God into the city,.... The reason of which is not easy to account for, since being carried back it would fall into the hands of the conspirators; and now the priests were with it to take care of it, and there might be occasion to inquire at it before the Lord; but David thought it being a sacred thing would not be violated by Absalom and his men, and that it would be safest in its own habitation or tabernacle, which David had built for it; for, that the reason of it should be, what Procopius Gazaeus suggests, cannot be given into, that he could not bear to carry about him the law, which accused of adulteries and murders:

if I shall find favour in the eyes of the Lord: if he will appear for me, be on my side, and deliver me from those who have risen up against me:

he will bring me again: to Jerusalem, and to his palace there:

and show me both it and his habitation; the ark, and the tabernacle he had erected for it, 2Sa 6:17.

Gill: 2Sa 15:26

But if he thus say, I have no delight in thee,.... As a king, or in his temporal prosperity, though he might and had delight in him as a chosen vessel of salvation, as a saint and child of God, and in his spiritual and everlasting welfare:

behold, here am I; his humble servant, ready to be, and do and suffer whatever is his pleasure:

let him do to me as seemeth good unto him; strip me of all the ensigns of royalty, dispossess me of my crown and kingdom, and dispose of me as seems good in his sight; who is a sovereign Being, and has a right to do with his creatures what he pleases.

Gill: 2Sa 15:27

And the king said unto Zadok the priest, art not thou a seer?.... A prophet, as well as a priest; see 1Sa 9:9; or a seeing, knowing, man; one that can penetrate into men and things, and so might be of more service to David at Jerusalem than with him: wherefore he said to him:

return into the city in peace; to the city of Jerusalem with peace, quietness, and satisfaction of mind; where he doubted not, at least hoped and wished, he would be in safety and prosperity, being one of the Lord's priests:

and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar; the one was of the line of Eleazar, and the other of the line of Ithamar.

Gill: 2Sa 15:28

See, I will tarry in the plain of the wilderness,.... Towards the way of which David and the people went when they came over Kidron, 2Sa 15:23,

until there come word from you to certify me; of the truth of the conspiracy, of the number of the conspirators, and who they are, what progress they have made, whether come to Jerusalem, and how they behave there, if come; or of anything relative hereunto he could get intelligence of.

Gill: 2Sa 15:29

Zadok therefore and Abiathar carried the ark of God again to Jerusalem,.... That is, ordered it to be carried, and took care that it was carried, by the Kohathite Levites, and they themselves attended it:

and they tarried there; at Jerusalem; though their two sons that went with them entered not into the city, but stayed at a place called Enrogel, at some little distance from it, 2Sa 17:17.

Gill: 2Sa 15:30

And David went up by the ascent of Mount Olivet,.... So called from the olive trees that grew upon it, which is often mentioned in the New Testament, and where our Lord Jesus Christ, the antitype of David, often was, in his state of humiliation, Mat 26:30, and from whence he ascended to heaven after his resurrection, Act 1:12; it was about a mile from Jerusalem, to the east of it:

and wept as he went up; thinking perhaps of the wickedness and rebellion of his son, of his own hard case, to be obliged to quit his metropolis and palace, and make his flight afoot; and perhaps also of his own sins, which were the cause of his calamities:

and had his head covered; with his mantle, with which he enwraped himself as a mourner, 2Sa 19:4; so the Egyptians used to cover their heads in mourning, and the Romans in later times ^q; so Megara in sorrowful circumstances is represented as having her head covered with a garment ^r:

and he went barefoot; in token of mourning also, and like one forlorn, and going into captivity, see Isa 20:2,

and all the people that was with him covered every man his head; as David did, and in imitation of him, and sympathizing with him; and which was sometimes done when men were ashamed and confounded, Jer 14:3,

and they went up, weeping as they went up; the mount of Olivet, grieved for their king, and the distresses and calamities that were coming upon them.

Gill: 2Sa 15:31

And one told David,.... That came either from Hebron or from Jerusalem:

Ahithophel is among the conspirators with Absalom; Absalom sent for him, and it seems he came to him, and continued with him, see 2Sa 15:12,

and David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness; either suffer him to give foolish counsel, or confound the schemes projected by him, and let them not be carried into execution; for God can, and sometimes does, disappoint crafty counsellors, that they cannot perform what they devise, but they are taken in their own craftiness, and their counsel is carried headlong, Job 5:12; this prayer was answered, 2Sa 17:14.

