Exegetical and Hermeneutical Commentary of 2 Samuel 15:13
And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
13. The hearts, &c.] Cp. 2Sa 15:6; Jdg 9:3.
Fuente: The Cambridge Bible for Schools and Colleges
13 18. The king’s flight from Jerusalem
For the Psalms written during the Flight see Introd. ch. VIII. 6, p. 48.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. The hearts of the men of Israel are after Absalom.] It is very difficult to account for this general defection of the people. Several reasons are given:
1. David was old or afflicted, and could not well attend to the administration of justice in the land.
2. It does appear that the king did not attend to the affairs of state, and that there were no properly appointed judges in the land; see 2Sa 15:3.
3. Joab’s power was overgrown; he was wicked and insolent, oppressive to the people, and David was afraid to execute the laws against him.
4. There were still some partisans of the house of Saul, who thought the crown not fairly obtained by David.
5. David was under the displeasure of the Almighty, for his adultery with Bath-sheba, and his murder of Uriah; and God let his enemies loose against him.
6. There are always troublesome and disaffected men in every state, and under every government; who can never rest, and are ever hoping for something from a change.
7. 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. No doubt some of these causes operated, and perhaps most of them exerted less or more influence in this most scandalous business.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The generality of the people are for him; which is not strange, considering either, first, David, whose many miscarriages had greatly lost him in the hearts of his people. Or, secondly, The people, whose temper is generally unstable, weary of old things, and desirous of changes, and apt to expect great benefits thereby. Or, thirdly, Absalom, whose noble birth, and singular beauty, and most obliging carriage, and ample promises, had won the peoples hearts; considering also that he was Davids first-born, to whom the kingdom of right belonged, and yet that David intended to give away his right to Solomon, which the people thought might prove the occasion of a civil and dreadful war, which hereby they designed to prevent. Or, fourthly, The just and holy God, who ordered and overruled all these things for Davids chastisement, and the instruction and terror of sinners in all future ages.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And there came a messenger to David,…. Perhaps one of the two hundred that went with Absalom, ignorant of his design; which, when discovered, he disapproved of, and got away from him, and came to David, and informed him how things were:
saying, the hearts of the men of Israel are after Absalom; to make him king.
Fuente: John Gill’s Exposition of the Entire Bible
David’s flight from Jerusalem. – 2Sa 15:13, 2Sa 15:14. When this intelligence reached David, “The heart of the men of Israel is after Absalom” ( , as in 2Sa 2:10, to be attached to a person as king; see at 1Sa 12:14), he said to his servants that were with him in Jerusalem, “Arise, let us flee, for there will be no escape for us from Absalom! Make speed to depart, lest he overtake us suddenly, and drive the calamity (the judgment threatened in 2Sa 12:10-11) over us, and smite the city with the edge of the sword.” David was perhaps afraid that Jerusalem might fall into Absalom’s power through treachery, and therefore resolved to fly as speedily as possible, not only in order to prevent a terrible massacre, but also to give his own faithful adherents time to assemble.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David’s Flight. | B. C. 1023. |
13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. 14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. 15 And the king’s servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. 16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house. 17 And the king went forth, and all the people after him, and tarried in a place that was far off. 18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king. 19 Then said the king to 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. 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 brethren: mercy and truth be with thee. 21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. 22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. 23 And all the country wept with a loud voice, and 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.
Here is, I. The notice brought to David of Absalom’s rebellion, v. 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, v. 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 (Ps. li. 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 (v. 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, Eccl. x. 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, v. 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, v. 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 Ps. lxi. 7.
2. Ittai bravely resolved not to leave him, v. 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, John xviii. 1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
David in Flight, vs. 13-23
The rebellion of Absalom was well underway and out of control before David was apprised of it. When the news came to him that all Israel was turning to Absalom it was imperative that David flee at once. He was also ready to leave the city of Jerusalem to prevent its siege and possible destruction in an effort to take him prisoner. By giving up the city David expected to save many lives.
The servants, David found, were ready ‘to follow his leadership. He then hastily planned to leave the palace in the care of his concubines and to evacuate his people from Jerusalem. David is said to have gone with his people to a place far off, but otherwise unidentified. That it was still in the environs of Jerusalem is clear from verse 23, so that “far off” is, therefore, not as far as one might expect from the words. All David’s servants went with him, including the special forces known as the Cherethites and Pelethites, under the command of Benaiah, and the six hundred Gittites, commanded by Ittai, a Philistine.
