2 Samuel 15:20
In fact, you arrived only yesterday; should I make you wander around with us today while I do not know where I am going? Go back and take your brothers with you. May the LORD show you loving devotion and faithfulness."
A Farewell BlessingG. Woo 2 Samuel 15:20
A Struggle for a CrownSpurgeon, Charles Haddon2 Samuel 15:1-37
Absalom: a StudyS. Cox, D. D.2 Samuel 15:1-37
Absalom; Or, the Fast Young ManA. H. Charlton.2 Samuel 15:1-37
Absalom's RebellionMonday, Club Sermons.2 Samuel 15:1-37
Absalom's RebellionJ. Hall, D. D.2 Samuel 15:1-37
Ambition2 Samuel 15:1-37
An Ungrateful SonJ. R. Campbell.2 Samuel 15:1-37
David and AbsalomG. J. Coster.2 Samuel 15:1-37
The Rebellion of AbsalomC. S. Robinson, D. D.2 Samuel 15:1-37
A King's Flight from His CapitalMacaulay's England2 Samuel 15:14-24
David Retires from the Capital to the East of the JordanCentury Bible2 Samuel 15:14-24
David's FlightR. E. Faulkner.2 Samuel 15:14-24
The Devotedness of IttaiB. Dale 2 Samuel 15:19-22

Mercy and truth be with thee. Times of adversity are testing times. They try and make manifest the character both of the sufferer and of his friends. The base and the noble in men, their selfishness and their disinterestedness, their faithlessness and their fidelity, are revealed and heightened. David never appeared in better light (in all but, perhaps, courage) than at the fearful crisis when his son was usurping his throne and ready to take his life, and he himself became for a time an exile from home and metropolis and sanctuary; and while some of his servants made manifest their inherent baseness, the virtues of others shone forth in new lustre. The conversation between David and Ittai illustrates these remarks. It is a contest of nobleness, in which both appear to great advantage. The words of the text were intended by David as a farewell Ittai would not, however, accept them as such, but persisted in accompanying him whithersoever he might go. They contain a prayer suitable for all in addressing their friends in parting, or indeed at any time. "Mercy and truth" are, of course, those of God. "May God exercise towards thee his mercy and truth."

I. "MERCY:" HERE EQUIVALENT TO GRACE, KINDNESS, LOVE. Man is entirely dependent on the kindness of God both as a creature and as a sinner. All in some degree are its objects; but in desiring that it may be with any, we wish that they may enjoy it to the fullest extent, both in body and soul, in time and in eternity. It thus includes all manifestations and exercises of Divine grace.

1. Providential.

2. Pardoning.

3. Sanctifying.

4. Defending and preserving.

5. Comforting and gladdening.

6. Eternally saving.

II. "TRUTH:" EQUIVALENT TO TRUTHFULNESS, FAITHFULNESS. That perfection of the Divine nature which assures us that God will ever act in a manner true to himself as be reveals himself in his Word, and to the promises he has given us. In desiring that the truth of God may be with any, We pray that they may to the fullest extent experience how trustworthy are the revelations he has made of himself, how faithfully his promises are fulfilled, how happy they are who confide in him.

III. THE "MERCY AND TRUTH" OF GOD ARE OFTEN PRESENTED TOGETHER IN THE HOLY WRITINGS, ESPECIALLY IN THE BOOK OF PSALMS. They exhibit the two aspects of the nature of God with which we are chiefly concerned; and, taken comprehensively, include his whole moral character. To desire, therefore, that they may be with any one is to pray that God may be with him in the fulness of his Being, as his God; that he may experience for himself all that he can be to one of his creatures - his kindness in the utmost meaning of his faithful representations; his truth, not in the accomplishment of his threatenings, but in the amplest fulfilment of his gracious promises.

IV. THESE DIVINE PERFECTIONS ARE "WITH US" WHEN THEY ARE EXERCISED FOR OUR GOOD. This often takes place when they are not present to our consciousness. But the highest blessedness is to enjoy their exercise in the full consciousness that it is the "mercy and truth" of God that are blessing our lives. The crowning bliss is to enjoy their uninterrupted exercise towards us, and that forever.

V. FOR TO HAVE GOD'S "MERCY AND TRUTH" WITH US IS TO ENJOY ALL REAL GOOD, AND TO BE SURE OF ITS ENJOYMENT FOREVER. Hence these words express all that the wisest, kindest, and best can address to their friends in parting with them, or on birthdays, new year's days, etc. We cannot be so certain, that we are pronouncing a blessing on them when we wish them health, wealth, long life, abundance of friends, etc.

VI. ONE OF THE BEST EFFECTS OF GOD'S "MERCY AND TRUTH" is to produce their own likeness in those with whom they dwell, making them kind and loving, true and faithful. The possession and cultivation of these qualities are a necessary part of the evidence that we have savingly experienced the Divine grace and faithfulness, and a necessary condition of our continuing to enjoy them (see Proverbs 3:3, 4). - G.W.

And Absalom rose up early in the morning.
Lady Montague, speaking of gentle manners, remarked: "Civility costs nothing, but buys everything." Said Burleigh to Queen Elizabeth: "Win hearts, and you have the brains and the purses of all."