Gill: 2Sa 15:32

And it came to pass, that when David was come to the top of the mount,.... Of the mount of Olives:

where he worshipped God; by prayer and praise; here very probably he composed and sung the third psalm Psa 3:1, which, as the title shows, was made when he fled from Absalom:

behold, Hushai the Archite came to meet him, with his coat rent, and earth upon his head; in token of mourning, and as a bringer of bad tidings, see 2Sa 1:2; perhaps he was an inhabitant of Archi, at least originally, which lay on the borders of the tribe of Ephraim, Jos 16:2; from whence he had his name.

Gill: 2Sa 15:33

Unto whom David said,.... After he had heard what he had to say, and what tidings he brought:

and if thou passest on with me; in his march and flight:

then thou shalt be a burden to me; being to be maintained by him; and David having but scanty provisions, and so could not receive useless persons, as Hushai might be, perhaps an old man, that could be of no service to him, and unfit for travelling, and so would rather be an hinderance than an help unto him.

Gill: 2Sa 15:34

But if thou return to the city,.... To the city of Jerusalem, from whence it seems he came:

and say unto Absalom, I will be thy servant, O king; as he was by usurpation, and by the proclamation of the people with him. David directs him to address him thus, that he might have no suspicion of him, having been an old friend of his:

as I have been thy father's servant hitherto; perhaps in the character of a counsellor, as it should seem, since as such he was afterwards employed by Absalom:

so will I now also be thy servant; in whatsoever thou shall please to employ me under thee:

then mayest thou for me defeat the counsel of Ahithophel; for being taken into Absalom's service, and made one of his counsellors, he would be privy to the advice of Ahithophel, and so be able to work against him.

Gill: 2Sa 15:35

And hast thou not there with thee Zadok and Abiathar the priests?.... To assist in forming schemes directly opposite to Ahithophel's, or to whom he could communicate the secrets of Absalom's court:

therefore it shall be that what thing soever thou shalt hear out of the king's house; Absalom's, who had now, at possession of the house and palace of David:

thou shalt tell it to Zadok and Abiathar the priests; to whom he might have recourse without suspicion, pretending he had business with them as priests, on religious accounts, to offer sacrifices for him, &c.

Gill: 2Sa 15:36

Behold, they have there with them two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son,.... As in 2Sa 15:27; not that they were in the city with them, but they were near it, 2Sa 17:17; with whom they had a communication:

and by whom ye shall send unto me everything that ye can hear; that is, by the sons of the priests; he telling the priests how things were at court, and they sending their sons with messages to David; which was a good scheme to get intelligence, and easy to be put into execution.

Gill: 2Sa 15:37

So Hushai David's friend came into the city,.... The city of Jerusalem, by the direction and persuasion of David, and in obedience to him, in order to serve him to the uttermost:

and Absalom came into Jerusalem: just at the same time; so that he knew not that Hushai had been out of it, and been with David, and which also appears from what he said to him, 2Sa 16:17.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 15:18

¹ tn Heb “crossing over near his hand.”

² tn Heb “crossing over near the face of.”

NET Notes: 2Sa 15:19

¹ tn The word “new” is not in the Hebrew text, but is supplied in the translation to make it clear that David refers to Absalom, not himself.

² tn Heb “place.”

NET Notes: 2Sa 15:20

¹ tn Heb “brothers,” but see v. 22.

² tn Heb “loyal love and truth.” The expression is a hendiadys.

³ tn Heb “be with.”

NET Notes: 2Sa 15:21

¹ tn Heb “whether for death or for life.”

² tn Heb “your servant.”

NET Notes: 2Sa 15:22

¹ tn Heb “Come and cross over.”

² tn Heb “crossed over.”

³ tn Heb “all the little ones.”

NET Notes: 2Sa 15:23

¹ tn Heb “with a great voice.”

² tn Heb “crossing over.”

³ tn Heb “crossing near the face of.”

NET Notes: 2Sa 15:24

¹ tn Heb “crossing from.”

NET Notes: 2Sa 15:26

¹ tn Heb “as [is] good in his eyes.”

NET Notes: 2Sa 15:27

¹ tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek mss have ἴδετε (idete); the Lucianic recension has βλέπε (blepe). It could just as well be taken as a question: “Don’t you see what is happening?” The present translation takes the word as a question, with the implication that Zadok is a priest and not a prophet (i.e., “seer”) and therefore unable to know what the future holds.

