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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
In 2 Samuel 15:20, King David, in the throes of Absalom's rebellion and his forced flight from Jerusalem, engages with Ittai the Gittite, a recent Philistine ally. David, demonstrating remarkable humility and compassion amidst his own crisis, expresses profound concern for Ittai's recent arrival and the uncertain, dangerous path ahead. He offers Ittai the opportunity to return to his homeland with his men, concluding with a profound blessing for God's steadfast love and faithfulness to be with him. This verse highlights David's character as a caring leader and sets the stage for Ittai's remarkable display of loyalty.
Context
Literary Context
This verse is situated within the dramatic narrative of Absalom's rebellion against his father, King David, detailed in 2 Samuel 15 through 2 Samuel 19. Immediately preceding 2 Samuel 15:20, David has fled Jerusalem, accompanied by his loyal household and guards. Verses 2 Samuel 15:18-19 specifically introduce Ittai the Gittite and his 600 men, who had followed David from Gath. David's words in verse 20 are a direct response to Ittai's presence, an attempt to dissuade him from joining such a perilous journey. The very next verse, 2 Samuel 15:21, records Ittai's powerful declaration of unwavering loyalty, setting up his significant role in the ensuing conflict and demonstrating the profound impact of David's compassionate leadership. This exchange underscores the theme of true devotion amidst widespread betrayal.
Historical & Cultural Context
The backdrop is a full-blown coup d'état by Absalom, David's son, which forced David to abandon his capital, Jerusalem, in a desperate flight. This was a moment of extreme vulnerability and humiliation for the king. Ittai is identified as a "Gittite," meaning he was from Gath, a prominent Philistine city. Philistines were traditionally enemies of Israel, making Ittai's loyalty to David particularly striking. It's possible Ittai and his men were mercenaries or foreign residents who had recently pledged allegiance to David, perhaps as part of his personal guard, known to include foreign elements (e.g., the Cherethites and Pelethites). David's concern for Ittai's recent arrival ("camest but yesterday") reflects the cultural understanding of guest-host relationships and the burden of imposing hardship on a new ally, especially one from a traditionally hostile background.
Key Themes
The passage powerfully articulates several key themes. Firstly, Loyalty and Disloyalty are central, contrasting Absalom's betrayal with Ittai's surprising steadfastness. David's words test Ittai's commitment, revealing the depth of his devotion in 2 Samuel 15:21. Secondly, Compassionate Leadership is evident in David's concern for Ittai's welfare, prioritizing his new ally's safety over his own immediate need for more followers. This contrasts sharply with the self-serving ambition of Absalom and highlights David's character even in distress. Thirdly, the theme of Divine Providence Amidst Chaos subtly undergirds David's acknowledgment of his uncertain path ("I go whither I may"), hinting at a reliance on God's leading even in exile. Finally, the blessing of "mercy and truth" introduces the profound theological concept of God's Covenant Faithfulness (hesed and emet), which David invokes for Ittai, reflecting a core attribute of God's character as seen throughout the Psalms and prophetic literature, such as Psalm 89:14.
Exposition and Analysis
Key Word Analysis
This adverb (H8543) literally means "yesterday" or "recently," but more broadly, "a short time since." In this context, it emphasizes the very brief duration of Ittai's association with David. It highlights that Ittai is a newcomer, not a long-standing loyalist, which makes his subsequent decision to stay even more remarkable. David uses it to underscore the lack of obligation Ittai has to share in his current severe misfortune, thereby making his offer to return more compelling and compassionate.
This primitive root (H1980) broadly signifies to "walk" or "go" in various literal and figurative senses, including to depart, wander, or move. In David's phrase "I go whither I may," it emphasizes his state of being on the move, without a fixed destination or clear path. It conveys a sense of wandering, departing, and being in an unsettled, vulnerable state, highlighting the king's desperate flight and uncertain future. This admission of vulnerability from a king adds weight to his compassionate plea to Ittai.
