2 Samuel 15:13–16:14

15:13 To allow for all that will take place in one day, this scene must be set in the early morning, when David is serenely transacting business as king in Jerusalem. Suddenly his life is turned upside down by the news of a mass defection to Absalom. “The hearts of the men of Israel” picks up on verse 6 and shows how successfully Absalom has wooed public approval.

15:14 David promptly decides to retreat. “All his servants who were with him at Jerusalem” implies that many of his chief officials are absent. Some have aligned themselves with Absalom; others have been inveigled into going with him (v. 11); and others are elsewhere on active service, including Joab and his men. Since Absalom has timed his move to maximize David’s disadvantage, the king anticipates an imminent attack on the city. Moreover, staying in Jerusalem is imprudent, for, although the city could be defended against external attack, in the confused situation David cannot be sure who will support him (cf. 1 Sam. 23:10–13). Tactical withdrawal will also avoid slaughter in Jerusalem.

15:15–16 “The king’s servants” are his administrators and military men, who indicate that they will follow David’s lead. While most inhabitants remain in the city, the royal household departs “after him” (lit., “at his feet”), implying that they move on foot. The repeated use of “the king” emphasizes David’s legitimacy but also reflects the incongruity of his predicament.

However, David does not take with him ten “concubines” (5:13), who are left to maintain the royal premises. David reckons on a speedy return and does not imagine them to be in any danger. This will prove to be a calamitous decision (16:21–22).

15:17 “All the people after him [lit., “at his feet”]” probably includes with the royal household such soldiers as are on duty in Jerusalem. “They halted at the last house [lit., “the house of distance”],” a building outside the city walls, for David to gain a clear idea of the forces at his disposal.

15:18 “All his servants passed by him” employs a verb for “to pass by” or “to pass on” (Hb. ʻabar) that will act as a key word in chapters 15–19. As the sizable group moves out of the city, particular notice is taken of a Philistine contingent that remains loyal to David. “All the Cherethites, and all the Pelethites” (cf. 8:18) form his personal bodyguard, and these professional soldiers are boosted by “all the six hundred Gittites who had followed him from Gath,” whereas Absalom’s support is drawn more from local militia.

15:19 As David reviews his forces, he quizzes Ittai, the leader of the contingent from Gath, as to his motives: “Why do you also go with us?” “You” (singular) is emphatic, and there is a play between the name Ittai (ʼitay) and “with us” (ʼittanu). As a “foreigner” with an even more transient status than that of a resident alien (cf. 1:13), and as “an exile” (this does not imply he had been forced from his home), he does not need to become enmeshed in local politics. In saying, “Go back and stay with the king,” David is painfully articulating the prevailing reality of Absalom’s control. Would Ittai’s loyalty waver?

15:20 At a time when so many have realigned their allegiance, David tests Ittai by reminding him that he came to Jerusalem only recently. Also, in a kingdom convulsed with open insurrection, all David can offer him is a precarious existence as a fugitive. Mindful of his own days in exile, David urges upon Ittai the expediency of returning to Jerusalem. Although Ittai’s band would bolster David’s depleted forces, David assures them that if they decide not to come, he will not hold it against them, instead invoking God’s blessing on them.

15:21 In a response reminiscent of Ruth’s pledge of loyalty to Naomi (Ruth 1:16–17), Ittai refuses to take David’s offer. He is determined to stand by his commitment to David, come what may. His employment of the oath formula “As the Lord lives” (cf. 2 Sam. 4:9) may imply that he has become a follower of Yahweh. “As my lord the king lives” (a variant of “as your soul lives”; 1 Sam. 25:26) further underlines his adherence to David.

15:22 David accepts his pledge and grants him permission to “pass on” (Hb. ʻabar; v. 18) with his men and “all the little ones who were with him,” that is, his dependents (with a further play between Ittai and “with him”; cf. comment on 15:19). For David’s later recognition of Ittai’s loyalty, cf. comment on 18:2.

15:23 In this first progress report on David’s movements (see also vv. 30, 32; 16:1, 5, 13), “passed by,” “crossed,” and “passed on” all reflect a participial form of the same verb (ʻabar; 15:18) as the developing scenario plays out. “All the land,” both those remaining in Jerusalem and those who live along David’s route, bewail his departure. He goes over the Kidron, a seasonal stream east of Jerusalem, to ascend the Mount of Olives. “All the people passed on toward the wilderness” anticipates the terrain they will cross to reach the Jordan and also symbolizes the bleak and harsh experience awaiting them.

15:24 David’s second interaction on leaving Jerusalem is with the priests Zadok and Abiathar (cf. comment on 8:17). It is highly significant that he enjoys their joint support and that Zadok is accompanied by “all the Levites, bearing the ark of the covenant of God,” as was their responsibility (1 Sam. 6:15).

