Verse 2

Absalom rose up early, and stood beside the way of the gate--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.

Verse 7

after forty years--It is generally admitted that an error has here crept into the text, and that instead of "forty," we should read with the Syriac and Arabic versions, and JOSEPHUS, "four years"--that is, after Absalom's return to Jerusalem, and his beginning to practice the base arts of gaining popularity. my vow, which I have vowed unto the Lord--during his exile in Geshur. The purport of it was, that whenever God's providence should pave the way for his re-establishment in Jerusalem, he would offer a sacrifice of thanksgiving. Hebron was the spot selected for the performance of this vow, ostensibly as being his native place (Sa2 3:3), and a famous high place, where sacrifices were frequently offered before the temple was built; but really as being in many respects the most suitable for the commencement of his rebellious enterprise. David, who always encouraged piety and desired to see religious engagements punctually performed, gave his consent and his blessing.

Verse 10

HE FORMS A CONSPIRACY. (Sa2 15:10-12) Absalom sent spies throughout all the tribes of Israel--These emissaries were to sound the inclination of the people, to further the interests of Absalom, and exhort all the adherents of his party to be in readiness to join his standard as soon as they should hear that he had been proclaimed king. As the summons was to be made by the sound of trumpets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations--a mode of announcement that would soon spread the news over all the country of his inauguration to the throne.

Verse 11

with Absalom went two hundred men . . . that were called--From their quality, reputation, and high standing, such as would create the impression that the king patronized the movement and, being aged and infirm, was willing to adopt his oldest and noblest son to divide with him the cares and honors of government.

Verse 12

Absalom sent for Ahithophel--who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his granddaughter. Giloh--near Hebron. the conspiracy was strong--The rapid accession of one place after another in all parts of the kingdom to the party of the insurgents, shows that deep and general dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans, the unhappy affair of Bath-sheba, the overbearing insolence and crimes of Joab, negligence and obstruction in the administration of justice--these were some of the principal causes that contributed to the success of this widespread insurrection.

Verse 14

DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37) David said . . . Arise, and let us flee--David, anxious for the preservation of the city which he had beautified, and hopeful of a greater support throughout the country, wisely resolved on leaving Jerusalem.

Verse 18

all the Gittites, six hundred men--These were a body of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Addressing their commander, Ittai, he made a searching trial of their fidelity in bidding them (Sa2 15:19) abide with the new king.

Verse 23

the brook Kidron--a winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives.

Verse 24

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

Verse 30

David went up by the ascent of mount Olivet--The same pathway over that mount has been followed ever since that memorable day. had his head covered--with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [CHALMERS].

Verse 31

David said, Turn, O Lord, . . . the counsel of Ahithophel--this senator being the mainstay of the conspiracy.

Verse 32

when David was come to the top of the mount, where he worshipped--looking towards Jerusalem, where were the ark and tabernacle. Hushai the Archite--A native of Archi, on the frontiers of Benjamin and Ephraim (Jos 16:2). Comparing the prayer against Ahithophel with the counsel to Hushai, we see how strongly a spirit of fervent piety was combined in his character with the devices of an active and far-seeing policy. Next: 2 Samuel Chapter 16

Verse 1

And it came to pass after this,.... After the reconciliation of David and Absalom, and the latter was admitted to court again: that Absalom prepared him chariots and horses; to make himself look grand and respectable among the people; perhaps he got these from his grandfather at Geshur in Syria: and fifty men to run before him; which added to his pomp and magnificence; and such great personages in later time have had; Nero the Roman emperor never went on a journey with less than a thousand calashes or chariots, and a great number of men that ran before him (c): and this was tacitly setting himself up for king, at least preparing for it, as Adonijah afterwards did in the same way and manner, Kg1 1:5. (c) Suetonius in Vit. Neron. c. 30. Vid. Senecae, Ep. 87. & 123.

Verse 2

And Absalom rose up early,.... Every morning, to show how diligent and industrious he should be, and closely apply himself to business, was he in any office trader the king, and especially when he should be king himself; this he did to ingratiate himself into the affections of the people: and stood beside the way of the gate; either of the king's palace, so Josephus (d), or of the city, where courts of judicature are held: the former seems most probable by what follows: and it was so, that when any man that had a controversy came to the king for judgment; that had a controversy with another man on any account, and came to the king to have it decided according to law, or the rules of justice and equity: then Absalom called unto him, and said, of what city art thou? which question he asked, only to lead on to some further discourse: and he said, thy servant is of one of the tribes; that is, of one of the cities of the tribes of Israel, and not of a city of another nation. (d) Antiqu. l. 7. c. 9. sect. 1.

Verse 3

And Absalom said unto him,.... After some further talk, and finding he had a suit at law to bring on, and either seeing it drawn up in writing, or hearing his account of it, at once declared, without hearing the other party: see, thy matters are good and right; thy cause is a good cause, and if it could be heard by proper persons there is no doubt but things would go on thy side, and thou wouldest carry thy cause: but there is no man deputed of the king to hear thee; the king is grown old himself and his sons are negligent, and do not attend to business, and there are none besides them appointed to hear causes; and he suggested, as appears by what follows, that he was not in commission, but if he was, or should he appointed a judge, he would attend to business, and people should not go away after this manner, without having justice administered unto them,

Verse 4

Absalom said, moreover,.... To the same persons, at the same time: oh that I were made judge in the land; by which it appears that he had no office under the king; partly either because of his crime, and so not thought fit, and partly because he appeared to be an ambitious aspiring man, and so it was thought not safe to put him into any office: that every man that hath any suit or cause might come unto me, and I would do him justice; at once, without any further trouble, or coming often, and in vain, and to no purpose.

Verse 5

And it was so, that when any man came nigh to him to do him obeisance,.... To pay his respects, and bow to him, as being the king's son, a prince of the blood, and heir to the crown, as was supposed: he put forth his hand, and took him, and kissed him; he put out his hand and shook hands with him, or took him about the neck and kissed him, and by this free, familiar, affable, and courteous manner, strangely won upon and gained the affections of the people, as follows. Fortunatus Schacchus (e) thinks he put forth his hand to be kissed by them, and then kissed them, which was more than was usual. (e) Eloeochrism. Myrothec. l. 3. c. 34. col. 964.

