Poole on 2 Samuel 15:13-18: David's Flight from Jerusalem, Part 1

Verse 13:[1]  And there came a messenger to David, saying, (2 Sam. 15:6; Judg. 9:3) The hearts of the men of Israel are after Absalom.

[A messenger came]  But tardily; it is likely that conspirators blocked the ways (Martyr out of Lyra).

[All Israel follows Absalom]  Which is certainly to be marveled at (Sanchez).  Because, 1.  Absalom was enjoying favor before the people (Lapide), both in his royal nobility by both parents, and in his beauty, and in great promises.  He is said to have stolen the heart of the people; that is, he rendered them foolish, a people out of its mind:  He also was flourishing in age, and seemed like he would reign for a long time; but David was about to die.  More adore the rising sun, than the setting (Sanchez).  2.  The people were enticed by the allure of new things:  Many had made shipwreck of their patrimony and name.  Others rush so that they might find favor before the new king (Martyr).  3.  God willed to punish David.  Therefore, He presented to the mind of the people, both the gifts and grace of Absalom, and the vices of David, with which done, so that they might scorn David, and embrace Absalom (Lapide).  [See more things on verse 6.]

The hearts of the men of Israel are after Absalom:  The generality of the people are for him; which is not strange, considering either, first, David, whose many miscarriages had greatly lost him in the hearts of his people.  Or, secondly, The people, whose temper is generally unstable, weary of old things, and desirous of changes, and apt to expect great benefits thereby.  Or, thirdly, Absalom, whose noble birth, and singular beauty, and most obliging carriage, and ample promises, had won the people’s hearts; considering also that he was David’s firstborn, to whom the kingdom of right belonged, and yet that David intended to give away his right to Solomon, which the people thought might prove the occasion of a civil and dreadful war, which hereby they designed to prevent.  Or, fourthly, The just and holy God, who ordered and overruled all these things for David’s chastisement, and the instruction and terror of sinners in all future ages.

Verse 14:[2]  And David said unto all his servants that were with him at Jerusalem, Arise, and let us (2 Sam. 19:9; Ps. 3 title) flee; for we shall not else escape from Absalom:  make speed to depart, lest he overtake us suddenly, and bring (Heb. thrust[3]) evil upon us, and smite the city with the edge of the sword.

[Arise, let us flee]  Intense fear (Grotius).  Shall such a warrior flee? even indeed from a city so well fortified that it could be defended by the lame and the blind[4] (Tirinus out of Sanchez); and which David had built up to a remarkable degree, so that it might be called the city of David?  But this flight was not from fear, but from insight.  He saw that the fight coming to him was from God, according to 2 Samuel 12:11.  Wherefore he assumes the posture of a penitent man, rather than of a vigorous general.  He also preferred to flee, than to expose the city to danger (Sanchez).  Neither had such a city been prepared with the necessary supplies, so that I might be able to endure a siege for even a few days (Tirinus).  Had he remained, he would have tempted God.[5]  The crimes of David were being published everywhere.  He grieves, not only over the event, but also over the causes:  for he knows that he had given cause.  Moreover, the people is said to follow Absalom heartily, that is to say, willingly and voluntarily.  The inclination to evil is expressed (Martyr).

Arise, and let us flee; for though the fort of Zion was strong and impregnable, and he might have defended himself there; yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy and quiet possession of his whole kingdom; whereas if he marched abroad, he might raise a considerable army for his defence, and the suppression of the rebels.  Besides, the greatest part of Jerusalem could not be well defended against him.  And he suspected that a great number of the citizens might take part with Absalom, and possibly deliver him up into Absalom’s hands.  Besides, if he had made that the seat of the war, he feared the destruction of that city, which he vehemently desired to preserve, because it was the chief and royal city, and the place in which God had appointed to put his name and worship.  Moreover, when David considered that God’s hand was now against him, and that he was now bringing evil upon him out of his own house, as he had threatened, 2 Samuel 12:11, it is no wonder if he was intimidated and disposed to flee.

[Neither shall there be escape from the face of Absalom[6] (thus Pagnine)]  [Junius and Tremellius translate and connect it differently, let us flee before the coming of Absalom.]  Not one of us shall escape, if we wait for him (Vatablus).

[And lest he thrust upon us ruin[7]]  Or evil (Syriac, Munster, Pagnine, Montanus), or that evil (Junius and Tremellius); that is, lest with great fury he destroy us (Vatablus).  David desired, if possible, to avoid a civil war.  He was hoping that matters might be composed in a different manner (Martyr).

Verse 15:[8]  And the king’s servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint (Heb. choose[9]).

[The servants said, etc.]  The servants were faithful, the son perfidious (Martyr).

Verse 16:[10]  And (Ps. 3 title) the king went forth, and all his household after him (Heb. at his feet[11]).  And the king left (2 Sam. 16:21, 22) ten women, which were concubines, to keep the house.