The precise sequence of events is not totally clear. The ESV brings forward the clause “And Abiathar came up” from the middle of the Hebrew verse, but it is difficult to identify from where Abiathar could have come up. Perhaps the verb has merely a general sense of “was present,” or it may be that he “offered [sacrifices],” though this usage usually occurs with an expressed object.

One plausible reconstruction is that near the start of the evacuation of the royal household, Zadok and the Levites brought the ark out of Jerusalem and “set down the ark of God” while the people assembled. Abiathar could then have taken advantage of this pause to offer sacrifice to invoke divine blessing on them, continuing doing so “until the people had all passed out of the city.”

15:25–26 David then tells Zadok to return the ark to Jerusalem. David will not abuse the ark by treating it as a talisman to coerce divine support. Conscious of his own sin, David is open to the possibility that it may be the Lord’s intention to replace him as the leader of the nation. If such is the case, he accepts the divine verdict and whatever follows from it (cf. Eli in 1 Sam. 3:18). However, in faith David expresses his hope that through the Lord’s favor he would return to Jerusalem and “see both it and his dwelling place,” that is, probably the ark together with the tent as the focus of the Lord’s presence among his people.

15:27 David’s acceptance of God’s will does not mean that he has abandoned taking prudent measures to thwart Absalom. So he proposes a further task for Zadok. “Are you not a seer?” (lit., “Are you a seeing one?”) is puzzling, since Zadok is nowhere else credited with such a role, and it does not seem particularly relevant in this context. Many follow the Septuagint, which reads “See” (imperative), perhaps in anticipation of Zadok’s role as David’s secret agent.

David directs Zadok to “go back” (singular), which he will be able to do “in peace,” unthreatened by the rebellion. He will be accompanied by his son Ahimaaz and by Abiathar’s son Jonathan. Abiathar too is involved in the arrangement, as “your (plural) two sons” and “with you (plural)” (not directly rendered in the ESV) indicate. In Jerusalem they can serve David by providing information about the situation there.

15:28–29 David informs both men (“see” is plural) that he will “wait at the fords [or “crossings,” another instance of the root ʻabar; v. 18] of the wilderness,” where it is possible to cross the Jordan, until word comes from them (“you” is plural) concerning events in Jerusalem. They then act as David has directed.

15:30 “David went up” (lit., “David [was] going up”) recounts David’s slow, almost funereal progress from Jerusalem, with the king himself “weeping” in distress and conducting himself as a mourner, “with his head covered” (Jer. 14:3, 4) and “barefoot” (Isa. 20:2–4; Ezek. 24:17). Those accompanying David express their solidarity with him as they also “covered their heads” and continue weeping as they climb the Mount of Olives.

15:31 The outlook for David worsens considerably when he is informed, “Ahithophel is among the conspirators with Absalom.” His counselor has defected (v. 12), and his renowned sagacity (16:23) will guide Absalom away from rash or imprudent behavior. In the face of this betrayal, David prays for the Lord to undermine “the counsel of Ahithophel.”

15:32 The next progress report on David’s movements depicts him approaching the summit of the Mount of Olives. The spot “where God was worshiped” is probably where travelers from the east would first glimpse Jerusalem and thank God for preservation on their journey.

David is also provided with grounds for gratitude because in God’s providence his prayer of verse 31 is answered in the form of “Hushai the Archite.” The Archites were a clan in the tribe of Benjamin. Apparently Hushai was out of town at the time of the revolt and now approaches from the north. He too is expressing grief “with his coat torn and dirt on his head” (cf. 1 Sam. 4:12; 2 Sam. 1:2)

15:33 It is evident that Hushai supports David; as a royal counselor (v. 37), he could be used to counter Ahithophel’s support for Absalom. Perhaps it is his age or his infirmity that leads David to say, “If you go on [ʻabar; v. 18] with me, you will be a burden to me.” But David plans to use him in another way.

15:34 David directs Hushai to return to Jerusalem and offer to be Absalom’s loyal servant. His defection will probably be hailed as a propaganda coup. When he is accepted as an adviser, he will be in a position to “defeat,” that is, to annul or cancel, “the counsel of Ahithophel” in a way favorable to David’s cause.

15:35–36 David outlines to Hushai how to function as an undercover agent. He will not be acting alone, for the priests Zadok and Abiathar will be “with you there,” and Hushai can pass on to them whatever information he gathers at the palace. They will then, through their sons, transmit Hushai’s reports to David.

15:37 As “David’s friend,” a technical title for a confidential royal adviser (1 Kings 4:5), Hushai accepts the dangerous mission assigned to him and goes to Jerusalem. His arrival from the northeast coincides with Absalom’s from the south. The two will meet a little later (2 Sam. 16:16).

16:2 David is uncertain of Ziba’s motives and quizzes him as to “why” he has brought these supplies. Ziba avoids answering this question by focusing on what he has brought. The hasty departure of David’s party means they are inadequately provisioned, and Ziba accounts for each item he has brought in terms of their needs. Neither Ziba nor the narrator discloses Ziba’s motives, but it seems fairly certain that he is an opportunist who rightly surmises that Absalom’s revolt will fail and is attempting to ingratiate himself with David.

