Text -- 2 Samuel 19:1-43 (NET)

19:1 Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, “My son, Absalom! Absalom, my son, my son!” 19:5 So Joab visited the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. 19:6 You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now that if Absalom were alive and all of us were dead today, it would be all right with you. 19:7 So get up now and go out and give some encouragement to your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”

David Goes Back to Jerusalem

19:8 So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they all came before him. But the Israelite soldiers had all fled to their own homes. 19:9 All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom. 19:10 But Absalom, whom we anointed as our king, has died in battle. So now why do you hesitate to bring the king back?” 19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, when everything Israel is saying has come to the king’s attention. 19:12 You are my brothers– my very own flesh and blood! Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? God will punish me severely, if from this time on you are not the commander of my army in place of Joab!’” 19:14 He won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.” 19:15 So the king returned and came to the Jordan River. Now the people of Judah had come to Gilgal to meet the king and to help him cross the Jordan. 19:16 Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David. 19:17 There were a thousand men from Benjamin with him, along with Ziba the servant of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed the Jordan within sight of the king. 19:18 They crossed at the ford in order to help the king’s household cross and to do whatever he thought appropriate. Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king. 19:19 He said to the king, “Don’t think badly of me, my lord, and don’t recall the sin of your servant on the day when you, my lord the king, left Jerusalem! Please don’t call it to mind! 19:20 For I, your servant, know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.” 19:21 Abishai son of Zeruiah replied, “For this should not Shimei be put to death? After all, he cursed the Lord’s anointed!” 19:22 But David said, “What do we have in common, you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?” 19:23 The king said to Shimei, “You won’t die.” The king vowed an oath concerning this. 19:24 Now Mephibosheth, Saul’s grandson, came down to meet the king. From the day the king had left until the day he safely returned, Mephibosheth had not cared for his feet nor trimmed his mustache nor washed his clothes. 19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 19:26 He replied, “My lord the king, my servant deceived me! I said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I am lame. 19:27 But my servant has slandered me to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you. 19:28 After all, there was no one in the entire house of my grandfather who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! What further claim do I have to ask the king for anything?” 19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.” 19:30 Mephibosheth said to the king, “Let him have the whole thing! My lord the king has returned safely to his house!” 19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 19:32 But Barzillai was very old– eighty years old, in fact– and he had taken care of the king when he stayed in Mahanaim, for he was a very rich man. 19:33 So the king said to Barzillai, “Cross over with me, and I will take care of you while you are with me in Jerusalem.” 19:34 Barzillai replied to the king, “How many days do I have left to my life, that I should go up with the king to Jerusalem? 19:35 I am presently eighty years old. Am I able to discern good and bad? Can I taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I continue to be a burden to my lord the king? 19:36 I will cross the Jordan with the king and go a short distance. Why should the king reward me in this way? 19:37 Let me return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.” 19:38 The king replied, “Kimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.” 19:39 So all the people crossed the Jordan, as did the king. After the king had kissed him and blessed him, Barzillai returned to his home. 19:40 When the king crossed over to Gilgal, Kimham crossed over with him. Now all the soldiers of Judah along with half of the soldiers of Israel had helped the king cross over. 19:41 Then all the men of Israel began coming to the king. They asked the king, “Why did our brothers, the men of Judah, sneak the king away and help the king and his household cross the Jordan– and not only him but all of David’s men as well?” 19:42 All the men of Judah replied to the men of Israel, “Because the king is our close relative! Why are you so upset about this? Have we eaten at the king’s expense? Or have we misappropriated anything for our own use?” 19:43 The men of Israel replied to the men of Judah, “We have ten shares in the king, and we have a greater claim on David than you do! Why do you want to curse us? Weren’t we the first to suggest bringing back our king?” But the comments of the men of Judah were more severe than those of the men of Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 19:3

Not openly and triumphantly, as conquerors use to do; but secretly, as if they were afraid and ashamed, lest David should see them, and look upon them with an evil eye, as those that had an hand in killing of his beloved son.

Wesley: 2Sa 19:5

By disappointing their just hopes of praises and rewards, and by requiting them with contempt and tacit rebukes.