This rich theological term (H2617) denotes "kindness," "loyal love," "steadfast faithfulness," and "covenant grace." It describes a deep, enduring commitment, often used to characterize God's unwavering faithfulness to His promises and His people. When paired with "truth" (Hebrew, ʼemeth, H571), it forms a powerful hendiadys, chesed v'emet, signifying a comprehensive divine goodness that is both loving and utterly trustworthy, embodying integrity and dependability. David's blessing invokes these profound attributes upon Ittai, desiring God's steadfast, reliable goodness to be with him.
Verse Breakdown
"Whereas thou camest [but] yesterday"
David acknowledges Ittai's very recent arrival and allegiance. This sets up the premise for David's argument: Ittai has not been with him long enough to be bound by the deep loyalty that might compel others to share in such a dire predicament. It highlights Ittai's status as a relatively new convert or ally, making David's subsequent offer of release all the more gracious.
"should I this day make thee go up and down with us?"
This is a rhetorical question expressing David's profound reluctance to impose his current, arduous, and uncertain journey on Ittai. "Go up and down" vividly describes the nomadic, dangerous, and unsettled life of an exile, fleeing from place to place. David is questioning the fairness and wisdom of forcing a new ally into such hardship, demonstrating his compassionate concern and selflessness.
"seeing I go whither I may"
David openly admits his own precarious and uncertain situation. He has no fixed destination or plan, only the necessity of fleeing from Absalom. This confession of vulnerability from a king is remarkable and underscores the gravity of his plight, further justifying his desire to spare Ittai from sharing in his desperate circumstances.
"return thou, and take back thy brethren"
David explicitly instructs Ittai to go back, not just for himself but also for his 600 men. This shows David's concern extends beyond Ittai to his entire contingent, emphasizing his protective and responsible leadership. It's an act of genuine selflessness, offering Ittai a way out of a dangerous situation that David himself cannot escape.
"mercy and truth [be] with thee"
This is a profound blessing, invoking God's steadfast love and faithfulness upon Ittai. It's not merely a wish for good fortune, but a prayer for the divine attributes of chesed (loyal love, covenant faithfulness) and emet (truth, reliability) to accompany and protect Ittai, regardless of his choice. It underscores David's deep spiritual nature and his desire for God's enduring goodness to follow Ittai.
Literary Devices
The verse employs several potent literary devices that enrich its meaning and impact. David's initial query, a Rhetorical Question ("should I this day make thee go up and down with us?"), serves not to elicit an answer but to emphasize the unreasonableness of his imposing such a burden on a recent ally, thereby highlighting his own compassionate character and humility. There is an element of Irony in David, a king in flight, showing such concern for a foreign mercenary, while his own son betrays him. The phrase "go up and down" is an effective Idiom or vivid imagery, depicting the arduous and unsettled life of an exile. The culminating phrase, "mercy and truth [be] with thee," functions as a powerful Benediction or blessing, invoking divine favor and embodying a deep theological concept. This Contrast between David's desperate situation and his selfless concern for Ittai, culminating in a spiritual blessing, underscores the moral and spiritual depth of David's character.
Theological and Thematic Connections
This verse, though brief, is rich in theological implications. David's blessing of "mercy and truth" (Hebrew: chesed v'emet) is a profound invocation of God's character. These two attributes are frequently paired in the Old Testament to describe the Lord's unwavering faithfulness to His covenant promises and His people. David, in his moment of greatest vulnerability, extends this divine blessing to a foreigner, demonstrating a remarkable breadth of compassion and a recognition that God's hesed and emet are not limited to Israel alone. It also highlights the theme of true loyalty, which, when divinely inspired, can transcend ethnic and national boundaries, foreshadowing God's universal plan of salvation. David's willingness to release Ittai from obligation, even when he desperately needed support, reflects a leadership principle rooted in selfless love rather than self-preservation, trusting in God's ultimate provision and demonstrating a heart aligned with divine attributes.