Verse 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.

Verse 7

And it came to pass after forty years,.... Or four years; so long it was from the reconciliation of Absalom to David, as Josephus (f) says; and so read Theodoret on the place, the Syriac and Arabic versions: but some say it was either forty years from the time Israel first had a king; and which might be an era of reckoning with the Jews, as the era of Seleucidae was with the Greeks, on the like account; or from the time Saul slew the priests at Nob, as Jerom (g); or from the time of David's being anointed by Samuel; or this was the year of Absalom's age, or of David's reign: but these, and other attempts made to account for this passage, are not entirely satisfactory; and therefore one may be tempted to conclude there must be a mistake in the copy, of "arbaim" for "arba", forty for four; which makes it quite easy, and confirms the first sense: that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the Lord, in Hebron; not what he vowed in Hebron; for according to his own account he had vowed it in Geshur, as in Sa2 15:8; but his request is, that he might pay it in Hebron; which place he fixed upon, being his native place, and where David was anointed king; and which, being about twenty miles from Jerusalem, was at a proper distance to lay the scene of his conspiracy in, and bring it to perfection. (f) Antiqu. l. 7. c. 9. sect. 1. (g) Trad. Heb. in 2 lib. Reg. fol. 78. M.

Verse 8

For thy servant vowed a vow while I abode at Geshur in Syria,.... When at his grandfather's court there: saying, if the Lord will bring me again indeed to Jerusalem; which he might be sincerely desirous of: then I will serve the Lord; but it is a question whether he ever made a vow to this purpose, or concerned himself about serving the Lord; but it rather may be, this was a lie of his, now framed in order to get leave of the king to go to Hebron.

Verse 9

And the king said unto him, go in peace,.... He gave him leave to go, and wished happiness and prosperity might attend him: so he arose and went to Hebron; with a company of men, whose number is after mentioned.

Verse 10

But Absalom sent spies throughout all the land of Israel,.... To sound the disposition of the people towards him, to insinuate things into their minds in favour of him, and to improve every opportunity of recommending him to their esteem and affections: saying, as soon as ye hear the sound of the trumpet; in any place; and which it is probable he employed men to sound in many places: then ye shall say, Absalom reigneth in Hebron: which is the cause of the trumpet's sounding; and by this means they would learn how the people stood affected to him, whether the news was grateful or not.

Verse 11

And with Absalom went two hundred men out of Jerusalem, that were called,.... Invited by him to go with him and partake of his peace offerings, as the payment of his vow in Hebron; part of which was made a feast of for his friends, whomsoever he should think fit to invite, as he did to the number of two hundred, and for the entertainment of whom a large provision ought to be made; the Jews (h) have a tradition, that he had leave of his father only to invite two to go with him, and that he asked two more unknown to the first, and so on, two after two, until they amounted to two hundred: and they went in their simplicity; to partake of the feast of the peace offerings, to which they were invited; being quite harmless and upright in their intentions, having no thought of disloyalty and rebellion in their breasts: and they knew not anything; of an intended conspiracy; howbeit, doubtless many of them were drawn into it when got thither; and as these may be supposed to be some of the principal men of Jerusalem, it was a great weakening of David's interest, and laid a considerable foundation for Absalom to begin upon. (h) Bemidbar Rabba, sect. 9. fol. 194. 4.

Verse 12

And Absalom sent for Ahithophel, the Gilonite, David's counsellor,.... To advise with about this treasonable affair he was engaged in, and to get out of him David's secrets, who was reckoned the best counsellor in the land; and he might rather hope he would come to him, if he was the grandfather of Bathsheba, as say the Jews, Sa2 11:3; since he might be disgusted with and resent David's adultery with Bathsheba his granddaughter, and the murder of her husband Uriah: him he sent for: from his city, even from Giloh; a city in the tribe of Judah, in the mountainous part of it, near to Hebron, where Absalom now was; and, according to Bunting (i), twenty miles from Jerusalem, see Jos 15:48, while he offered sacrifices; not Ahithophel, but Absalom, his peace offerings at Hebron, to which he invited Ahithophel to come and partake of: and the conspiracy was strong; or there was a great number in the conspiracy, who were assembled together: for the people increased continually with Absalom; being drawn to him by the comeliness of his person, his affable behaviour, the pomp and magnificence in which he appeared, the great number of the principal inhabitants of Jerusalem with him, and he the king's eldest son, and so heir to the crown; whereas it might begin to be rumoured about, that David designed Solomon, a son of Bathsheba, a young prince, to be his successor, which did not meet with general approbation at first. (i) Travels, &c. p. 149.

Verse 13

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.

Verse 14

And David said unto all his servants that were with him at Jerusalem,.... His courtiers and ministers of state, the officers of his household, as many of them as were with him in the city; for some of them very probably were in the country, as Ahithophel was, and some might be along with Absalom, whom he had invited to his peace offerings: arise, and let us flee; it is much that a man of such courage and valour as David should be so intimidated at once as to make a flight as soon as he heard of a conspiracy forming against him: for we shall not else escape from Absalom; his fears ran so high, that he fancied he would be upon them presently: make speed to depart, lest he overtake us suddenly; which still more clearly shows the panic he was in: and bring evil upon us; kill them, or make them prisoners: and smite the city with the edge of the sword; the inhabitants of it, should they make resistance.

Verse 15

And the king's servants said unto the king,.... In answer to him, and to show that they were quite conformable to his pleasure: behold, thy servants are ready to do whatsoever my lord the king shalt appoint; or "choose" (k), whether to prepare to fight, and defend him and the city, or to depart and make their escape. (k) "elegerit", Pagninus, Montanus, Junius & Tremellius, Piscator.

Verse 16

And the king went forth,.... Which determined the case: and all his household after him family and his court; they followed his example, and attended him in his flight: and the king left ten women, which were concubines, to keep the house; not to defend it, which they were unable to do, but to look after the household goods and furniture, that they were not damaged by the conspirators; though one would think they could be of little service, and may wonder what he should leave them behind for; but this seems to be ordered by the overruling providence of God, to bring about what was threatened him, Sa2 12:11; and it is much he had not thought of it; but it was hid from his eyes, that it might be fulfilled.