Compare the description of Bolingbroke's behaviour which Shakespeare puts into the mouth of Richard II.: —

"Ourself and Bushy, Bagel here and Green,

Observed his courtship to the common people;

How he did seem to dive into their hearts

With humble and familiar courtesy,

What reverence he did throw away on slaves,

Wooing poor craftsmen with the craft of smiles."

King Richard II., Acts 1, Sc. 4.

(A. F. Kirkpatrick, M. A.)

Abiathar, Absalom, Ahimaaz, Ahithophel, Aram, Arkite, Cherethites, David, Gittites, Hushai, Israelites, Ittai, Jonathan, Kerethites, Levites, Pelethites, Zadok
Aram, Gath, Geshur, Giloh, Hebron, Jerusalem, Kidron, Mount of Olives
Brethren, Brothers, Camest, Countrymen, Faith, Faithfulness, Kindness, Lord's, Love, Mercy, Move, Return, Seeing, Steadfast, To-day, Truth, Turn, Wander, Whereas, Whither, Yesterday
1. Absalom, by fair speeches and courtesies, steals the hearts of Israel.
7. By pretense of a vow, he obtains leave to go to Hebron
10. He makes there a great conspiracy
13. David upon the news flees from Jerusalem
19. Ittai will leave him
24. Zadok and Abiathar are sent back with the ark
30. David and his company go up mount Olivet weeping,
31. He curses Ahithophel's counsel
32. Hushai is sent back with instructions

Dictionary of Bible Themes
2 Samuel 15:19-21

     5691   friends, good

A Loyal Vow
'And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint.'--2 SAMUEL xv. 15. We stand here at the darkest hour of King David's life. Bowed down by the consciousness of his past sin, and recognising in the rebellion of his favourite son the divine chastisement, his early courage and buoyant daring seem to have ebbed from him wholly. He is forsaken by the mass of his subjects, he is preparing to abandon Jerusalem, and to flee as an
Alexander Maclaren—Expositions of Holy Scripture

Ittai of Gath
'And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.'--2 SAMUEL xv. 21. It was the darkest hour in David's life. No more pathetic page is found in the Old Testament than that which tells the story of his flight before Absalom. He is crushed by the consciousness that his punishment is deserved--the bitter fruit of the sin that filled all his later life
Alexander Maclaren—Expositions of Holy Scripture

Pardoned Sin Punished
'And It came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. 2. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. 3. And Absalom said unto him. See, thy matters are good and right; but there is no man deputed of the king to
Alexander Maclaren—Expositions of Holy Scripture

Loyal to the Core
On the other hand, look at Ittai, perfectly free to go, but in order to end the controversy once for all, and to make David know that he does not mean to leave him, he takes a solemn oath before Jehovah his God, and he doubles it by swearing by the life of David that he will never leave him; in life, in death, he will be with him. He has cast in his lot with him for better and for worse, and he means to be faithful to the end. Old Master Trapp says, "All faithful friends went on a pilgrimage years
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Following Christ
"And Ittai answered the king, and said, as the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be."--2 Samuel 15:21. SOME men have a very remarkable power of creating and sustaining friendship in others. David was a man brimming over with affection--a man, notwithstanding all his rough soldier-life, of an exceedingly tender heart--a man, I was about to say--the word was on my tongue--a man of vast
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Will of God
"Here am I, let Him do to me as seemeth good unto Him."--2 Sam. xv. 26. G. Ter Steegen. tr., Emma Frances Bevan, 1899 Thou sweet beloved Will of God, My anchor ground, my fortress hill, The Spirit's silent fair abode, In Thee I hide me and am still. O Will, that willest good alone, Lead Thou the way, Thou guidest best; A silent child, I follow on, And trusting, lean upon Thy Breast. God's Will doth make the bitter sweet, And all is well when it is done; Unless His Will doth hallow it, The glory
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

A Light to Lighten the Gentiles
P. G. 2 Sam. xv. 19-22; John xii. 26 "Wherefore goest thou with me?" Said the king disowned-- Said the king despised, rejected, Disenthroned. "Go, return unto thy place, To thy king of yore-- Here a pilgrim and a stranger, Nothing more. "Not for thee the cities fair, Hills of corn and wine-- All was portioned ere thou camest, Nought is thine. "Wandering forth where'er I may, Exiled from mine own, Shame, rejection I can grant thee; That alone. "Turn and take thy brethren back, With thy people
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Daily Walk with Others (iii. ).
Thrice happy they who at Thy side, Thou Child of Nazareth, Have learnt to give their struggling pride Into Thy hands to death: If thus indeed we lay us low, Thou wilt exalt us o'er the foe; And let the exaltation be That we are lost in Thee. Let me say a little on a subject which, like the last, is one of some delicacy and difficulty, though its problems are of a very different kind. It is, the relation between the Curate and his Incumbent; or more particularly, the Curate's position and conduct
Handley C. G. Moule—To My Younger Brethren

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular,
John Newton—Messiah Vol. 2

Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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