The Cherethites and Pelethites were specially trained forces for the protection of the king and to carry out minor military expeditions he required. The Gittites appear to havo been a relatively new force. The name, Gittites, refers to inhabitants of Gath, the chief of the Philistine cities. Why these men, with Ittai, their leader, had come into the service of David is not explained. That they were very loyal to him is apparent. David urged Ittai and his men to return to the service of “the king,” meaning Absalom, since they were but lately come to the country, and were aliens and exiles from their own country.
But Ittai was devoted not only to David, but also to the Lord, by whom he swore that he would be with David, his lord, whether in life or in death. (Cf. Rth 1:17). Such loyalty David could not refuse, so Ittai and his men passed on with the people of the city weeping and crying aloud in sorrow at their woeful lot. Thus they passed on across the brook Kidron, between Jerusalem and the mount of Olives on the east, and went toward the wilderness.
Fuente: Garner-Howes Baptist Commentary
The Flight of David
v. 13. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. v. 14. And David, v. 15. And the king’s servants said unto the king, v. 16. And the king went forth, and all his household after him, v. 17. And the king went forth, and all the people after him, and tarried in a place that was far off, v. 18. And all his servants passed on beside him; and all the Cherethites and all the Pelethites, v. 19. Then said the king to Ittai the Gittite, v. 20. Whereas thou camest but yesterday, v. 21. And Ittai answered the king and said, v. 22. And David, v. 23. And all the country, v. 24. And lo, Zadok also and all the Levites were with him, bearing the Ark of the Covenant of God; and they set down the ark of God, v. 25. And the king said unto Zadok, Carry back the ark of God into the city, v. 26. but if He thus say, I have no delight in thee, behold, here am I, let Him do to me as seemeth good unto Him. v. 27. The king said also unto Zadok, the priest, Art got thou a seer? Return into the city in peace, and your two sons with you, Ahimaaz, thy son, and Jonathan, the son of Abiathar. v. 28. See, I will tarry in the plain of the wilderness, v. 29. Zadok, therefore, and Abiathar carried the ark of God again to Jerusalem; and they tarried there, v. 30. And David went up by the ascent of Mount Olivet,
Fuente: The Popular Commentary on the Bible by Kretzmann
2Sa 15:13. The hearts of the men of Israel are after Absalom Some reason may be assigned for this. In every nation there are always turbulent and discontented spirits, who promise themselves some benefit from a change. Saul’s party was not yet entirely extinct, and Joab, who was David’s prime minister, behaved with an insufferable pride and insolence. His crimes, which were very black, and which David was afraid to punish, reflected upon the king himself; and David’s other ministers might have grown insolent in times of uninterrupted success. But what gave the fairest pretence of all, was, probably, the obstruction of the civil administration of justice; for had there not been something of this, Absalom, I think, could have had no grounds for making such loud complaints. See 2Sa 15:3-4 and Grotius on the place.
Fuente: Commentary on the Holy Bible by Thomas Coke
(13) And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. (14) And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
David was a man of great personal bravery, wherefore then did he wish to flee? No doubt he saw the hand of the Lord in the affliction. God had said, I will raise up evil out of thine own house. 2Sa 12:11 . Reader! that affliction which comes immediately from the Lord, and as the correction of sin, throws down self-confidence, and makes men cowards. It is sweet to see the hand of him that corrects however, because as his name is, so is his mercy.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 15:13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
Ver. 13. The hearts of the men of Israel are after Absalom. ] So little trust there is to be put in the many headed multitude, a dangerous and heady water when once it is out. David had better deserved of this people: but he might now complain, as afterwards Frederick III, Emperor of Germany, did, that he found his good turns were forgotten, his favours ill placed upon those that proved treacherous. Or rather he might say, as Alphonsus, king of Arragon, since did, that he wondered not so much at his subjects’ ingratitude to him – who had raised various of them from mean to great estates – as at his own to God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This was one of the greatest trials of Davids life.
2Sa 15:13-14. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. and David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
There is much to admire in Davids conduct when he fled from Absalom, but yet his courage would seem to have well nigh forsaken him. In his brighter days before his great sin had weakened him, he would have been master of the situation; but now he trembles in the presence of the great calamity.