² tn Heb “And Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.” The pronominal suffix on the last word is plural, referring to Zadok and Abiathar.

NET Notes: 2Sa 15:28

¹ tn The pronoun is plural, referring to Zadok and Abiathar.

NET Notes: 2Sa 15:31

¹ tc The translation follows 4QSam^a, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).

² tn Heb “said.”

NET Notes: 2Sa 15:33

¹ tn Heb “cross over.”

NET Notes: 2Sa 15:35

¹ tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.

² tn Heb “from the house of the king.”

NET Notes: 2Sa 15:36

¹ tn Heb “and you must send by their hand to me every word which you hear.” Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects.

Geneva Bible: 2Sa 15:18

And all his servants passed on beside him; and all the ^{( k )} Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

^{( k )} These were as the king's guard, or as some write, his counsellors.

Geneva Bible: 2Sa 15:19

Then said the king to ^{( l )} Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.

^{( l )} Who as some write was the king's son of Gath.

Geneva Bible: 2Sa 15:20

Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy ^{( m )} brethren: mercy and ^{( n )} truth [be] with thee.

^{( m )} Meaning, those of his family.

^{( n )} God require of you your friendship and fidelity.

Geneva Bible: 2Sa 15:23

And all the country wept with a loud voice, and ^{( o )} all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

^{( o )} That is, the four hundred men.

Geneva Bible: 2Sa 15:24

And lo Zadok also, and all the Levites [were] with him, ^{( p )} bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went ^{( q )} up, until all the people had done passing out of the city.

^{( p )} Which was the charge, of the Kohathites, (Num 4:4).

^{( q )} To stand by the ark.

Geneva Bible: 2Sa 15:26

But if he thus say, I have no delight in thee; behold, ^{( r )} [here am] I, let him do to me as seemeth good unto him.

^{( r )} The faithful in all their afflictions show themselves obedient to God's will.

Geneva Bible: 2Sa 15:30

And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head ^{( s )} covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.

^{( s )} With ashes and dust in sign of sorrow.

Geneva Bible: 2Sa 15:31

And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the ^{( t )} counsel of Ahithophel into foolishness.

^{( t )} The counsel of the crafty worldlings does more harm than the open force of the enemy.

Geneva Bible: 2Sa 15:34

But if thou return to the city, and say unto Absalom, I will be thy ^{( u )} servant, O king; [as] I [have been] thy father's servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.

^{( u )} Though Hushai was deceitful here at the king's request, we may not use this example to excuse our deceit.

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.

Maclaren: 2Sa 15:21

2 Samuel 15:21

It was the darkest hour in David's life. No more pathetic page is found in the Old Testament than that which tells the story of his flight before Absalom. 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. He has no spirit to make a stand or strike a blow. If Shimei runs along the hillside abreast of him, shrieking curses as he goes, all he says is: Let him curse, for the Lord hath bidden him.'

So, heartbroken and spiritless, he leaves Jerusalem. And as soon as he has got clear of the city he calls a halt, in order that he may muster his followers and see on whom he may depend. Foremost among the little band come six hundred men from Gath--Philistines--from Goliath's city. These men, singularly enough, the king had chosen as his bodyguard; perhaps he was not altogether sure of the loyalty of his own subjects, and possibly felt safer with foreign mercenaries, who could have no secret leanings to the deposed house of Saul. Be that as it may, the narrative tells us that these men had come after him from Gath.' He had been there twice in the old days, in his flight from Saul, and the second visit had extended over something more than a year. Probably during that period his personal attraction, and his reputation as a brilliant leader, had led these rough soldiers to attach themselves to his service, and to be ready to forsake home and kindred in order to fight beside him.

At all events here they are,' faithful among the faithless,' as foreign soldiers surrounding a king often are --notably, for instance, the Swiss guard in the French Revolution. Their strong arms might have been of great use to David, but his generosity cannot think of involving them in his fall, and so he says to them: I am not going to fight; I have no plan. I am going where I can. You go back and "worship the rising sun." Absalom will take you and be glad of your help. And as for me, I thank you for your past loyalty. Mercy and peace be with you!'

It is a beautiful nature that in the depth of sorrow shrinks from dragging other people down with itself. Generosity breeds generosity, and this Philistine captain breaks out into a burst of passionate devotion, garnished, in soldier fashion, with an unnecessary oath or two, but ringing very sincere and meaning a great deal. As for himself and his men, they have chosen their side. Whoever goes, they stay. Whatever befalls, they stick by David; and if the worst come to the worst they can all die together, and their corpses lie in firm ranks round about their dead king. David's heart is touched and warmed by their outspoken loyalty; he yields and accepts their service. Ittai and his noble six hundred tramp on, out of our sight, and all their households behind them. Now what is there in all that, to make a sermon out of?

