2 Samuel 15:14

2Sa 15:14 And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.

Ver. 14. Arise, and let us flee.] And so prevent, what in us lieth, the misery of a civil war, and the sacking of the city.

And bring evil upon us.] Impellatque super nos malum, push evil upon us by a sudden surprise. This he spake, not for want of courage, {witness Psa 3:1-8} or of good company about him, but out of prudence, and willingness to serve God’s providence.

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_15:14-24

Arise and let us flee.

Davids flight

The motive for the flight was probably a patriotic one. David would not, let the city be destroyed by civil war. Like Louis Philippe, he could: not hear to shed his peoples blood. This tenderness of disposition, so unlike the spirit of the times, is characteristic of him. (1Ch_21:17.)

1. Notice the different classes of people who went out with the king, displaying different aspects of loyalty.

(1) The servants of the household (2Sa_15:15). Unqualified obedience, whatsoever (Joh_2:5; Joh_15:14).

(2) The sympathising people.

(3) The bodyguard. Cherethites and Pelethites (1Ki_1:38-44). (Foreigners, Eze_25:16; 1Sa_30:14; Eph_2:19.)

(4) Ittai and his Gittites--mercenaries become volunteers. Story of Ittai. From Gath, a Philistine city, probably (2Sa_15:19), an exile from his own country, who had taken refuge with David.

The special lessons he teaches. True service must be voluntary. (Psa_40:8; Deu_28:47.) Whose service is perfect freedom. It becomes so in proportion as we know and love the one served. (2Co_5:14; Son_1:4.) Duty a lower motive-power than love. (Duty would have constrained Ittai to fight well, but not to endure exile.) All soul-satisfying religion centres round a person, not a system, or a doctrine. Believe on the Lord Jesus Christ, not only in His work for you. A man the real object of love and trust. The God-man--Emmanuel. (R. E. Faulkner.)

David retires from the capital to the east of the Jordan

David is evidently taken completely by surprise. The reasons for his hasty resolution to leave his fortified capital are not clear from the narrative before us. Had he grounds for suspecting the loyalty of the population, perhaps still predominantly Jebusite? Of no single day in the whole course of the recorded history of the Hebrews have we so detailed a record as we have of the day on which David fled before his undutiful son. From the time when, in the morning hours: he passed in haste through the eastern gate until, before the next day dawned (2Sa_17:22),. he and all his following had safely crossed the Jordan, every hour is crowded with life and incident, and every line of the narrative is instinct with the emotions and impulses, good and bad, that mould the lives of men. (Century Bible.)

A kings flight from his capital

James II. was fleeing from his English subjects. At three in the morning of Tuesday, the 11th of December, James rose, took the great seal in his hand, laid his commands on Northumberland not to open the door of the bed-chamber till the usual hour, and disappeared through a secret passage . . . Sir Edward Hales was in attendance with a hackney coach. James was conveyed to Milbank, where he crossed the Thames in a small wherry. As he passed Lambeth he flung the great seal into the midst of the stream, whence, after many months, it was accidentally caught by a fishing-net and dragged up. (Macaulays England.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Sa 15:14. David said, Arise, and let us flee — As soon as he had received information of what had passed, he saw the danger was instant, and took his measures accordingly. He knew Absalom would lose no time to accomplish his design, and that the nature of it required him to strike home at once. David therefore orders his servants, soldiery, and friends, to depart from Jerusalem immediately. For, though the fort of Zion was strong, and he might have defended himself there for some time, yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy possession of his whole kingdom, whereas, if he marched abroad, he might raise a considerable army for his defence. Besides, the greatest part of Jerusalem could not be well defended against an enemy. And if it could, “he did not care to expose a favourite city, built by himself, and the residence of the tabernacle of God, to all the evils incident to sieges, and almost inseparable from them. Nor, perhaps, did he incline to trust the inhabitants of a place so long exposed to the taint of Absalom’s temptations.” This, some think, appears from the 55th Psalm, which, they suppose, was meditated and poured out in prayer to God upon the discovery of Absalom’s conspiracy. And from thence it is evident that he had discerned the seeds and workings of a conspiracy in the city, and that Ahithophel was at the bottom of it: and not only so, but that David foresaw his sudden and sad end. — Delaney. For we shall not else escape from Absalom — He was well acquainted with the young man’s impetuosity, and the madness of the people, and therefore judged that the only method to be pursued, in order to safety, was to give way to the fury of the flood, and not attempt to stem it in the fulness of its overflowing.