2Sa 15:15. And the kings servants said unto the king, Behold, thy servants are ready to do whatsoever my lord, the king shall appoint.
They were attached to him ready to take his counsel at once. Can we say the same to King Jesus? Will every Christian here now say to his Master, Behold, thy servants are ready to do whatsoever my Lord the King shall appoint? There are many that pick and choose of Christs commands. They do not obey all his will. There are known duties which are neglected plain precepts which are wilfully forgotten. I would to God we could all say from our heart to King Jesus, Behold, thy servants are ready to do whatsoever my Lord the King shall appoint.
2Sa 15:16-18. And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house. And the king went forth, and all the people after him and tarried in a place that was far off. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
These were his old guard, soldiers which he kept always around his person, deeply attached to him, upon whose loyalty he could rely. But what a come-down from the King of Israel to have an army of only six hundred men to be fleeing before his own rebellious people, led on by his more rebellious son!
2Sa 15:19-23. Then said the king to 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. 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 brethren: mercy and truth be with thee. And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. And all the country wept with a loud voice, and 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.
A fit type of that future passage of the Kidron by the great son of David, when on that dark and doleful night, when all the powers of darkness met, the Prince the King himself passed over that black and bitter brook into the garden of Gethsemane. There were faithful ones that went with David: there were some faithful ones with Christ. Happy are they who shall be found to be with their Lord and Master in the day of his sorrow, for they shall be with him in the day of his joy.
This exposition consisted of readings from 2Sa 15:13-23; Isaiah 61.; Mar 14:22-41.
Fuente: Spurgeon’s Verse Expositions of the Bible
the Loyal Stranger
2Sa 15:13-23
David was conscious of ill desert; hence his resolve to flee. How different his bearing now from that great hour when Goliath fell before him! Ah, conscience doth make cowards of us all! And yet there was a beautiful spirit of resignation welling up amid the salt waves of his bitter sorrow. When we are called to pass through dark hours, we cannot do better than repeat the words of this royal penitent: Behold, here am I; let him do to me as seemeth good to him. What thoughtfulness of Ittai! What pathos in the kings words to Zadok! What humility as he climbed Olivet! What trust still in God to turn the counsel of Ahithophel into foolishness! It is an impressive picture of the resignation of a broken and a contrite heart.
They were noble words that Ittai uttered! His name associates him with Davids residence in Gath, among the Philistines. He was a stranger and an exile in Israel, but the kings friendship had made a home for him. In these days of our Lords humiliation, let us address Him in the chivalrous and noble words of 2Sa 15:21. See Joh 12:26; 1Th 5:10.
Fuente: F.B. Meyer’s Through the Bible Commentary
The hearts: 2Sa 15:6, 2Sa 3:36, Jdg 9:3, Psa 62:9, Mat 21:9, Mat 27:22
Reciprocal: 2Sa 19:10 – whom 1Ki 2:7 – when I fled 1Ki 2:15 – Thou knowest 1Ki 12:16 – So Israel 2Ch 10:16 – So all Israel Job 1:14 – messenger Pro 24:21 – meddle Ecc 4:16 – no end
Fuente: The Treasury of Scripture Knowledge
2Sa 15:13. There came a messenger to David It is probable some of the two hundred men who went innocently with Absalom from Jerusalem sent this messenger, who, however, did not go immediately on the first appearance of the conspiracy, but after it became manifest, through a great concourse of people openly thronging to him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David’s flight from Jerusalem 15:13-37
The people of Israel had formerly given the kingdom to David as a gift (2Sa 5:1-3), but now they took that gift from him (2Sa 15:13). [Note: Gunn, "David and . . .," p. 22.] 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 (2Sa 15:16). He was fleeing from an attack, not going into exile. The Cherethites and Pelethites were David’s bodyguard. The 600 men from Gath (2Sa 15:18) 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." [Note: Payne, p. 231.]
David later repaid Ittai, another former resident of Gath, for his loyalty by making him commander of one-third of his army (2Sa 18:2). David urged Ittai to return to Jerusalem and to remain loyal to him there (2Sa 15:19), but Ittai insisted on accompanying the king. Ittai’s commitment to David (2Sa 15:19-22) recalls Ruth’s commitment to Naomi (Rth 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 (Joh 18:1).
