2 Samuel 15:13

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Sa 15:13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.

Ver. 13. The hearts of the men of Israel are after Absalom.] So little trust there is to be put in the many headed multitude, a dangerous and heady water when once it is out. David had better deserved of this people: but he might now complain, as afterwards Frederick III, Emperor of Germany, did, that he found his good turns were forgotten, his favours ill placed upon those that proved treacherous. Or rather he might say, as Alphonsus, king of Arragon, since did, that he wondered not so much at his subjects’ ingratitude to him - who had raised various of them from mean to great estates - as at his own to God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 15:13. There came a messenger to David — It is probable some of the two hundred men who went innocently with Absalom from Jerusalem sent this messenger, who, however, did not go immediately on the first appearance of the conspiracy, but after it became manifest, through a great concourse of people openly thronging to him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

CHAPTER X X.

DAVIDS FLIGHT FROM JERUSALEM.

2Sa_15:13.

THE trumpet which was to be the signal that Absalom reigned in Hebron had been sounded, the flow of people in response to it had begun, when "a messenger came to David saying, The hearts of the men of Israel are after Absalom." The narrative is so concise that we can hardly tell whether or not this was the first announcement to David of the real intentions of Absalom. But it is very certain that the king was utterly unprepared to meet the sudden revolt. The first news of it all but overwhelmed him. And little wonder. There came on him three calamities in one. First, there was the calamity that the great bulk of the people had revolted against him, and were now hastening to drive him from the throne, and very probably to put him to death. Second, there was the appalling discovery of the villainy, hypocrisy, and heartless cruelty of his favourite and popular son, - the most crushing thing that can be thought of to a tender heart. And third, there was the discovery that the hearts of the people were with Absalom; David had lost what he most prized and desired to possess; the intense affection he had for his people now met with no response; their love and confidence were given to a usurper. Fancy an old man, perhaps in infirm health, suddenly confronted with this threefold calamity; who can wonder for the time that he is paralyzed, and bends before the storm?

Flight from Jerusalem seemed the only feasible course. Both policy and humanity seemed to dictate it. He considered himself unable to defend the city with any hope of success against an attack by such a force as Absalom could muster, and he was unwilling to expose the people to be smitten with the sword. Whether he was really as helpless as he thought we can hardly say. We should be disposed to think that his first duty was to stay where he was, and defend his capital. He was there as God's viceroy, and would not God be with him, defending the place where He had set His name, and the tabernacle in which He was pleased to dwell? It is not possible for us, ignorant as we are of the circumstances, to decide whether the flight from Jerusalem was the enlightened result of an overwhelming necessity, or the fruit of sudden panic, of a heart so paralyzed that it could not gird itself for action. His servants had no other advice to offer. Any course that recommended itself to him they were ready to take. If this did not help to throw light on his difficulties, it must at least have soothed his heart. His friends were not all forsaking him. Amid the faithless a few were found faithful. Friends in such need were friends indeed. And the sight of their honest though perplexed countenances, and the sound of their friendly though trembling voices, would be most soothing to his feelings, and serve to rally the energy that had almost left him. When the world forsakes us, the few friends that remain are of priceless value.

On leaving Jerusalem David at once turned eastward, into the wilderness region between Jerusalem and Jericho, with the view, if possible, of crossing the Jordan, so as to have that river, with its deep valley, between him and the rebels. The first halt, or rather the rendezvous for his followers, though called in the A.V. "a place that was far off," is more suitably rendered in the R.V. Bethmerhak, and the margin "the far house." Probably it was the last house on this side the brook Kidron. Here, outside the walls of the city, some hasty arrangements were made before the flight was begun in earnest.

First, we read that he was accompanied by all his household, with the exception of ten concubines who were left to keep the house. Fain would we have avoided contact at such a moment with that feature of his house from which so much mischief had come; but to the end of the day David never deviated in that respect from the barbarous policy of all Eastern kings. The mention of his household shows how embarrassed he must have been with so many helpless appendages, and how slow his flight. And his household were not the only women and children of the company; the "little ones" of the Gittites are mentioned in 2Sa_15:22; we may conceive how the unconcealed terror and excitement of these helpless beings must have distressed him, as their feeble powers of walking must have held back the fighting part of his attendants. When one thinks of this, one sees more clearly the excellence of the advice afterwards given by Ahithophel to pursue him without loss of time with twelve thousand men, to destroy his person at once; in that case, Absalom must have overtaken him long before he reached the Jordan, and found him quite unable to withstand his ardent troops.

Next, we find mention of the forces that remained faithful to the king in the crisis of his misfortunes. The Pelethites, the Cherethites, and the Gittites were the chief of these. The Pelethites and the Cherethites are supposed to have been the representatives of the band of followers that David commanded when hiding from Saul in the wilderness; the Gittites appear to have been a body of refugees from Gath, driven away by the tyranny of the Philistines, who had thrown themselves on the protection of David and had been well treated by him. The interview between David and Ittai was most creditable to the feelings of the fugitive king. Ittai was a stranger who had but lately come to Jerusalem, and as he was not attached to David personally, it would be safer for him to return to the city and offer to the reigning king the services which David could no longer reward. But the generous proposal of David was rejected with equal nobility on the part of Ittai. He had probably been received with kindness by David when he first came to Jerusalem, the king remembering well when he himself was in the like predicament, and thinking, like the African princess to Æneas, "Haud ignara mali miseris succurrere disco" - ''Having had experience of adversity myself, I know how to succour the miserable." Ittai's heart was won to David then; and he had made up his mind, like Ruth the Moabitess with reference to Naomi, that wherever David was, in life or in death, there also he should be. How affecting must it have been to David to receive such an assurance from a stranger! His own son, whom he had loaded with undeserved kindness, was conspiring against him, while this stranger, who owed him nothing in comparison, was risking everything in his cause. "There is a friend that sticketh closer than a brother."