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

Whose heart he saw that Satan had so possessed, that he would leave no mischief unattempted.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. David said - Arise - let us flee] This, I believe, was the first time that David turned his back to his enemies. And why did he now flee? Jerusalem, far from not being in a state to sustain a siege, was so strong that even the blind and the lame were supposed to be a sufficient defence for the walls, see 2Sa 5:6. And he had still with him his faithful Cherethites and Pelethites; besides six hundred faithful Gittites, who were perfectly willing to follow his fortunes. There does not appear any reason why such a person, in such circumstances, should not act on the defensive; at least till he should be fully satisfied of the real complexion of affairs. But he appears to take all as coming from the hand of God; therefore he humbles himself, weeps, goes barefoot, and covers his head! He does not even hasten his departure, for the habit of mourners is not the habit of those who are flying before the face of their enemies. He sees the storm, and he yields to what he conceives to be the tempest of the Almighty.

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

(14) Let us flee.—The sequel abundantly proved the wisdom of David’s course. Ahithophel also (2Sa_17:1-2) and Hushai (2Sa_17:7-13) recognised that delay would be fatal to Absalom’s cause. His rebellion was thoroughly unreasonable, and must lose ground with time given for reflection. By this course also much of the horror of civil war was averted, and Jerusalem saved from “the edge of the sword.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. let us flee] For the moment David’s courage seems to have failed him. The calamities predicted by Nathan (ch. 2Sa_12:11), stared him in the face: a sack of Jerusalem with all the horrors of civil war seemed imminent: he could not face them, and retreat proved in the end to be the wisest course. Time was gained; the first violence of rebellion spent itself; his loyal subjects recovered from their alarm and rallied to defend him. Ahithophel was perfectly right in discerning that delay would be fatal to the enterprise (ch. 2Sa_17:1-2).

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 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.

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

And smite the city - David’s kind nature induced him to spare Jerusalem the horrors of a siege, and the risk of being taken by assault. He had no standing army with which to resist this sudden attack from so unexpected a quarter. Possibly too he remembered Nathan’s prophecy 2Sa 12:10-12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ruin, of a house falling. Hebrew, "evil." David gives way to the fury of the rebels, hoping that they will enter into themselves, without bloodshed. He departs on foot, like a penitent, acknowledging the justice of God. Fear does not prompt him to leave Jerusalem, which was a place of such strength, (chap. v. 6.) nor are his attendants abandoned on a sudden by that courage, which made some of them a match for a whole army. David disposes of all things with great coolness and prudence. (Calmet) --- He wishes to appease God. (Menochius)

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).

Arise, and let us flee; for though the fort of Zion was strong and impregnable, and he might have defended himself there; yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy and quiet possession of his whole kingdom; whereas if he marched abroad, he might raise a considerable army for his defence, and the suppression of the rebels. Besides, the greatest part of Jerusalem could not be well defended against him. And he suspected that a great number of the citizens might take part with Absalom, and possibly deliver him up into Absalom’s hands. Besides, if he had made that the seat of the war, he feared the destruction of that city, which he vehemently desired to preserve, because it was the chief and royal city, and the place in which God had appointed to put his name and worship. Moreover, when David considered that God’s hand was now against him, and that he was now bringing evil upon him out of his own house, as he had threatened, 2Sa 12:11, it is no wonder if he was intimidated and disposed to flee.

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

DAVID’S FLIGHT FROM JERUSALEM, 2Sa_15:13-30.