At this time there were two leading priests in Israel: Zadok (who was also a prophet, 2Sa 15:27) and Abiathar. Probably Zadok was responsible for worship in Jerusalem where David 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 (1Ch 16:39-42). God’s "habitation" (2Sa 15:25) most likely refers to the new tent David had recently completed in Jerusalem (cf. 1Ch 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 (2Sa 6:16-20). [Note: Ibid., p. 185.]
David’s complete submission to God’s authority over his life is admirable (2Sa 15:26). The phrase "the fords of the wilderness" (2Sa 15:28) probably refers to the place people forded the Jordan River near the wilderness of Judah (cf. 2Sa 17:22). David did not believe superstitiously that the presence of the ark would ensure his victory (cf. 1Sa 4:3).
David trudged up the Mount of Olives, attired for mourning (2Sa 15:30), praying as he wept (2Sa 15:31). 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 (2Sa 15:30) symbolized "the shameful exile on which he is now embarking (cf. Isa 20:2-3; cf. similarly Mic 1:8)." [Note: Youngblood, p. 997.] David’s friend (i.e., counselor) Hushai came from a family that evidently lived on Ephraim’s southern border between Bethel and Ataroth (Jos 16:2). [Note: Cf. Carl G. Rasmussen, Zondervan NIV Atlas of the Bible, p. 227.] 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 genuine forgiveness. David won the friendship of many others in Israel because he had a heart for God that expressed itself in lovingkindness for people (cf. Mat 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 service by offering to do whatever David needed them to do (2Sa 15:15-18). Ittai expressed his friendship by being a companion to David (2Sa 15:19-23). Zadok and Abiathar became informants and made sure their friend had the information he needed to guarantee his welfare (2Sa 15:24-29). Hushai was willing to hazard his own safety to defend David in the presence of his enemies (2Sa 15:30-37). These people proved to be "sheltering trees" [Note: Samuel Taylor Coleridge, "Youth and Age," in Poems That Live Forever, p. 256.] 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 (2Sa 15:25 f.), whatever that might prove to be. Such willingness to surrender leadership at the right time is another hallmark of good leadership." [Note: Payne, p. 232.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XX.
DAVIDS FLIGHT FROM JERUSALEM.
2Sa 15:13.
THE trumpet which was to be the signal that Absalom reigned in Hebron had been sounded, the flow of people in response to it had begun, when “a messenger came to David saying, The hearts of the men of Israel are after Absalom.” The narrative is so concise that we can hardly tell whether or not this was the first announcement to David of the real intentions of Absalom. But it is very certain that the king was utterly unprepared to meet the sudden revolt. The first news of it all but overwhelmed him. And little wonder. There came on him three calamities in one. First, there was the calamity that the great bulk of the people had revolted against him, and were now hastening to drive him from the throne, and very probably to put him to death. Second, there was the appalling discovery of the villainy, hypocrisy, and heartless cruelty of his favourite and popular son, – the most crushing thing that can be thought of to a tender heart. And third, there was the discovery that the hearts of the people were with Absalom; David had lost what he most prized and desired to possess; the intense affection he had for his people now met with no response; their love and confidence were given to a usurper. Fancy an old man, perhaps in infirm health, suddenly confronted with this threefold calamity; who can wonder for the time that he is paralyzed, and bends before the storm?
Flight from Jerusalem seemed the only feasible course. Both policy and humanity seemed to dictate it. He considered himself unable to defend the city with any hope of success against an attack by such a force as Absalom could muster, and he was unwilling to expose the people to be smitten with the sword. Whether he was really as helpless as he thought we can hardly say. We should be disposed to think that his first duty was to stay where he was, and defend his capital. He was there as God’s viceroy, and would not God be with him, defending the place where He had set His name, and the tabernacle in which He was pleased to dwell? It is not possible for us, ignorant as we are of the circumstances, to decide whether the flight from Jerusalem was the enlightened result of an overwhelming necessity, or the fruit of sudden panic, of a heart so paralyzed that it could not gird itself for action. His servants had no other advice to offer. Any course that recommended itself to him they were ready to take. If this did not help to throw light on his difficulties, it must at least have soothed his heart. His friends were not all forsaking him. Amid the faithless a few were found faithful. Friends in such need were friends indeed. And the sight of their honest though perplexed countenances, and the sound of their friendly though trembling voices, would be most soothing to his feelings, and serve to rally the energy that had almost left him. When the world forsakes us, the few friends that remain are of priceless value.