Verse 17

And the king went forth,.... From Jerusalem; which is repeated, that it might be observed in what a hurry and fright he was: and all the people after him; his family, court, and servants, and as many of the people of Jerusalem as chose to go with him: and tarried at a place that was afar off; when they had got at some distance from the city, they stopped and stayed a while; it could not be a great way from it, for they had not as yet passed over the brook Kidron, Sa2 15:23.

Verse 18

And all his servants passed on beside him,.... Or at his hand or side; his household servants walking perhaps some on one side of him, and some on the other, see Sa2 16:6, and all the Cherethites, and all the Pelethites; which were his bodyguards, see Sa2 8:18, and all the Gittites, six hundred men which came after him from Gath; which either came with him from Gath, when he conquered that city, and took it out of the hands of the Philistines, Sa2 8:1; compared with Ch1 18:1; and who might become proselytes, and be incorporated into the commonwealth of Israel, and into David's army, a troop of men, of which Ittai, after mentioned, was captain, Sa2 15:22; or else these were Israelites, so called, because with David they sojourned in Gath a while, when he fled from Saul; and so Josephus (l) says, they were companions of him in his first flight, when Saul was living; and this number is just the number of the men that were with him at Gath, Sa1 27:2; and it may be David kept a troop of men always of the same number, to whom he gave this name in memory of them, having been a set of trusty and faithful men to him: these, with the Cherethites and Pelethites: passed on before the king: in this form and manner David and his men marched in their flight. (l) Ut supra, (Antiqu. l. 7. c. 9.) sect. 2.

Verse 19

Then said the king to Ittai the Gittite,.... Who was over the band of Gittites, the six hundred men, Sa2 15:22, wherefore goest thou also with us? one should think the king should not have discouraged any from joining and following him, when his numbers were not very large, and the in such fear on account of Absalom: return to this place; to Jerusalem, where his station was: and abide with the king; with Absalom, who set himself up for king, and whom the people perhaps had proclaimed as such in Hebron, where the conspiracy began: for thou art a stranger, and also an exile; not a native of Israel, but of another nation, and at a distance from it, and therefore not altogether under the same obligations to attend David in his troubles as others were; and by this it seems that he was a Gittite by nation, whatever the six hundred men were, and rather favours the first sense given of them in Sa2 15:18.

Verse 20

Whereas thou camest but yesterday,.... From Gath, or from an expedition he and his men had been on: should I this day make thee, go up and down with us? wander up and down from place to place with David, when he was but just come off a journey, weary and fatigued: seeing I go whither I may; where it will be most safe for me, I know not where; may be obliged to flee here and there, which would be very inconvenient to Ittai in his circumstances: return thou, and take back thy brethren; the six hundred men under him, and whom David could ill spare at this time, and yet, consulting their ease, advises to return to Jerusalem with them: mercy and truth be with thee; the Lord show mercy and kindness to thee, in that thou hast shown favour and respect to me, and make good all his promises to thee, who hast been true and faithful to me.

Verse 21

And Ittai answered the king, and said,.... With an oath, as follows: as the Lord liveth, and as my lord the king liveth; which he took to confirm what he after says, and to put an end to the debate between them: surely, in what place my lord the king shall be, whether in death or life, even there also will thy servant be; signifying that he would attend him wherever he went, hazard his life in his cause, and live and die with him.

Verse 22

And David said unto Ittai, go, and pass over,.... It being his resolution to abide with him, he urged him no more to depart, but bid him pass over the brook Kidron before him: and Ittai the Gittite passed over, and all his men; the six hundred Gittites that were under his command: and all the little ones that were with him; that belonged to him and his men, and no doubt their wives also.

Verse 23

And all the country wept with a loud voice,.... The people that came out of the country villages round about, upon the report of the king's leaving Jerusalem, because of his son's conspiracy against him; these wept when they saw him in the circumstances in which he was, obliged to fly from a rebellious son: and all the people passed over; the people that were with David passed over Kidron, and so the Cherethites, and Pelethites: the king also himself passed over the brook Kidron; this explains what place it was they passed over, which is not before mentioned, but is particularly named in the account of the king's passing over it; over which same brook the Messiah, his antitype, passed a little before his sufferings and death; of which brook; see Gill on Joh 18:1. It is often by Josephus (m) called a valley, sometimes a brook, it having little water, except in winter; Mr. Maundrell (n) says, it ran along the bottom of the valley of Jehoshaphat, a brook in the wintertime; but without the least drop of water in it all the time, says he, we were in Jerusalem; and so Reland (o), that in summertime it ceases to be a river, and has the name of a valley; and Le Bruyn says (p), it is at present dried up; it runs along the valley of Jehoshaphat, and is not above three paces broad; it has no other but rain water, which flows from the adjacent hills: and all the people passed over to the way of the wilderness; which lay between Jerusalem and Jericho. (m) Antiqu. l. 8. c. 1. sect. 5. & l. 9. c. 7. sect. 3. De Bello Jud. l. 5. c. 2. sect. 3. c. 4. sect. 2. c. 6. sect. 1. (n) Journey from Aleppo, &c. p. 102. (o) Palestin. Illustrat. tom. 1. p. 294, 351. (p) Voyage to the Levant, ch. 48. p. 188.

Verse 24

And, lo, Zadok also,.... The priest, as he is called, Sa2 15:27, and all the Levites were with him: with Zadok, or with David, and indeed with both; but the former is rather meant here, being the immediate antecedent: bearing the ark of the covenant of God: these were the Kohathite Levites, whose business it was to bear the ark when carried from place to place, Num 3:31; called the ark of the covenant, because the law which was the covenant between God and the people, was put into it: and they set down the ark of God: from off their shoulders, on which they carried it: and Abiathar went up; who was the high priest, and whose business it was to attend the ark, and inquire before it, as occasion required; he went up very probably to the mount of Olives, later mentioned, Sa2 15:30, until all the people had done passing out of the city; for from the top of that mountain he could see the city of Jerusalem, and the people as they passed out of it, and observe when they were all come out, or however ceased coming, and so knew when it was a proper time to march forward.

