Text -- 2 Samuel 15:6 (NET)

15:6 Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty of the citizens of Israel.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 15:2-6

Public business in the East is always transacted early in the morning--the kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in many places still, in the open air at the city gateway; so that, as those whose circumstances led them to wait on King David required to be in attendance on his morning levees, Absalom had to rise up early and stand beside the way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed among the people. This dissatisfaction was artfully fomented by Absalom, who addressed himself to the various suitors; and after briefly hearing their tale, he gratified everyone with a favorable opinion of his case. Studiously concealing his ambitious designs, he expressed a wish to be invested with official power, only that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness, which, together with his fawning arts in lavishing civilities on all, made him a popular favorite. Thus, by forcing a contrast between his own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the affections of the multitude, who neither penetrated the motive nor foresaw the tendency of his conduct.

Clarke: 2Sa 15:6

So Absalom stole the hearts - His manner of doing this is circumstantially related above. He was thoroughly versed in the arts of the demagogue; and the common people, the vile mass, heard him gladly. He used the patriot’ s arguments, and was every thing of the kind, as far as promise could go. He found fault with men in power; and he only wanted their place, like all other pretended patriots, that he might act as they did, or worse.

Defender: 2Sa 15:6

Absalom was handsome and charming, but also cruel and ambitious. David, even with his faults, was God's chosen leader for Israel, and certainly the greatest king Israel ever had. Absalom was treading on dangerous ground, therefore, when he attempted to undermine David's authority in this way, and it eventually cost him his life. This should be an example to those who would seek to displace God-called leaders from their positions. God can remove those in leadership, if it is needed, without human intervention."

TSK: 2Sa 15:6

stole : Pro 11:9; Rom 16:18; 2Pe 2:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 15:6

Stole the hearts - i. e., deceived them, for so the same phrase means Gen 31:20, Gen 31:26.

Poole: 2Sa 15:6

i.e. He secretly and subtlety undermined his father, and robbed his father of the good opinions and affections of his people, that he might gain them to himself, by such insinuations into their affections, by his plausible and over-civil carriage.

Haydock: 2Sa 15:6

Enticed. Hebrew, "stole." The people were not aware of his designs. (Calmet) ---

Absalom rendered them dissatisfied with the present government, and led them to expect better days, under his administration. (Haydock)

Gill: 2Sa 15:6

And in this manner did Absalom to all Israel that came to the king for judgment,.... Told them there was none to be had, wished that he was in office to administer it to them, and behaved in the above loving manner towards them:

so Absalom stole the hearts of the men of Israel; got the affections of the people in a private and clandestine manner, and robbed the king of them, who had the best right unto them.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 15:6

¹ tn Heb “stole the heart.”

² tn Heb “the men.”

Geneva Bible: 2Sa 15:6

And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom ^{( d )} stole the hearts of the men of Israel.

^{( d )} By enticing them from his father to himself.

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 15:1-12

2 Samuel 15:1-12

There was little brightness in David's life after his great sin. Nathan had told him, even while announcing his forgiveness, that the sword should never depart from his house; and this revolt of Absalom's may be directly traced to his father's disgraceful crime. The solemn lesson that pardoned sin works out its consequences, so that whatsoever a man soweth, that shall he also reap,' is taught by it. The portion of the story with which we are concerned has two stages,--the slow hatching of the plot, and its final outburst.

I. 2 Samuel 15:1-6 Give Us The Preparation Of The Mine.

It takes four years, during which Absalom plays all the tricks usual to aspirants for the most sweet voices of the multitude. He seems to have been but a poor creature; but it does not take much brain to do a great deal of mischief. He was vain, headstrong, with a dash of craft and a large amount of ambition. He had no love for his father, and no ballast of high principle, to say nothing of religion. He was a spoiled child grown to be a man, with a child's petulance and unreason, but a man's passions. He loved his unfortunate sister, but it was as much wounded honor as love which led him to the murder of his elder brother Amnon. That crime cleared his way to the throne; and David's half-and-half treatment of him after it, neither sternly punishing nor freely pardoning, set the son against the father, and left a sense of injury. So he became a rebel.

The story tells very vividly how he adopted the familiar tactics of pretenders. How old, and yet how modern, it reads! We who live in a country where everybody is an' elector' of some sort, and candidates are plentiful, see the same things going on, in a little different dress, before our eyes. Absalom begins operations by dazzling people with ostentatious splendor. In better days Samuel had trudged on foot, driving a heifer before him, to anoint his father; and royalty had retained a noble simplicity in the hands of Saul and David. But plain living and high thinking' did not suit Absalom; and he had gauged the popular taste accurately enough in setting up his chariot with its fifty runners. That was a show something like a king, and, no doubt, much more approved than David's simplicity. But it was an evil omen to any one who looked below the surface. When luxury grows, devotion languishes. The senseless ostentation which creeps into the families of good men, and is sustained by their weak compliance with their spoiled children's wishes, does a world of harm. We in Lancashire have a proverb, Clogs, carriage, clogs,' which puts into three words the history of three generations, and is verified over and over again.