On leaving Jerusalem David at once turned eastward, into the wilderness region between Jerusalem and Jericho, with the view, if possible, of crossing the Jordan, so as to have that river, with its deep valley, between him and the rebels. The first halt, or rather the rendezvous for his followers, though called in the A.V. “a place that was far off,” is more suitably rendered in the R.V. Bethmerhak, and the margin “the far house.” Probably it was the last house on this side the brook Kidron. Here, outside the walls of the city, some hasty arrangements were made before the flight was begun in earnest.
First, we read that he was accompanied by all his household, with the exception of ten concubines who were left to keep the house. Fain would we have avoided contact at such a moment with that feature of his house from which so much mischief had come; but to the end of the day David never deviated in that respect from the barbarous policy of all Eastern kings. The mention of his household shows how embarrassed he must have been with so many helpless appendages, and how slow his flight. And his household were not the only women and children of the company; the “little ones” of the Gittites are mentioned in 2Sa 15:22; we may conceive how the unconcealed terror and excitement of these helpless beings must have distressed him, as their feeble powers of walking must have held back the fighting part of his attendants. When one thinks of this, one sees more clearly the excellence of the advice afterwards given by Ahithophel to pursue him without loss of time with twelve thousand men, to destroy his person at once; in that case, Absalom must have overtaken him long before he reached the Jordan, and found him quite unable to withstand his ardent troops.
Next, we find mention of the forces that remained faithful to the king in the crisis of his misfortunes. The Pelethites, the Cherethites, and the Gittites were the chief of these. The Pelethites and the Cherethites are supposed to have been the representatives of the band of followers that David commanded when hiding from Saul in the wilderness; the Gittites appear to have been a body of refugees from Gath, driven away by the tyranny of the Philistines, who had thrown themselves on the protection of David and had been well treated by him. The interview between David and Ittai was most creditable to the feelings of the fugitive king. Ittai was a stranger who had but lately come to Jerusalem, and as he was not attached to David personally, it would be safer for him to return to the city and offer to the reigning king the services which David could no longer reward. But the generous proposal of David was rejected with equal nobility on the part of Ittai. He had probably been received with kindness by David when he first came to Jerusalem, the king remembering well when he himself was in the like predicament, and thinking, like the African princess to neas, “Haud ignara mali miseris succurrere disco” – ”Having had experience of adversity myself, I know how to succour the miserable.” Ittai’s heart was won to David then; and he had made up his mind, like Ruth the Moabitess with reference to Naomi, that wherever David was, in life or in death, there also he should be. How affecting must it have been to David to receive such an assurance from a stranger! His own son, whom he had loaded with undeserved kindness, was conspiring against him, while this stranger, who owed him nothing in comparison, was risking everything in his cause. “There is a friend that sticketh closer than a brother.”
Next in David’s train presented themselves Zadok and Abiathar, the priests, carrying the ark of God. The presence of this sacred symbol would have invested the cause of David with a manifestly sacred character in the eyes of all good men; its absence from Absalom would have equally suggested the absence of Israel’s God. But David probably remembered how ill it had fared with Israel in the days of Eli and his sons, when the ark was carried into battle. Moreover, when the ark had been placed on Mount Zion, God had said, “This is My rest; here will I dwell;” and even in this extraordinary emergency, David would not disturb that arrangement. He said to Zadok, ”Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, He shall bring me again, and show me both it and His habitation: but if He thus say, I have no delight in thee, behold, here am I; let Him do to me what seemeth good unto Him.” These words show how much God was in David’s mind in connection with the events of that humiliating day. They show, too, that he did not regard his case as desperate. But everything turned on the will of God. It might be that, in His great mercy, He would bring him back to Jerusalem. His former promises led him to think of this as a possible, perhaps probable, termination of the insurrection. But it might also be that the Lord had no more delight in him. The chastening with which He was now visiting him for his sin might involve the success of Absalom. In that case, all that David would say was that he was at God’s disposal, and would offer no resistance to His holy will. If he was to be restored, he would be restored without the aid of the ark; if he was to be destroyed, the ark could not save him. Zadok and his Levites must carry it back into the city. The distance was a very short one, and they would be able to have everything placed in order before Absalom could be there.