[And the kind went forth, and his whole house, on their feet, ‎בְּרַגְלָיו]  On his feet (Septuagint, Pagnine, Montanus, Piscator).  They fled, not carried by horses, mules, or chariots, but on foot (most interpreters in Malvenda).  Why so?  Either, 1.  in haste (Piscator, Menochius); which was such that the king did not wait while a mule was prepared for him.  Consult verse 30 (Piscator).  Or, 2.  out of a desire for suffering; so that he might receive the chastening of God humbly and reverently (Menochius).  An afflicted state required such a posture.  It was a time for mourning sins, and for praying.  Or, 3.  so that he might be among the others as a rank and file soldier, and not be recognized (Martyr).  Or, 4.  so that he might be an example to the others of bearing hardships (Sanchez).  [Others translate the passage otherwise:]  and the whole people after his footsteps (Syriac), or with him (Arabic) [thus the Syriac and Arabic translate it in verse 17, but here they pass over it].  With his whole family following his footsteps (Junius and Tremellius), with his ordinary escort, of course (Junius, similarly Vatablus).

After him, or, on foot, by comparing verse 30, which the king chose to do rather than to ride; partly, to humble himself under the hand of God; partly, to encourage his companions in this hard and comfortless march; and partly, to move compassion in his people towards him.

[He left concubines]  Secondary wives, with the rest brought away with him (Menochius).  For who would hurt little women (Martyr)? whom their very weakness of nature protects against the fury of barbarians (Sanchez).  The oracle of God had to be fulfilled, …I will take thy wives, etc.[12] (Martyr).

The king left ten women; for he supposed that their sex would protect them even among barbarians, and their relation to David would gain them some respect, and, at least, safety from his son.  But it seems he did not now actually consider that clause of the threatening concerning his wives, (God diverting his mind to other things,) or he thought that would be accomplished some other way, conceiving that Absalom would abhor the thoughts of such incestuous converse, especially with persons which were now grown in years.

Verse 17:[13]  And the king went forth, and all the people after him, and tarried in a place that was far off.

[He stood far off from the house, ‎וַיַּעַמְד֖וּ בֵּ֥ית הַמֶּרְחָֽק׃]  And they stood (who halted [Jonathan, Pagnine, Martyr]) at a distance (Syriac), at a distance from the house (Tigurinus, Castalio, Strigelius), from the royal house (Osiander), at a distance from the city, and from his houses (Mariana).  In a house of remoteness (Piscator), or which is far (Septuagint, similarly Jonathan, Montanus).  In a place far away, or remote (Jonathan, Pagnine, Martyr, Vatablus, Dutch, English, Glassius).  In the Hebrew the preposition is wanting (Piscator).  The noun ‎בֵּית/house is in construct state, for whatever contains, a vessel, or a place; as in Deuteronomy 5:6, the house of slaves, for the place where they were subjected to servitude.  Compare Leviticus 26:3.  In Judges 16:21, the house of bondmen,[14] that is, the prison; in 2 Samuel 20:3, the house of custody,[15] that is, custody (Glassius’ “Grammar” 143).  There David awaited those that were following him (Martyr); so that he might set them in order, who had gone forth confusedly on account of haste (Menochius, Osiander); and thus they would cross the brook Kidron (Dutch).  Or he remained from a house; that is, they did not enter houses, so that they look about far and wide, if any of their friends might escape to them, as afterwards happened (Menochius).

Tarried:  Either to rest and refresh themselves a little; or rather, in expectation of others who should or would come after him, that they might march away in a considerable body, which might both defend the king, and invite others to come in to their assistance.  A place that was far off; at some convenient distance, but not very far.

Verse 18:[16]  And all his servants passed on beside him; (2 Sam. 8:18) and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

[The Cherethites and the Pelethites]  Concerning these see on 2 Samuel 8:18 (Vatablus).

Of the Cherethites and the Pelethites see the notes on 2 Samuel 8:18.

[The Gittites]  These were, either, 1.  Proselytes, who came to David in most recent times, drawn by his piety and success (Martyr).  A portion of the Philistines whom David had subjugated (Grotius).  These were born in Gath of the Philistines, who with Ittai, likewise a Gittite, fled from there to David, etc. (thus Theodoret).  But Tostatus rejects this (Sanchez).  Or, 2.  Jews, who had fled to David, and would have been with him in exile (Sanchez, Lapide, Menochius, Josephus and others in Martyr).  They are said to have come from Gath, although they were there only a short time, because Ziklag was pertaining to that Satrapy;[17] just as we call one Toletanus, who may have lived within the domain of the city of Toledo, even if he has never seen Toledo (Sanchez, similarly Menochius).  Ziklag was near Gath (Martyr).  Moreover, these were yet six hundred,[18] for, when one of this legion was lacking, David was appointing another to his place (Menochius).  However that may be, they were men of war, whose General is believed to have been Ittai.  Now, from the fidelity of the stranger Ittai the perfidy of deserts is highlighted (Martyr).

