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Commentary on 2 Samuel 15 verses 13–23
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.
Concubines: That is, wives of an inferior degree.
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SUMMARY
2 Samuel 15:16 vividly captures the precipitous moment of King David's forced exodus from Jerusalem, fleeing the rebellion orchestrated by his son Absalom. In this scene of urgent retreat, David, accompanied by his loyal household, makes the calculated decision to leave behind ten of his concubines. This act, seemingly a practical measure amidst chaos, inadvertently becomes a pivotal point, setting the stage for a profound public humiliation and a symbolic usurpation of David's royal authority, thereby fulfilling earlier divine pronouncements regarding the consequences of his sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its dramatic and theological weight. Irony is profoundly present, as David's act of leaving the concubines "to keep the house" (perhaps hoping to preserve some semblance of his royal presence or property) inadvertently facilitates their public defilement by Absalom, directly fulfilling Nathan's prophecy of calamity arising from David's own house. This creates a powerful sense of Foreshadowing, as the reader, familiar with the broader narrative, understands that this seemingly practical decision will lead to a profound public humiliation for David. The concubines themselves function as potent Symbols of David's royal authority and status; their public appropriation by Absalom is a powerful, non-verbal declaration of his usurpation of the throne. The swift, almost terse description of David's departure, coupled with the immediate detail of leaving the concubines, also contributes to the dramatic tension, highlighting the sudden and desperate nature of his flight and the irreversible consequences of his choices.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though brief, is profoundly significant in the unfolding narrative of David's life and the theological themes woven throughout 2 Samuel. It serves as a stark reminder that even God's chosen king is not immune to the consequences of sin and the inherent fragility of earthly power. David's hurried flight and the abandonment of his concubines are direct outworkings of the divine judgment prophesied by Nathan in 2 Samuel 12:11, where God declared that calamity would arise from David's own household. This highlights God's sovereign hand in history, even amidst human rebellion and suffering, demonstrating that His word will be fulfilled. The vulnerability of the concubines also underscores the broader theme of the innocent suffering in the wake of leadership's failures, a recurring motif in biblical narratives, reminding us of the ripple effect of sin beyond the immediate perpetrator.
REFLECTION AND APPLICATION
The scene of David's desperate flight, leaving behind those who were part of his intimate household, offers a poignant reflection on the unpredictable nature of life and the far-reaching consequences of our choices. It reminds us that even those in positions of immense power and divine favor are susceptible to profound betrayal, personal crisis, and the bitter fruits of past transgressions. David's experience underscores the truth that earthly security, status, and comfort are ultimately fleeting; what seems stable today can be utterly overturned tomorrow. This narrative challenges us to consider where we place our ultimate trust and security – in transient earthly positions or in the unchanging character and promises of God. It also serves as a sobering reminder of the ripple effect of sin, illustrating how individual moral failures can lead to widespread suffering, affecting not only the perpetrator but also their household and even an entire nation. This should prompt us to live with greater integrity, recognizing the profound impact our decisions have on those around us and the broader community.
Questions for Reflection
FAQ
Why did David leave the concubines instead of taking them with him?
Answer: David's decision was likely a complex blend of practical necessity and symbolic intent. From a practical standpoint, a hasty flight with a large entourage, including many women, would have been logistically challenging and significantly slowed their escape from Absalom's rapidly advancing forces. Leaving them behind would have allowed for a swifter departure. Symbolically, by leaving them "to keep the house," David may have hoped to maintain some semblance of ownership or a placeholder for his eventual return, signaling that the palace was still his, even in his absence. However, this act tragically backfired, as it facilitated Absalom's public appropriation of them, a highly symbolic act of usurpation that solidified his claim to the throne and profoundly humiliated David. This act also served as a direct and public fulfillment of Nathan's prophecy in 2 Samuel 12:11 that calamity would arise from David's own household.
CHRIST-CENTERED FULFILLMENT
While 2 Samuel 15:16 depicts the tragic vulnerability of an earthly king and the bitter consequences of sin, it ultimately points us to the perfect, eternal King, Jesus Christ. David's flight from his throne, his abandonment of a portion of his household, and the subsequent public humiliation foreshadow the ultimate suffering and apparent defeat of the true Son of David. Yet, unlike David, whose kingship was marred by sin and whose authority was temporarily usurped, Christ's "abandonment" was a voluntary act of self-sacrifice for the redemption of His people. He was "left" by His disciples in Gethsemane (Matthew 26:56) and experienced the ultimate public humiliation of the cross (Philippians 2:8), not as a consequence of His own sin, but as the sinless Lamb of God who takes away the sin of the world. David's concubines were left vulnerable to a usurper's defilement, but Christ, in His suffering, ensured the ultimate security and eternal inheritance for His bride, the Church, whom He loved and gave Himself for (Ephesians 5:25-27). His temporary "abandonment" on the cross led not to permanent dethronement, but to His glorious resurrection and eternal reign, where He now sits at the right hand of God, a King whose kingdom is truly unshakable and will have no end (Hebrews 12:28).