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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.
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SUMMARY
2 Samuel 15:17 profoundly captures the solemn and strategic commencement of King David's flight from Jerusalem, a painful exodus necessitated by the formidable rebellion led by his son, Absalom. This verse details David's decisive departure from the capital, accompanied by his loyal retinue, and their deliberate halt at a significant distance from the city. This pause was not an act of panicked escape but a calculated maneuver, providing a crucial moment for David to assess the dire situation, regroup his forces, and formulate a plan in the face of an overwhelming and deeply personal crisis.
CONTEXT
Literary Context: This verse is strategically positioned at a pivotal moment within the narrative of Absalom's rebellion, spanning 2 Samuel 15 through 2 Samuel 19. Immediately preceding this, Absalom has meticulously orchestrated a popular uprising, subtly eroding David's authority (see 2 Samuel 15:1-6). The conspiracy culminates in Absalom's audacious declaration of kingship in Hebron (2 Samuel 15:7-12). Upon receiving intelligence of the widespread defection of the people to Absalom, David, demonstrating wisdom and compassion, makes the agonizing decision to evacuate Jerusalem to prevent a bloody civil war within its sacred walls (2 Samuel 15:13-16). Verse 17 thus marks the physical initiation of David's flight, setting the stage for the dramatic events of his exile, the unfolding conflict, and the ultimate resolution of the rebellion.
Historical & Cultural Context: In the ancient Near East, a king's flight from his capital was an act of profound humiliation, often signaling a loss of divine favor or a catastrophic failure of leadership. Jerusalem, as David's divinely chosen capital and the repository of the Ark of the Covenant, held immense religious, political, and symbolic significance. David's departure was not merely a tactical retreat but a deeply personal and public acknowledgment of his son's momentary success in seizing power. The phrase "all the people after him" underscores the critical importance of personal allegiance in a tribal society, where a monarch's authority was sustained by the fidelity of his household, military commanders, and key tribal factions. The act of "tarrying in a place that was far off" reflects a common military and strategic principle: establishing a safe distance from a hostile force to regroup, assess intelligence, and prepare for future action, rather than engaging in a chaotic, headlong retreat. This demonstrates David's strategic acumen even in the depths of despair.
Key Themes: This verse powerfully contributes to several overarching themes woven throughout 2 Samuel and David's complex narrative. It vividly illustrates the theme of leadership in crisis, showcasing David's difficult and compassionate choice to prioritize the safety of Jerusalem's inhabitants over a direct, potentially devastating, confrontation. It starkly portrays the contrast between loyalty and betrayal, as Absalom's calculated treachery is met by the unwavering fidelity of David's core followers, a theme further developed in 2 Samuel 15:18-23. Furthermore, it subtly but significantly introduces the theme of divine sovereignty and the consequences of sin, hinting that this painful episode is, in part, a fulfillment of Nathan's prophecy regarding the perpetual presence of the sword in David's house due to his sin with Bathsheba (see 2 Samuel 12:10-11). David's strategic pause also speaks to the theme of prudence and patience in adversity, a hallmark of his often-tested leadership.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning and emotional weight. Irony is strikingly present, as the mighty King David, who famously conquered Jerusalem and established it as his glorious capital, is now forced to flee it by his own son. This stark reversal of fortune underscores the fragility of human power and the painful, often unforeseen, consequences of sin. There is also a strong element of Symbolism in David's journey; his physical departure from Jerusalem symbolizes his temporary loss of kingdom and authority, and his subsequent exile becomes a powerful symbol of suffering, humiliation, and the testing of faith. The "place that was far off" serves as a motif of temporary refuge and strategic retreat, a recurring theme in biblical narratives where leaders face overwhelming adversity. The concise nature of the verse, describing a momentous and emotionally charged event in simple, direct terms, also contributes to its poignancy, allowing the reader to grasp the immense weight of the situation without excessive detail.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 15:17 resonates deeply with broader theological themes of suffering, divine judgment, and God's enduring faithfulness amidst human failure. David's flight is not merely a political maneuver but a direct consequence of the prophetic judgment pronounced by Nathan 2 Samuel 12:10-12, powerfully reminding us that even God's chosen leaders face the painful consequences of their actions. Yet, in this moment of profound vulnerability, the unwavering loyalty of David's followers underscores God's providential provision of community and support in times of severe trial. David's experience here foreshadows the pattern of righteous suffering and temporary exile found throughout Scripture, where God's people are often refined and strengthened through hardship. It speaks to the truth that God works even through our deepest valleys.