Wesley: 2Sa 19:6

This is not be understood as exactly true; but David's carriage gave too much colour to such a suggestion; and such sharpness of speech was in a manner necessary to awaken the king out of his lethargy, and to preserve him from the impendent mischiefs.

Wesley: 2Sa 19:9

Quarrelling one with another as the authors or abettors of this shameful rebellion, and discoursing privately and publickly of David's high merits, which God, being now reconciled to David, brings afresh to their memories.

Wesley: 2Sa 19:10

The people of Israel speak thus to the elders of Israel, as appears by comparing this verse with the next. Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and re - establish him.

Wesley: 2Sa 19:11

Who being the abettors of Absalom's rebellion, despaired of pardon, and therefore were backward to promote the king's restoration.

Wesley: 2Sa 19:11

Even to Mahanaim, where now the king's house and family is.

Wesley: 2Sa 19:13

Who, besides his other crimes, had lately exasperated the king by his murder of Absalom, contrary to David's express command. And therefore the king having now the opportunity of another person who had a greater interest than Joab, gladly complies with it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which Joab had hitherto held him.

Wesley: 2Sa 19:14

David by this prudent and kind message and his free offer of pardon.

Wesley: 2Sa 19:17

Whom he brought, partly to shew his interest in the people, and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect.

Wesley: 2Sa 19:17

Who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten David's spirit towards him, by forwardness in meeting him.

Wesley: 2Sa 19:20

The house of Joseph is here put for all the tribes, except Judah, which are fitly distinguished from Judah, because the rights of the first-born were divided between Judah and Joseph, 1Ch 5:2. And though Benjamin, after the division of the kingdoms was fitly joined with Judah, because then they adhered to that tribe; yet before that time it was joined with Joseph, because they marched under the standard of the house of Joseph, or of Ephraim, Num 10:22-24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psa 80:2.

Wesley: 2Sa 19:22

That is, that you put me upon things unfit for me to do, and contrary to my interest; for it was David's interest at this time to appease the people, and reconcile them to him, and not to give them any new distaste by acts of severity: for this would make others jealous, that he would watch an opportunity to be revenged on them.

Wesley: 2Sa 19:22

Is not my kingdom, which was in a manner wholly lost, just now restored and assured to me? And when God hath been so merciful to me in forgiving my sin, shall I shew myself revengeful to Shemei? Shall I sully the publick joy and glory of this day, with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returning to me?

Wesley: 2Sa 19:24

That is, the grandson, 2Sa 6:3, 2Sa 6:6.

Wesley: 2Sa 19:24

By washing his feet, which was usual in those hot climates, and very refreshing; and therefore now neglected, as becoming a mourner.

Wesley: 2Sa 19:24

But suffered it to grow very long, and disorderly, as was usual with persons in a forlorn, or mournful state.

Wesley: 2Sa 19:24

His linen cloathes. This and the former were signs, that he was a true and obstinate mourner, and evidences of the falsehood of Ziba's relation concerning him, 2Sa 16:3.

Wesley: 2Sa 19:25

Probably he had continued near Jerusalem, because he could not go to meet him, as others did.

Wesley: 2Sa 19:26

By carrying away the ass which I bid him saddle for me.

Wesley: 2Sa 19:27

To distinguish between true reports and calumnies; See note on "2Sa 14:20".

Wesley: 2Sa 19:28

Before thy tribunal: we were all at thy mercy: not my estate only but my life also was in thy power, if thou hadst dealt with rigour, and as earthly kings use to do with their predecessor's and enemies children.

Wesley: 2Sa 19:28

For the vindication of mine honour, and the restitution of my estate.

Wesley: 2Sa 19:29

The land shall be divided between thee and him, as it was by my first order, 2Sa 9:10, he and his sons managing it, and supporting themselves out of it, as they did before, and giving the rest of the profits thereof to thee.

Wesley: 2Sa 19:35

_My senses are grown dull, and incapable of relishing the pleasures of a court. I am past taking pleasures in delicious tastes, or sweet musick, and other such delights. I am through age both useless and burdensome to others, and therefore most improper for a court life.