How well Absalom has learned the arts of the office-seeker! Along with his handsome equipage he shows admirable devotion to the interests of his' constituents.' He is early at the gate, so great is his appetite for work; he is accessible to everybody; he flatters each with the assurance that his case is clear; he gently drops hints of sad negligence in high quarters, which he could so soon set right, if only he were in power; and he will not have the respectful salutation of inferiors, but grasps every hard hand, and kisses each tanned cheek, with an affectation of equality very soothing to the dupes. Electioneering' is much the same all the world over; and Absalom has a good many imitators nearer home.

There was, no doubt, truth in the charge he made against David of negligence in his judicial and other duties. Ever since his great sin, the king seems to have been stunned into inaction. The heavy sense of demerit had taken the buoyancy out of him, and, though forgiven, he could never regain the elastic energy of purer days. The psalms which possibly belong to this period show a singular passivity. If we suppose that he was much in the seclusion of his palace, a heavily-burdened and spirit-broken man, we can understand how his condition tempted his heartless, dashing son to grasp at the reins which seemed to be dropping from his slack hands, and how his passivity gave opportunity for Absalom's carrying on his schemes undisturbed, and a color of reasonableness to his charges. For four years this went on unchecked, and apparently unsuspected by the king, who must have been much withdrawn from public life not to have taken alarm. Nothing takes the spring out of a man like the humiliating sense of sin. The whole tone of David's conduct throughout the revolt is, I deserve it all. Let them smite, for God hath bidden them.' To this resourceless, unresisting submission to his enemies, sin had brought the daring soldier. It is not old age that has broken his courage and spirit, but the consciousness of his foul guilt, which weighs on him all the more heavily because he knows that it is pardoned.

II. The Second Part Of Our Subject Tells Of The Explosion Of The Long-Prepared Mine.

It was necessary to hoist the flag of revolt elsewhere than in Jerusalem, and some skill is shown in choosing Hebron, which had been the capital before the capture of the Jebusite city, and in which there would be natural jealousy of the new metropolis. The pretext of the sacrifice at Hebron, in pursuance of a vow made by Absalom in his exile, was meant to touch David's heart in two ways,--by appealing to his devotional feelings, and by presenting a pathetic picture of his suffering and devout son vowing in the land where his father's wrath had driven him. It is not the first time that religion has been made the stalking-horse for criminal ambition, nor is it the last. Politicians are but too apt to use it as a cloak for their personal ends. Absalom talking about his vow is a spectacle that might have made the most unsuspecting sure that there was something in the wind. Such a use of religious observances shows more than anything else could do, the utter irreligion of the man who can make it. A son rebelling against his father is an ugly sight, but rebellion disguised as religion adds to the ugliness. David suspects nothing; or, if he does, is too broken to resist, and, perhaps glad at any sign of grace in his son, or pleased to gratify any of his wishes, sends him away with a benediction. What a parting,--the last, though neither knew it!

The plot had spread widely in four years, and messengers had been sent through all Israel to summon its adherents to Hebron. If David had been as popular as in his early days, it would have been impossible for such a widely spread conspiracy to have come so near a head without some faithful soul having been found to tell him of it. But obviously there was much smoldering discontent, arising, no doubt, from such causes as the pressure of taxation, the gloom that hung over the king, the partial paralysis of justice, the transference of the capital, the weight of wars, and, at lowest, the craving for something new. Few reigns or lives set in unclouded brightness. The western horizon is often filled with a bank of blackness. Strangely enough, Absalom invited two hundred men to accompany him, who were ignorant of the plot. That looks as if its strength was outside Jerusalem, as was natural. These innocents were sufficiently associated with Absalom to be asked to accompany him, and, no doubt, he expected to secure their complicity when he got them away. Unsuspecting people are the best tools of knaves. It is better not to be on friendly terms with Absalom, if we would be true to David. The last piece of preparation recorded is the summoning of Ahithophel to come and be the brain of the plot. He had been David's wisest counselor, and is probably the familiar friend, in whom I trusted,' whose defection the Psalmist mourns so bitterly, and whose treachery was a marvelous foreshadowing of the traitor who dipped in the dish with David's Lord. Note that he had already withdrawn from Jerusalem to his own city, from which he came at once to Hebron. Absalom could flatter and play the well-worn tricks of a pretender, but a subtler, cooler head was wanted now, and the treacherous son was backed up by the traitor friend. And the conspiracy was strong; for the people increased continually with Absalom.' What a tragical issue to the joyous loyalty of early days! What a strange madness must have laid hold on the nation to have led them to prefer such a piece of petulance and vanity to their hero-poet-king What did it mean?

