Behold, Zadok also came, and all the Levites with him, bearing the ark of the covenant of God; and they set down God’s ark; and Abiathar went up, until all the people finished passing out of the city. The king said to Zadok, “Carry God’s ark back into the city. If I find favor in Yahweh’s eyes, he will bring me again, and show me both it, and his habitation; but if he says, ‘I have no delight in you;’ behold, here I am. Let him do to me as seems good to him.” The king said also to Zadok the priest, “Aren’t you a seer? Return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar. Behold, I will stay at the fords of the wilderness, until word comes from you to inform me.” Zadok therefore and Abiathar carried God’s ark to Jerusalem again; and they stayed there. David went up by the ascent of the Mount of Olives, and wept as he went up; and he had his head covered, and went barefoot. All the people who were with him each covered his head, and they went up, weeping as they went up.
Someone told David, saying, “Ahithophel is among the conspirators with Absalom.” David said, “Yahweh, please turn the counsel of Ahithophel into foolishness.”
When David had come to the top, where God was worshiped, behold, Hushai the Archite came to meet him with his tunic torn, and earth on his head. David said to him, “If you pass on with me, then you will be a burden to me; but if you return to the city, and tell Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so I will now be your servant; then will you defeat for me the counsel of Ahithophel.’ Don’t you have Zadok and Abiathar the priests there with you? Therefore whatever you hear out of the king’s house, tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son. Send to me everything that you shall hear by them.”
Geneva Bible translators 1599 · Public Domain On vv24, 25, 26, 30, 31, 34 To stand by the Ark.
To stand by the Ark.
Which was the charge, of the Kohathites, Num. 4:4.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–36 2Sa 15:24 And lo Zadok also, and all the…
2Sa 15:24 And lo Zadok also, and all the Levites [were] with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
Ver. 24. And Abiathar went up,] viz., Into some high place to see what store came, and when they left coming out of the city. In a time of common calamity, every man must do his devoir. Hμεις παντες κινδυνευομεν, και ου παιζεις; Are we perishing, and dost thou trifle? said one to another, that in a great tempest at sea asked many frivolous questions. {a}
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{a} Aul. Gell.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv24, 25, 26, 27, 30, 31, 32, 33, 34, 36 Bearing the ark of the covenant of God; as…
Bearing the ark of the covenant of God; as a pledge of God’s presence and assistance, and that David might inquire at it upon occasion.
They set down the ark of God; either in expectation of drawing forth more people to David’s party, if not from their loyalty to their lawful king, yet from their piety and reverence to the ark; or that all the people might pass along, and the ark might come in the rear of them for their safeguard and encouragement.
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Abiathar went up; either,
1. From the ark, which now was in the low ground, being near the brook Cedron, to the top of the Mount of Olives, whence he had the prospect of the city and temple, as appears from Mar 13:3, where he could discern when the people ceased to come out of the city after David; which when they did, he gave notice to David that he should wait no longer, but march away and carry the ark with him. Or,
2. From the ark to the city, which was in a higher ground, that so he being high priest, might use his authority and interest with the people to persuade them to do their duty, in going forth to defend and help their king against his rebellious son; and there he staid until all those whom he could persuade were gone forth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv24, 31 Here we have, I. The fidelity of the priests…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv24–36 And, lo, Zadok also,.... The priest, as he is…
And, lo, Zadok also,.... The priest, as he is called, Sa2 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:
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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, Num 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, Sa2 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24, 25, 26, 27, 30, 34, 36 Went up - From the ark to the city,…
Went up - From the ark to the city, which was on higher ground, that so he being high-priest, might use his authority with the people, to persuade them to do their duty; and there he staid until all those whom he could persuade were gone forth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24, 25, 27, 30, 31, 32, 33 Verse 24. Bearing the ark] The priests knew that…
Verse 24. Bearing the ark] The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv24, 25, 27, 30, 31, 32, 33, 34, 36 2Sa 15:24. Zadok also, and all the Levites were…
2Sa 15:24. Zadok also, and all the Levites were with him — They knew David’s great regard for them and their office, notwithstanding his failings; and the arts which Absalom had used to gain the people’s affections had made no impression upon them. They saw that he had little religion in him, and therefore they steadily adhered to David. Bearing the ark of the covenant of God — As a pledge of God’s presence and assistance. And they set down the ark of God — Either in expectation of drawing forth more people to David’s party, if not from their loyalty to their lawful king, yet from their piety and reverence to the ark; or, that all the people might pass along, and the ark might come in the rear of them, for their safeguard and encouragement. Abiathar went up — From the ark to the city, which was on higher ground; that so he, being high-priest, might use his authority with the people, to persuade them to do their duty; and there he stayed until all those whom he could persuade were gone forth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv24, 27, 30, 32 Abiathar went up - i. e., continued to ascend…
Abiathar went up - i. e., continued to ascend the Mount of Olives. Abiathar was high priest 1Ki 2:35. Perhaps Zadok is addressed by David 2Sa 15:25 as the chief of those who were actually bearing the ark.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv24, 25, 27, 30, 31, 32, 33, 34 Went up to the ark, or along with the…
Went up to the ark, or along with the rest. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24, 30, 31, 32 Zadok also, and all the Levites . . .,…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv24, 27, 28, 30, 31, 32, 33, 34 24. Zadok — See 2Sa_8:17, and note on 2Sa_6:17.