The Gittites were either, first, Israelites by birth, called Gittites because they went with him to Gath, and abode with him in that country.  Or rather, secondly, Strangers, as Ittai their head is called, 2 Samuel 15:19, and they are called his brethren, verse 20; and probably they were Philistines by birth born in the city or territory of Gath, as the following words imply, who by David’s counsel, and example, and the success of his arms, were won to embrace and profess the true religion, and had given good proof of their military skill, and valour, and fidelity to the king.

[Who had followed him from Gath on foot, ‎אֲשֶׁר־בָּ֤אוּ בְרַגְלוֹ֙ מִגַּ֔ת]  Who had come on their foot (on their feet [Munster, Strigelius, Septuagint], on foot [Tigurinus]) from Gath (Montanus, Pagnine).  Who had followed his footsteps from Gath (Syriac, Junius and Tremellius).

[1] Hebrew:  ‎וַיָּבֹא֙ הַמַּגִּ֔יד אֶל־דָּוִ֖ד לֵאמֹ֑ר הָיָ֛ה לֶב־אִ֥ישׁ יִשְׂרָאֵ֖ל אַחֲרֵ֥י אַבְשָׁלֽוֹם׃

[2] Hebrew: וַיֹּ֣אמֶר דָּ֠וִד לְכָל־עֲבָדָ֙יו אֲשֶׁר־אִתּ֤וֹ בִירוּשָׁ֙לִַם֙ ק֣וּמוּ וְנִבְרָ֔חָה כִּ֛י לֹא־תִֽהְיֶה־לָּ֥נוּ פְלֵיטָ֖ה מִפְּנֵ֣י אַבְשָׁל֑וֹם מַהֲר֣וּ לָלֶ֗כֶת פֶּן־יְמַהֵ֤ר וְהִשִּׂגָ֙נוּ֙ וְהִדִּ֤יחַ עָלֵ֙ינוּ֙ אֶת־הָ֣רָעָ֔ה וְהִכָּ֥ה הָעִ֖יר לְפִי־חָֽרֶב׃

[3] Hebrew:  ‎וְהִדִּיחַ.

[4] 2 Samuel 5:8.

[5] See Deuteronomy 6:16; Matthew 4:7; Luke 4:12.

[6] Hebrew:  ‎לֹא־תִֽהְיֶה־לָּ֥נוּ פְלֵיטָ֖ה מִפְּנֵ֣י אַבְשָׁל֑וֹם.

[7] Hebrew:  ‎וְהִדִּ֤יחַ עָלֵ֙ינוּ֙ אֶת־הָ֣רָעָ֔ה.

[8] Hebrew:  ‎וַיֹּאמְר֥וּ עַבְדֵֽי־הַמֶּ֖לֶךְ אֶל־הַמֶּ֑לֶךְ כְּכֹ֧ל אֲשֶׁר־יִבְחַ֛ר אֲדֹנִ֥י הַמֶּ֖לֶךְ הִנֵּ֥ה עֲבָדֶֽיךָ׃

[9] Hebrew:  ‎יִבְחַר.

[10] Hebrew:  ‎ויֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־בֵּית֖וֹ בְּרַגְלָ֑יו וַיַּעֲזֹ֣ב הַמֶּ֗לֶךְ אֵ֣ת עֶ֧שֶׂר נָשִׁ֛ים פִּֽלַגְשִׁ֖ים לִשְׁמֹ֥ר הַבָּֽיִת׃

[11] Hebrew:  ‎בְּרַגְלָיו.

[12] 2 Samuel 12:11.

[13] Hebrew:  ‎ויֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־הָעָ֖ם בְּרַגְלָ֑יו וַיַּעַמְד֖וּ בֵּ֥ית הַמֶּרְחָֽק׃

[14] Judges 16:21:  “But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house (‎בְּבֵ֥ית הָאֲסִירִֽים׃).”

[15] 2 Samuel 20:3:  “And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward (‎בֵּית־מִשְׁמֶרֶת), and fed them, but went not in unto them.  So they were shut up unto the day of their death, living in widowhood.”

[16] Hebrew: ‎וְכָל־עֲבָדָיו֙ עֹבְרִ֣ים עַל־יָד֔וֹ וְכָל־הַכְּרֵתִ֖י וְכָל־הַפְּלֵתִ֑י וְכָֽל־הַגִּתִּ֞ים שֵׁשׁ־מֵא֣וֹת אִ֗ישׁ אֲשֶׁר־בָּ֤אוּ בְרַגְלוֹ֙ מִגַּ֔ת עֹבְרִ֖ים עַל־פְּנֵ֥י הַמֶּֽלֶךְ׃

[17] See 1 Samuel 27:6; 30.

[18] See 1 Samuel 23:13; 27:2.