The Second Book of Samuel, otherwise called the Second Book of the Kings
2 Samuel 15
Chapter XV · Vol. II, pp. 696–699
1 Absalom, by fair speeches and courtesies, stealeth the hearts of the men of Israel. 7 Under pretence of a vow he obtaineth leave to go to Hebron. 10 He maketh there a dangerous conspiracy. 13 David upon the news fleeth from Jerusalem. 19 Ittai would not leave him. 24 Zadok and Abiathar are sent back with the ark. 30 David and his company go up mount Olivet weeping. 31 He prayeth God to defeat Ahithophel's counsel. 32 Hushai is sent back with instructions.
1 And it came to pass after this, that aAbsalom prepared him chariots and horses, and fifty men to run before him.
2 And Absalom brose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came1 to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.
3 And Absalom said unto him, See, cthy matters are good and right; but dthere is no man deputed of the king to hear thee.
4 Absalom said moreover, Oh that I were emade judge in the land, that every man which hath any suit or cause might come unto me, and fI would do him justice!
e Ju.9.29, with Ex.4.10,13. Pr.26.25,27.
5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and gtook him, and kissed him.
g Pr.26.25. Ps.10.9,10; 12.2; 55.21.
6 And on this manner did Absalom to all Israel that came to the king for judgment: so hAbsalom stole the hearts of the men of 2Israel.
2 This narrative presents a beautiful, magnificent, painstaking, condescending, insinuating courtier; promising every man justice, that is, according to every suitor's opinion, a verdict in his favour. Alas! such are the arts by which hearts are won, a father defamed, a government overturned; and such the toils which hypocrites lay for others, and in which themselves are finally ensnared.—C.
7 And it came to pass3 after iforty 4years, that Absalom said unto the king, I pray thee, let me kgo and pay my vow, which I have vowed unto the LORD, in Hebron.
3 1021.
i From David's anointing, 1 Sa.16.13, or four years after his admission to court.
4 David reigned but forty years in all. This, therefore, cannot mean the fortieth of his reign. Several versions, and Josephus, read four instead of forty; but the Hebrew MSS. do not support the change The ordinary solution of the difficulty is therefore the supposed error of some transcriber. This is a usual, but a most violent, gratuitous, and dangerous proceeding. Why not date from the era of David's appointment in Saul's stead, to the attempt of Absalom to supplant David? This is an intelligible era. Now, David was anointed, according to Hales, one of the highest authorities in chronology, in A.M. 2301, and Absalom rebelled in 2341, which will exactly give the forty years in the text.—C.
A.M. 2983. B.C. 1021.
8 For thy servant vowed a vow while I abodel at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then Im will serve the LORD.
l ch.13.37,38; 14.23.
m Ge.28.20. Je.9.3,5. Is.28.15. Mi.7.5. 2 Co.11.13-15.
9 And the king said unto him, Go in peace. So he arose, and went to Hebron.
10 But Absalom sent nspies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet,5 then ye shall say, Absalom oreigneth in Hebron.6
n ch.13.28; 14.30. Pr.29.12.
5 Up till this time the state of Israel, with a few brief intervals, was a state of alarm, invasion, and war. We are therefore not to be surprised that the use of trumpets, and their various calls, should be well known to all the tribes.—C.
o ch.19.10. Job 20.5. Ps.73.18.
6 David being old, it might be thought Absalom would have been content to await his death, as he was (since Amnon and Chileab were removed) the eldest surviving son. But he might already suspect that he was to be passed over by the appointment of Solomon; and, indeed, the law of primogeniture had not yet been applied to the succession to the crown. Besides, in his present unnatural attempt he had but one rival, and that was his fondly attached father; whereas, had he waited for David's death, he might have had several formidable competitors in his brothers.—I.
11 And with Absalom went two hundred men out of Jerusalem, that were pcalled; and they went in qtheir simplicity, and they knew not any thing.
12 And Absalom sent for rAhithophel the Gilonite, David's counsellor, from his city, even from Giloh,7 while he soffered sacrifices: and the conspiracy was strong; for the people tincreased continually with Absalom.
r ver.31. ch.16.23. Ps.55.12,14; 41.9. Mi.7.5. Jos.15.51.
7 A town in Judah, Jos.15.51, situated, as would appear from the narrative, not far from Hebron.—C.
s Nu.23.1,14,30. Is.1.11-15; 66.3.