I. First, Look At The Picture Of That Philistine Soldier,

As teaching us what grand passionate self-sacrifice may be evolved out of the roughest natures.

Analyze his words, and do you not hear, ringing in them, three things, which are the seed of all nobility and splendor in human character? First, a passionate personal attachment; then, that love issuing, as such love always does, in willing sacrifice that reeks not for a moment of personal consequences; that is ready to accept anything for itself if it can serve the object of its devotion, and will count life well expended if it is flung away in such a service. And we see, lastly, in these words a supreme restful delight in the presence of him whom the heart loves. For Ittai and his men, the one thing needful was to be beside him in whose eye they had lived, from whose presence they had caught inspiration; their trusted leader, before whom their souls bowed down. So then this vehement speech is the pure language of love.

Now these three things,--a passionate personal attachment, issuing in spontaneous heroism of self-abandonment, and in supreme satisfaction in the beloved presence,--may spring up in the rudest, roughest nature. A Philistine soldier was not a very likely man in whom to find refined and lofty emotion. He was hard by nature, hardened by his rough trade; and unconscious that he was doing anything at all heroic or great. Something had smitten this rock, and out of it there came the pure refreshing stream. And so I say to you, the weakest and the lowest, the roughest and the hardest, the most selfishly absorbed man and woman among us, has lying in him and her dormant capacities for flaming up into such a splendor of devotion and magnificence of heroic self-sacrifice as is represented in these words of my text. A mother will do it for her child, and never think that she has done anything extraordinary; husbands will do such things for wives; wives for husbands; friends and lovers for one another. All who know the sweetness and power of the bond of affection know that there is nothing more gladsome than to fling oneself away for the sake of those whom we love. And the capacity for such love and sacrifice lies in all of us. Prosaic, commonplace people as we are, with no great field on which to work out our heroism's; yet we have it in us to love and give ourselves away thus, if once the heart be stirred.

And lastly, this capacity which lies dormant in all of us, if once it is roused to action, will make a man blessed and dignified as nothing else will. The joy of unselfish love is the purest joy that man can taste; the joy of perfect self-sacrifice is the highest joy that humanity can possess, and they lie open for us all.

And wherever, in some humble measure, these emotions of which I have been speaking are realized, there you see weakness springing up into strength, and the ignoble into loftiness. Astronomers tell us that sometimes a star that has shone inconspicuous, and stood low down in their catalogues as of fifth or sixth magnitude, will all at once flame out, having kindled and caught fire somehow, and will blaze in the heavens, outshining Jupiter and Venus. And so some poor, vulgar, narrow nature, touched by this Promethean fire of pure love that leads to perfect sacrifice, will flame in the forehead of the morning sky,' an undying splendor, and a light for evermore.

Brethren, my appeal to you is a very plain and simple one, founded on these facts :--You all have that capacity in you, and you all are responsible for the use of it. What have you done with it? Is there any person or thing in this world that has ever been able to lift you up out of your miserable selves? Is there any magnet that has proved strong enough to raise you from the low levels along which your life creeps? Have you ever known the thrill of resolving to become the bondservant and the slave of some great cause not your own? Or are you, as so many of you are, like spiders living in the midst of your web, mainly intent upon what you can catch by it? You have these capacities slumbering in you. Have you ever set a light to that inert mass of enthusiasm that lies within you? Have you ever woke up the sleeper? Look at this rough soldier of my text, and learn from him the lesson that there is nothing that so ennobles and dignifies a commonplace nature as enthusiasm for a great cause, or self-sacrificing love for a worthy heart.

II. The Possibilities Of Love And Sacrifice.

The second remark which I make is this: These possibilities of love and sacrifice point plainly to God in Christ as their true object.

Whose image and superscription hath it?' said Christ, looking at the Roman denarius that they brought and laid on His palm. If the Emperor's head is on it, why, then, he has a right to it as tribute. And then He went on to say, Render, therefore, unto Caesar the things which are Caesar's, and unto God the things that are God's.' So there are things that have God's image and superscription stamped on them, and such are our hearts, our whole constitution and nature. As plainly as the penny had the head of Tiberius on it, and therefore proclaimed that he was Emperor where it was current, so plainly does every soul carry in the image of God the witness that He is its owner and that it should be rendered in tribute to Him.