Verse 25

And the king said unto Zadok, carry back the ark of God into the city,.... The reason of which is not easy to account for, since being carried back it would fall into the hands of the conspirators; and now the priests were with it to take care of it, and there might be occasion to inquire at it before the Lord; but David thought it being a sacred thing would not be violated by Absalom and his men, and that it would be safest in its own habitation or tabernacle, which David had built for it; for, that the reason of it should be, what Procopius Gazaeus suggests, cannot be given into, that he could not bear to carry about him the law, which accused of adulteries and murders: if I shall find favour in the eyes of the Lord: if he will appear for me, be on my side, and deliver me from those who have risen up against me: he will bring me again: to Jerusalem, and to his palace there: and show me both it and his habitation; the ark, and the tabernacle he had erected for it, Sa2 6:17.

Verse 26

But if he thus say, I have no delight in thee,.... As a king, or in his temporal prosperity, though he might and had delight in him as a chosen vessel of salvation, as a saint and child of God, and in his spiritual and everlasting welfare: behold, here am I; his humble servant, ready to be, and do and suffer whatever is his pleasure: let him do to me as seemeth good unto him; strip me of all the ensigns of royalty, dispossess me of my crown and kingdom, and dispose of me as seems good in his sight; who is a sovereign Being, and has a right to do with his creatures what he pleases.

Verse 27

And the king said unto Zadok the priest, art not thou a seer?.... A prophet, as well as a priest; see Sa1 9:9; or a seeing, knowing, man; one that can penetrate into men and things, and so might be of more service to David at Jerusalem than with him: wherefore he said to him: return into the city in peace; to the city of Jerusalem with peace, quietness, and satisfaction of mind; where he doubted not, at least hoped and wished, he would be in safety and prosperity, being one of the Lord's priests: and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar; the one was of the line of Eleazar, and the other of the line of Ithamar.

Verse 28

See, I will tarry in the plain of the wilderness,.... Towards the way of which David and the people went when they came over Kidron, Sa2 15:23, until there come word from you to certify me; of the truth of the conspiracy, of the number of the conspirators, and who they are, what progress they have made, whether come to Jerusalem, and how they behave there, if come; or of anything relative hereunto he could get intelligence of.

Verse 29

Zadok therefore and Abiathar carried the ark of God again to Jerusalem,.... That is, ordered it to be carried, and took care that it was carried, by the Kohathite Levites, and they themselves attended it: and they tarried there; at Jerusalem; though their two sons that went with them entered not into the city, but stayed at a place called Enrogel, at some little distance from it, Sa2 17:17.

Verse 30

And David went up by the ascent of Mount Olivet,.... So called from the olive trees that grew upon it, which is often mentioned in the New Testament, and where our Lord Jesus Christ, the antitype of David, often was, in his state of humiliation, Mat 26:30, and from whence he ascended to heaven after his resurrection, Act 1:12; it was about a mile from Jerusalem, to the east of it: and wept as he went up; thinking perhaps of the wickedness and rebellion of his son, of his own hard case, to be obliged to quit his metropolis and palace, and make his flight afoot; and perhaps also of his own sins, which were the cause of his calamities: and had his head covered; with his mantle, with which he enwraped himself as a mourner, Sa2 19:4; so the Egyptians used to cover their heads in mourning, and the Romans in later times (q); so Megara in sorrowful circumstances is represented as having her head covered with a garment (r): and he went barefoot; in token of mourning also, and like one forlorn, and going into captivity, see Isa 20:2, and all the people that was with him covered every man his head; as David did, and in imitation of him, and sympathizing with him; and which was sometimes done when men were ashamed and confounded, Jer 14:3, and they went up, weeping as they went up; the mount of Olivet, grieved for their king, and the distresses and calamities that were coming upon them. (q) Vid. Solerium de Pileo, sect. 2. p. 14, 19. (r) Senec. Hercul. furens, act. 2.

Verse 31

And one told David,.... That came either from Hebron or from Jerusalem: Ahithophel is among the conspirators with Absalom; Absalom sent for him, and it seems he came to him, and continued with him, see Sa2 15:12, and David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness; either suffer him to give foolish counsel, or confound the schemes projected by him, and let them not be carried into execution; for God can, and sometimes does, disappoint crafty counsellors, that they cannot perform what they devise, but they are taken in their own craftiness, and their counsel is carried headlong, Job 5:12; this prayer was answered, Sa2 17:14.

Verse 32

And it came to pass, that when David was come to the top of the mount,.... Of the mount of Olives: where he worshipped God; by prayer and praise; here very probably he composed and sung the third psalm Psa 3:1, which, as the title shows, was made when he fled from Absalom: behold, Hushai the Archite came to meet him, with his coat rent, and earth upon his head; in token of mourning, and as a bringer of bad tidings, see Sa2 1:2; perhaps he was an inhabitant of Archi, at least originally, which lay on the borders of the tribe of Ephraim, Jos 16:2; from whence he had his name.

Verse 33

Unto whom David said,.... After he had heard what he had to say, and what tidings he brought: and if thou passest on with me; in his march and flight: then thou shalt be a burden to me; being to be maintained by him; and David having but scanty provisions, and so could not receive useless persons, as Hushai might be, perhaps an old man, that could be of no service to him, and unfit for travelling, and so would rather be an hinderance than an help unto him.

Verse 34

But if thou return to the city,.... To the city of Jerusalem, from whence it seems he came: and say unto Absalom, I will be thy servant, O king; as he was by usurpation, and by the proclamation of the people with him. David directs him to address him thus, that he might have no suspicion of him, having been an old friend of his: as I have been thy father's servant hitherto; perhaps in the character of a counsellor, as it should seem, since as such he was afterwards employed by Absalom: so will I now also be thy servant; in whatsoever thou shall please to employ me under thee: then mayest thou for me defeat the counsel of Ahithophel; for being taken into Absalom's service, and made one of his counsellors, he would be privy to the advice of Ahithophel, and so be able to work against him.

Verse 35

And hast thou not there with thee Zadok and Abiathar the priests?.... To assist in forming schemes directly opposite to Ahithophel's, or to whom he could communicate the secrets of Absalom's court: therefore it shall be that what thing soever thou shalt hear out of the king's house; Absalom's, who had now, at possession of the house and palace of David: thou shalt tell it to Zadok and Abiathar the priests; to whom he might have recourse without suspicion, pretending he had business with them as priests, on religious accounts, to offer sacrifices for him, &c.

