שמואל ב, פרק כ״ב, פסוק מ״ב

In the crushing moments of their defeat, David's enemies desperately search for rescue. Yet, their hopes are entirely shattered, even when they direct their pleas to the highest power. The primary approach among commentators is that these enemies are frantically looking around, turning in every direction to find a source of help [רש״י, רד״ק, רלב״ג, מצודת ציון]. Alternatively, their actions go beyond merely looking; they are actively praying, pleading, and crying out for salvation [רש י בשם מנחם, אברבנאל, ביאור שטיינזלץ, צאינה וראינה]. This desperate plea is especially clear when comparing these events to parallel accounts, which highlight the intense nature of their cries and prayers [מנחת שי, אברבנאל].

The progression of their desperation unfolds in different ways. One perspective suggests a direct cause and effect: the enemies first turned to God, and because He did not answer them, they were ultimately left with no earthly savior at all [רש״י]. Another view describes a gradual breakdown of their options. Initially, the enemies seek out human kings for protection. Only after it becomes clear that no earthly rescue is coming do they turn to God in their distress, finding that He too remains silent [מצודת דוד].

God's refusal to reply and offer an answer [מצודת ציון] stems from the core nature of the attackers. One approach points to their deep hypocrisy. Even though they call out to God, they remain wicked; their hearts are not truly with Him, and their cries for divine justice are rooted in malice [רד״ק, אהבת יהונתן]. Another explanation is that their prayers are fundamentally flawed because they are actively fighting against David, God's chosen leader. By attacking the one God selected, they guarantee their own prayers will be rejected [אברבנאל, ביאור שטיינזלץ].

The very fact that these enemies appeal to God raises questions about their identity. Because they know to call upon Him, some commentators conclude that these attackers are actually Israelites who rebelled against David. However, a traditional teaching maintains that these desperate enemies represent the nations of the world [אברבנאל].