REFLECTION AND APPLICATION
David's sorrowful departure from Jerusalem offers profound and timeless lessons for believers navigating their own seasons of adversity and crisis. There are moments in life when the wisest and most godly course of action is not to fight or resist impulsively, but to strategically retreat, humble ourselves, and allow God to work in ways we cannot immediately comprehend. This verse reminds us that true strength is often found in vulnerability and submission to a higher purpose, and that leadership in crisis may necessitate painful, counter-intuitive decisions for the greater good of others or the preservation of what is truly valuable. It challenges us to honestly assess our own loyalties: who stands with us when life unravels, and are we willing to be that steadfast, faithful presence for others in their darkest hours? Moreover, David's act of "tarrying" teaches us the invaluable spiritual discipline of strategic patience. In moments of overwhelming pressure or personal attack, the natural temptation is to react impulsively or in panic. Instead, we are called to pause, to seek God's counsel through prayer and His Word, to gather our thoughts, and to trust that even in retreat, God is sovereignly at work, preparing the way for His ultimate deliverance and restoration.
Questions for Reflection
FAQ
Why did David flee Jerusalem instead of defending it against Absalom?
Answer: David's decision to flee Jerusalem was primarily a strategic and deeply compassionate one, aimed at preventing bloodshed and widespread destruction within the holy city. He explicitly states his reasoning in 2 Samuel 15:14, declaring, "Lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword." As king, David prioritized the lives of his people and the preservation of his capital over a direct, internal confrontation that would inevitably lead to massive casualties and devastation. Furthermore, there was likely an element of spiritual humility, acknowledging that this crisis was, in part, a consequence of his own past sins, as prophesied by Nathan. His strategic flight allowed him to regroup, assess the true loyalty of his followers, and formulate a counter-strategy from a position of relative safety, rather than being trapped in a besieged city.
Who were "all the people after him" that remained loyal to David?
Answer: "All the people after him" refers to David's loyal household, his personal guard, and various foreign contingents who chose to remain steadfast with him. This core group notably included his elite bodyguard, the Cherethites and Pelethites, and significantly, the Gittites, led by Ittai, who had recently come from Gath. 2 Samuel 15:18-22 specifically highlights Ittai's unwavering loyalty, even when David encouraged him to return to Absalom's side. This demonstrates that despite Absalom's widespread popular appeal and the defection of many Israelites, David retained a deeply committed nucleus of followers, both Israelite and foreign, who were willing to share in his suffering, uncertainty, and exile.
CHRIST-CENTERED FULFILLMENT
David's sorrowful exodus from Jerusalem, a king rejected by his own people and forced into exile, profoundly foreshadows the ultimate suffering and rejection of the Messiah, Jesus Christ. David, the anointed king, is driven from his throne by a rebellious son, experiencing deep humiliation and betrayal. Similarly, Jesus, the true King of Israel and the Son of God, was rejected by His own people, as John 1:11 declares, "He came unto his own, and His own received Him not." While David fled to spare Jerusalem from physical destruction, Christ willingly embraced the path of suffering and death, not to escape destruction, but to bring eternal salvation to all who believe. His journey to the cross was the ultimate "going forth" from the city, a deliberate act of self-sacrifice to bear the sins of the world (John 19:17-18). The loyalty of David's few followers, who "tarried" with him in his distress, points to the faithfulness of Christ's disciples, who, despite their weaknesses and moments of doubt, ultimately remained with Him through His trials (Luke 22:28). Ultimately, David's temporary exile ended in restoration and his return to the throne, a pattern that finds its glorious and eternal fulfillment in Christ's resurrection and ascension, where He was exalted to the right hand of God, securing an eternal kingdom that will never be overthrown (Acts 2:33-36).