Verse 36

Behold, they have there with them two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son,.... As in Sa2 15:27; not that they were in the city with them, but they were near it, Sa2 17:17; with whom they had a communication: and by whom ye shall send unto me everything that ye can hear; that is, by the sons of the priests; he telling the priests how things were at court, and they sending their sons with messages to David; which was a good scheme to get intelligence, and easy to be put into execution.

Verse 37

So Hushai David's friend came into the city,.... The city of Jerusalem, by the direction and persuasion of David, and in obedience to him, in order to serve him to the uttermost: and Absalom came into Jerusalem: just at the same time; so that he knew not that Hushai had been out of it, and been with David, and which also appears from what he said to him, Sa2 16:17. Next: 2 Samuel Chapter 16

Verse 1

Sa2 15:1-3 Absalom seeks to secure the people's favour. - Sa2 15:1. Soon afterwards (this seems to be the meaning of כּן מאחרי as distinguished from כּן אהרי; cf. Sa2 3:28) Absalom set up a carriage (i.e., a state-carriage; cf. Sa1 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 (Kg1 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 Sa2 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. Sa2 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. Sa2 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.). Sa2 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.

Verse 7

Absalom's rebellion. - Sa2 15:7, Sa2 15:8. After the lapse of forty (?) years Absalom said to the king, "Pray I will go (i.e., pray allow me to go) and perform a vow in Hebron which I vowed to the Lord during my stay at Geshur" (Sa2 15:8). The number forty is altogether unsuitable, as it cannot possibly be understood either as relating to the age of Absalom or to the year of David's reign: for Absalom was born at Hebron after David had begun to reign, and David only reigned forty years and a half in all, and Absalom's rebellion certainly did not take place in the last few weeks of his reign. It is quite as inappropriate to assume, as the terminus a quo of the forty years, either the commencement of Saul's reign, as several of the Rabbins have done, as well as the author of the marginal note in Cod. 380 of De Rossi (שאול למלכות), or the anointing of David at Bethlehem, as Luther (in the marginal note) and Lightfoot do; for the word "after" evidently refers to some event in the life of Absalom, to which allusion has previously been made, namely, either to the time of his reconciliation with David (Sa2 14:33), or (what is not so probable) to the period of his return from Geshur to Jerusalem (Sa2 14:23). Consequently the reading adopted by the Syriac, Arabic, and Vulgate, also by Theodoret and others, viz., "four years," must certainly be the correct one, and not "forty days," which we find in Codd. 70 and 96 in Kennicott, since forty days would be far too short a time for maturing the rebellion. It is true, that with the reading ארבּע we should expect, as a rule, the plural שׁנים. At the same time, the numbers from two to ten are sometimes construed with a singular noun (e.g., Kg2 22:1; cf. Gesenius, 120, 2). The pretended vow was, that if Jehovah would bring him back to Jerusalem, he would serve Jehovah. את־יהוה עבד, "to do a service to Jehovah," can only mean to offer a sacrifice, which is the explanation given by Josephus. The Chethib ישׁיב is not the infinitive, but the imperfect Hiphil: si reduxerit, reduxerit me, which is employed in an unusual manner instead of the inf. absol., for the sake of emphasis. The Keri ישׁוּב would have to be taken as an adverb "again;" but this is quite unnecessary.

Verse 9

The king consented, and Absalom went to Hebron. Absalom had selected this city, probably assigning as the reason that he was born there, but really because his father David had been made king there, and also possibly because there may have been many persons there who had been displeased by the removal of the court to Jerusalem.

Verse 10

When Absalom went to Hebron, he sent spies into all the tribes of Israel to say, "When ye hear the sound of the trumpet, say, Absalom has become king in Hebron." We must suppose the sending the spies to have been contemporaneous with the removal of Absalom to Hebron, so that ויּשׁלח is used quite regularly, and there is no reason for translating it as a pluperfect. The messengers sent out are called "spies," because they were first of all to ascertain the feelings of the people in the different tribes, and were only to execute their commission in places where they could reckon upon support. The conspiracy had hitherto been kept very secret, as we may see from the statement in Sa2 15:11 : "With Absalom there had gone two hundred men out of Jerusalem, invited (to the sacrificial festival), and going in their simplicity, who knew nothing at all of the affair." (כּל־דּבר לא: nothing at all.)

Verse 12

Moreover, Absalom sent for Ahithophel, David's councillor, to come from his own town Giloh, when he offered the sacrifices. The unusual construction of את ישׁלח with מעירו may be explained from the pregnant character of the expression: he sent and bade come, i.e., he summoned Ahithophel out of his city. Giloh, Ahithophel's home, was upon the mountains of Judah, to the south or south-west of Hebron (see at Jos 15:51). Ahithophel had no doubt been previously initiated into Absalom's plans, and had probably gone to his native city, merely that he might come to him with the greater ease; since his general place of abode, as king's councillor, must have been in Jerusalem. "And the conspiracy became strong; for the people multiplied continually with Absalom" (the latter is a circumstantial clause). These words give a condensed summary of the result of the enterprise.

Verse 13

David's flight from Jerusalem. - Sa2 15:13, Sa2 15:14. When this intelligence reached David, "The heart of the men of Israel is after Absalom" (אהר היה, as in Sa2 2:10, to be attached to a person as king; see at Sa1 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 Sa2 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.

Verse 15

As his servants declared themselves ready to follow him, the king went out of the city with all his family in his train (lit. at his feet, as in Jdg 4:10, Jdg 4:15, etc.), but left ten concubines behind to keep the palace.

Verse 17

When outside the city the king and all the people in his suite (i.e., the royal family and their servants) halted at "the house of the distance." המּרחק is probably a proper name given to a house in the neighbourhood of the city and on the road to Jericho, which was called "the farthest house," viz., from the city.