Next in David's train presented themselves Zadok and Abiathar, the priests, carrying the ark of God. The presence of this sacred symbol would have invested the cause of David with a manifestly sacred character in the eyes of all good men; its absence from Absalom would have equally suggested the absence of Israel's God. But David probably remembered how ill it had fared with Israel in the days of Eli and his sons, when the ark was carried into battle. Moreover, when the ark had been placed on Mount Zion, God had said, "This is My rest; here will I dwell;" and even in this extraordinary emergency, David would not disturb that arrangement. He said to Zadok, ''Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, He shall bring me again, and show me both it and His habitation: but if He thus say, I have no delight in thee, behold, here am I; let Him do to me what seemeth good unto Him." These words show how much God was in David's mind in connection with the events of that humiliating day. They show, too, that he did not regard his case as desperate. But everything turned on the will of God. It might be that, in His great mercy, He would bring him back to Jerusalem. His former promises led him to think of this as a possible, perhaps probable, termination of the insurrection. But it might also be that the Lord had no more delight in him. The chastening with which He was now visiting him for his sin might involve the success of Absalom. In that case, all that David would say was that he was at God's disposal, and would offer no resistance to His holy will. If he was to be restored, he would be restored without the aid of the ark; if he was to be destroyed, the ark could not save him. Zadok and his Levites must carry it back into the city. The distance was a very short one, and they would be able to have everything placed in order before Absalom could be there.

Another thought occurred to David, who was now evidently recovering his calmness and power of making arrangements. Zadok was a seer, and able to use that method of obtaining light from God which in great emergencies God was pleased to give when the ruler of the nation required it. But the marginal reading of the R.V., "Seest thou?" instead of "Thou art a seer," makes it doubtful whether David referred to this mystic privilege, which Zadok does not appear to have used; the meaning may be simply, that as he was an observant man, he could be of use to David in the city, by noticing how things were going and sending him word. In this way he could be of more use to him in Jerusalem than in the field. Considering how he was embarrassed with the women and children, it was better for David not to be encumbered with another defenseless body like the Levites. The sons of the priests, Ahimaaz and Jonathan, would be of great service in bringing him information. Even if he succeeded in reaching the plains (or fords, marg. R.V.) of the wilderness, they could easily overtake him, and tell him what plan of operations it would be wisest for him to follow.

These hasty arrangements being made, and the company placed in some sort of order, the march towards the wilderness now began. The first thing was to cross the brook Kidron. From its bed, the road led up the slope of Mount Olivet. To the spectators the sight was one of overwhelming sadness. "All the country wept with a loud voice, and all the people passed over; the king also himself passed over the brook Kidron, and all the people passed over toward the way of the wilderness." After all, there was a large number who sympathized with the king, and to whom it was most affecting to see one who was now "old and grey-headed" driven from his throne and from his home by an unprincipled son, aided and abetted by a graceless generation who had no consideration for the countless benefits which David had conferred on the nation. It is when we find "all the country" expressing their sympathy that we cannot but doubt whether it was really necessary for David to fly. Perhaps "the country" here may be used in contrast to the city. Country people are less accessible to secret conspiracies, and besides are less disposed to change their allegiance. The event showed that in the more remote country districts David had still a numerous following. Time to gather these friends together was his great need. If he had been fallen on that night, weary and desolate and almost friendless, as was proposed by Ahithophel, there can be no rational doubt what the issue would have been.

And the king himself gave way to distress, like the people, though for different reasons. "David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered; and he went barefoot; and all the people that was with him covered every man his head, and they went up, weeping as they went up." The covered head and bare feet were tokens of humiliation. They were a humble confession on the king's part that the affliction which had befallen him was well deserved by him. The whole attitude and bearing of David is that of one "stricken, smitten, and afflicted." Lofty looks and a proud bearing had never been among his weaknesses; but on this occasion, he is so meek and lowly that the poorest person in his kingdom could not have assumed a more humble bearing. It is the feeling that had so wrung his heart in the fifty-first Psalm come back on him again. It is the feeling, Oh, what a sinner I have been! how forgetful of God I have often proved, and how unworthily I have acted toward man I No wonder that God rebukes me and visits me with these troubles! And not me only, but my people too. These are my children, for whom I should have provided a peaceful home, driven into the shelterless wilderness with me! These kind people who are compassionating me have been brought by me into this trouble, which peradventure will cost them their lives. "Have mercy upon me, O God, according to Thy loving-kindness; according unto the multitude of Thy tender mercies, blot out my transgressions!"