And amongst all these marks of a divine possession and a divine destination printed upon human nature, it seems to me that none is plainer than this fact, that we can all of us thus give ourselves away in the abandonment of a profound and all-surrendering love. That capacity unmistakably proclaims that it is destined to be directed towards God and to find its rest in Him. As distinctly as some silver cup, with its owner's initials and arms engraved upon it, declares itself to be meet for the master's use,' so distinctly does your soul, by reason of this capacity, proclaim that it is meant to be turned to Him in whom alone all love can find its perfect satisfaction; for whom alone it is supremely blessed and great to lose life itself; and who only has authority over human spirits.

We are made with hearts that need to rest upon an absolute love; we are made with understandings that need to grasp a pure, a perfect, and, as I believe, paradoxical though it may sound, a personal Truth. We are made with wills that crave for an absolute authoritative command, and we are made with a moral nature that needs a perfect holiness. And we need all that love, truth, authority, purity, to be gathered into one, for our misery is that, when we set out to look for treasures, we have to go into many lands and to many merchants, to buy many goodly pearls. But we need One of great price, in which all our wealth may be invested. We need that One to be an undying and perpetual possession. There is One to whom our love can ever cleave, and fear none of the sorrows or imperfections that make earthward-turned love a rose with many a thorn, One for whom it is pure gain to lose ourselves, One who is plainly the only worthy recipient of the whole love and self-surrender of the heart.

That One is God, revealed and brought near to us in Jesus Christ, In that great Savior we have a love at once divine and human, we have the great transcendent instance of love leading to sacrifice. On that love and sacrifice for us Christ builds His claim on us for our hearts, and our all. Life alone can communicate life; it is only light that call diffuse light. It is only love that can kindle love; it is only sacrifice that can inspire sacrifice. And so He comes to us, and asks that we should just love Him back again as He has loved us. tie first gives Himself utterly for and to us, and then asks us to give ourselves wholly to Him. He first yields up His own life, and then He says: He that loseth his life for My sake shall find it.' The object, the true object, for all this depth of love which lies slumbering in our hearts, is God in Christ, the Christ that died for us.

III. And Now, Lastly, The Capacities Of Sin And The Misery Of The World.

Observe that the terrible misdirection of these capacities is the sin and the misery of the world.

I will not say that such emotions, even when expended on creatures, are ever wasted. For however unworthy may be the objects on which they are lavished, the man himself is the better and the higher for having cherished them. The mother, when she forgets self in her child, though her love and self-forgetfulness and self-sacrifice may, in some respects, be called but an animal instinct, is elevated and ennobled by the exercise of them. The patriot and the thinker, the philanthropist, ay! even--although I take him to be the lowest in the scale--the soldier who, in some cause which he thinks to be a good one, and not merely in the tigerish madness of the battlefield, throws away his life--are lifted in the scale of being by their self-abnegation.

And so I am not going to say that when men love each other passionately and deeply, and sacrifice themselves for one another, or for some cause or purpose affecting only temporal matters, the precious elixir of love is wasted. God forbid! But! do say that all these objects, sweet and gracious as some of them are, ennobling and elevating as some of them are, if they are taken apart from God, are insufficient to fill your hearts: and that if they are slipped in between you and God, as they often are, then they bring sin and sorrow,

There is nothing more tragic in this world than the misdirection of man's capacity for love and sacrifice. It is like the old story in the Book of Daniel, which tells how the heathen monarch made a great feast, and when the wine began to inflame the guests, sent for the sacred vessels taken from the Temple of Jerusalem, that had been used for Jehovah's worship; and (as the narrative says, with a kind of shudder at the profanation), They brought the golden vessels that were taken out of the temple of the House of God, which was at Jerusalem, and the king and his princes, his wives and his concubines, drank in them. They drank wine and praised the gods.' So this heart of mine, which, as I said, has the Master's initials and His arms engraven upon it, in token that it is His cup, I too often fill with the poisonous and intoxicating draught of earthly pleasure and earthly affections; and as I drink it, the madness goes through my veins, and I praise gods of my own making instead of Him whom alone I ought to love.