Wesley: 2Sa 19:37

That my bones may with little ado, be carried to the place of their rest. The grave is ready for me: let me go and get ready for it, go and die in my nest.

Wesley: 2Sa 19:40

Whereas the men of Judah came entirely and unanimously to the king, the Israelites of the other tribe came in but slowly, and by halves, as being no less guilty of the rebellion, than the tribe of Judah; but not encouraged to come in by such a gracious message as they were. And this is here mentioned as the occasion both of the contention here following, and of the sedition, 2Sa. 20:1-22.

Wesley: 2Sa 19:41

Such as were present.

Wesley: 2Sa 19:41

That is, conveyed thee over Jordan hastily, not expecting our concurrence.

Wesley: 2Sa 19:41

All thy officers, guards, and soldiers. This is mentioned as an aggravation of their fault, that they did not only carry the king over Jordan, but all his men too, without asking their advice.

Wesley: 2Sa 19:42

Of the same tribe with us, and therefore both oweth the more respect to us, and might expect more respect from us.

Wesley: 2Sa 19:42

We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty to the king, and used all expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done.

Wesley: 2Sa 19:43

They say but ten, though strictly there were eleven; either, because they accounted Joseph (which comprehends both Ephraim and Manasseh under it) for one tribe, or because Simeon, whose lot lay within the tribe of Judah, were joined with them in this action.

Wesley: 2Sa 19:43

As in the general we have more right in the king and kingdom; so particularly, we have more right in David than you, because you were the first beginners, and the most zealous promoters of this rebellion; howsoever, as he is king, we justly claim a greater interest in him, than you; inasmuch as we are the far greatest part of his subjects.

Wesley: 2Sa 19:43

Instead of mollifying them with gentle words, they answered them with greater fierceness so that David durst not interpose in the matter.

JFB: 2Sa 19:3

The rumor of the king's disconsolate condition spread a universal and unseasonable gloom. His troops, instead of being welcomed back (as a victorious army always was) with music and other demonstrations of public joy, slunk secretly and silently into the city, as if ashamed after the commission of some crime.

JFB: 2Sa 19:4

One of the usual signs of mourning (see on 2Sa 15:30).

JFB: 2Sa 19:5

By withdrawing thyself to indulge in grief, as if their services were disagreeable and their devotion irksome to thee. Instead of hailing their return with joy and gratitude, thou hast refused them the small gratification of seeing thee. Joab's remonstrance was right and necessary, but it was made with harshness. He was one of those persons who spoil their important services by the insolence of their manners, and who always awaken a feeling of obligation in those to whom they render any services. He spoke to David in a tone of hauteur that ill became a subject to show towards his king.

JFB: 2Sa 19:7

The king felt the truth of Joab's reprimand; but the threat by which it was enforced, grounded as it was on the general's unbounded popularity with the army, showed him to be a dangerous person; and that circumstance, together with the violation of an express order to deal gently for his sake with Absalom, produced in David's mind a settled hatred, which was strongly manifested in his last directions to Solomon.

JFB: 2Sa 19:8

He appeared daily in the usual place for the hearing of causes.

JFB: 2Sa 19:8

That is, the loyal natives who had been faithful to his government, and fought in his cause.

JFB: 2Sa 19:8

That is, the adherents of Absalom, who, on his defeat, had dispersed and saved themselves by flight.

JFB: 2Sa 19:9-11

The kingdom was completely disorganized. The sentiments of three different parties are represented in 2Sa 19:9-10 : the royalists, the adherents of Absalom who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of Jordan, in expectation of being invited back. That invitation was given without, however, the concurrence of Judah. David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest in his cause. It was the act of a skilful politician. Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance and duty; it was an appeal to their honor not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly followed by fatal consequences [see 2Sa 19:40-43].

JFB: 2Sa 19:13

This also was a dextrous stroke of policy. David was fully alive to the importance, for extinguishing the rebellion, of withdrawing from that cause the only leader who could keep it alive; and he, therefore, secretly intimated his intention to raise Amasa to the command of the army in the place of Joab, whose overbearing haughtiness had become intolerable. The king justly reckoned, that from natural temper as well as gratitude for the royal pardon, he would prove a more tractable servant; and David, doubtless, intended in all sincerity to fulfil this promise. But Joab managed to retain his high position (see on 2Sa 20:4-10).