24. Zadok — See 2Sa_8:17, and note on 2Sa_6:17.
Bearing the ark — They felt it would not do to let this holy shrine fall into the hands of the conspirators.
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Abiathar went up — Went up the ascent of Mount Olivet, leading a vast concourse of the people, until, from its side or summit, he saw the end of the procession outside the city. Here we see that Zadok and Abiathar, though at the head of different establishments, were sometimes together, and acted conjointly in the priesthood. On this occasion it seems that Zadok accompanied the ark, and remained by it while it rested in the Kidron valley, while Abiathar marched on at the head of the procession of people.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24, 25, 26, 27, 28, 30, 32, 33, 34 24–29. The Ark sent back to Jerusalem
24–29. The Ark sent back to Jerusalem
24. and Abiathar went up] The Ark halted, to allow the people who were still coming out of the city time to overtake the procession. Meanwhile Abiathar went on up the Mount of Olives, for some purpose which is not stated, possibly to watch the stream of people coming out of the city. He then returned to carry the Ark back. It seems best to suppose that the narrative goes back here, and that the Ark was not taken across the Kidron. Certainly it does not seem to have been carried up the Mount of Olives.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24, 26, 27, 28, 31, 32, 34 (24) Zadok also.—Zadok appears here as in charge of…
(24) Zadok also.—Zadok appears here as in charge of the ark, and David (2Sa_15:27) addresses him exclusively, while Abiathar is merely mentioned. This gives no indication of the relations existing between the two, but merely shows how matters went on this day of hurry and confusion. The language is obscure, but probably means that Zadok and the Levites brought the ark out of the city, and set it down while the multitude were assembling; meantime Abiathar led the multitude forward up the Mount of Olives until they had all come out of the city.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv24, 25, 26, 27, 28, 30, 31, 32, 33, 34 And Abiathar went up. This rendering, though confirmed by…
And Abiathar went up. This rendering, though confirmed by the versions, is very unintelligible. Whither did Abiathar go up? And moreover it is said that he continued going up until all David"s followers had passed out of the city. Another possible rendering is, "And Abiathar offered (sacrifices) until all the people had done passing out of the city." Passages quoted in proof that the verb may be so rendered without the addition of the word "sacrifice" are 1Sa_2:28 and 2Sa_24:22; but in both these places the context makes the sense plain. Such a sacrifice would, of course, sanctify both king and people in their flight; but as none of the versions support this method of translating the text, it seems unsafe to adopt it, and the passage must remain obscure. On the one hand, it is unlikely that there would be time to offer sacrifices at so hasty a flight; but on the other hand, the removal of the ark was a solemn thing, which probably required some such religious ceremonial, and Cahen and other Jewish authorities translate, "Abiathar offered burnt offerings."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25, 31, 32 And the king said unto Zadok, Carry back the…
2Sa_15:25-26
And the king said unto Zadok, Carry back the ark of God unto the city.
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Davids dependence
Taking Davids conduct as an example to ourselves, we have brought before us the following truths:--
I.
true Godliness engages the souls supreme attention, even in time of trial.
1. It draws the thoughts away from self. Dwelling on sorrow increases its bitterness. It grows with observation. We concentrate our mind upon a thing until it becomes far larger than it really is.
2. It fills the void in the heart with consolation. Of all subjects religion is the most powerful thing in the world to occupy the attention, and in its presence every temporal affair sinks into the meanest insignificance.
II.--true Godliness places Gods honour ever before selfish ease. When David left the city in flight, Zadok, the High Priest, brought the ark of God to follow the King.
1. David rejected mere outward symbols and signs. The symbolism of the temple had its proper place and use. It was to accomplish a great, and mighty, and mysterious purpose. But if religion has its public representation and form, it has also its private and individual functions as well.
2. God could help him just as welt without the help of priest, or tabernacle, or service as He could with. Time and place are nothing to God. The tears of the prisoner are as precious to him as the orison of a pope. David was very well content to leave himself in the hands of God without any extraneous help.