Ah, brethren! we should be our own rebukers in this matter, and the heroism of the world should put to shame the cowardice and the selfishness of the Church. Contrast the depth of your affection for your household with the tepidity of your love for your Savior. Contrast the willingness with which you sacrifice yourself for some dear one with the grudgingness with which you yield yourselves to Him. Contrast the rest and the sense of satisfaction in the presence of those whom you love, and your desolation when they are absent, with the indifference whether you have Christ beside you or not. And remember that the measure of your power of loving is the measure of your obligation to love your Lord; and that if you are all frost to Him and all fervor to them, then in a very solemn sense a man's foes shall be they of his own household.' He that loveth father or mother more than Me is not worthy of Me.'

And so let me gather all that I have been saying into the one earnest beseeching of you that you would bring that power of uncalculating love and self-sacrificing affection which is in you, and would fasten it where it ought to fix--on Christ who died on the cross for you. Such a love will bring blessedness to you. Such a love will ennoble and dignify your whole nature, and make you a far greater and fairer man or woman than you ever otherwise could be. Like some little bit of black carbon put into an electric current, my poor nature will flame into beauty and radiance when that spark touches it. So love Him and be at peace; give yourselves to Him and He will give you back yourselves, ennobled and transfigured by the surrender. Lay yourselves on His altar, and that altar will sanctify both the giver and the gift. If you can take this rough Philistine soldier's words in their spirit, and in a higher sense say, Whether I live I live unto the Lord, or whether I die I die unto the Lord; living or dying, I am the Lord's,' He will let you enlist in His army; and give you for your marching orders this command and this hope, If any man serve Me let him follow Me; and where I am there shall also My servant be.'

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.

MHCC: 2Sa 15:24-30

David is very careful for the safety of the ark. It is right to be more concerned for the church's prosperity than our own; to prefer the success of the gospel above our own wealth, credit, ease, and safety. Observe with what satisfaction and submission David speaks of the Divine disposal. It is our interest, as well as our duty, cheerfully to acquiesce in the will of God, whatever befalls us. Let us see God's hand in all events; and that we may not be afraid of what shall be, let us see all events in God's hand. David's sin was ever before him, Psa 51:3; but never so plain, nor ever appearing so black as now. He never wept thus when Saul hunted him, but a wounded conscience makes troubles lie heavy, Psa 38:4.

MHCC: 2Sa 15:31-37

David prays not against Ahithophel's person, but against his counsel. He prayed this, in firm belief that God has all hearts in his hand, and tongues also. But we must second our prayers with endeavours, and David did so, else we tempt God. But we do not find wisdom and simplicity so united in any mere man, that we can perceive nothing which needs forgiveness. Yet, when the Son of David was treated with all possible treachery and cruelty, his wisdom, meekness, candour, and patience, were perfect. Him let us follow, cleave to, and serve, in life and in death.

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.

Matthew Henry: 2Sa 15:24-30

Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, 2Sa 15:24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.

II. David's dismission of them back into the city, 2Sa 15:25, 2Sa 15:26. Abiathar was high priest (1Ki 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, 2Sa 15:24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm."David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Psa 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (2Sa 15:25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly."But he provides for the worst: "If he deny me this favour - if he thus say, I have no delight in thee - I know I deserve the continuance of his displeasure; his holy will be done."See him here patiently awaiting the event: " Behold, here am I, as a servant expecting orders;"and see him willing to commit himself to God concerning it: " Let him do to me as seemeth good to him. I have nothing to object. All is well that God does."Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will,"subscribing to his power (Job 9:12), or, "He has a right to do what he will,"subscribing to his sovereignty (Job 33:13), or, "He will do what he will,"subscribing to his unchangeableness (Job 23:13, Job 23:15), but, " Let him to what he will, "subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand.

III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (2Sa 15:27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Ecc 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions."One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him - their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (2Sa 15:28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.

IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, 2Sa 15:30.

1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Psa 95:10) and even broken with their whorish heart, Eze 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam 3:19. His sin was ever before him (Psa 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Psa 38:4.

2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, 2Ch 32:26. To prevent suffering with sinners, let us sorrow with them.

Matthew Henry: 2Sa 15:31-37

Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do.

I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, 2Sa 15:31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: " Lord, I pray thee, do this."God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job 12:17; Isa 3:2, Isa 3:3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people.

II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, 2Sa 15:32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (2Sa 15:33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, 2Sa 15:34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (2Sa 15:35), and to their two sons, as trusty men to be sent on errands to David, 2Sa 15:36. Hushai, thus instructed, came to Jerusalem (2Sa 15:37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.