It was at this time that someone brought word to David that Ahithophel the Gilonite was among the conspirators. He seems to have been greatly distressed at the news. For "the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired of the oracle of God" (2Sa_16:23). An ingenious writer has found a reason for this step. By comparing 2Sa_11:3 with 2Sa_23:34, in the former of which Bathsheba is called the daughter of Eliam, and in the latter Eliam is called the son of Ahithophel, it would appear - if it be the same Eliam in both - that Ahithophel was the grandfather of Bathsheba. From this it has been inferred that his forsaking of David at this time was due to his displeasure at David's treatment of Bathsheba and Uriah. The idea is ingenious, but after all it is hardly trustworthy. For if Ahithophel was a man of such singular shrewdness, he would not be likely to let his personal feelings determine his public conduct. There can be no reasonable doubt that, judging calmly from the kind of considerations by which a worldly mind like his would be influenced, he came to the deliberate conclusion that Absalom was going to win. And when David heard of his defection, it must have given him a double pang; first, because he would lose so valuable a counsellor, and Absalom would gain what he would lose; and second, because Ahithophel's choice showed the side that, to his shrewd judgment, was going to triumph. David could but fall back on that higher Counselor on whose aid and countenance he was still able to rely, and offer a short but expressive prayer, "O Lord, I pray Thee, turn the counsel of Ahithophel into foolishness."

It was but a few minutes after this that another distinguished counselor, Hushai the Archite, came to him, with his clothes rent and dust on his head, signifying his sense of the public calamity, and his adherence to David. Him too, as well as Ittai and the priests, David wished to send back. And the reason assigned showed that his mind was now calm and clear, and able to ponder the situation in all its bearings. Indeed, he concocts quite a little scheme with Hushai. First, he is to go to Absalom and pretend to be on his side. But his main business will be to oppose the counsel of Ahithophel, try to secure a little time to David, and thus give him a chance of escape. Moreover, he is to co-operate with the priests Zadok and Abiathar, and through their sons send word to David of everything he hears. Hushai obeys David, and as he returns to the city from the east, Absalom arrives from the south, before David is more than three or four miles away. But for the Mount of Olives intervening, Absalom might have seen the company that followed his father creeping slowly along the wilderness, a company that could hardly be called an army, and that, humanly speaking, might have been scattered like a puff of smoke.

Thus Absalom gets possession of Jerusalem without a blow. He goes to his father's house, and takes possession of all that he finds there. He cannot but feel the joy of gratified ambition, the joy of the successful accomplishment of his elaborate and long-prosecuted scheme. Times are changed, he would naturally reflect, since I had to ask my father's leave for everything I did, since I could not even go to Hebron without begging him to allow me. Times are changed since I reared that monument in the vale for want of anything else to keep my name alive. Now that I am king, my name will live without a monument. The success of the revolution was so remarkable, that if Absalom had believed in God, he might have imagined, judging from the way in which everything had fallen out in his favour, that Providence was on his side. But, surely, there must have been a hard constraint and pressure upon his feelings somewhere. Conscience could not be utterly inactive. Fresh efforts to silence it must have been needed from time to time. Amid all the excitement of success, a vague horror must have stolen in on his soul. A vision of outraged justice would haunt him. He might scare away the hideous spectre for a time, but he could not lay it in the grave. "There is no peace, saith my God, to the wicked."

But if Absalom might well be haunted by a spectre because he had driven his father from his house, and God's anointed from his throne, there was a still more fearful reckoning standing against him, in that he had enticed such multitudes from their allegiance, and drawn them into the guilt of rebellion. There was not one of the many thousands that were now shouting "God save the king!" who had not been induced through him to do a great sin, and bring himself under the special displeasure of God. A rough nature like Absalom's would make light of this result of his movement, as rough natures have done since the world began. But a very different judgment was passed by the great Teacher on the effects of leading others into sin. "Whosoever shall break one of these least commandments and teach men so, he shall be called least in the kingdom of God." "Whoso shall cause one of these little ones which believe in Me to stumble, it were better for him that a millstone were hanged about his neck and he were cast in the depth of the sea." Yet how common a thing this has been in all ages of the world, and how common it is still! To put pressure on others to do wrong; to urge them to trifle with their consciences, or knowingly to violate them; to press them to give a vote against their convictions; - all such methods of disturbing conscience and drawing men into crooked ways, what sin they involve! And when a man of great influence employs it with hundreds and thousands of people in such ways, twisting consciences, disturbing self-respect, bringing down Divine displeasure, how forcibly we are reminded of the proverb, "One sinner destroyeth much good"!

Most earnestly should everyone who has influence over others dread being guilty of debauching conscience, and discouraging obedience to its call. On the other hand, how blessed is it to use one's influence in the opposite direction. Think of the blessedness of a life spent in enlightening others as to truth and duty, and encouraging loyalty to their high but often difficult claims. What a contrast to the other! What a noble aim to try to make men's eye single and their duty easy; to try to raise them above selfish and carnal motives, and inspire them with a sense of the nobility of walking uprightly, and working righteousness, and speaking the truth in their hearts! What a privilege to be able to induce our fellows to walk in some degree even as He walked "who did no sin, neither was guile found in His mouth;" and who, in ways so high above our ways, was ever influencing the children of men "to do justly, and to love mercy, and to walk humbly with their God"!

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Verse 13. The hearts of the men of Israel are after Absalom.] It is very difficult to account for this general defection of the people. Several reasons are given:

1. David was old or afflicted, and could not well attend to the administration of justice in the land.

2. It does appear that the king did not attend to the affairs of state, and that there were no properly appointed judges in the land; see 2Sa 15:3.

3. Joab's power was overgrown; he was wicked and insolent, oppressive to the people, and David was afraid to execute the laws against him.

4. There were still some partisans of the house of Saul, who thought the crown not fairly obtained by David.

5. David was under the displeasure of the Almighty, for his adultery with Bath-sheba, and his murder of Uriah; and God let his enemies loose against him.