Verse 18

And all his servants, i.e., his state officers and attendants, went along by his side, and the whole body-guard (the Crethi and Plethi: see at Sa2 8:18); and all the Gathites, namely the six hundred men who had come in his train from Gath, went along in front of the king. David directed the fugitives to all into rank, the servants going by his side, and the body-guard and the six hundred old companions in arms, who probably also formed a kind of body-guard, marching in front. The verb עבר (passed on) cannot be understood as signifying to file past on account of its connection with על־ידו (beside him, or by his side). The expression Gittim is strange, as we cannot possibly think of actual Gathites or Philistines from Gath. The apposition (the six hundred men, etc.) shows clearly enough that the six hundred old companions in arms are intended, the men who gathered round David on his flight from Saul and emigrated with him to Gath (Sa1 27:2-3), who afterwards lived with him in Ziklag (Sa1 27:8; Sa1 29:2; Sa1 30:1, Sa1 30:9), and eventually followed him to Hebron and Jerusalem (Sa2 2:3; Sa2 5:6). In all probability they formed a separate company of well-tried veterans or a kind of body-guard in Jerusalem, and were commonly known as Gathites. (Note: The Septuagint also has πάντες οἱ Γεθαῖοι, and has generally rendered the Masoretic text correctly. But כּל־עבדיו has been translated incorrectly, or at all events in a manner likely to mislead, viz., πάντες οἱ παῖδες αὐτοῦ. But in the Septuagint text, as it has come down to us, another paraphrase has been interpolated into the literal translation, which Thenius would adopt as an emendation of the Hebrew text, notwithstanding the fact that the critical corruptness of the Alexandrian text must be obvious to every one.)

Verse 19

A military commander named Ittai, who had emigrated from Gath and come over to David not long before, also accompanied the king from the city. It is evident from Sa2 18:2, where Ittai is said to have commanded a third part of the army sent against Absalom, and to have been placed on an equality with Joab and Abishai the most experienced generals, that Ittai was a Philistian general who had entered David's service. The reason for his going over to David is not known. According to Sa2 15:22 of this chapter, Ittai did not come alone, but brought all his family with him (taph: the little ones). The opinion expressed by Thenius, that he had come to Jerusalem as a hostage, is merely founded upon a false interpretation of the last two clauses of the verse before us. David said to Ittai, "Wherefore goest thou also with us? return and stay with the king; for thou art a stranger, and also emigrating to thy place." There is no irony in the words "stay with the king," as Thenius and Clericus suppose (viz., "with the man who behaves as if he were king"); nor is there an acknowledgment of Absalom as king, which certainly could never have emanated from David. The words contain nothing more than the simple though: Do you remain with whoever is or shall be king, since there is no necessity for you as a stranger to take sides at all. This is the explanation given by Seb. Schmidt: "It is not your place to decide this context as to who ought to be king; but you may remain quiet and see whom God shall appoint as king, and whether it be I or Absalom, you can serve the one that God shall choose." This is the only way in which we can explain the reason assigned for the admonition, viz., "Thou art a stranger," and not an Israelite. There is some difficulty connected with the following words (rendered in the Eng. version "and also an exile"). In the Septuagint and Vulgate they are rendered καὶ ὅτι μετώκησας σὺ ἐκ τοῦ τόπου σου, et egressus es de loco tuo (and thou hast gone out from thine own place); but in adopting this rendering the translators have not only passed over the גּם (also), but have taken למקומך for ממּקומך. Nevertheless Thenius proposes to bring the text into harmony with these versions for the purpose of bringing out the meaning, "and moreover thou art one carried away from his own home." But this is decidedly a mistake; for David would never have made a Philistine - who had just before been carried away from his own home, or, as Thenius understands it, who had been brought to Jerusalem as a hostage - the commander of a third of his army. The meaning is rather the following: "And thou hast still no fatherland," i.e., thou art still wandering about through the earth like an exile from his country: wherever thou findest a place, and art allowed to settle, there only canst thou dwell.

Verse 20

"Thy coming is yesterday (from yesterday), and should I disturb thee to-day to go with us, when I am going just where I go?" i.e., wherever my way may lie (I go I know not whither; Chald.: cf. Sa1 23:13). The Chethib אנוּעך is a copyist's error. The thought requires the Hiphil אניעך (Keri), as נוּע in the Kal has the intransitive meaning, to totter, sway about, or move hither and thither. "Return and take thy brethren back; grace and truth be with thee." It is evidently more in accordance with the train of thought to separate עמּך from the previous clause and connect it with ואמת חסד, though this is opposed to the accents, than to adopt the adverbial interpretation, "take back thy brethren with thee in grace and truth," as Maurer proposes. (For the thought itself, see Pro 3:3). The reference is to the grace and truth (faithfulness) of God, which David desired that Ittai should receive upon his way. In the Septuagint and Vulgate the passage is paraphrased thus: "Jehovah show thee grace and truth," after Sa2 2:6; but it by no means follows from this that עמּך ועשׂה והוה has fallen out of the Hebrew text.

