2 Samuel 15:18

the wilderness, 2Sam 15:13-18. The steadfast friendship of Ittai, the Gittite, 2Sam 15:19-22. David's affecting departure from the city, 2Sam 15:23. He sends Zadok and Abiathar with the ark back to Jerusalem, 2Sam 15:24-29. He goes up Mount Olivet; prays that the counsel of Ahithophel may be turned into foolishness, 2Sam 15:30-31. He desires Hushai to return to Jerusalem, and to send him word of all that occurs, 2Sam 15:32-37. Verse 1 Absalom prepared him chariots and horses - After all that has been said to prove that horses here mean horsemen, I think it most likely that the writer would have us to understand chariots drawn by horses; not by mules or such like cattle. Fifty men to run before him - Affecting in every respect the regal state by this establishment. Of this man Calmet collects the following character: "He was a bold, violent, revengeful, haughty, enterprising, magnificent, eloquent, and popular prince; he was also rich, ambitious, and vain of his personal accomplishments: after the death of Amnon, and his reconciliation to his father, he saw no hindrance in his way to the throne. He despised Solomon because of the meanness of his birth, and his tender years. He was himself of the blood royal, not only by his father David, but also by his mother Maacah, daughter to Talmai, king of Geshur: and, doubtless, in his own apprehension, of sufficient age, authority, and wisdom, to sustain the weight of government. There was properly now no competitor in his way: Amnon, David's first-born, was dead. Of Chileab, his second son by Abigail, we hear nothing; and Absalom was the third: see 2Sam 3:2-5. He, therefore, seemed to stand nearest to the throne; but his sin was, that he sought it during his father's life, and endeavored to dethrone him in order to sit in his stead. Verse 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. Verse 7 After forty years - There is no doubt that this reading is corrupt, though supported by the commonly printed Vulgate, the Septuagint, and the Chaldee. But the Syriac has arba shanin, Four years; the Arabic the same arba shinin, Four years; and Josephus has the same; so also the Sixtine edition of the Vulgate, and several MSS. of the same version. Theodoret also reads four, not forty; and most learned men are of opinion that ארבעים arbaim, Forty, is an error for אברע arba, Four; yet this reading is not supported by any Hebrew MS. yet discovered. But two of those collated by Dr. Kennicott have יום yom instead of שנה shanah, i.e., forty Days, instead of forty Years; and this is a reading more likely to be true than that in the commonly received text. We know that Absalom did stay Three years with his grandfather at Geshur, 2Sam 13:38; and this probably was a year after his return: the era, therefore, may be the time of his slaying his brother Amnon; and the four years include the time from his flight till the conspiracy mentioned here. Verse 8 While I abode at Geshur in Syria - Geshur, the country of Talmai, was certainly not in Syria, but lay on the south of Canaan, in or near Edom, as is evident from Jdg 1:10; 1Sam 27:8; 2Sam 13:37. Hence it is probable that ארם Aram, Syria, is a mistake for אדם Edom; ד daleth and ר resh being easily interchangeable. Edom is the reading both of the Syriac and Arabic. I will serve the Lord - Here he pretended to be a strict follower of Jehovah, even while he was in a heathen country; and now he desires liberty to go and perform a vow at Hebron, which he pretends to have made while he was resident at Geshur. And all this was the more perfectly to organize his system of rebellion against his venerable father. Verse 10 Absalom sent spies - These persons were to go into every tribe; and the trumpet was to be blown as a signal for all to arise, and proclaim Absalom in every place. The trumpet was probably used as a kind of telegraph by the spies: trumpet exciting trumpet from place to place; so that, in a few minutes all Israel would hear the proclamation. Verse 11 Went two hundred men - These were probably soldiers, whom he supposed would be of considerable consequence to him. They had been seduced by his specious conduct, but knew nothing of his present design. Verse 12 Sent for Ahithophel - When Absalom got him, he in effect got the prime minister of the kingdom to join him. 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 2Sam 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. Verse 14 David said - Arise - let us flee - This, I believe, was the first time that David turned his back to his enemies. And why did he now flee? Jerusalem, far from not being in a state to sustain a siege, was so strong that even the blind and the lame were supposed to be a sufficient defense for the walls, see 2Sam 5:6. And he had still with him his faithful Cherethites and Pelethites; besides six hundred faithful Gittites, who were perfectly willing to follow his fortunes. There does not appear any reason why such a person, in such circumstances, should not act on the defensive; at least till he should be fully satisfied of the real complexion of affairs. But he appears to take all as coming from the hand of God; therefore he humbles himself, weeps, goes barefoot, and covers his head! He does not even hasten his departure, for the habit of mourners is not the habit of those who are flying before the face of their enemies. He sees the storm, and he yields to what he conceives to be the tempest of the Almighty. Verse 17 And tarried in a place - He probably waited till he saw all his friends safely out of the city. Verse 19 Thou art a stranger, and also an exile - Some suppose that Ittai was the son of Achish, king of Gath, who was very much attached to David, and banished from his father's court on that account. He and his six hundred men are generally supposed to have been proselytes to the Jewish religion. Verse 20 Mercy and truth be with thee - May God ever show thee mercy, as thou showest it to me, and his truth ever preserve thee from error and delusion! Verse 23 The brook Kidron - This was an inconsiderable brook, and only furnished with water in winter, and in the rains. See Joh 18:1. Verse 24 Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them. Verse 25 Carry back the ark - David shows here great confidence in God, and great humility. The ark was too precious to be exposed to the dangers of his migrations; he knew that God would restore him if he delighted in him, and he was not willing to carry off from the city of God that without which the public worship could not be carried on. He felt, therefore, more for this public worship and the honor of God, than he did for his own personal safety. Verse 27 Art not thou a seer? return into the city in peace - That is, As thou art the only organ of the public worship, that worship cannot be carried on without thee; and as thou art the priest of God, thou hast no cause to fear for thy personal safety: the nation has not abandoned their God, though they have abandoned their king. It appears also, that he wished these priests, by means of their sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to send him frequent intelligence of the motions and operations of the enemy. Verse 30 Had his head covered - This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; Est 7:8 (note). See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito. Verse 31 Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices. Verse 32 Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man's journey! Reader, dost thou do likewise? Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity. Verse 33 Then thou shalt be a burden unto me - It appears that Hushai was not a warrior, but was a wise, prudent, and discreet man, who could well serve David by gaining him intelligence of Absalom's conspiracy; and he directs him to form a strict confederacy with the priests Zadok and Abiathar, and to make use of their sons as couriers between Jerusalem and David's place of retreat. Verse 37 Absalom came into Jerusalem - It is very probable that he and his partisans were not far from the city when David left it, and this was one reason which caused him to hurry his departure. Reader, behold in the case of David a sad vicissitude of human affairs, and a fearful proof of their instability. Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people, and for a time even by his God! See in his desolate state that there is none so exalted that God cannot abase, and none so abased that God cannot exalt. He was forsaken for a time, and his enemies triumphed; God returned, and his enemies were confounded. His crime, it is true, was great and God had declared by Nathan what had now come to pass. God is just, and in numberless instances sees right to show his displeasure even at those sins which his mercy has forgiven. In all cases it is a fearful and bitter thing to sin against the Lord. Introduction Ziba, servant of Mephibosheth, meets David with provisions, and by false insinuations obtains the grant of his masters property, 2Sam 16:1-4. Shimei abuses and curses David, who restrains Abishai from slaying him, 2Sam 16:5-14. Hushai makes a feigned tender of his services to Absalom, 2Sam 16:15-19. Absalom calls a council and Ahithophel advises him to go in to his father's concubines,

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, v. 19, 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.

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