1. Leaving the palace, on receiving news from Hebron (after the harvest and vintage, 2 Samuel 16:1; 2 Samuel 17:28; Psalm 4:7).

2. At "the Far House" (Beth-hammerhak), on the outskirts of the city (ver. 17); and at "the olive tree in (on the road to) the wilderness of Judah" (LXX.); the procession formed; Ittai the Gittite.

3. Passing over the Kidron; the signal of flight; loud and general wailing (ver. 23).

4. Commencement of the ascent of Mount Olivet; Zadok and Abiathar (vers. 24-29).

5. Ascending the mountain amidst loud wailing (ver. 30); tidings concerning Ahithophel (ver. 31).

6. At the top (about noonday), "where God was worshipped" (ver. 32); Hushai the Archite (vers. 32-37).

7. Descending, on the other side; Ziba, with refreshments (ch. 16:1-4).

8. At Bahurim; Shimei (ch. 16:5-13).

9. Coming "weary" (or, to "Ayephim") (2 Samuel 16:14); to the fords (Authorized Version, "plains") of the wilderness, or passages of the wilderness leading to the Jordan; and resting there for the night.

10. Crossing the river (after midnight), on the arrival of Ahimaaz and Jonathan with news from Jerusalem (2 Samuel 17:21, 22); and marching onward "by the morning light" toward Mahanaim (2 Samuel 17:24, 27-29). "There is no single day in the Jewish history of which so elaborate an account remains as of this memorable flight" (Stanley). It was probably the morning after Absalom's revolt when news came from Hebron. Of all the "evil tidings" that David ever received (2 Samuel 13:21, 30), none were more unexpected or alarming. He must determine at once whether to face the gathering storm or flee before it. With something of his former decision he chose the latter course; his servants (state officers, attendants, soldiers) declared themselves ready to do his bidding; and "he went forth and all his household" (wives, sons, daughters), "all the people" ("servants," LXX.) "after him," etc. At first, no doubt, struck with consternation, he yet speedily regained his composure (Psalm 112:12); and came to his decision not from abject fear, or personal cowardice (2 Samuel 18:2), but (as others should do in similar critical and perilous positions) from motives of -

I. PIETY; or humble submission to the chastisement of God. Lest he "bring evil upon us;" or "drive over us the evil" or calamity which now threatens, and in which David sees the fulfilment of predicted judgment (2 Samuel 12:10, 11).

1. He discerns therein the operation of Divine justice on account of his sin (2 Samuel 16:11). Trouble and danger bring sin to remembrance; and those who remember their sin are quick to perceive the chastening hand of God where others see only the wrathful hand of man. In the view of faith, wicked men are instruments employed by the supreme and righteous Judge. Resentment toward them is thereby moderated, the sense of sin deepened, and suffering borne in a different manner. "Wherefore doth a living man complain?" etc. (Lamentations 3:39; Micah 7:9).

2. He is persuaded of the folly of resistance to the Divine power. Such resistance can be of no avail against the Almighty; it ought not to be attempted; and it can only result in defeat and ruin (as in the case of Saul). If he should remain and defend the city, David had no inward assurance, as in former conflicts, that God would be with him. He rather felt that in resisting Absalom at this moment he would be resisting God. He did not even deem it needful to consult the oracle (ver. 24).

3. He acquiesces without murmuring in the Divine will (ver. 26), "accepts the punishment of his iniquity" (Leviticus 26:41), and patiently endures the wrath of man, knowing that it is subject to Divine control. When a hurricane sweeps over the land, the things that cannot bend are broken; but those that bow beneath it are preserved, and rise up again when it has passed by. "Humble yourselves," etc. (James 4:10).

4. He hopes for deliverance in the Divine mercy (ver. 25; 2 Samuel 16:12). "But as for me, I trust in thee" (Psalm 55:23). Herein lay the secret of David's passivity, tranquillity, and forbearance during his flight.

II. POLICY; or prudent counsel against the assaults of the wicked. Piety without policy is too simple to be safe.

1. He does not presume upon the protection of God, without, on his part, exercising proper caution and energy. A good man's submission to Divine chastisement does not require that he should always remain in the way of danger or voluntarily invite human hostility and cruelty. "When they persecute you in this city, flee ye into another" (Matthew 10:23).