III. True religion identifies mans interests with gods purposes. We learn practically that the part for us to perform is,
(1) Passive trust and resignation to the divine will, and
(2) Constant faith in Gods dealing. David did not for one moment doubt. His trust was unshaken amid all his trouble. If I find favour in His eyes, He will bring me again, but if not, let Him do to me as seemeth good unto Him. I am content to leave it in His hands. (David Howell, D. D.)
David and the ark
I. His spiritual mindedness. He looked beyond the outward symbols to Him who had appointed the use of those symbols as a means of good. Carry back, he says, the ark of God into the city. He felt that it alone could do nothing for him in his banishment. Here was spirituality of mind, brought, it may be, into livelier exercise by trial, but evidently forming a part of Davids character. And it would be well for us to inquire, How far are we of the same mind with the sweet psalmist of Israel?
II. The simplicity of Davids faith. If I shall find favour in the eyes of the Lord, He will bring me again and show me both it and His habitation. Here was an unwavering confidence in the power of God to bring good out of evil; and a conviction that if the Lord saw fit He would do so. And here we may mark the peculiar and proper office of faith. It leads to effort; it encourages in duty while it prevents a departure from the way of Gods commandments. We beseech you to cultivate more of this spirit, which appeared so conspicuously in the man after Gods own heart; view every turn in your history as appointed by the Lord, and seek to have continually a lively apprehension of His overruling providence.
III. Davids humble resignation to the divine will. That Christian is much to be envied, who, happen what may, can exclaim with sincerity of heart, It is the Lord, let Him do what seemeth Him good; I desire to acquiesce in the Divine appointments, because I know in whom I have believed; I know, that though deep are the water-floods that roll over me, the wisdom of God is deeper than them all. Let us keep in mind, that the sources from whence we look for comfort may become the fruitful springs of bitter anguish. Let us not forget that the most secure of all our earthly comforts are in reality insecure. (S. Bridge, M. A.)
Acquiescence in the will of God.
I. His estimation of divine means and ordinances. The ark and the tabernacle were much mere to him than his throne and his palace. And therefore he only mentions these. Carry back, says he, the ark of God--if I shall find favour in the eyes of the Lord, he will bring me again--he will bring me again, ands show me both it and his habitation--the ark and the tabernacle. Not that he undervalued the privilege of a safe return. Religion is not founded on the destruction of humanity. We are not required to contemn the good things of nature and providence.
II. His faith in divine providence. David views his defeat or his success, his exile or his return, as suspended entirely on the will of God. He does not balance probabilities. Not that he acted the part of an enthusiast, and despised the use of means. This appears obviously from the measures he devised, especially his employing the counsel of Hushai. David knew it was easy for him to take wisdom from the wise, and courage from the brave; and to confound all his devices. He knelt also that it was equally easy for God to turn again his captivity.
III. He professes a full acquiescence in the disposal of the Almighty. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good to him. Here are no imprecations of vengeance against seditious subjects, and a rebellious son; no bitter complaints of instruments; no charging God foolishly; no teaching God knowledge. He falls down at his feet wishing to be raised up, but willing to remain. He mourns, but he does not murmur. What helped to produce this disposition in David? There were two things in himself.
(1) The one was--a sense of his own unworthiness. A consciousness of our desert is necessary to our submission under the afflictive dispensations of Providence.
(2) The other was--his ignorance. For while the former convinced him that he had no right to choose, this persuaded him that he had no ability.
There were also two things in God which aided this acquiescence.
(1) First, his sovereignty. Has he not a right to do what he wilt with his own?
(2) Secondly, his goodness. The authority of God awes us, But it is something else that produces the cheerfulness of submission. It is the principle which actuates him--which is love; it is the end he has in view--which is our profit: It is a belief that, however things may be determined, with regard to our feelings--they shall all work together for our good. Let us be followers of David in this holy resignation of ourselves to the pleasure of God.
1. It will be very advantageous to yourselves. Now this acquiescence in the will of God is the preparation of the Gospel of peace, with which you are to be shod: Thus prepared, you may travel on through the wilderness. To vary and enlarge the metaphor--impatience turns the rod into a scorpion. While the yoke presses the neck, patience lines it with down; and enables the man to say, It is good for me to bear it.
2. Nothing can be more honourable to religion. To surrender ourselves to the Divine disposal is the purest act of obedience: to subdue our unruly passions is the greatest instance of heroism. It ennobles the possessor. It renders him a striking character. (W. Jay.)
When Gods will is ours
That is the perfection of a mans nature when his will fits on to Gods like one of Euclids triangles super-imposed upon another, and line for line coincides. When his will allows a free passage to the will of God, without resistance, as light travels through transparent glass; when his will responds to the touch of Gods finger upon the keys, like the telegraphic needle to the operators hand; then man has attained all that God and religion can do for him, all that his nature is capable of. (A. Maclaren, D. D.)
