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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 15:13–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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
As King David flees Jerusalem amidst Absalom's rebellion, he encounters Ittai the Gittite, a Philistine mercenary chieftain recently enlisted with his men into David's service. In a moment of profound personal crisis and compassionate foresight, David questions Ittai's decision to accompany him into exile, urging him instead to return to Jerusalem and align himself with the new, usurping king, Absalom. David's counsel is rooted in Ittai's vulnerable status as a "stranger" and "exile," suggesting that a pragmatic shift in allegiance would be more prudent for one without inherent ties to the Israelite kingdom.
Context
Literary Context
This pivotal verse is embedded within the dramatic and tragic narrative of Absalom's rebellion against his father, King David, as meticulously detailed in 2 Samuel 15. Having meticulously orchestrated a conspiracy and successfully won the hearts of Israel, Absalom launches his coup from Hebron, gaining significant popular support (2 Samuel 15:1-12). Faced with the imminent threat of Absalom's forces taking Jerusalem, David, prioritizing the avoidance of bloodshed within the holy city, makes the painful decision to flee with his loyalists (2 Samuel 15:13-18). The encounter with Ittai and his men occurs precisely as David's entourage departs Jerusalem, likely crossing the Kidron Valley towards the wilderness. This interaction immediately precedes Ittai's powerful and memorable declaration of unwavering loyalty in 2 Samuel 15:21-22, setting the stage for his crucial and steadfast role in David's subsequent military operations and the eventual suppression of the rebellion.
Historical & Cultural Context
David's desperate flight from Jerusalem vividly illustrates the precarious and often volatile nature of kingship in ancient Israel, which was highly dependent on both divine favor and the fickle support of the populace. The identification of Ittai as a "Gittite" holds profound historical and cultural significance; Gath was one of the five principal cities of the Philistines, a long-standing and formidable enemy of Israel (e.g., Goliath, Israel's most infamous foe, hailed from Gath, as recounted in 1 Samuel 17). For a Philistine chieftain, commanding a contingent of 600 men, to be serving David indicates a complex and pragmatic political landscape, where ancient Near Eastern kings commonly employed foreign mercenaries for their military prowess. The terms "stranger" (Hebrew: ger) and "exile" (Hebrew: toshav) are crucial; they refer respectively to a resident alien and a temporary sojourner. In Israelite society, gerim were a protected class under Mosaic Law, entitled to certain rights and compassion (Leviticus 19:33-34), but their allegiance could be questioned, particularly during internal strife. David's suggestion for Ittai to "abide with the king" implies Absalom, who had now usurped the throne in Jerusalem, highlighting the pragmatic, albeit cynical, reality of shifting allegiances during a coup.
Key Themes
This verse serves as a powerful conduit for several key themes woven throughout 2 Samuel. Firstly, it profoundly illustrates compassionate leadership embodied by David, who, despite his own profound distress, the imminent threat to his life, and the unraveling of his kingdom, prioritizes the well-being and safety of a foreign ally. This stands in stark contrast to Absalom's ruthless ambition and self-serving actions. Secondly, it introduces the compelling theme of unexpected loyalty, as Ittai, an outsider from a traditionally hostile nation, demonstrates a profound and unwavering devotion that many of David's own Israelite subjects, including his son, conspicuously lacked. This foreshadows Ittai's steadfastness and his eventual integral role as a commander in David's army (2 Samuel 18:2). Finally, the verse touches upon the status of the foreigner and the ethical implications of their integration into Israelite society, raising fundamental questions about where true allegiance lies—whether it is bound by nationality, bloodline, or a deeper moral and spiritual commitment.
Exposition and Analysis
Key Word Analysis
This ethnonym identifies Ittai as originating from Gath, one of the five prominent Philistine city-states. The Philistines were long-standing, formidable adversaries of Israel, frequently engaging in fierce conflicts (e.g., the capture of the Ark in 1 Samuel 4). That a chieftain from such a historically antagonistic city would be a loyal follower of David is highly remarkable, underscoring the unusual nature of Ittai's allegiance and the breadth of David's influence, even among traditional enemies.
Derived from a root meaning "to be strange," this term denotes someone foreign, an alien, or a non-relative. David uses this word to emphasize Ittai's lack of inherent national or familial ties to the Israelite kingdom. His status as a nokrîy implies that his involvement in an internal Israelite conflict is particularly precarious, as he lacks the natural protections or obligations of a native citizen, making his continued presence with David appear illogical from a purely human perspective.
While the KJV translates the noun form as "exile," the Strong's H1540 refers to the verb gâlâh, meaning "to denude," "to exile," or "to reveal." In this context, the participle goleh (from gâlâh) is used, meaning "one who has been exiled" or "a sojourner." It is closely related to ger (stranger/sojourner) and reinforces Ittai's transient and vulnerable status. David uses this term to underscore that Ittai is not a native inhabitant with a vested interest in the dynastic struggle, suggesting he has no compelling reason to share David's perilous fate.
Verse Breakdown
"Then said the king to Ittai the Gittite"
This opening clause immediately establishes the two main characters in this poignant exchange: David, identified by his royal title ("the king"), even in his moment of flight and vulnerability, and Ittai, immediately distinguished by his foreign origin ("the Gittite"), highlighting his unique and unexpected position among David's loyalists.
"Wherefore goest thou also with us?"
This is a rhetorical question posed by David, not out of genuine ignorance, but out of profound concern and perhaps as a test of Ittai's commitment. David is essentially asking, "Why are you, a foreigner with no inherent obligation or vested interest in my personal struggle, choosing to share in my perilous and uncertain fate?" It conveys David's acute awareness of Ittai's precarious and potentially self-destructive position.