14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee;x for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring8 evil upon us, and smite the city with the edge of the sword.
x Ps.3. title. Re.12.6,14. Mat.10.23.
8 Heb. thrust.
15 And the king's yservants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.9
y Ex.23.2. ch.19.38. Jn.6.66-69. Pr.17.17; 18.24; 27.12.
9 Heb. choose.
16 And the king went forth, and all his household after him:1 and the king left zten women, which were concubines, to keep the house.
1 Heb. at his feet.
z ch.12.11; 16.22.
18 And all his servants passed on beside him; and all the bCherethites, and all the Pelethites,2 and all the Gittites,3 six hundred men which came after him from Gath, passed on before the king.
b ch.8.18; 20.7,23. 1 Ki.1.38,44, with 1 Sa.27.5,6.
2 See note on ch. 8. 18.—C.
3 Most probably Philistines of Gath, who had come to take military service with David on account of some religio-political persecution. That they were Philistines, and not Israelites who had been with David at Gath, appears from Ittai being called a stranger, ver. 19, and his troops his brethren, ver. 20. That they were politically persecuted appears from Ittai being called an exile, ver. 19. And that this political persecution had arisen from the Gittites favouring Judaism, seems probable from David's prayer, ver. 20, that truth and mercy might be with them.—C.
19 Then said the king to cIttai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.
c ch.8.1; 18.2. He was a native of Gath.
20 Whereas thou camest but yesterday, should I this day make thee go up and down4 with us? Seeing I go whither I may, return thou, and take back thy brethren: dmercy and truth be with thee.
21 And Ittai answered the king, and said, eAs the LORD liveth, and as my lord the king liveth, fsurely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
e 2 Ki.2.2,4,6; 4.30. 1 Sa.20.3.
f Ru.1.16,17. Pr.17.17; 18.24. Ro.8.39. Jn.6.66-69.
22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones5 that were with him.
5 The Arabs still go to war accompanied by their whole families.—C.
23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the gbrook Kidron, and all the people passed over, toward the way of hthe wilderness.6
g 1 Ki.2.37; 15.13. 2 Ki.23.4,6,12. 2 Ch.29.16; 30.14. Jn.18.1.
h ch.16.2. Mat.3.1,3. Re.12.14.
6 To the wilderness lying between Jerusalem and Jericho, and in the direction of the passes of Jordan. C.——'The way of the wilderness' is an ancient path which runs from the city across the Kidron, and straight over the summit of Olivet to the wilderness which lies between Olivet and the valley of the Jordan.—P.
24 And lo Zadok also, and all the Levites were with him, ibearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up,7 until all the people had done passing out of the city.
i Nu.4.4. Jos.3.3,6. 1 Ch.15.2,15.
7 Zadok and the Levites had come down to the valley of Jehoshaphat, and having passed the Kidron, set down the ark. But Abiathar stayed and went up, most probably to pray, until the exodus of the people was completed.—C.
25 And the king said unto Zadok, kCarry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and show me both it and lhis habitation:
26 But if he thus say, I have no delight in thee; behold, mhere am I, let him do to me as seemeth good unto him.8
27 The king said also unto Zadok the priest, Art not thou na seer? return into the ocity in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
n 1 Sa.9.9. ch.24.11.
o ch.17.17.
28 See, I will tarry in the pplain of the wilderness, until there come qword from you to certify me.
p ver.23; ch.16.2. Mat.3.1,3.
q ver.35,36; ch.17.21.
29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
30 And David went up by the ascent of rmount Olivet, and wept as he went up,9 and shad his head covered;1 and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.
r Zec.14.4. Mat.21.1; 24.3; 26.30. Lu.21.37. Ac.1.12.
9 Heb. going up and weeping.
s ch.19.4. Est.6.12. Je.14.3,4; 2.25. Is.20.3,4. Lu.19.41.
1 David wept, not from unmanly grief, but from paternal feeling. Covering the head was an eastern mode of mourning. A relic of the custom may still be seen in hat-crapes and the peculiar head-dress often worn by widows.—C.
31 And one told David, saying, tAhithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, uturn the counsel of Ahithophel into foolishness.
A.M. 2983. B.C. 1021.
t ver.12. Ps.41.9; 55.12-14. Mat.26.14,15.
u ch.16.23; 17.14,23. Job 12.17,20; 5.12,13.
