2 Samuel 15:24 Komentář

Absalom's name signifies "the peace of his father," yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom's rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people's affections (Sa2 15:1-6). II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there (Sa2 15:7-12). III. The notice brought of this to David, and his flight from Jerusalem thereupon (Sa2 15:13-18). In his flight we are told, 1. What passed between him and Ittai (Sa2 15:19-22). 2. The concern of the country for him (Sa2 15:23). 3. His conference with Zadok (Sa2 15:24-29). 4. His tears and prayers upon this occasion (Sa2 15:30-31). 5. Matters concerted by him with Hushai (Sa2 15:32-37). Now the word of God was fulfilled, that he would "raise up evil against him out of his own house.", Sa2 12:11.

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

INTRODUCTION TO SECOND SAMUEL 15 This chapter relates how that Absalom by various artful methods stole away the hearts of the people of Israel, Sa2 15:1; that pretending a vow he had made, he got leave of the king to go to Hebron to perform it, Sa2 15:7; where he formed a considerable conspiracy, Sa2 15:10; of which David having information, thought it advisable to depart from Jerusalem, both for his own safety, and the good of the city, which he did with his family, and guards, and much people, Sa2 15:13; though he would have persuaded Ittai the Gittite to have returned, but could not prevail upon him, Sa2 15:19; however, he sent back the priests and the Levites with the ark, lest any harm should come to that, Sa2 15:24; and as he and the people went up the mount of Olives weeping, it was told him that Ahithophel was among the conspirators, on which he put up a prayer that his counsel might be infatuated, Sa2 15:30; and Hushai the Archite coming to him at that juncture, he sent him back to Jerusalem to defeat the counsel of Ahithophel, and to send him word by the priests what he should hear there from time to time, Sa2 15:32.

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

Absalom conspires against his father, and uses various methods to seduce the people from their allegiance to their king, Sa2 15:1-4. Under pretense of paying a vow at Hebron, he obtains leave from David to go thither; and, by emissaries sent through the land, prepares the people for revolt, Sa2 15:7-11. He gains over Ahithophel, David's counsellor, Sa2 15:12. David is informed of the general defection of the people; on which he, and his life-guards and friends, leave the city, and go towards the wilderness, Sa2 15:13-18. The steadfast friendship of Ittai, the Gittite, Sa2 15:19-22. David's affecting departure from the city, Sa2 15:23. He sends Zadok and Abiathar with the ark back to Jerusalem, Sa2 15:24-29. He goes up Mount Olivet; prays that the counsel of Ahithophel may be turned into foolishness, Sa2 15:30-31. He desires Hushai to return to Jerusalem, and to send him word of all that occurs, Sa2 15:32-37.

Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.

ABSALOM STEALS THE HEARTS OF ISRAEL. (Sa2 15:1-9) Absalom prepared him chariots and horses, and fifty men to run before him--This was assuming the state and equipage of a prince. The royal guards, called runners, avant couriers, amounted to fifty (Kg1 1:5). The chariot, as the Hebrew indicates, was of a magnificent style; and the horses, a novelty among the Hebrew people, only introduced in that age as an appendage of royalty (Psa 32:9; Psa 66:12), formed a splendid retinue, which would make him "the observed of all observers."

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

Absalom's Rebellion and David's Flight - 2 Samuel 15-16:14 After this restoration to favour, Absalom soon began to aspire to the throne, setting up a princely court, and endeavouring to turn the hearts of the people towards himself, by addressing in a friendly manner any who came to seek redress from the king in matters in dispute, and by saying things adapted to throw suspicion upon his father's rule (Sa2 15:1-6). When he had succeeded in this, he asked permission from the king to take a journey to Hebron, under the pretence of wanting to fulfil a vow which he had made during his banishment; and when once there, he soon proceeded with his rebellious intentions (Sa2 15:7-12). As soon as David heard of it, he determined to fly from Jerusalem, and crossed the Kidron with his faithful adherents. Having sent the priests with the ark of the covenant back to the city, he went up to the Mount of Olives, amidst the loud lamentations of the people. Hushai, who came to meet him, he sent to the city, to frustrate the counsel of Ahithophel, who was one of the conspirators, and to send information to him of what was going forward (vv. 13-37). When he reached the top, Ziba, Mephibosheth's servant, came to meet him with provisions and succour (Sa2 16:1-4) whilst Shimei, a relation of the house of Saul, followed him with curses and stones (Sa2 16:5-14). With this rebellion the calamities which Nathan had predicted to David on account of his sin with Bathsheba began to burst upon him in all their fulness. The success of the rebellion itself may be accounted for, from the fact that the consciousness of his own fault not only made David weak towards his sons, but produced a want of firmness in his resolutions; whilst the imperfections and defects in the internal administration of the kingdom, when the time of the brilliant victories was past, became more and more perceptible to the people, and furnished occasion for dissatisfaction with his government, which Absalom was skilful enough to bend to his own purposes. During the time that this rebellion was in progress, David poured out his lamentations to the Lord (in Psa 41:1-13 and 55) as to the faithlessness of his most confidential councillors, and prayed for the judgment of retribution upon the conduct of this wicked band. After it had broken out, he uttered his longings to return to the sanctuary at Jerusalem, and his firm confidence that he should be delivered out of his distresses and reinstated in his kingdom, first of all in Psa 3:1-8 and Psa 63:1-11 during his flight in the desert of Judah, and in Psa 61:1-8 and Psa 62:1-12 during his stay in the land to the east of the Jordan.