2 Samuel 15:21 Komentaryo

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 Ittai answered the king, and said,.... With an oath, as follows: as the Lord liveth, and as my lord the king liveth; which he took to confirm what he after says, and to put an end to the debate between them: surely, in what place my lord the king shall be, whether in death or life, even there also will thy servant be; signifying that he would attend him wherever he went, hazard his life in his cause, and live and die with him.

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.

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."

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.

But Ittai replied with a solemn oath, "Assuredly at the place where my lord the king shall be (stay), whether for death or life, there will thy servant be." אם כּי means "only," as in Gen 40:14, Job 42:8; here, in a declaration on oath, it is equivalent to assuredly (vid., Ewald, 356, b.). The Chethib is therefore correct, and the erasure of אם in the Keri is a bad emendation. The כּי in the apodosis is either an emphatic declaration, yea, or like ὅτι merely introduces a distinct assertion.