6. There are always troublesome and disaffected men in every state, and under every government; who can never rest, and are ever hoping for something from a change.

7. Absalom appeared to be the real and was the undisputed heir to the throne; David could not, in the course of nature, live very long; and most people are more disposed to hail the beams of the rising, than exult in those of the setting, sun. No doubt some of these causes operated, and perhaps most of them exerted less or more influence in this most scandalous business.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. The hearts, &c.] Cp. 2Sa_15:6; Jdg_9:3.

13–18. The king’s flight from Jerusalem

For the Psalms written during the Flight see Introd. ch. VIII. § 6, p. 48.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Absalom. How came they to abandon a king, appointed by heaven, and adorned with so many virtues? God was resolved to punish him. Many are always desirous of novelty. David had lately been guilty of two scandalous crimes. Joab remained unpunished, and arrogant; the judges neglected their duty, &c., ver. 3. Some had still a partiality for the family of Saul. (Calmet) (Grotius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The generality of the people are for him; which is not strange, considering either, first, David, whose many miscarriages had greatly lost him in the hearts of his people. Or, secondly, The people, whose temper is generally unstable, weary of old things, and desirous of changes, and apt to expect great benefits thereby. Or, thirdly, Absalom, whose noble birth, and singular beauty, and most obliging carriage, and ample promises, had won the people’s hearts; considering also that he was David’s first-born, to whom the kingdom of right belonged, and yet that David intended to give away his right to Solomon, which the people thought might prove the occasion of a civil and dreadful war, which hereby they designed to prevent. Or, fourthly, The just and holy God, who ordered and overruled all these things for David’s chastisement, and the instruction and terror of sinners in all future ages.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 13-30. The facts are:

1. David, being informed of the rising in favour of Absalom, calls upon hisfriends to flee from Jerusalem, in order to avoid its being smitten by a sudden attack.

2. His servants being willing to go with him, he leads out his entirehousehold, with the exception of a few to take care of the house.

3. In his departure he is accompanied by his bodyguard, and the sixhundred men which followed him from Garb.

4. Observing Ittai in the company, he suggests that, being a stranger and exile, he should not risk his fortunes with his own; but, on receiving an assurance that it was his deliberate desire so to do, he permits him to pass on.

5. The people of the district weep with a loud noise as he crosses the brookKidron, and passes on toward the wilderness.

6. The ark of the covenant being brought out into the procession, when thepeople have passed the brook, David urges on Zadok that the ark be conveyed back to the city, expressing his humble hope that it might please God to allow him to see it once more, and, in any case, he submits to the appointments of Providence.

7. David requests Zadok and others with the ark to return to the city, andto inform him in the wilderness should anything of great importance arise.

8. The king expresses his grief by passing up the Mount of Olives, withcovered head and weeping, accompanied by a covered and weeping multitude.

Submission in the day of adversity.

The order of the narrative of David"s departure from Jerusalem is rather involved, as may be seen by comparing vers. 17, 19, 23, 30; but the actual facts are clear enough. As soon as he became aware of the extent of the rebellion, he resolved to leave the city, and we have a record of the fact and the incidents accompanying it. The first and most obvious impression produced on the mind of the reader is the prompt and quiet submission of the king to the force of circumstances, not because he was of cowardly spirit, but because he saw in what was happening the providence of God. If we analyze the conduct and words of David in their relation to the great fall and Nathan"s prophecy, (2Sa_12:9-13) we shall see the leading features characterizing his submission, and in so doing we shall get a view of the main characteristics of all true Christian submission in the day of adversity.

I A RECOGNITION OF PERSONAL DESERT. The prompt action, the surrender of regal state, the broken spirit, the barefooted departure from the seat of authority, and the tender references to God doing with him as seemed him good (ver. 26), all point to more than a forced submission to mere military necessity. There may have been a deep inexpressible anguish on account of filial ingratitude, and the father"s heart could not but weep in silence over an erring lost child; but the remembrance of his own great sin, and the words of the prophet of God, furnished the chief theme of reflection; for the son"s ingratitude base as it was, had become the rod to chastise for the errors of the past. A forgiven man does not the less think of the sin as a disgrace and worthy of being branded as evil. Adversities come to us all happily, few know the sorrow of such filial ingratitude and the enlightened mind sees in them more than physical sequence. The doctrine that every sorrow that falls is for a specific sin need not be held. Yet all trouble is connected with the fact that sin is in the world, and a consciousness of personal shortcomings makes us feel, when adversity in home, estate, or health falls, that we deserve every pain that enters the heart. There is no assertion of right to be free from the trouble; rather the true heart says, "It is of the Lord"s mercies that we are not consumed". (Lam_3:22)

II ACQUIESCENCE IN GOD"S RIGHTEOUSNESS. To a human observer it might seem that it was a very unrighteous thing for the Supreme Ruler to allow so wise and good a king to be set aside and humiliated by a man so base and vain as Absalom, and many a man in his anguish might question the equity which allowed such sorrow to fall upon him when he had recovered from his special sins. David"s spirit was the reverse of this. Not a word of complaint, not a murmur or a fret in trouble. During his long exile, when death encompassed him about, and he had washed his hands in innocency, and all the blame lay with Saul and Doeg the Edomite, he trusted in the justice of God; and this confidence, won in the days of comparative innocence, failed him not now, when, after his recovery from a fall, the storm burst upon him with more terrible violence. He knew and rested in the precious truth that the Lord reigned in righteousness and brought correction to his servants for their good. Yes; this is the faith of the faithful. Never do they, however terrible the disaster in this life, distrust the righteousness of God. "Though he slay me, yet will I trust him," was true for Job and all of kindred spirit. Men who know not the new life cannot understand this. It is the alphabet of religious experience to all who are really born again and accepted in Christ. None of these things move them.

