2 Samuel 15:32 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.

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

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.

Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man's journey! Reader, dost thou do likewise? Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity.

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."

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

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.

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