The answer is not far to seek, and it is the great lesson of this story. David's sin was truly repented and freely forgiven, but not left unpunished. God is too loving to shield men from the natural consequences, in the physical and social world, of their sins. The penitent drunkard's hand shakes, and his constitution is not renewed, though his spirit is. Only, punishment is changed into discipline, when the heart rests in the assurance of pardon, and is accepted as a token of a Father's love. In every way God made of the vice the whip to scourge the sinner, and David, like us all, had to drink as he had brewed, though he was forgiven the sin.

MHCC: 2Sa 15:1-6

David allows Absalom's pomp. Those parents know not what they do, who indulge a proud humour in their children: many young people are ruined by pride. And those commonly are most eager for authority who least understand its duties.

Matthew Henry: 2Sa 15:1-6

Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever. When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem - greatness and goodness.

I. Absalom looks great, 2Sa 15:1. He had learned of the king of Geshur (what was not allowed to the kings of Israel) to multiply horses, which made him look desirable, while his father, on his mule, looked despicable. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, above what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king: He shall have chariots and horsemen, and some shall run before his chariots (1Sa 8:11); and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of his approach, would highly gratify his pride and the people's foolish fancy. David thinks that this parade is designed only to grace his court, and connives at it. Those parents know not what they do who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoever.

II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son and a good subject, and set himself to serve his father's interest, he would have done his present duty, and shown himself worthy of future honours, after his father's death. Those that know how to obey well know how to rule. But to show how good a judge and how good a king he will be is but to deceive himself and others. Those are good indeed that are good in their own place, not that pretend how good they would be in other people's places. But this is all the goodness we find in Absalom.

1. He wishes that he were a judge in Israel, 2Sa 15:4. He had all the pomp and all the pleasure he could wish, lived as great and in as much ease as any man could; yet this will not content him, unless he have power too: O that I were a judge in Israel! He that should himself have been judged to death for murder has the impudence to aim at being a judge of others. We read not of Absalom's wisdom, virtue, or learning in the laws, nor had he given any proofs of his love to justice, but the contrary; yet he wishes he were judge. Note, Those are commonly most ambitious of preferment that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better than the spirit of an Absalom that says, O that I were a judge in Israel!

2. He takes a very bad course for the accomplishing of his wish. Had he humbly petitioned his father to employ him in the administration of justice, and studied to qualify himself for it (according to the rule, Exo 18:21), no doubt he would have been sure of the next judge's place that fell; but this is too mean a post for his proud spirit. It is below him to be subordinate, though to the king his father; he must be supreme or nothing. He wants to be such a judge that every man who has any cause shall come to him: in all causes, and over all persons, he must preside, little thinking what a fatigue this would be to have every man come to him. Moses himself could not bear it. Those know not what power is that grasp at so much, so very much. To gain the power he aims at, he endeavours to instil into the people's minds,

(1.) A bad opinion of the present administration, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could that had business at the council-board, enquired what their business was; and, [1.] Upon a slight and general enquiry into their cause, he pronounced it good: Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them that it was to no purpose to appeal to the throne: " There is no man deputed of the king to hear thee. The king is himself old, and past business, or so taken up with his devotions that he never minds business; his sons are so addicted to their pleasures that, though they have the name of chief rulers, they take no care of the affairs committed to them."He further seems to insinuate what a great want there was of him while he was banished and confined, and how much the public suffered by his exile; what his father said truly in Saul's reign (Psa 75:3) he says falsely: The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. Every appellant shall be made to believe that he will never have justice done him, unless Absalom be viceroy or lord-justice. It is the way of turbulent, factious, aspiring men, to reproach the government they are under. Presumptuous are they, self-willed, and not afraid to speak evil of dignities, 2Pe 2:10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. Those that aim to usurp cry out of grievances, and pretend to design nothing but the redress of them: as Absalom here.