III ACCOMMODATION TO NEW CIRCUMSTANCES. David does not yield to fretfulness and irresolution. He vacates his home, provides for his house, goes out to a place of safety, and, by his discreet arrangement with Zadok and Abiathar, keeps up means of connection with the city (vers. 27, 28). Utter prostration under calamity does not come where there is the counteractive element of recognition of personal unworthiness and of the righteousness of God. Whether this trouble would pass he knew not, but as a wise man he adapted himself to the storm. As Jacob to his exile, (Gen_28:10-22) as Moses to his deprivation, (Deu_3:25-27 Deu_34:1-6) so David makes the best of his position. Providential chastisements are not designed to paralyze action; their benefit is secured when, in a spirit of resignation and trust, we use our powers to bear them and to mitigate their incidence. (Heb_12:5-12) Adversity becomes truly educational when we are stirred up to adjust our life to its conditions.

IV CONSIDERATION FOR OTHERS, THAT THEY BE NOT UNNECESSARILY DRAWN INTO OUR SORROWS. David"s removal into the open country was partly from policy and partly from feelings of kindness. He probably had suspicions, seeing that his trusty counsellor had been drawn over to Absalom (ver. 12; cf., (Psa_41:9 Psa_55:10-14) that Absalom had many friends in the city, and should he in concert with them come suddenly upon him and his friends, multitudes would fall victims to his malice. It was the same generous feeling that prompted him to suggest that Ittai, not being a Hebrew, should not embroil himself in this sad conflict, and so run a risk in case another king should reign. We see the same David as in earlier years, ever mindful of others, and magnanimous to the extreme. The dreadful sin had not destroyed his noble qualities, but had given a sadly tender form to their expression. There ate beautiful instances in Christian life of this kindly consideration for others. Fathers and mothers strive to shield their children from the woes which they may connect with their own want of wisdom or goodness. The great Saviour himself, in his dire trouble, sought to shield his faithful followers. (Joh_14:1, 27 17:9-12 18:8)

V GRATEFUL ACCEPTANCE OF SYMPATHY AND AID. The voluntary sympathy and aid of the faithful bodyguard, and the six hundred who had shared his fortunes prior and subsequent to his departure from Garb, was as cool water to a thirsty soul; and the free services of Ittai and Zadok were greatly valued. In the adversities which Providence permits to come for purposes of discipline there is the merciful admixture of some provision to meet the pressing need of the hour some human channel for Divine sympathy and compassion to enter the heart. Submission to the inscrutable will always includes a grateful recognition of this relief. The love and presence of Ruth was as balm to the desolate heart of Naomi as she mourned her forlorn condition, imparted a sweet gentleness to her, and enabled her to submit to the blow that had shattered her early joys. David and she had herein a common experience.

VI A THOUGHTFUL SELF-SACRIFICING CARE FOR THE INTERESTS OF RELIGION. It was very beautiful conduct on the part of Zadok and Abiathar to bring out the ark of the covenant (ver. 24), to form a prominent object in the sad procession out of the city; it revealed a tender consideration for the man who in his prosperity had associated his purest joys and most glorious triumphs with that precious symbol of the Divine presence. The ark could not but remind David of the mercy that endureth forever, and its presence with him would be regarded as a pledge of blessing in his wandering. But he desired the priests to take back the treasure, and he, meekly bowing to the chastisement, would go out and suffer the loss of the outward privileges of the sanctuary. The reason of this no doubt was that, as he had been the means of procuring a permanent resting place for the ark, (2Sa_6:17-19) and constituting Jerusalem the centre of religious influence for the nation, he would not now undo that work and serve his own personal advantage at the cost of the people. No; the religious institutions should remain intact, the blessings of public worship and spiritual comfort should abide for Jerusalem, though he a poor exile pine in solitude and peril for the "beauty of the Lord". (Psa_42:1-4 Psa_43:1, Psa_43:2) How beautiful this tender care for the interests of religion appears in true submission to adverse providences is known to all acquainted with Christian biography. Not a deed, not a word, not a thought is allowed that might be prejudicial to the kingdom of God. Storms may come, hopes may be blasted, if only the Name that is above every name be still honoured.

VII A DELIBERATE COMMITTAL OF PRESENT AND FUTURE INTERESTS INTO THE HANDS OF GOD. "If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in thee; behold, here I am, let him do to me as seemeth good unto him" (vers. 25, 26). O blessed trust! O sweet resignation! O modest yet unshaken hope! Truly the discipline was already bearing precious fruit. The spiritual barrenness of those hot days of prosperity (ch. 11.) was clean gone. The temporal chastisement was in process, but the wandering child was a wanderer no more. Enviable beyond expression is this surrender of all interests to the wise and gracious hands of the covenant keeping God. Here comes out the essence of the true submission in the season of adversity. "He will," if he "delight" in me! "Let him do as seemeth him good!" No self-will, no boast of claim, no thought of shame; God is over all and can do all; all is in his care, and what he does shall be deemed the best and kindest and most just. Who does not see the purifying power of the grace of God? Holy David once fallen!