JFB: 2Sa 19:14

That is, Amasa, who had been won over, used his great influence in re-attaching the whole tribe of Judah to the interest of David.

JFB: 2Sa 19:15

The most convenient place where preparations could be made for bringing the king and court over the Jordan.

JFB: 2Sa 19:16-23

This display of [Shemei's] followers was to show what force he could raise against or in support of the king. Expressing the deepest regret for his former outrageous conduct, he was pardoned on the spot; and although the son of Zeruiah urged the expediency of making this chief a public example, his officiousness was repulsed by David with magnanimity, and with the greater confidence that he felt himself now re-established in the kingdom (see on 1Ki 2:8).

JFB: 2Sa 19:17

He had deceived his master; and when ordered to make ready the ass for the lame prince to go and meet the king, he slipped away by himself to pay court first; so that Mephibosheth, being lame, had to remain in Jerusalem till the king's arrival.

JFB: 2Sa 19:18

Probably rafts, which are still used on that part of the river.

JFB: 2Sa 19:20

That is, before all the rest of Israel (Psa 77:15; Psa 80:1; Psa 81:5; Zec 10:6).

JFB: 2Sa 19:24-30

The reception given to Mephibosheth was less creditable to David. The sincerity of that prince's grief for the misfortunes of the king cannot be doubted.

JFB: 2Sa 19:24-30

Not taken the bath,

JFB: 2Sa 19:24-30

The Hebrews cut off the hair on the upper lip (see on Lev 13:45), and cheeks, but carefully cherished it on the chin from ear to ear. Besides dyeing it black or red colors, which, however, is the exception, and not the rule in the East, there are various modes of trimming it: they train it into a massy, bushy form, swelling and round; or they terminate it like a pyramid, in a sharp point. Whatever the mode, it is always trimmed with the greatest care; and they usually carry a small comb for the purpose. The neglect of this attention to his beard was an undoubted proof of the depth of Mephibosheth's grief. The king seems to have received him upbraidingly, and not to have been altogether sure either of his guilt or innocence. It is impossible to commend the cavalier treatment, any more than to approve the partial award, of David in this case. If he were too hurried and distracted by the pressure of circumstances to inquire fully into the matter, he should have postponed his decision; for if by "dividing the land" (2Sa 19:29) he meant that the former arrangement should be continued by which Mephibosheth was acknowledged the proprietor, and Ziba the farmer, it was a hardship inflicted on the owner to fix him with a tenant who had so grossly slandered him. But if by "dividing the land," they were now to share alike, the injustice of the decision was greatly increased. In any view, the generous, disinterested spirit displayed by Mephibosheth was worthy a son of the noble-hearted Jonathan.|| 08543||1||10||0||@Barzillai the Gileadite==--The rank, great age, and chivalrous devotion of this Gileadite chief wins our respect. His declining to go to court, his recommendation of his son, his convoy across the Jordan, and his parting scene with the king, are interesting incidents. What mark of royal favor was bestowed on Chimham has not been recorded; but it is probable that David gave a great part of his personal patrimony in Beth-lehem to Chimham and his heirs in perpetuity (Jer 41:17).

JFB: 2Sa 19:35

Bands of professional musicians form a prominent appendage to the courts of Oriental princes.

JFB: 2Sa 19:37

This is an instance of the strong affection of people in the East towards the places of sepulture appropriated to their families.

JFB: 2Sa 19:40-43

Whether from impatience to move on or from some other cause, David did not wait till all the tribes had arrived to conduct him on his return to the capital. The procession began as soon as Amasa had brought the Judahite escort, and the preference given to this tribe produced a bitter jealousy, which was nearly kindling a civil war fiercer than that which had just ended. A war of words ensued between the tribes--Israel resting their argument on their superior numbers; "they had ten parts in the king," whereas Judah had no more than one. Judah grounded their right to take the lead, on the ground of their nearer relationship to the king. This was a claim dangerous to the house of David; and it shows the seeds were already sown for that tribal dissension which, before long, led to the dismemberment of the kingdom.