2. He does not undertake an enterprise rashly, or without adequate means of success. David probably deemed the number of his "servants" present with him in Jerusalem insufficient for the defence of the city. If, indeed, he had the assurance of Divine help, he might have thought otherwise (ch. 5:19). "His departure was an admirable means of testing the real strength of both parties" (Ewald).

3. He does not place an undue confidence in man. "David was perhaps afraid that Jerusalem might fall into Absalom's power through treachery" (Keil). "Beware of men" (Matthew 10:17; John 2:24; Psalm 118:8, 9).

4. He makes use of the means which are most likely to ensure safety and success. "A prudent man foreseeth the evil, and hideth himself" (Proverbs 22:3). If there must be conflict, delay appeared to him desirable; it would afford time for his faithful adherents to assemble; and, in the open field, the tried valour and discipline of his veterans would give them an advantage. Pious men are not unfrequently deficient in prudence (Luke 16:8); since, however, they are sometimes beset by ravening wolves, it is necessary that they should be "wise as serpents" (Matthew 10:16), taking care nevertheless to avoid guile, and to be "harmless as doves." "When he was reviled," etc. (1 Peter 2:23).

III. PITY; or generous concern for the preservation of the imperilled. Foreseeing the misery and bloodshed likely to ensue from awaiting the attack of Absalom, he sought by flight not merely to save his own life, but chiefly:

1. To secure the safety of his helpless household, and aid the escape of his faithful followers (vers. 19, 20).

2. To spare the city the horrors of a siege. "He preferred the safety of the people to his own; and was thus also a figure of him who said, in the garden of Gethsemane, 'If ye seek me, let these go their way '" (Wordsworth).

3. To save the life of his rebellious son (2 Samuel 18:12); for which he would have given his own (2 Samuel 18:33).

4. To prevent the miseries of civil war (2 Samuel 2:26; 2 Samuel 3:1), and promote the welfare of the divided and misguided people. If collision could be now avoided, it might perchance be altogether averted (ver. 25), or at least occur with less injurious consequences. He was willing to sacrifice himself for the good of the "sheep" (2 Samuel 5:2; 2 Samuel 24:17). "Let thy blessing be upon thy people" (Psalm 3:8). His piety was honoured, his policy justified, his pity succeeded by renewed attachment (2 Samuel 19:14), and, in all, the overruling providence of God was displayed. He left Jerusalem in humiliation and grief; he returned (three months afterwards) in triumph (2 Samuel 19:39, 40). Having practically resigned his sceptre to God, from whom he received it, God gave it back into his hands. "As David falls away from Jehovah to be more firmly bound to him, so Israel turns away from David to be (as the close of the history shows) more devoutly attached to him. The prelude to this first clearing up of the relations between king and people is given in the conduct of the faithful band who stand firmly by David in the general defection" (Baumgarten). - D.

1. Notice the different classes of people who went out with the king, displaying different aspects of loyalty.(1) The servants of the household (v. 15). Unqualified obedience, whatsoever (John 2:5: 15:14).(2) The sympathising people.(3) The bodyguard. Cherethites and Pelethites (1 Kings 1:38-44). (Foreigners, Ezekiel 25:16; 1 Samuel 30:14; Ephesians 2:19.)(4) Ittai and his Gittites — mercenaries become volunteers. Story of Ittai. From Gath, a Philistine city, probably (v. 19), an exile from his own country, who had taken refuge with David.The special lessons he teaches. True service must be voluntary. (Psalm 40:8; Deuteronomy 28:47.) "Whose service is perfect freedom." It becomes so in proportion as we know and love the one served. (2 Corinthians 5:14; Song of Solomon 1:4.) Duty a lower motive-power than love. (Duty would have constrained Ittai to fight well, but not to endure exile.) All soul-satisfying religion centres round a person, not a system, or a doctrine. "Believe on the Lord Jesus Christ," not only in His work for you. A man the real object of love and trust. The God-man — Emmanuel.

(R. E. Faulkner.)