Another thought occurred to David, who was now evidently recovering his calmness and power of making arrangements. Zadok was a seer, and able to use that method of obtaining light from God which in great emergencies God was pleased to give when the ruler of the nation required it. But the marginal reading of the R.V., “Seest thou?” instead of “Thou art a seer,” makes it doubtful whether David referred to this mystic privilege, which Zadok does not appear to have used; the meaning may be simply, that as he was an observant man, he could be of use to David in the city, by noticing how things were going and sending him word. In this way he could be of more use to him in Jerusalem than in the field. Considering how he was embarrassed with the women and children, it was better for David not to be encumbered with another defenseless body like the Levites. The sons of the priests, Ahimaaz and Jonathan, would be of great service in bringing him information. Even if he succeeded in reaching the plains (or fords, marg. R.V.) of the wilderness, they could easily overtake him, and tell him what plan of operations it would be wisest for him to follow.
These hasty arrangements being made, and the company placed in some sort of order, the march towards the wilderness now began. The first thing was to cross the brook Kidron. From its bed, the road led up the slope of Mount Olivet. To the spectators the sight was one of overwhelming sadness. “All the country wept with a loud voice, and 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.” After all, there was a large number who sympathized with the king, and to whom it was most affecting to see one who was now “old and grey-headed” driven from his throne and from his home by an unprincipled son, aided and abetted by a graceless generation who had no consideration for the countless benefits which David had conferred on the nation. It is when we find “all the country” expressing their sympathy that we cannot but doubt whether it was really necessary for David to fly. Perhaps “the country” here may be used in contrast to the city. Country people are less accessible to secret conspiracies, and besides are less disposed to change their allegiance. The event showed that in the more remote country districts David had still a numerous following. Time to gather these friends together was his great need. If he had been fallen on that night, weary and desolate and almost friendless, as was proposed by Ahithophel, there can be no rational doubt what the issue would have been.
And the king himself gave way to distress, like the people, though for different reasons. “David went up by the ascent of Mount Olivet, and wept as he went up, and had his head 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.” The covered head and bare feet were tokens of humiliation. They were a humble confession on the king’s part that the affliction which had befallen him was well deserved by him. The whole attitude and bearing of David is that of one “stricken, smitten, and afflicted.” Lofty looks and a proud bearing had never been among his weaknesses; but on this occasion, he is so meek and lowly that the poorest person in his kingdom could not have assumed a more humble bearing. It is the feeling that had so wrung his heart in the fifty-first Psalm come back on him again. It is the feeling, Oh, what a sinner I have been! how forgetful of God I have often proved, and how unworthily I have acted toward man I No wonder that God rebukes me and visits me with these troubles! And not me only, but my people too. These are my children, for whom I should have provided a peaceful home, driven into the shelterless wilderness with me! These kind people who are compassionating me have been brought by me into this trouble, which peradventure will cost them their lives. “Have mercy upon me, O God, according to Thy loving-kindness; according unto the multitude of Thy tender mercies, blot out my transgressions!”
It was at this time that someone brought word to David that Ahithophel the Gilonite was among the conspirators. He seems to have been greatly distressed at the news. For “the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired of the oracle of God” (2Sa 16:23). An ingenious writer has found a reason for this step. By comparing 2Sa 11:3 with 2Sa 23:34, in the former of which Bathsheba is called the daughter of Eliam, and in the latter Eliam is called the son of Ahithophel, it would appear – if it be the same Eliam in both – that Ahithophel was the grandfather of Bathsheba. From this it has been inferred that his forsaking of David at this time was due to his displeasure at David’s treatment of Bathsheba and Uriah. The idea is ingenious, but after all it is hardly trustworthy. For if Ahithophel was a man of such singular shrewdness, he would not be likely to let his personal feelings determine his public conduct. There can be no reasonable doubt that, judging calmly from the kind of considerations by which a worldly mind like his would be influenced, he came to the deliberate conclusion that Absalom was going to win. And when David heard of his defection, it must have given him a double pang; first, because he would lose so valuable a counsellor, and Absalom would gain what he would lose; and second, because Ahithophel’s choice showed the side that, to his shrewd judgment, was going to triumph. David could but fall back on that higher Counselor on whose aid and countenance he was still able to rely, and offer a short but expressive prayer, “O Lord, I pray Thee, turn the counsel of Ahithophel into foolishness.”