"return to thy place, and abide with the king: for thou [art] a stranger, and also an exile."
David's counsel here is both pragmatic and deeply compassionate. "Thy place" refers to Jerusalem, where Ittai had established himself and his contingent. "The king" in this context refers to Absalom, who had seized control of the city and the throne. David suggests Ittai should return to the capital and align himself with the new, reigning power for his own safety and benefit. The reasoning provided—Ittai's status as a "stranger" and "exile"—underscores that he has no inherent national or dynastic loyalty to David's personal cause, making his continued presence with the fleeing king seem illogical and dangerous from a purely human, self-preservation perspective.
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. David's opening query, a Rhetorical Question ("Wherefore goest thou also with us?"), serves not to elicit information but to underscore the unusual and seemingly illogical nature of Ittai's loyalty, while simultaneously providing Ittai a crucial opportunity to articulate and reaffirm his extraordinary commitment. There is profound Irony present in this scene: David, the legitimate and anointed king, is forced into exile, while his rebellious son, Absalom, illegitimately occupies the throne. Furthermore, a Philistine, a traditional and long-standing enemy of Israel, demonstrates unwavering loyalty, creating a stark Contrast with the disloyalty and treachery of many Israelites, including David's own son. This contrast powerfully highlights the unexpected nature of true faithfulness. The entire dialogue also functions as powerful Characterization, revealing David's compassionate heart and his genuine concern for the well-being of others, even in his deepest distress, while simultaneously setting the stage for Ittai's remarkable and immediate declaration of steadfast faithfulness, which directly follows this verse.
Theological and Thematic Connections
This poignant encounter between King David and Ittai the Gittite provides a profound theological lesson on the nature of true loyalty, the surprising ways in which God raises up allies, and the radical inclusiveness of His kingdom. It demonstrates that faithfulness to God and His anointed can transcend conventional ethnic, national, or even familial boundaries. David's compassionate concern for Ittai, an outsider and a foreigner, beautifully reflects a divine principle of caring for the vulnerable and the sojourner, a theme frequently emphasized throughout the Law and the Prophets. Furthermore, it highlights the sovereign truth that God can utilize the most unexpected individuals—even those from traditionally hostile backgrounds—to accomplish His divine purposes and demonstrate His unwavering faithfulness, often shaming those who should have been loyal but proved faithless.
Reflection and Application
The compelling narrative of Ittai the Gittite challenges us to deeply examine the depth, source, and resilience of our own loyalties, particularly in the face of adversity. In moments of personal crisis, when following Christ might lead to significant personal cost, discomfort, or social alienation, do we, like Ittai, choose unwavering commitment to our Lord, or do we succumb to the path of least resistance, perceived security, or worldly pragmatism? David's compassionate example also serves as a powerful reminder for leaders, and indeed for all believers, to extend genuine compassion, consideration, and welcome to those who are new, vulnerable, or perceived as "outsiders" within our communities and churches. True leadership, mirroring the very heart of God, is not merely about self-preservation or maintaining power, but about demonstrating genuine, selfless care for others, even when one's own world is crumbling. Ittai's story ultimately encourages us to recognize that God often raises up faithful allies and instruments from the most unexpected places, powerfully reminding us that His kingdom is not bound by human distinctions, conventional expectations, or earthly loyalties, but by a divine call to radical faithfulness.
Questions for Reflection
FAQ
Who was Ittai the Gittite, and why is his loyalty so significant?
Ittai the Gittite was a Philistine chieftain from Gath, a city traditionally hostile to Israel, who had recently joined David's service with his 600 men. His loyalty is profoundly significant because, as a "stranger" and "exile" (a foreigner with no inherent national or familial ties to David's kingdom), he had every pragmatic reason to abandon David during his desperate flight from Absalom's rebellion. Yet, in 2 Samuel 15:21, Ittai famously declares his unwavering commitment to David, vowing to follow him "wherever my lord the king may be, whether for death or for life." This extraordinary devotion from an outsider highlights a profound spiritual truth: true faithfulness can transcend conventional boundaries and often shames the disloyalty of those who should have been most committed. Ittai's steadfastness became a beacon of loyalty in a time of widespread betrayal, securing his place as a trusted commander in David's army.
Christ-Centered Fulfillment
The poignant encounter between David and Ittai the Gittite beautifully foreshadows the Christ who welcomes outsiders, inspires radical loyalty, and establishes a kingdom not bound by earthly distinctions. Just as David, the anointed king, found himself a "stranger" and "exile" fleeing his own kingdom, so too did Christ, the true and eternal King, become a sojourner on earth, "having nowhere to lay his head" (Matthew 8:20). He was ultimately rejected by His own people (John 1:11), enduring a greater "exile" on the cross to secure salvation for all humanity. Yet, it is precisely to this "exiled" and crucified King that people from every nation, tribe, and tongue, like Ittai the Gittite, are called to pledge their ultimate and unwavering allegiance. The New Testament teaches that believers are now "strangers and exiles" in this world (1 Peter 2:11), whose true citizenship and ultimate loyalty reside in heaven (Philippians 3:20). Our loyalty to Christ, like Ittai's to David, is not based on earthly ties, national origin, or pragmatic self-interest, but on a profound, Spirit-wrought devotion to the One who loved us and gave Himself for us (Galatians 2:20). He welcomes all, regardless of their past or origin, into His kingdom, transforming them from strangers and aliens into beloved children of God and co-heirs with Christ (Ephesians 2:19).