(2.) A good opinion of his own fitness to rule. That the people might say, "O that Absalom were a judge!"(and they are apt enough to desire changes), he recommends himself to them, [1.] As very diligent. He rose up early, and appeared in public before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done and public business despatched. [2.] As very inquisitive and prying, and desirous to be acquainted with every one's case. He would know of what city every one was that came for judgment, that he might inform himself concerning every part of the kingdom and the state of it, 2Sa 15:2. [3.] As very familiar and humble. If any Israelite offered to do obeisance to him he took him and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col 2:23. He knew what a grace it puts upon greatness to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it would have been his praise; but to fawn upon the people that he might betray them was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Psa 10:9, Psa 10:10.

Keil-Delitzsch: 2Sa 15:1-6

2Sa 15:1-3

Absalom seeks to secure the people's favour. - 2Sa 15:1. Soon afterwards (this seems to be the meaning of כּן מאחרי as distinguished from כּן אהרי ; cf. 2Sa 3:28) Absalom set up a carriage (i.e., a state-carriage; cf. 1Sa 8:11) and horses, and fifty men as runners before him, i.e., to run before him when he drove out, and attract the attention of the people by a display of princely pomp, as Adonijah afterwards did (1Ki 1:5). He then went early in the morning to the side of the road to the gate of the palace, and called out to every one who was about to go to the king "for judgment,"i.e., seek justice in connection with any matter in dispute, and asked him, "Of what city art thou?"and also, as we may see from the reply in 2Sa 15:3, inquired into his feelings towards the king, and then said, "Thy matters are good and right, but there is no hearer for thee with the king." שׁמע signifies the judicial officer, who heard complainants and examined into their different causes, for the purpose of laying them before the king for settlement. Of course the king himself could not give a hearing to every complainant, and make a personal investigation of his cause; nor could his judges procure justice for every complainant, however justly they might act, though it is possible that they may not always have performed their duty conscientiously.

2Sa 15:4

Absalom also said, "Oh that I might be judge in the land, and every one who had a cause might come before me; I would procure him justice!" ישׂמני מי is a wish: "who might (i.e., oh that one might) appoint me judge,"an analogous expression to יתּן ot מי (vid., Gesenius, §136, 1, and Ewald, §329, c .). עלי placed before יבא for the sake of emphasis, may be explained from the fact that a judge sat, so that the person who stood before him rose above him (comp. Exo 18:13 with Gen 18:8). הצדּיק , to speak justly, or help to justice.

2Sa 15:5

And when any one came near to him to prostrate himself before him, he took him by the hand and kissed him. It was by conduct of this kind that Agamemnon is said to have secured the command of the Grecian army (Euripid. Iphig. Aul. v. 337ff.).

2Sa 15:6

Thus Absalom stole the heart of the men of Israel. גּנּב לב does not mean to deceive or cheat, like לב גּנּב in the Kal in Gen 31:20, but to steal the heart, i.e., to bring a person over to his side secretly and by stratagem.

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 15:1-12

Absalom's conspiracy 15:1-12

Two sub-sections each begin with a reference to time (vv. 1, 7) and form a literary "diptych" (i.e., two complementary panals).²³³ The first six verses explain how Absalom undermined popular confidence in the Lord's anointed for four years. The last six relate his final preparations to lead a military revolution against David.

"Whatever the reason, he exhibited the same patient scheming and relentless determination which he had already shown when he set out to avenge the rape of his sister (chapter 13); the leopard had not changed his spots. His hatred for Amnon at least had had some excuse, but now it became clear that he had no affection for his father either. Apart from his love for his sister Tamar, he appears to have been a cold, ruthless and above all ambitious man."²³⁴

Absalom spent four years (v. 7, probably 980-976 B.C.) quietly planning a coup.²³⁵ He did this by securing military weapons and supporters (v. 1; cf. 1 Kings 1:5), criticizing his father's administration (vv. 2-3), promising to rule better than David (v. 4), and exercising personal charm and flattery (vv. 5-6). David was at this time (980-976 B.C.) building his palace in Jerusalem, then constructing a new dwelling place for the ark, and finally making preparations for the temple (5:9-12). This may be the reason David was not meeting the needs of his people as well as he might have done. It accounts for David's surprise when Absalom's coup began as well.

Perhaps Absalom chose Hebron as the place to announce his rebellion because that was his birthplace, and his support may have been strongest there. Some in Hebron may have resented David's moving his capital from there to Jerusalem.²³⁶ Ahithophel (v. 12) was Bathsheba's grandfather (11:3; 23:34). Ahithophel's support of Absalom may suggest that the general public did not know about God's choice of David's successor. Ahithophel came from a town in Judah (Josh. 15:51).

Absalom's rebellion against God's anointed king is similar to the reaction of the Jews to Jesus, the Lord's Messiah. They did not want Him to reign over them. Consequently Jesus departed from them and returned to heaven from which he will return to reign over them eventually.

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.