APPENDIX. The sorrowing king, passing over the ridge of the Mount of Olives, on bare feet and weeping, bearing on his heart a terrible woe, and full of pity for the people rejecting his authority, and at the same time entirely submissive to the sovereign will that so ordains, reminds us of the other King, greater, wiser, more holy, and bearing on his heart the woes of many sins not his own, pacing the slopes of that same mount, weeping bitter tears, lamenting for the rebellious people, bearing all for others" good, and submitting with unparalleled gentleness and trust to the sovereign will that ordained that so he must suffer.

Fidelity in misfortune.

It is believed by many that more remarkable virtues are developed in seasons of adversity than in those of prosperity. Their precise form will depend on the individuals concerned and the stress of the time. The conduct of the Gittites, and Ittai, and Zadok, and Abiathar is in pleasing contrast with that of Ahithophel and his coconspirators. In these men we may trace the characteristics of fidelity in misfortune.

I IT IS ROOTED IN INTELLIGENT SYMPATHY. The six hundred had probably been with David and shared in his trials prior to his departure from Gath. (1Sa_27:2) They knew him better than any others; they had formed a sympathy for him based on true knowledge, and they stood the test of the evil time. Of Ittai we do not know so much, but the words of the man prove that he appreciated the real character of David in spite of the slanders which such men as Ahithophel may have insinuated. The priestly functions of Zadok and Abiathar account for their interest in so devout a man as David. Their fidelity was not based on personal beauty, vague promises, and outward splendour (vers. 1-6), but on intelligence and the feeling which accompanies it in a pure heart. So Ruth was true to. (Rth_1:16, Rth_1:17) Any promise of attachment not resting on this foundation is worth nothing.

II IT IS NOURISHED BY REFLECTION ON THE PAST. There were probably hours when the voice of temptation would come to allure them from a course So perilous in appearance, to a course promising reputation, wealth, and honour; for these men were of like passions with us all, and had no love for poverty and exile in themselves. But they knew David"s history, and when temptation to prefer the winning side came they would nourish their vow by thinking of what he had been, how God had befriended him before, and how he had risen from the fall which once was his shame. It is something to be attached to a man with a good history. When we have pledged ourselves to a just though suffering cause, we may ward off many a temptation by allowing the reflective powers to work on the antecedents of the cause to which we are pledged. Thus the early Christians, by reflecting on Christ, his words and work, and all he had been to them, could endorse the dying words of the aged Polycarp.

III IT IS RESPONSIVE TO FRANKNESS AND MAGNANIMITY. The frank and magnanimous way in which David offered to release them from all risks only drew out into stronger and more pronounced form the attachment already cherished (vers. 19-21). Zadok could not but feel a profounder regard for the king aider hearing his words concerning the ark (ver. 25). There is something so noble in this frankness and magnanimity in misfortune that a faithful heart recruits its strength by the very sight and sound of the nobleness. Holy sentiments grow in exchange. There is no sure bond between the wicked. Sin is morally a weakness. Holiness is a strength.

IV IT IS CAPABLE OF RISKS. Whatever might befall the king in his trouble, these faithful ones were prepared to share in it. True affection is not blind, as some would say; it sees, but it fears not. The faithful mind is intent on being on the side of right and weakness, not on securing anything for self. There are risks in adherence to a righteous cause in the day of adversity. Christ points this out to his followers, and it is the sign of true as distinguished from professional fidelity that it can bear and is determined to bear whatever may come. The real clue to the determination is the conviction that right is supreme in its claims, and that present suffering is only an incident of a well-directed human existence (Mat_10:16-18, 38 20:22; Php_3:7-9)

Vers. 13-18.

David"s flight from Jerusalem.

"Arise! and let us flee" (ver. 14). References:

1. Leaving the palace, on receiving news from Hebron (after the harvest and vintage, (2Sa_16:1 2Sa_17:28; Psa_4:7)

2. At "the Far House" (Beth-hammerhak), on the outskirts of the city (ver. 17); and at "the olive tree in (on the road to) the wilderness of Judah" (LXX); the procession formed; Ittai the Gittite.

3. Passing over the Kidron; the signal of flight; loud and general wailing (ver. 23).

4. Commencement of the ascent of Mount Olivet; Zadok and Abiathar (vers. 24-29).

5. Ascending the mountain amidst loud wailing (ver. 30); tidingsconcerning Ahithophel (ver. 31).

6. At the top (about noonday), "where God was worshipped" (ver. 32); Hushai the Archite (vers. 32-37).

7. Descending, on the other side; Ziba, with refreshments (ch. 16:1-4).

8. At Bahurim; Shimei (ch. 16:5-13).

9. Coming "weary" (or, to "Ayephim"); (2Sa_16:14) to the fords (Authorized Version, "plains") of the wilderness, or passages of the wilderness leading to the Jordan; and resting there for the night.