Verse 21

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

Verse 22

After this assurance of his devotedness, David let Ittai do as he pleased. ועבר לך, "go and pass on." עבר does not mean to pass by, but to go forward. Thus Ittai and his men and all his family that was with him went forward with the king. By "the little ones" (taph) we are to understand a man's whole family, as in many other instances (see at Exo 12:37). Sa2 15:22-23 The king crosses the Kidron, and sends the priests back with the ark to Jerusalem. - Sa2 15:23. All the land (as in Sa1 14:25) wept aloud when all the people went forward; and the king went over the brook Kidron, and all the people went over in the direction of (lit. in the face of) the way to the desert. The brook Kidron is a winter torrent, i.e., a mountain torrent which only flows during the heavy rains of winter (χείμαῤῥος τοῦ Κεδρών, Joh 18:1). It is on the eastern side of Jerusalem, between the city and the Mount of Olives, and derives its name from the appearance of the water when rendered muddy through the melting of the snow (cf. Job 6:16). In summer it is nothing more than a dry channel in the valley of Jehoshaphat (see Robinson, Pal. i. 396, and v. Raumer, Pal. p. 309, note 81). "The wilderness" (midbar) is the northern part of the desert of Judah, through which the road to Jericho and the Jordan lay. Sa2 15:24 Zadok the priest and all the Levites (who were in Jerusalem) left the city with the fugitive king, bearing the ark of the covenant: "And they set down the ark of God, and Abiathar came up, till all the people had come completely over from the city." ויּעל, ἀνέβη, ascendit (lxx, Vulg.), may probably be accounted for from the fact that Abiathar did not come to join the fugitives till the procession halted at the Mount of Olives; so that עלה, like ἀναβαίνειν, merely refers to his actually going up, and ויּעל affirms that Abiathar joined them until all the people from the city had arrived. The rendering proposed by Michaelis and Bttcher ("he offered sacrifices") is precluded by the fact that עלה never means to sacrifice when written without עולה, or unless the context points distinctly to sacrifices, as in Sa2 24:22; Sa1 2:28. The ark of the covenant was put down, because those who went out with the king made a halt, to give the people who were still coming time to join the procession. Sa2 15:25-26 Then the king said to Zadok, "Take back the ark of God into the city! If I find favour in the eyes of Jehovah, He will bring me back and let me see Him (i.e., himself: the reference is to God) and His dwelling (i.e., the ark of the covenant as the throne of the divine glory in the tent that had been set up for it). But if He thus say, I have not delight in thee; behold, here am I, let Him do to me as seemeth good to Him." Thus David put his fate in believing confidence into the hand of the Lord, because he felt that it was the Lord who was chastising him for his sons through this rebellion. Sa2 15:27-28 He also said still further to Zadok, "Thou seer! return into the city in peace." אתּה הרואה, with ה interrog., does not yield any appropriate sense, as ה cannot stand for הלוא here, simply because it does not relate to a thing which the person addressed could not deny. Consequently the word must be pointed thus, הראה (with the article), and rendered as a vocative, as it has been by Jerome and Luther. ראה, seer, is equivalent to prophet. He applies this epithet to Zadok, as the high priest who received divine revelations by means of the Urim. The meaning is, Thou Zadok art equal to a prophet; therefore thy proper place is in Jerusalem (O. v. Gerlach). Zadok was to stand as it were upon the watch there with Abiathar, and the sons of both to observe the events that occurred, and send him word through their sons into the plain of the Jordan. "Behold, I will tarry by the ferries of the desert, till a word comes from you to show me," sc., what has taken place, or how the things shape themselves in Jerusalem. Instead of בּעברות, the earlier translators as well as the Masoretes adopted the reading בּערבות, "in the steppes of the desert." The allusion in this case would be to the steppes of Jericho (Kg2 25:5). But Bttcher has very properly defended the Chethib on the strength of Sa2 17:16, where the Keri has ערבות again, though עברות is the true reading (cf. Sa2 19:19). The "ferries of the desert" are the places where the Jordan could be crossed, the fords of the Jordan (Jos 2:7; Jdg 3:28). Sa2 15:29 Zadok and Abiathar then returned to the city with the ark of God.

Verse 30

Ahithophel and Hushai. - Sa2 15:30, Sa2 15:31. When David was going by the height of the olive-trees, i.e., the Mount of Olives, weeping as he went, with his head covered, and barefooted, as a sign of grief and mourning (see Est 6:12; Eze 24:17), and with the people who accompanied him also mourning, he received intelligence that Ahithophel (see at Sa2 15:12) was with Absalom, and among the conspirators. הגּיד ודוד gives no sense; for David cannot be the subject, because the next clause, "and David said," etc., contains most distinctly an expression of David's on receiving some information. Thenius would therefore alter הגּיד into the Hophal הגּד, whilst Ewald (131, a) would change it into הגּיד, an unusual form of the Hophal, "David was informed," according to the construction of the Hiphil with the accusative. But although this construction of the Hiphil is placed beyond all doubt by Job 31:37; Job 26:4, and Eze 43:10, the Hiphil is construed as a rule, as the Hophal always is, with ל of the person who receives information. Consequently דּוד must be altered into לדוד, and הגּיד taken as impersonal, "they announced to David." Upon receipt of this intelligence David prayed to the Lord, that He would "turn the counsel of Ahithophel into foolishness," make it appear as folly, i.e., frustrate it, - a prayer which God answered (vid., Sa2 17:1.).

Verse 32

On David's arrival at the height where people were accustomed to worship, i.e., upon the top of the Mount of Olives, the Archite Hushai came to meet him with his clothes rent and earth upon his head, that is to say, in the deepest mourning (see Sa1 4:12). It is evident from the words וגו אשׁר־ישׁתּחוה that there was a place of worship upon the top of the Mount of Olives, probably a bamah, such as continued to exist in different places throughout the land, even after the building of the temple. According to Sa2 15:37; Sa2 16:16, and Ch1 27:33, Hushai was רעה, a friend of David, i.e., one of his privy councillors. הארכּי (the Archite), if we may judge from Jos 16:2, was the name of a family whose possessions were upon the southern boundary of the tribe of Ephraim, between Bethel and Ataroth. Hushai was probably a very old man, as David said to him (Sa2 15:33, Sa2 15:34), "If thou goest with me, thou wilt be a burden to me. But if thou returnest to the city and offerest Absalom thy services, thou canst bring for me the counsel of Ahithophel to nought. If thou sayest to Absalom, I will be thy servant, O king; servant of thy father (i.e., as regards this) I was that of old, but now I am thy servant." The ו before אני introduces the apodosis both times (vid., Ewald, 348, a.).

Verse 35

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

Verse 37

So Hushai went into the city when Absalom came to Jerusalem. The w before the second clause, followed by the imperfect יבוא, indicates contemporaneous occurrence (vid., Ewald, 346, b.). Next: 2 Samuel Chapter 16

Verse 1

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, Sa2 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 (Sa1 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, Sa2 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, Pe2 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, Sa2 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.

Verse 7

We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, Sa2 15:7. But whence it is to be dated we are not told; not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people's desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David's reign. Absalom's plot being now ripe for execution, I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong. II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, Sa2 15:7, Sa2 15:8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father's city, but the city of the living God, - that he looked up to God, to bring him back, - that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected, - and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their good parents' credulity, and to impose upon them with the show of religion, while still they are what they were! David was overjoyed to hear that Absalom inclined to serve the Lord, and therefore readily gave him leave to go to Hebron, and to go thither with solemnity. 2. He got a good number of sober substantial citizens to go along with him, Sa2 15:11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them into his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan. III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, Sa2 15:10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, "Absalom reigns in Hebron," some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits. IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David's counsellor, his guide and his acquaintance (Psa 55:13), his familiar friend, in whom he trusted, who did eat of his bread, Psa 41:9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings. V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.