Keil-Delitzsch: 2Sa 15:18

And all his servants, i.e., his state officers and attendants, went along by his side, and the whole body-guard (the Crethi and Plethi : see at 2Sa 8:18); and all the Gathites, namely the six hundred men who had come in his train from Gath, went along in front of the king. David directed the fugitives to all into rank, the servants going by his side, and the body-guard and the six hundred old companions in arms, who probably also formed a kind of body-guard, marching in front. The verb עבר (passed on) cannot be understood as signifying to file past on account of its connection with על־ידו (beside him, or by his side). The expression Gittim is strange, as we cannot possibly think of actual Gathites or Philistines from Gath. The apposition (the six hundred men, etc.) shows clearly enough that the six hundred old companions in arms are intended, the men who gathered round David on his flight from Saul and emigrated with him to Gath (1Sa 27:2-3), who afterwards lived with him in Ziklag (1Sa 27:8; 1Sa 29:2; 1Sa 30:1, 1Sa 30:9), and eventually followed him to Hebron and Jerusalem (2Sa 2:3; 2Sa 5:6). In all probability they formed a separate company of well-tried veterans or a kind of body-guard in Jerusalem, and were commonly known as Gathites .

(Note: The Septuagint also has πάντες οἱ Γεθαῖοι , and has generally rendered the Masoretic text correctly. But כּל־עבדיו has been translated incorrectly, or at all events in a manner likely to mislead, viz., πάντες οἱ παῖδες αὐτοῦ . But in the Septuagint text, as it has come down to us, another paraphrase has been interpolated into the literal translation, which Thenius would adopt as an emendation of the Hebrew text, notwithstanding the fact that the critical corruptness of the Alexandrian text must be obvious to every one.)

Keil-Delitzsch: 2Sa 15:19

A military commander named Ittai , who had emigrated from Gath and come over to David not long before, also accompanied the king from the city. It is evident from 2Sa 18:2, where Ittai is said to have commanded a third part of the army sent against Absalom, and to have been placed on an equality with Joab and Abishai the most experienced generals, that Ittai was a Philistian general who had entered David's service. The reason for his going over to David is not known. According to 2Sa 15:22 of this chapter, Ittai did not come alone, but brought all his family with him ( taph : the little ones). The opinion expressed by Thenius, that he had come to Jerusalem as a hostage, is merely founded upon a false interpretation of the last two clauses of the verse before us. David said to Ittai, "Wherefore goest thou also with us? return and stay with the king; for thou art a stranger, and also emigrating to thy place." There is no irony in the words "stay with the king,"as Thenius and Clericus suppose (viz., "with the man who behaves as if he were king"); nor is there an acknowledgment of Absalom as king, which certainly could never have emanated from David. The words contain nothing more than the simple though: Do you remain with whoever is or shall be king, since there is no necessity for you as a stranger to take sides at all. This is the explanation given by Seb. Schmidt: "It is not your place to decide this context as to who ought to be king; but you may remain quiet and see whom God shall appoint as king, and whether it be I or Absalom, you can serve the one that God shall choose."This is the only way in which we can explain the reason assigned for the admonition, viz., "Thou art a stranger,"and not an Israelite. There is some difficulty connected with the following words (rendered in the Eng. version "and also an exile"). In the Septuagint and Vulgate they are rendered καὶ ὅτι μετώκησας σὺ ἐκ τοῦ τόπου σου , et egressus es de loco tuo (and thou hast gone out from thine own place); but in adopting this rendering the translators have not only passed over the גּם (also), but have taken למקומך for ממּקומך . Nevertheless Thenius proposes to bring the text into harmony with these versions for the purpose of bringing out the meaning, "and moreover thou art one carried away from his own home."But this is decidedly a mistake; for David would never have made a Philistine - who had just before been carried away from his own home, or, as Thenius understands it, who had been brought to Jerusalem as a hostage - the commander of a third of his army. The meaning is rather the following: "And thou hast still no fatherland,"i.e., thou art still wandering about through the earth like an exile from his country: wherever thou findest a place, and art allowed to settle, there only canst thou dwell.