Clarke: 2Sa 19:2

The victory - was turned into mourning - Instead of rejoicing that a most unnatural and ruinous rebellion had been quashed, the people mourned over their own success, because they saw their king so immoderately afflicted for the loss of his worthless son.

Clarke: 2Sa 19:4

The king covered his face - This was the custom of mourners

Clarke: 2Sa 19:4

O my son Absalom - Calmet has properly remarked that the frequent repetition of the name of the defunct, is common in the language of lamentation. Thus Virgil, act. v., ver. 51: -

Daphnin que team tollemus ad astra

Daphnin ad astra feremus: amavit nos quoque Daphnis

"With yours, my song I cheerfully shall join

To raise your Daphnis to the powers Divine

Daphnis I’ ll raise unto the powers above

For dear to me was Daphnis’ well tried love.

See the notes on the preceding chapter, 2 Samuel 18 (note).

Clarke: 2Sa 19:5

Thou hast shamed this day - Joab’ s speech to David on his immoderate grief for the death of his rebellious son is not only remarkable for the insolence of office, but also for good sense and firmness. Every man who candidly considers the state of the case, must allow that David acted imprudently at least; and that Joab’ s firm reproof was necessary to arouse him to a sense of his duty to his people. But still, in his manner, Joab had far exceeded the bonds of that reverence which a servant owes to his master, or a subject to his prince. Joab was a good soldier, but in every respect a bad man, and a dangerous subject.

Clarke: 2Sa 19:8

The king - sat in the gate - The place where justice was administered to the people.

Clarke: 2Sa 19:11

Speak unto the elders of Judah - David was afraid to fall out with this tribe: they were in possession of Jerusalem, and this was a city of great importance to him. They had joined Absalom in his rebellion; and doubtless were now ashamed of their conduct. David appears to take no notice of their infidelity, but rather to place confidence in them, that their confidence in him might be naturally excited: and, to oblige them yet farther, purposes to make Amasa captain of the host in the place of Joab.

Clarke: 2Sa 19:14

And he bowed the heart of all the men of Judah - The measures that he pursued were the best calculated that could be to accomplish this salutary end. Appear to distrust those whom you have some reason to suspect, and you increase their caution and distrust. Put as much confidence in them as you safely can, and this will not fail to excite their confidence towards you.

Clarke: 2Sa 19:16

Shimei the son of Gera - It appears that Shimei was a powerful chieftain in the land; for he had here, in his retinue, no less than a thousand men.

Clarke: 2Sa 19:18

There went over a ferry-boat - This is the first mention of any thing of the kind. Some think a bridge or raft is what is here intended.

Clarke: 2Sa 19:20

For thy servant doth know that I have sinned - This was all he could do; his subsequent conduct alone could prove his sincerity. On such an avowal as this David could not but grant him his life.

Clarke: 2Sa 19:24

Neither dressed his feet - He had given the fullest proof of his sincere attachment to David and his cause; and by what he had done, amply refuted the calumnies of his servant Ziba.

Clarke: 2Sa 19:27

The king is as an angel of God - As if he had said, I state my case plainly and without guile; thou art too wise not to penetrate the motives from which both myself and servant have acted. I shall make no appeal; with whatsoever thou determinest I shall rest contented.

Clarke: 2Sa 19:29

I have said, Thou and Ziba divide the land - At first, David gave the land of Saul to Mephibosheth; and Ziba, his sons, and his servants, were to work that land; and to Mephibosheth, as the lord, he was to give the half of the produce. Ziba met David in his distress with provisions, and calumniated Mephibosheth: David, too slightly trusting to his misrepresentation, and supposing that Mephibosheth was actually such a traitor as Ziba represented him, made him on the spot a grant of his master’ s land. Now he finds that he has acted too rashly, and therefore confirms the former grant; i.e. that Ziba should cultivate the ground, and still continue to give to Mephibosheth, as the lord, the half of the produce. This was merely placing things in statu quo, and utterly annulling the gift that he had made to Ziba. But why did he leave this treacherous man any thing? Answer

1.    He was one of the domestics of Saul, and David wished to show kindness to that house

2.    He had supplied him with the necessaries of life when he was in the greatest distress; and he thinks proper to continue him in his old office, by way of remuneration

But it was certainly too great a compensation for his services, however then important, when all the circumstances are considered.