14. Arise, and let us flee — His deep consciousness of that guilt which brought all this evil upon him unmanned him in the hour of danger, and that mighty warrior, whose sword had subdued all the nations around him, now for the first time turns his back to the foe. But, as Nathan had forewarned him, the evil was in his own house, (2Sa_12:11,) and he felt there was no safety for him at his home.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Arise, and let us flee. The rebellion of Absalom, and David"s humiliating flight, bring out all the better parts of the king"s character, and set him once again before us as a man after God"s own heart. For this period is richly illustrated by the psalms which were written under the pressure of this great affliction, and which are marked by firm confidence in God, and an assured sense of the Divine nearness and protection. Ps 41 shows how poignant was his anguish at Ahithophel"s treachery, but it inspired no fear: "As for me, thou up. holdest me in mine integrity, and settest me before thy face forever". (Psa_41:12) It was a firm faith which prompted such words. In Psalm 63., written "in the wilderness of Judah," before David had reached the Jordan, he gives utterance to his grief at the loss of his religious privileges at Jerusalem; but Jehovah is still his strong Tower, and his dwelling will be in God"s tabernacle forever.

Psalm 3. and 4. are his morning and evening hymns written "when he fled from Absalom his son." Ps 55 is one more sad even than Psalm 41. He describes in it his panic stricken feelings when the news reached him, his longing to escape from the turmoil of life, and flee into the wilderness and be at rest; and his grief at his desertion by men in whose company he had worshipped in the house of God. Upon this follows an outburst of vehement indignation, made the more bitter by the sense of the treachery whereby he had been duped into connivance with Absalom"s plans (ver. 21); but amidst it all his confidence was unshaken that if he cast his burden upon God, "he would sustain him, and never suffer the righteous to be moved." Finally, in Ps 27, we have the contrast between Jehovah"s abiding goodness and the inconstancy of men; while Ps 61 and Ps 62. were probably written at Mahanaim, when David s anguish of mind was being assuaged, and a calm confidence was taking its place. Everywhere in all of them David speaks as one who had now given all his heart to God. As regards his terror and flight, (Psa_55:5-8) it may seem strange that David should have withdrawn so hurriedly from a city so strong as Jerusalem. But we must not suppose that he had a standing army, and his few Cherethites and Pelethites could have made no head against the nation. Probably, too, the fortifications of the city were incomplete; (Psa_51:18) and even if in good order, yet, cooped up in Jerusalem, David would have left the whole country in Absalom"s power, and finally, after a long blockade, he must have been driven by famine to surrender. Away from Jerusalem he was the centre whither all who disliked Absalom"s attempt would gather, and every day as it passed would make men reflect more and more upon what David had done for them, and the more steady and thoughtful of them would finally decide in his favour. There would be, moreover, the secret conviction that David, with such men round him as Joab and Abishai, if free to take his own course, would be more than a match for Absalom and his larger numbers. This was what Ahithophel foresaw, and was so convinced that, if David were not crushed at once, he would gain the day, that he did not even wait to see, but destroyed himself. Abarbanel thinks that the wish of the people had never been for more than the association of Absalom with David on the throne, according to what he had himself suggested (ver. 4); and that there was a great revulsion of feeling when they saw that they must choose absolutely between father and son, and that whoever lost the crown must lose his life as well. Some commentators consider that Psalm 31. also belongs to this period, though others ascribe it to Jeremiah. Parts of it are singularly applicable to the circumstances of David"s flight, as where the psalmist speaks of Jehovah as being his Fortress in contrast with Jerusalem, and adds, "Thou hast not shut me up into the hands of the enemy, but hast set my feet in a large space," as though "the net which the conspirators had privily laid for him" had been the design to coop him up within the walls of the city, There are touching words, too, of distress at the slander and reproach breaking forth on every side, and at the completeness of his fall, so that whereas but a few days before he had been a king, now "he was clean forgotten, as a dead man out of mind; and east aside as though he were now of no more account than the shards of a broken vessel." But, with the calm strength of faith he adds, "My times are in thy hand;" "Thou shalt hide all who trust in thee in the secret of thy presence;" "Oh, then, love Jehovah, and be of good courage! for he shall strengthen the heart of all whose hope is fixed on him."

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

Let us flee - For though the fort of Zion was strong, and he might have defended himself there; yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy possession of his whole kingdom; whereas if he marched abroad, he might raise a considerable army for his defense. Besides, the greatest part of Jerusalem could not be well defended against him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.