Reflection and Application
David's interaction with Ittai offers timeless lessons on leadership, compassion, and the nature of true commitment. In moments of personal crisis, it is easy to become self-absorbed and demand loyalty from all quarters. Yet, David, despite being a king in exile, demonstrates profound empathy and selflessness. He prioritizes Ittai's well-being, offering him freedom from an uncertain and dangerous path. This challenges us to consider how we lead and interact with others, especially those who are new or vulnerable. Do we exploit their potential loyalty for our own benefit, or do we genuinely seek their good, even at our own perceived cost? Furthermore, David's blessing of "mercy and truth" reminds us of the power of invoking divine attributes over others. Even when we cannot control circumstances, we can extend grace, pray for God's steadfast love and faithfulness to be with those we encounter, and trust that God's chesed and emet will guide their paths. This passage encourages us to cultivate a heart that truly cares for the welfare of others, reflecting God's own character and fostering genuine, reciprocal loyalty.
Questions for Reflection
FAQ
Who was Ittai the Gittite, and why is his presence significant?
Ittai was a Philistine from Gath, a city traditionally hostile to Israel. His presence is significant because he was a foreigner, a "newcomer" ("camest but yesterday"), who had recently pledged allegiance to David. His decision to remain loyal to David, despite David's explicit offer for him to return and avoid the perils of exile, highlights an extraordinary act of devotion that transcends ethnic and national boundaries. It underscores that true loyalty can be found in unexpected places, contrasting sharply with the betrayal David experienced from his own son and many Israelites.
Why did David offer Ittai the option to return? Was he testing Ittai's loyalty?
While David's words did serve as a test, his primary motivation appears to be genuine compassion and humility. He acknowledges Ittai's recent arrival and the lack of obligation Ittai has to share in his desperate flight. David, admitting his own uncertain future ("I go whither I may"), doesn't want to impose such hardship on a new ally, especially one who is a foreigner. It was an act of selfless leadership, prioritizing Ittai's well-being over his own immediate need for more followers. This compassionate offer, rather than a manipulative test, likely solidified Ittai's profound respect and loyalty.
What is the deeper meaning of "mercy and truth" in David's blessing?
"Mercy and truth" translates the Hebrew chesed v'emet, a profound theological phrase that describes God's character and His covenant faithfulness. Chesed signifies loyal love, steadfast kindness, and covenant fidelity, while emet means truth, faithfulness, and reliability. When paired, they represent God's comprehensive goodness—His unwavering, dependable, and loving commitment. By invoking "mercy and truth," David is not just wishing Ittai good fortune, but praying for God's steadfast, covenantal love and faithfulness to accompany and protect him, whether he returns to Gath or remains with David. It's a recognition that true security and blessing come from God's enduring character.
Christ-Centered Fulfillment
David's compassionate interaction with Ittai the Gittite, a foreigner and recent ally, profoundly foreshadows the inclusive and self-sacrificial nature of Christ's kingdom. David, a king in exile, offers grace and freedom to one not obligated to him, culminating in a blessing of "mercy and truth." This mirrors Jesus, the true King, who, though "he had no place to lay his head" (Matthew 8:20), offers ultimate "mercy and truth" to all who come to Him. Christ embodies chesed (steadfast love) in His willingness to lay down His life for His friends (John 15:13) and even for His enemies (Romans 5:8). He is the "truth" (John 14:6) who faithfully fulfills all God's promises. Ittai, a Gentile, chooses to follow David, mirroring the countless Gentiles who, drawn by Christ's radical love and truth, abandon their former allegiances to become part of God's family, the Church (Ephesians 2:19-20). Just as David's compassion elicited Ittai's unwavering loyalty, so too does Christ's ultimate sacrifice and welcoming grace inspire a devotion that transcends all earthly ties, calling us to follow Him "wherever [He] may go" (Luke 9:57-58).