32 And it came to pass, that when David was come to the xtop of the mount, where he worshippedy God,2 behold, zHushai the Archite3 came to meet him with ahis coat rent, and earth upon his head:
x Lu.19.29. 1 Ki.11.7. ver.30.
y 1 Ki.8.44. Job 1.20. Ps.iii.; 50.15; 91.15.
2 The Hebrew signifies, 'Where worship was paid to God.' The construction shows that there was some 'high place' or sanctuary on the summit of Olivet, and that David stopped there to pray. P.—There is a characteristic beauty in David's feelings and conduct. He prays not against Ahithophel personally, but to God to frustrate his malicious talent. He hastes not away from the pressing danger till he pauses on the summit of the mountain to worship God.—C.
z ch.16.16-19; 17.6-15. Jos.16.2.
3 The gentile designation Archite is probably identical with that mentioned in Jos.16.2. The city of Arech, from which the name was derived, appears to have stood on the northern border of Benjamin between Bethel and Ataroth, and thus about seven miles north of Jerusalem.—P.
a ch.1.2; 13.19. Ge.37.29,34.
33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
34 But if thou breturn to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.
Notes
[Ver. 23. Kidron. This brook flows through a valley that lies to the east of Jerusalem, and between the city and the Mount of Olives. It is a considerable stream in winter, but mostly dry for nine months in the year. Its bed is narrow, but steep, and is crossed by a bridge of one arch. C.——The Kidron is generally termed in Scripture a 'brook;' but the Hebrew word thus translated is nakhal, and signifies a 'valley' or 'ravine,' either with or without water. The Kidron is a mountain ravine, in most places narrow, with precipitous banks; but here and there its banks have an easy slope, and along its bottom, especially north of the city, are strips of land capable of cultivation. It runs close past the east side of Jerusalem, between Mounts Moriah and Olivet. It contains the bed of a streamlet, but during the summer, and a great part of the winter, the bed is quite dry; in fact, no water flows in it except when heavy rains are falling in the mountains round Jerusalem. Below the city the Kidron runs in a winding course eastwards, through the wilderness of Judea, to the Dead Sea. P.]
Ver. 30. [Mount Olivet. So called from its olive-trees. It is situate east of Jerusalem, from which it is separated by the valley of Jehoshaphat and brook Kidron, and is distant, according to Ac. 1. 12, a Sabbath-day's journey, or something less than an English mile. C.]
Reflections.—Indulged children often become the plague, if not the murderers, of parents. Young fools are fond of making a pompous figure in the world. And they who are least fit to rule are ordinarily the most ambitious of it. Zeal for the public welfare, and care to redress grievances, are the ordinary cloaks of the vilest ambition and treachery. Nor is the most upright administration able to escape the malignant aspersions of a discontented faction. But none are more apt to play the tyrant, when they have obtained power, than those who have paved their way to it by the basest condescensions. Gracious parents easily credit their children's pretences to reformation and devotion. But the vilest designs are ordinarily masked with a cloak of pretended religion: and they never want carnal prudence who have the devil to be their director. Slippery and tottering are the exalted stations and honours of this world. Our fortified abodes may soon become too weak or too hot for us, whilst our intimates, yea, almost all beside, go over to our enemy. Our severest strokes often come from hands which we least suspected: and fear of God's wrath, in our sufferings, sinks the spirits, and makes men cowards. In suffering times large families are great encumbrances: and, though terrible revolutions are great trials for young converts, yet strangers are often more faithful than our kindred and countrymen: and, the more distressful our case, they cleave to us the more resolutely. So let us, sinners of the Gentiles, cleave to David's Lord. Let neither the trials of life, nor the torments of death, separate us from him. The Lord's ministers ought to be patterns of fidelity, when others are inclined to rebel against their rightful sovereigns. It is hard for gracious persons to bear at once the stings of conscience, the base rebellion of children, and a want of the public ordinances of God: such, if any, require our deepest sympathy and fellowship in grief. Bitter grief for our sin, and resignation to God's afflicting hand, must be attended with the diligent use of proper means for our relief: but none that trust in the Lord shall perish. Often our friends, and especially our Jesus, help us most when unseen. It is not the craft of politicians, but the God of heaven, that governs the world. He can easily turn the counsels of the crafty into foolishness, and cause the traitors to be betrayed. Let us commit our way to God, and he will bring it to pass.