Verse 13

Here is, I. The notice brought to David of Absalom's rebellion, Sa2 15:13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service. II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon - What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, Sa2 15:14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now," thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit." Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Psa 51:18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering. III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (Sa2 15:15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth, Ecc 10:7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, Sa2 15:18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps - his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, Sa2 15:17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers. IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes. 1. David dissuaded him from going along with him, Sa2 15:19, Sa2 15:20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: "Should I make thee go up and down with us? No, return with thy brethren." Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, "Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art." David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Psa 61:7. 2. Ittai bravely resolved not to leave him, Sa2 15:21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love. V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, Joh 18:1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, Sa2 15:23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

Verse 24

Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, Sa2 15:24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest. II. David's dismission of them back into the city, Sa2 15:25, Sa2 15:26. Abiathar was high priest (Kg1 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, Sa2 15:24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Psa 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (Sa2 15:25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly." But he provides for the worst: "If he deny me this favour - if he thus say, I have no delight in thee - I know I deserve the continuance of his displeasure; his holy will be done." See him here patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit himself to God concerning it: "Let him do to me as seemeth good to him. I have nothing to object. All is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power (Job 9:12), or, "He has a right to do what he will," subscribing to his sovereignty (Job 33:13), or, "He will do what he will," subscribing to his unchangeableness (Job 23:13, Job 23:15), but, "Let him to what he will," subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand. III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (Sa2 15:27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Ecc 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him - their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (Sa2 15:28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other. IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, Sa2 15:30. 1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Psa 95:10) and even broken with their whorish heart, Eze 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam 3:19. His sin was ever before him (Psa 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Psa 38:4. 2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, Ch2 32:26. To prevent suffering with sinners, let us sorrow with them.

Verse 31

Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do. I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, Sa2 15:31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job 12:17; Isa 3:2, Isa 3:3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people. II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, Sa2 15:32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (Sa2 15:33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, Sa2 15:34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (Sa2 15:35), and to their two sons, as trusty men to be sent on errands to David, Sa2 15:36. Hushai, thus instructed, came to Jerusalem (Sa2 15:37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.

Verse 1

15:1-19 Absalom revolted against David eleven years after Amnon violated Tamar (cp. 13:23, 38; 14:28; 15:7), approximately the twenty-fifth year of David’s thirty-three-year reign in Jerusalem.

15:1 a chariot and horses, and . . . fifty bodyguards: These three items, distinct signs of kingship, were also the first items that Samuel said the king would take from the people (1 Sam 8:11). Another of David’s sons, Adonijah, collected the same items when he coveted the throne (1 Kgs 1:5).

Verse 5

15:5 To bow before . . . Absalom was, in effect, to honor him as king (see 14:33).

Verse 6

15:6 stole the hearts: Absalom’s accessibility and false pretense of care for the people gained their loyalty.

Verse 7

15:7 After four years: Hebrew reads forty years, which would put Absalom’s uprising in David’s last year as king and create many chronological difficulties with events that happened afterward (also see study note on 15:1-19). The Greek and Syriac reading is much more likely. • fulfill a vow: Unlike the freewill offering of devotion and gratitude that a worshiper promised to God, this type of offering was to fulfill a promise to God (see Gen 28:20-22; Judg 11:30-31; 1 Sam 1:11). Absalom was probably lying (cp. 1 Sam 20:28-29).

Verse 8

15:8 Geshur in Aram: After killing Amnon, Absalom had sought refuge in the homeland of his mother (also see study notes on 13:34-39, 37). • The perfect place for Absalom to turn his grassroots popularity into a full-fledged revolt against David was in Hebron, David’s first capital.

Verse 12

15:12 Ahithophel was Bathsheba’s grandfather (cp. 11:3; 23:34); years later, he might still have been angry over what David did to his granddaughter. • Giloh was located in the region of Hebron (Josh 15:51, 54).

Verse 15

15:15-16 Possibly David left ten of his concubines behind because he believed his exile would be short-lived. See 16:21-22.

Verse 18

15:18 600 men from Gath: This alliance went back to David’s relationship with the Philistines in Saul’s day (1 Sam 21:10-15; 27:1-12; 29:1-11). • the king’s bodyguard: See study note on 2 Sam 8:18.

Verse 19

15:19 Ittai, a Philistine from Gath, was associated with Gibeah in Benjamin (23:29; 1 Chr 11:31); the Philistines had established a garrison in Gibeah at the beginning of Saul’s career (1 Sam 10:5; 13:3). • David was stepping aside for King Absalom, who had successfully swayed the loyalty of Israel.

Verse 23

15:23 The Kidron Valley, east of Jerusalem, separated the City of David from the Mount of Olives.

Verse 24

15:24 Zadok was one of two priests who served David (8:17). He later anointed Solomon (1 Kgs 1:39) and became the high priest after Abiathar was deposed (1 Kgs 2:26-27).

Verse 25

15:25 take the Ark of God back: People fleeing invasion normally took their idols to avoid having the items fall into an enemy’s hands. The capture of a god could be interpreted by rebel elements to mean that the gods had abandoned the ruling dynasty. However, the Ark was not a mere idol or talisman (cp. 1 Sam 4:3-11; 5:6–6:9). It was the central object in the sanctuary and represented the presence of the Lord, the God of Israel (see Exod 40:34-35). David intentionally permitted the Ark to fall into Absalom’s hands, trusting God’s grace and promises (2 Sam 15:26; see 7:8-16) whether or not the Ark was with him.

Verse 27

15:27 Ahimaaz and Jonathan supported David during Absalom’s coup d’etat by serving as his secret messengers (see 15:36; 17:17-22).

Verse 31

15:31 let Ahithophel give . . . foolish advice: David also sent a double-agent, Hushai, to confound Ahithophel’s advice (15:32-37; 17:1-14).

Verse 32

15:32 At this point in Israel’s history, people worshiped God at multiple altars across the land. The Tabernacle as it had existed from the time of Joshua and Samuel was gone and the Temple was yet to be built. • An Arkite was possibly a non-Israelite from the region south of Bethel (Josh 16:2).

Verse 34

15:34 While David was confident that God’s providence was at work behind the scenes, he also took strategic action to further his own cause.