16:3 David continues to investigate what has occurred and asks, “Where is your master’s son?” Since Jonathan was never in possession of the property, “your master” refers to Saul, who was in fact Mephibosheth’s grandfather (9:9–10). David would not expect Mephibosheth with his physical handicap to accompany these supplies, but he is probing how he views the rebellion. Ziba takes advantage of the situation to imply that the supplies are all his own idea and to assert that Mephibosheth has remained in Jerusalem because he expects to be acknowledged as king. However, it is utterly improbable that the people would choose someone else as king (particularly one so unfit for the role) after aligning themselves with the charismatic Absalom.

16:4 However, David does not stop to assess the matter properly and instead accepts Ziba’s uncorroborated allegations. In an exercise of royal authority (cf. 9:7), he assigns “all that belonged to Mephibosheth” to Ziba. For this Ziba expresses gratitude and accompanies his declaration “I pay homage” by offering obeisance before the king in anticipation of further favors. Ziba’s acumen in reading the political situation is displayed, but his general honesty remains much in doubt. Mephibosheth will later stoutly deny any wrongdoing (19:24–28).

16:5 David’s fifth encounter (his third with a Benjaminite) involves a barrage of hostile criticism—of stones as well as jibes. David reaches Bahurim, a village on the eastern slopes of the Mount of Olives (3:16), where he is confronted by Shimei, “a man of the family [or “clan”; cf. 1 Sam. 9:21] of the house of Saul,” though not a particularly close relative. He is a prominent figure in his own right (2 Sam. 19:16) but has never accepted the legitimacy of David’s rule (cf. 20:1). As he approaches David (apparently he never gets closer than a stone’s throw), “he cursed continually,” not letting up on the invective uttered against him. “Curse” (Hb. qalal ) is a key word occurring eight times in verses 5–13.

16:6 It is not just abuse that Shimei hurls; “he threw stones” at David and his entourage. The incident probably occurs in a narrow gorge with a stream running through it. There would be sufficient room for the soldiers and others accompanying David to be on either side of the king and his officials as they pass through the gorge, but that does not deter Shimei from risking his own life by throwing stones, probably from higher up on the hillside across the stream.

16:7 Shimei’s repeated “Get out!” (originally perhaps a term for shooing off animals) chases David as a pest from the land because he is a murderer (“man of blood”), a reference to his accession to the throne (v. 8) rather than to Uriah’s death. “Worthless man!” (“man of Belial”; cf. comment on 1 Sam. 1:16) excoriates him as one who has perpetrated criminal acts.

16:8 Shimei exultantly concludes that Absalom’s coup is the Lord’s just retribution on the one who has usurped Saul’s throne and killed so many of his descendants. Although the narrator has carefully demonstrated that Shimei’s accusations are without foundation (cf. comments on 1 Sam. 31:2; 31:4; 2 Sam. 4:7), his wrong interpretation of events is probably shared by others.

16:9 David’s nephew, Abishai the son of Zeruiah (cf. comment on 1 Sam. 26:6), seeks to take immediate action against Shimei. “This dead dog” is a contemptuous idiom for the lowest of the low (1 Sam. 24:14; 2 Sam. 9:8), but Abishai uses the expression to indicate also the penalty he wishes to impose: “Let me go over [ʻabar; 15:18] and take off his head.” Abishai must cross the gorge and ascend the opposite hillside in order to confront Shimei.

16:10 David dissociates himself from the impetuous way his relatives would conduct affairs of the realm. Four times in verses 10–12 he mentions “the Lord” as he tries to work out if Shimei’s conduct is part of humiliation imposed on him as a penalty for his sin. He cannot rule out that the Lord is behind Shimei’s conduct, and therefore David will not take action against him.

16:11–12 David further explains his reaction as reflecting that Shimei is doing no more than “my own son” (lit., “my son who has come from my body,” echoing the covenantal promise in 7:12). He should be left to have his day because it is the Lord’s will that he curse David. Conscious that Shimei’s accusations are false, David anticipates that “the Lord will repay [same word as “avenged” in 16:8] me with good for his cursing today.” If this is part of the Lord’s discipline, David is content to leave the outcome to him. The superscription to Psalm 3 shows that it was written as David reflected on this situation.

16:13 David and his men continue on their way while Shimei curses, throws stones, and flings dust, not with any realistic chance of causing injury but to express his contempt for David. Apparently he keeps this up from “the hillside opposite him” until the lay of the land forces him to desist. Shimei’s story is resumed in 19:16–23; 1 Kings 2:8–9, 36–46.

16:14 The final note about the journey of David—and those with him—records their exhaustion, both mental and physical, when they end their day “at the Jordan,” a phrase not in the Masoretic Text but supplied on the basis of the Septuagint. “And there he refreshed himself,” as do those with him.