10. Crossing the river (after midnight), on the arrival of Ahimaaz and Jonathan with news from Jerusalem; (2Sa_17:21, 2Sa_17:22) and marching onward "by the morning light" toward Mahanaim. (2Sa_17:24, 2Sa_17:27-29) "There is no single day in the Jewish history of which so elaborate an account remains as of this memorable flight" (Stanley). It was probably the morning after Absalom"s revolt when news came from Hebron. Of all the "evil tidings" that David ever received, (2Sa_13:21, 2Sa_13:30) none were more unexpected or alarming. He must determine at once whether to face the gathering storm or flee before it. With something of his former decision he chose the latter course; his servants (state officers, attendants, soldiers) declared themselves ready to do his bidding; and "he went forth and all his household" (wives, sons, daughters), "all the people" ("servants," LXX) "after him," etc. At first, no doubt, struck with consternation, he yet speedily regained his composure; (Psa_112:1-2) and came to his decision not from abject fear, or personal cowardice, (2Sa_18:2) but (as others should do in similar critical and perilous positions) from motives of

I PIETY; or humble submission to the chastisement of God. Lest he "bring evil upon us;" or "drive over us the evil" or calamity which now threatens, and in which David sees the fulfilment of predicted judgment. (2Sa_12:10, 2Sa_12:11)

1. He discerns therein the operation of Divine justice on account of his sin. (2Sa_16:11) Trouble and danger bring sin to remembrance; and those who remember their sin are quick to perceive the chastening hand of God where others see only the wrathful hand of man. In the view of faith, wicked men are instruments employed by the supreme and righteous Judge. Resentment toward them is thereby moderated, the sense of sin deepened, and suffering borne in a different manner. "Wherefore doth a living man complain?" etc. (Lam_3:39; Mic_7:9)

1. He is persuaded of the folly of resistance to the Divine power. Suchresistance can be of no avail against the Almighty; it ought not to be attempted; and it can only result in defeat and ruin (as in the case of Saul). If he should remain and defend the city, David had no inward assurance, as in former conflicts, that God would be with him. He rather felt that in resisting Absalom at this moment he would be resisting God. He did not even deem it needful to consult the oracle (ver. 24).

2. He acquiesces without murmuring in the Divine will (ver. 26), "acceptsthe punishment of his iniquity", (Lev_26:41) and patiently endures the wrath of man, knowing that it is subject to Divine control. When a hurricane sweeps over the land, the things that cannot bend are broken; but those that bow beneath it are preserved, and rise up again when it has passed by. "Humble yourselves," etc.. (Jam_4:10)

3. He hopes for deliverance in the Divine mercy (ver. 25; 2Sa_16:12) "But as for me, I trust in thee". (Psa_55:23) Herein lay the secret of David"s passivity, tranquillity, and forbearance during his flight.

II POLICY; or prudent counsel against the assaults of the wicked. Piety without policy is too simple to be safe.

1. He does not presume upon the protection of God, without, on his part,exercising proper caution and energy. A good man"s submission to Divine chastisement does not require that he should always remain in the way of danger or voluntarily invite human hostility and cruelty. "When they persecute you in this city, flee ye into another". (Mat_10:23)

1. He does not undertake an enterprise rashly, or without adequate meansof success. David probably deemed the number of his "servants" present with him in Jerusalem insufficient for the defence of the city. If, indeed, he

2. had the assurance of Divine help, he might have thought otherwise (ch. 5:19). "His departure was an admirable means of testing the real strength of both parties" (Ewald).

3. He does not place an undue confidence in man. "David was perhapsafraid that Jerusalem might fall into Absalom"s power through treachery" (Keil). "Beware of men" (Mat_10:17; Joh_2:24; Psa_118:8, Psa_118:9)

4. He makes use of the means which are most likely to ensure safety andsuccess. "A prudent man foreseeth the evil, and hideth himself". (Pro_22:3) If there must be conflict, delay appeared to him desirable; it would afford time for his faithful adherents to assemble; and, in the open field, the tried valour and discipline of his veterans would give them an advantage. Pious men are not unfrequently deficient in prudence; (Luk_16:8) since, however, they are sometimes beset by ravening wolves, it is necessary that they should be "wise as serpents", (Mat_10:16) taking care nevertheless to avoid guile, and to be "harmless as doves." "When he was reviled," etc.. (1Pe_2:23)

III PITY; or generous concern for the preservation of the imperilled. Foreseeing the misery and bloodshed likely to ensue from awaiting the attack of Absalom, he sought by flight not merely to save his own life, but chiefly:

1. To secure the safety of his helpless household, and aid the escape of hisfaithful followers (vers. 19, 20).

2. To spare the city the horrors of a siege. "He preferred the safety of thepeople to his own; and was thus also a figure of him who said, in the garden of Gethsemane, "If ye seek me, let these go their way (Wordsworth).

3. To save the life of his rebellious son; (2Sa_18:12) for which he would have given his own. (2Sa_18:33)

4. To prevent the miseries of civil war, (2Sa_2:26 2Sa_3:1) and promote the welfare of the divided and misguided people. If collision could be now avoided, it might perchance be altogether averted (ver. 25), or at least occur with less injurious consequences. He was willing to sacrifice himself for the good of the "sheep". (2Sa_5:2 2Sa_24:17) "Let thy blessing be upon thy people". (Psa_3:8) His piety was honoured, his policy justified, his pity succeeded by renewed attachment, (2Sa_19:14) and, in all, the overruling providence of God was displayed. He left Jerusalem in humiliation and grief; he returned (three months afterwards) in triumph. (2Sa_19:39, 2Sa_19:40) Having practically resigned his sceptre to God, from whom he received it, God gave it back into his hands. "As David falls away from Jehovah to be more firmly bound to him, so Israel turns away from David to be (as the close of the history shows) more devoutly attached to him. The prelude to this first clearing up of the relations between king and people is given in the conduct of the faithful band who stand firmly by David in the general defection" (Baumgarten). D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Flight of David

v. 13. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. Before David had been aware of any dissatisfaction, while he was attending to the affairs of his kingdom in calm security, the damage had been done.