Clarke: 2Sa 19:32

Barzillai was a very aged man - This venerable person had given full proof of his attachment to David by the supplies he had given him when he lay at Mahanaim, where his case was all but desperate; the sincerity of his congratulations now none can suspect. David’ s offer to him was at once noble and liberal: he wished to compensate such a man, and he wished to have at hand such a friend.

Clarke: 2Sa 19:35

Can thy servant taste what I eat - Here is at once an affecting description of the infirmities of old age; and a correct account of the mode of living at an Eastern court in ancient times

Barzillai was fourscore years old; his ear was become dull of hearing, and his relish for his food was gone: he therefore appears to have been not only an old man, but an infirm old man. Besides delicate meats and drinks, we find that vocal music constituted a principal part of court entertainments: male and female singers made a necessary appendage to these banquets, as they do in most Eastern courts to the present day. As David was a most sublime poet, and emphatically styled the sweet singer of Israel, he no doubt had his court well supplied with vocal as well as instrumental performers; and, probably, with poets and poetesses; for it is not likely that he was the only poet of his time, though he undoubtedly was the most excellent.

Clarke: 2Sa 19:37

Thy servant Chimham - It is generally understood that this was Barzillai’ s son; and this is probable from 1Ki 2:7, where, when David was dying, he said, Show kindness to the sons of Barzillai: and it is very probable that this Chimham was one of them. In Jer 41:17 mention is made of the habitation of Chimham, which was near to Bethlehem; and it is reasonably conjectured that David had left that portion, which was probably a part of his paternal estate, to this son of Barzillai.

Clarke: 2Sa 19:39

The king kissed Barzillai, and blessed him - The kiss was the token of friendship and farewell; the blessing was a prayer to God for his prosperity, probably a prophetical benediction.

Clarke: 2Sa 19:42

Wherefore then be ye angry for this matter? - We have not done this for our own advantage; we have gained nothing by it; we did it through loyal attachment to our king.

Clarke: 2Sa 19:43

We have ten parts in the king, and - more right - We are ten tribes to one, or we are ten times so many as you; and consequently should have been consulted in this business

Clarke: 2Sa 19:43

The words of the men of Judah were fiercer than the words of the men of Israel - They had more weight, for they had more reason on their side

It is pleasant when every province, canton, district, and county, vie with each other in personal attachment to the prince, and loyal attachment to his government. From such contentions as these civil wars are never likely to arise. And how blessed it must be for the country where the king merits all this! where the prince is the pastor and father of his people, and in all things the minister of and to them for good

It is criminal in the prince not to endeavor to deserve the confidence and love of his people; and it is highly criminal in the people not to repay such endeavors with the most loyal and affectionate attachment

Where the government is not despotic, the king acts by the counsels of his ministers, and while he does so he is not chargeable with miscarriages and misfortunes; they either came through bad counsels, or directly thwarting providences. On this ground is that political maxim in our laws formed, the king can do no wrong. Sometimes God will have things otherwise than the best counsels have determined, because he sees that the results will, on the whole, be better for the peace and prosperity of that state. "God is the only Ruler of princes."And as the peace of the world depends much on civil government, hence kings and civil governors are peculiar objects of the Almighty’ s care. Wo to him who labors to bring about a general disaffection; as such things almost invariably end in general disappointment and calamity. It is much easier to unsettle than to settle; to pull down than to build up.