Keil-Delitzsch: 2Sa 15:20

"Thy coming is yesterday (from yesterday), and should I disturb thee to-day to go with us, when I am going just where I go?" i.e., wherever my way may lie (I go I know not whither; Chald.: cf. 1Sa 23:13). The Chethib אנוּעך is a copyist's error. The thought requires the Hiphil אניעך ( Keri ), as נוּע in the Kal has the intransitive meaning, to totter, sway about, or move hither and thither. "Return and take thy brethren back; grace and truth be with thee." It is evidently more in accordance with the train of thought to separate עמּך from the previous clause and connect it with ואמת חסד , though this is opposed to the accents, than to adopt the adverbial interpretation, "take back thy brethren with thee in grace and truth,"as Maurer proposes. (For the thought itself, see Pro 3:3). The reference is to the grace and truth (faithfulness) of God, which David desired that Ittai should receive upon his way. In the Septuagint and Vulgate the passage is paraphrased thus: "Jehovah show thee grace and truth,"after 2Sa 2:6; but it by no means follows from this that עמּך ועשׂה והוה has fallen out of the Hebrew text.

Keil-Delitzsch: 2Sa 15:21

But Ittai replied with a solemn oath, "Assuredly at the place where my lord the king shall be (stay), whether for death or life, there will thy servant be." אם כּי means "only,"as in Gen 40:14, Job 42:8; here, in a declaration on oath, it is equivalent to assuredly (vid., Ewald, §356, b .). The Chethib is therefore correct, and the erasure of אם in the Keri is a bad emendation. The כּי in the apodosis is either an emphatic declaration, yea , or like ὅτι merely introduces a distinct assertion.

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.

Keil-Delitzsch: 2Sa 15:30-31

Ahithophel and Hushai. - 2Sa 15:30, 2Sa 15:31. When David was going by the height of the olive-trees, i.e., the Mount of Olives, weeping as he went, with his head covered, and barefooted, as a sign of grief and mourning (see Est 6:12; Eze 24:17), and with the people who accompanied him also mourning, he received intelligence that Ahithophel (see at 2Sa 15:12) was with Absalom, and among the conspirators. הגּיד ודוד gives no sense; for David cannot be the subject, because the next clause, "and David said," etc., contains most distinctly an expression of David's on receiving some information. Thenius would therefore alter הגּיד into the Hophal הגּד , whilst Ewald (§131, a ) would change it into הגּיד , an unusual form of the Hophal , "David was informed,"according to the construction of the Hiphil with the accusative. But although this construction of the Hiphil is placed beyond all doubt by Job 31:37; Job 26:4, and Eze 43:10, the Hiphil is construed as a rule, as the Hophal always is, with ל of the person who receives information. Consequently דּוד must be altered into לדוד , and הגּיד taken as impersonal, "they announced to David."Upon receipt of this intelligence David prayed to the Lord, that He would "turn the counsel of Ahithophel into foolishness,"make it appear as folly, i.e., frustrate it, - a prayer which God answered (vid., 2Sa 17:1.).

Keil-Delitzsch: 2Sa 15:32-34

On David's arrival at the height where people were accustomed to worship, i.e., upon the top of the Mount of Olives, the Archite Hushai came to meet him with his clothes rent and earth upon his head, that is to say, in the deepest mourning (see 1Sa 4:12). It is evident from the words וגו אשׁר־ישׁתּחוה that there was a place of worship upon the top of the Mount of Olives, probably a bamah , such as continued to exist in different places throughout the land, even after the building of the temple. According to 2Sa 15:37; 2Sa 16:16, and 1Ch 27:33, Hushai was רעה , a friend of David, i.e., one of his privy councillors. הארכּי (the Archite), if we may judge from Jos 16:2, was the name of a family whose possessions were upon the southern boundary of the tribe of Ephraim, between Bethel and Ataroth. Hushai was probably a very old man, as David said to him (2Sa 15:33, 2Sa 15:34), "If thou goest with me, thou wilt be a burden to me. But if thou returnest to the city and offerest Absalom thy services, thou canst bring for me the counsel of Ahithophel to nought. If thou sayest to Absalom, I will be thy servant, O king; servant of thy father (i.e., as regards this) I was that of old, but now I am thy servant."The ו before אני introduces the apodosis both times (vid., Ewald, §348, a .).

Keil-Delitzsch: 2Sa 15:35-36

David then commissioned him to communicate to the priests Zadok and Abiathar all that he should hear of the king's house, and send word to him through their sons.

Keil-Delitzsch: 2Sa 15:37

So Hushai went into the city when Absalom came to Jerusalem. The w| before the second clause, followed by the imperfect יבוא , indicates contemporaneous occurrence (vid., Ewald, §346, b .).

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.