v. 14. And David, seized with a sudden terror at this unexpected development, said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom. Make speed to depart, lest he overtake us suddenly, and bring evil upon us, thrust upon them suddenly the threatened misfortune, and smite the city with the edge of the sword. Not knowing how strong Absalom’s army was at that time nor how vigorous the spirit of the insurrection had grown, David’s move was intended to avert a storming of the city with its attendant bloodshed.

v. 15. And the king’s servants said unto the king, exhibiting a splendid faithfulness in the midst of the general defection, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. They assured him of their unwavering loyalty.

v. 16. And the king went forth, and all his household after him, as his attendants and followers. And the king left ten women, which were concubines, a part of his harem, to keep the house, to guard the palace.

v. 17. And the king went forth, and all the people after him, and tarried in a place that was far off, he stopped for some time at Beth-merhak, possibly a fort which guarded the passage of the Kidron, in order to gather all the faithful followers about him.

v. 18. And all his servants passed on beside him; and all the Cherethites and all the Pelethites, 2Sa 8:18, and all the Gittites, the men who had been with David in the wilderness and had followed him from Gath on, six hundred men which came after him from Gath, passed on before the king. These companions of his wilderness wanderings were the old guard, the heroes of David, who were ready now as ever to defend their master with their lives.

v. 19. Then said the king to Ittai the Gittite, a Philistine who had joined his forces, Wherefore goest thou also with us? Return to thy place, and abide with the king, to him who would occupy that position; for thou art a stranger and also an exile, wherefore it would not be advisable for him to take sides at this time.

v. 20. Whereas thou camest but yesterday, having cast his fortunes with David but recently, should I this day make thee go up and down with us? Seeing I go whither I may, return thou, and take back thy brethren; mercy and truth be with thee. Since the lot of David would at best be most uncertain in the near future, he did not want Ittai to share this uncertainty, which partook of the nature of a banishment, but commended him to the grace and faithfulness of God.

v. 21. And Ittai answered the king and said, with a solemn oath. As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. He thus expressed his unconditional devotion and fidelity to him unto death.

v. 22. And David, accepting this splendid vow of loyalty, said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, for he had a company of his own, and all the little ones that were with him, the members of his family.

v. 23. And all the country, the inhabitants of the countryside east of Jerusalem, along the line of march, wept with a loud voice, lamenting over the misfortune of their king; and all the people, those in the company of the king, passed over. The king also himself passed over the brook Kidron, the valley between Jerusalem and Mount Olivet, whose course is filled with water only during the winter or rainy season; and all the people passed over toward the way of the wilderness, the northern part of the wilderness of Judah, between Jerusalem and Jericho.

v. 24. And lo, Zadok also and all the Levites were with him, bearing the Ark of the Covenant of God; and they set down the ark of God, in order to give the people that were still coming time to join the procession. And Abiathar went up, on the road which led over Mount Olivet toward the east, until all the people had done passing out of the city. Abiathar was the high priest, and Zadok was the chief officer in charge of the ark.

v. 25. And the king said unto Zadok, Carry back the ark of God into the city, to its place in the sanctuary. If I shall find favor in the eyes of the Lord, He will bring me again, and show me both it and His habitation;

v. 26. but if He thus say, I have no delight in thee, behold, here am I, let Him do to me as seemeth good unto Him. David thus resigned himself to the Lord for evil or for good, for favor or for disfavor; for he saw in these events the hand of the Lord, as the Prophet Nathan had foretold.

v. 27. The king said also unto Zadok, the priest, Art got thou a seer? Return into the city in peace, and your two sons with you, Ahimaaz, thy son, and Jonathan, the son of Abiathar. David bade Zadok, as the second high priest and as a prophet of the Lord, to return to his place in the sanctuary, where he could, moreover, watch events as they transpired.

v. 28. See, I will tarry in the plain of the wilderness, near the fords of Jordan, until there come word from you to certify me; he should observe the trend of events, and report to David.

v. 29. Zadok, therefore, and Abiathar carried the ark of God again to Jerusalem; and they tarried there, remaining to see what the outcome would be.

v. 30. And David went up by the ascent of Mount Olivet, the road which led up past its summit, and wept as he went up, and had his head covered, as the symbol of a sorrowful mind wholly withdrawn from the outer world, and he went barefoot, as a sign of great grief and humiliation; and all the people that was with him, following his example, covered every man his head, and they went up, weeping as they went up. In giving way to a superior force and taking the suffering sent by the Lord upon him, David prepared the way for the salvation of the people. He appears here as a type of Christ, who also entered upon His great suffering by passing over the brook Kidron.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The hearts of the men of Israel are following after

Here the men are referred to by their "hearts" to emphasize their loyalty to Absalom. AT: "The men of Israel are loyal to" or "The men of Israel are following after" (See: Synecdoche)

escape from Absalom ... he will quickly ... and he will bring

Here David speaks of Absalom and the men with him as "Absalom" himself because the men are following Absalom's authority. AT: "escape from Absalom and his men ... he and his men will quickly ... and they will bring" (See: Synecdoche)

attack the city with the edge of the sword

The "city" is a metonym referring to the people in the city. The "edge of the sword" is a synecdoche referring to the Israelites' swords and emphasize that they killed the people in battle. AT: "will attack the people of our city and kill them with their swords" (See: Metonymy and Synecdoche)

bring down disaster

This means to cause disaster to happen. (See: Idiom)

translationWords

messenger

David

heart

Israel

Absalom

sword

king

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.