The trial-bearing force of spiritual religion
In this chapter David and Absalom appear as the embodiments and representatives of two opposite principles of action:-love of power, and love of God. In Absalom you have the one, and in David the rather. The love of power is an element in our spiritual constitution, implanted for benevolent purposes; and when properly directed, like all other native principles, subserves the most important ends. Like fire or water, as a servant it is a great blessing, but as a master, a great curse. When it grows into a passion, ascends the throne, and grasps the sceptre, it puts down conscience, and turns the man into a ruthless tyrant; ever ready to violate all the laws and trample on all the rights of his species. It has gained this power now in the breast of Absalom; and four evils of character are here developed as the consequence:--
1. Filial rebellion. Inspired by this ambitious impulse, Absalom now east off the authority of David, not only as his sovereign, but as his parent.
2. Mean-spiritedness. In order to gain his ends see what mean manoeuvres he adopts; he rises early in the morning, he goes beside the way of the gate, where men resorted to have their social disputes settled by the judgment of the king; and here he clandestinely endeavours to undermine his fathers authority with the people, and to insinuate himself into their affections. Oh! the weakness of the people to be thus cajoled. Yet it has ever been so. Let a prince shake the people by the hand, as Absalom did, and they will forget their own self-respect, their grievances, and even his tyrannies, and follow him. The people must have a higher moral education before they can obtain a better govermnent.
3. Religious hypocrisy. Under the pretence of paying a vow which he had promised to render unto the Lord in Hebron. I pray thee, let me go and pay my vow, &c. (2Sa_15:7-9.) Wicked men have often sought and won their wicked ends in the holy name of religion.
4. Underhanded cunning. And Absalom sent spies throughout all tribes of Israel, &c. (2Sa_15:10-12.) In striking and glorious contrast with this, we have the principle of love of God, or spiritual religion, developed in the character of David, before us.
I. Spiritual religion engages the supreme attention of the soul under trial. Two facts will illustrate this.
1. That whatever subject has the most power to draw away the mind from itself, will always be effective in supporting it under trials. The depressing influence of a trial depends greatly upon the amount of attention which the man gives to it.
2. Of all subjects, religion has the most power to draw sway the mind from itself. David felt more interest in the ark now than he felt in the loss of his throne, the wreck of his kingdom, the peril of his life. And so the good man ever feels in his religion.
II. That spiritual religion recognizes Gods superintendence under trial.
1. He regarded it as personal. If I shall find favour.
2. He regarded it as being sovereign. If I shall find favour in the eyes of the Lord, He will bring me again.
3. He regarded it as being adequate. If it is agreeable to His rains, He will bring me again. He has the power to do so. All that is required is His will.
III. That spiritual religion identifies mans will with Gods, under trial. But if He thus say, I have no delight in thee; behold, here am I, let Him do to me as seemeth Him good. A thorough surrender of oar being and will to God is the first duty of all intelligences, and the necessary condition of all true progress in power and blessedness. (Homilist.)
Meek submission to Divine chastisement
Before corn can be ripened it needeth all kinds of weather. The husbandman is glad of showers as well as sunshine; rainy weather is troublesome, but sometimes the season requireth it. Even so the various conditions of mans life are needful to ripen him for the life to come. Sorrows and joys, depressions and exhilarations, have all their part to play in the completion of the Christian character. Were one grief of a believers career omitted it may be he would never be prepared for heaven: the slightest change might mar the ultimate result. It is our wisdom to believe in the infallible prudence which arranges all the details of a believing life. (C. H. Spurgeon.)
Faith in troublous times
Not when the sun shines, but when the tempest blows and the wind howls about his ears, a man gathers his cloak round him, and cleaves fast to his supporter. The midnight sea lies all black; but when it is cut into by the oar, or divided and churned by the paddle, it flashes up into phosphorescence. And so it is from the tumults and agitations of mans spirit that there is struck out the light of mans faith. There is the bit of flint and the steel that comes hammering against it; and it is the contact of these two that brings out the spark. (A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 27, 30, 32, 35 I find favor in the eyes of Yahweh
I find favor in the eyes of Yahweh
Here the "eyes of Yahweh" refer to Yahweh's thoughts and opinion. If you "find favor" with someone it means that they are pleased with you. AT: "Yahweh is pleased with me" (See: Metonymy and Idiom)
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where he lives
"where his presence is." The ark of the covenant symbolizes Yahweh's presence. This refers to the place where the ark is. AT: "where it is kept" (See: Metonymy)
translationWords
Zadok
Levi
ark of the covenant
God
Abiathar
favor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv24, 25, 27, 31, 32, 34 15:24 Zadok was one of two priests who served…
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 — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.