Jamieson, Fausset & Brown

On 2 Samuel 15:24-29

Zadok also, and all the Levites . . ., bearing the ark - Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it--not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself--but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's movements.

John Gill

On 2 Samuel 15:24

And, lo, Zadok also,.... The priest, as he is called, 2 Samuel 15:27,

and all the Levites were with him: with Zadok, or with David, and indeed with both; but the former is rather meant here, being the immediate antecedent:

bearing the ark of the covenant of God: these were the Kohathite Levites, whose business it was to bear the ark when carried from place to place, Numbers 3:31; called the ark of the covenant, because the law which was the covenant between God and the people, was put into it:

and they set down the ark of God: from off their shoulders, on which they carried it:

and Abiathar went up; who was the high priest, and whose business it was to attend the ark, and inquire before it, as occasion required; he went up very probably to the mount of Olives, later mentioned, 2 Samuel 15:30,

until all the people had done passing out of the city; for from the top of that mountain he could see the city of Jerusalem, and the people as they passed out of it, and observe when they were all come out, or however ceased coming, and so knew when it was a proper time to march forward.

Keil & Delitzsch

On 2 Samuel 15:22-29

After this assurance of his devotedness, David let Ittai do as he pleased. ועבר לך, "go and pass on." עבר does not mean to pass by, but to go forward. Thus Ittai and his men and all his family that was with him went forward with the king. By "the little ones" (taph) we are to understand a man's whole family, as in many other instances (see at Exo 12:37).

Sa2 15:22-23

The king crosses the Kidron, and sends the priests back with the ark to Jerusalem. - Sa2 15:23. All the land (as in Sa1 14:25) wept aloud when all the people went forward; and the king went over the brook Kidron, and all the people went over in the direction of (lit. in the face of) the way to the desert. The brook Kidron is a winter torrent, i.e., a mountain torrent which only flows during the heavy rains of winter (χείμαῤῥος τοῦ Κεδρών, Joh 18:1). It is on the eastern side of Jerusalem, between the city and the Mount of Olives, and derives its name from the appearance of the water when rendered muddy through the melting of the snow (cf. Job 6:16). In summer it is nothing more than a dry channel in the valley of Jehoshaphat (see Robinson, Pal. i. 396, and v. Raumer, Pal. p. 309, note 81). "The wilderness" (midbar) is the northern part of the desert of Judah, through which the road to Jericho and the Jordan lay.

Sa2 15:24

Zadok the priest and all the Levites (who were in Jerusalem) left the city with the fugitive king, bearing the ark of the covenant: "And they set down the ark of God, and Abiathar came up, till all the people had come completely over from the city." ויּעל, ἀνέβη, ascendit (lxx, Vulg.), may probably be accounted for from the fact that Abiathar did not come to join the fugitives till the procession halted at the Mount of Olives; so that עלה, like ἀναβαίνειν, merely refers to his actually going up, and ויּעל affirms that Abiathar joined them until all the people from the city had arrived. The rendering proposed by Michaelis and Bttcher ("he offered sacrifices") is precluded by the fact that עלה never means to sacrifice when written without עולה, or unless the context points distinctly to sacrifices, as in Sa2 24:22; Sa1 2:28. The ark of the covenant was put down, because those who went out with the king made a halt, to give the people who were still coming time to join the procession.

Sa2 15:25-26

Then the king said to Zadok, "Take back the ark of God into the city! If I find favour in the eyes of Jehovah, He will bring me back and let me see Him (i.e., himself: the reference is to God) and His dwelling (i.e., the ark of the covenant as the throne of the divine glory in the tent that had been set up for it). But if He thus say, I have not delight in thee; behold, here am I, let Him do to me as seemeth good to Him." Thus David put his fate in believing confidence into the hand of the Lord, because he felt that it was the Lord who was chastising him for his sons through this rebellion.

Sa2 15:27-28

He also said still further to Zadok, "Thou seer! return into the city in peace." אתּה הרואה, with ה interrog., does not yield any appropriate sense, as ה cannot stand for הלוא here, simply because it does not relate to a thing which the person addressed could not deny. Consequently the word must be pointed thus, הראה (with the article), and rendered as a vocative, as it has been by Jerome and Luther. ראה, seer, is equivalent to prophet. He applies this epithet to Zadok, as the high priest who received divine revelations by means of the Urim. The meaning is, Thou Zadok art equal to a prophet; therefore thy proper place is in Jerusalem (O. v. Gerlach). Zadok was to stand as it were upon the watch there with Abiathar, and the sons of both to observe the events that occurred, and send him word through their sons into the plain of the Jordan. "Behold, I will tarry by the ferries of the desert, till a word comes from you to show me," sc., what has taken place, or how the things shape themselves in Jerusalem. Instead of בּעברות, the earlier translators as well as the Masoretes adopted the reading בּערבות, "in the steppes of the desert." The allusion in this case would be to the steppes of Jericho (Kg2 25:5). But Bttcher has very properly defended the Chethib on the strength of Sa2 17:16, where the Keri has ערבות again, though עברות is the true reading (cf. Sa2 19:19). The "ferries of the desert" are the places where the Jordan could be crossed, the fords of the Jordan (Jos 2:7; Jdg 3:28).

Sa2 15:29

Zadok and Abiathar then returned to the city with the ark of God.

Matthew Henry

On 2 Samuel 15:24-30

Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, Sa2 15:24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.

II. David's dismission of them back into the city, Sa2 15:25, Sa2 15:26. Abiathar was high priest (Kg1 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, Sa2 15:24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Psa 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (Sa2 15:25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly." But he provides for the worst: "If he deny me this favour - if he thus say, I have no delight in thee - I know I deserve the continuance of his displeasure; his holy will be done." See him here patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit himself to God concerning it: "Let him do to me as seemeth good to him. I have nothing to object. All is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power (Job 9:12), or, "He has a right to do what he will," subscribing to his sovereignty (Job 33:13), or, "He will do what he will," subscribing to his unchangeableness (Job 23:13, Job 23:15), but, "Let him to what he will," subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand.

III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (Sa2 15:27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Ecc 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him - their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (Sa2 15:28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.

IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, Sa2 15:30.

1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Psa 95:10) and even broken with their whorish heart, Eze 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam 3:19. His sin was ever before him (Psa 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Psa 38:4.

2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, Ch2 32:26. To prevent suffering with sinners, let us sorrow with them.

Tyndale Study Notes

On 2 Samuel 15:24

15:24 Zadok was one of two priests who served David (8:17). He later anointed Solomon (1 Kgs 1:39) and became the high priest after Abiathar was deposed (1 Kgs 2:26-27).

Tyndale Open Study Notes · CC BY-SA 4.0