It was but a few minutes after this that another distinguished counselor, Hushai the Archite, came to him, with his clothes rent and dust on his head, signifying his sense of the public calamity, and his adherence to David. Him too, as well as Ittai and the priests, David wished to send back. And the reason assigned showed that his mind was now calm and clear, and able to ponder the situation in all its bearings. Indeed, he concocts quite a little scheme with Hushai. First, he is to go to Absalom and pretend to be on his side. But his main business will be to oppose the counsel of Ahithophel, try to secure a little time to David, and thus give him a chance of escape. Moreover, he is to co-operate with the priests Zadok and Abiathar, and through their sons send word to David of everything he hears. Hushai obeys David, and as he returns to the city from the east, Absalom arrives from the south, before David is more than three or four miles away. But for the Mount of Olives intervening, Absalom might have seen the company that followed his father creeping slowly along the wilderness, a company that could hardly be called an army, and that, humanly speaking, might have been scattered like a puff of smoke.
Thus Absalom gets possession of Jerusalem without a blow. He goes to his father’s house, and takes possession of all that he finds there. He cannot but feel the joy of gratified ambition, the joy of the successful accomplishment of his elaborate and long-prosecuted scheme. Times are changed, he would naturally reflect, since I had to ask my father’s leave for everything I did, since I could not even go to Hebron without begging him to allow me. Times are changed since I reared that monument in the vale for want of anything else to keep my name alive. Now that I am king, my name will live without a monument. The success of the revolution was so remarkable, that if Absalom had believed in God, he might have imagined, judging from the way in which everything had fallen out in his favour, that Providence was on his side. But, surely, there must have been a hard constraint and pressure upon his feelings somewhere. Conscience could not be utterly inactive. Fresh efforts to silence it must have been needed from time to time. Amid all the excitement of success, a vague horror must have stolen in on his soul. A vision of outraged justice would haunt him. He might scare away the hideous spectre for a time, but he could not lay it in the grave. “There is no peace, saith my God, to the wicked.”
But if Absalom might well be haunted by a spectre because he had driven his father from his house, and God’s anointed from his throne, there was a still more fearful reckoning standing against him, in that he had enticed such multitudes from their allegiance, and drawn them into the guilt of rebellion. There was not one of the many thousands that were now shouting “God save the king!” who had not been induced through him to do a great sin, and bring himself under the special displeasure of God. A rough nature like Absalom’s would make light of this result of his movement, as rough natures have done since the world began. But a very different judgment was passed by the great Teacher on the effects of leading others into sin. “Whosoever shall break one of these least commandments and teach men so, he shall be called least in the kingdom of God.” “Whoso shall cause one of these little ones which believe in Me to stumble, it were better for him that a millstone were hanged about his neck and he were cast in the depth of the sea.” Yet how common a thing this has been in all ages of the world, and how common it is still! To put pressure on others to do wrong; to urge them to trifle with their consciences, or knowingly to violate them; to press them to give a vote against their convictions; – all such methods of disturbing conscience and drawing men into crooked ways, what sin they involve! And when a man of great influence employs it with hundreds and thousands of people in such ways, twisting consciences, disturbing self-respect, bringing down Divine displeasure, how forcibly we are reminded of the proverb, “One sinner destroyeth much good”!
Most earnestly should everyone who has influence over others dread being guilty of debauching conscience, and discouraging obedience to its call. On the other hand, how blessed is it to use one’s influence in the opposite direction. Think of the blessedness of a life spent in enlightening others as to truth and duty, and encouraging loyalty to their high but often difficult claims. What a contrast to the other! What a noble aim to try to make men’s eye single and their duty easy; to try to raise them above selfish and carnal motives, and inspire them with a sense of the nobility of walking uprightly, and working righteousness, and speaking the truth in their hearts! What a privilege to be able to induce our fellows to walk in some degree even as He walked “who did no sin, neither was guile found in His mouth;” and who, in ways so high above our ways, was ever influencing the children of men “to do justly, and to love mercy, and to walk humbly with their God”!