TSK: 2Sa 19:1

2Sa 18:5, 2Sa 18:12, 2Sa 18:14, 2Sa 18:20, 2Sa 18:33; Pro 17:25

TSK: 2Sa 19:2

victory : Heb. salvation, or, deliverance

turned : Pro 16:15, Pro 19:12

TSK: 2Sa 19:3

into the city : 2Sa 19:32, 2Sa 17:24

steal : Gen 31:27

TSK: 2Sa 19:4

covered : 2Sa 15:30

O my son : It is allowed by competent critics that the lamentation of David over his son, of which this forms a part, is exceedingly pathetic; and Calmet properly remarks, that the frequent repetition of the name of the deceased is common in the language of lamentation. 2Sa 18:33

TSK: 2Sa 19:5

Thou hast : Every one must admit that David’ s immoderate grief for his rebellious son was imprudent, and that Joab’ s firm and sensible reproof was necessary to arouse him to a sense of his duty to his peoplecaps1 . bcaps0 ut, in his manner, Joab far exceeded the bounds of that reverence which a servant owes to his master, or a subject to his prince.

saved : Neh 9:27; Psa 3:8, Psa 18:47, Psa 18:48

TSK: 2Sa 19:6

In that : etc. Heb. By loving, etc

thou regardest : etc. Heb. princes or servants are not to thee. then it had. 2Sa 3:24, 2Sa 3:25; Job 34:18; Pro 19:9, Pro 19:10; Act 23:5

TSK: 2Sa 19:7

comfortably unto thy : Heb. to the heart of thy, Gen 34:3; Pro 19:15; Isa 40:1; Hos 2:14 *marg.

there : Pro 14:28

all the evil : Psa 71:4-6, Psa 71:9-11, Psa 71:18-20, Psa 129:1, Psa 129:2

TSK: 2Sa 19:8

sat in the gate : How prudently and mildly David took the reproof and counsel given him! He shook off his grief, anointed his head, and washed his face, that he might not appear unto men to mourn, and then made his appearance at the gate of the city, which was the public place of resort for the hearing of causes and giving judgment, as well as a place to ratify special bargains. Thither the people flocked to congratulate him on his and their safety, and that all was well. When we are convinced of a fault, we must amend, though we are told of it by our inferiors in a way which is peculiarly painful to our natural feelings. This ancient custom still obtains in the East; for when Dr. Pococke returned from viewing the town of ancient Byblus, he says, ""The sheik and the elders were sitting in the gate of the city, after the ancient manner, and I sat awhile with them.""2Sa 18:4, 2Sa 18:24

for Israel : 2Sa 19:3, 2Sa 18:6-8; 1Ki 22:36; 2Ki 14:12

TSK: 2Sa 19:9

strife : Gen 3:12, Gen 3:13; Exo 32:24; Jam 3:14-16

The king : 2Sa 8:10; 1Sa 17:50, 1Sa 18:5-7, 1Sa 18:25, 1Sa 19:5

he is fled : 2Sa 15:14

TSK: 2Sa 19:10

whom : 2Sa 15:12, 2Sa 15:13; Hos 8:4

is dead : 2Sa 18:14

speak ye not a word : Heb. are ye silent, Jdg 18:9

TSK: 2Sa 19:11

sent : 2Sa 15:29, 2Sa 15:35, 2Sa 15:36; 1Ki 2:25, 1Ki 2:26, 1Ki 2:35

Speak : 2Co 5:20

Why are : Mat 5:16; 2Th 3:9

TSK: 2Sa 19:12

my bones : 2Sa 5:1; Gen 2:23; Jdg 9:2; Eph 5:30

TSK: 2Sa 19:13

Amasa : 2Sa 17:25; 1Ch 2:16, 1Ch 2:17, 1Ch 12:18

God : Rth 1:17; 1Ki 19:2

room of Joab : 2Sa 19:5-7, 2Sa 3:29, 2Sa 3:30, 2Sa 8:16, 2Sa 18:11

TSK: 2Sa 19:14

he bowed : The measures that he pursued were the best calculated that could be adopted for accomplishing this salutary end. David appears to take no notice of their infidelity, but rather to place confidence in them, that their confidence in him might be naturally excited; and to oblige them yet farther, purposes to make Amasa general of the army, instead of Joab.

even : Jdg 20:1; Psa 110:2, Psa 110:3; Act 4:32

TSK: 2Sa 19:15

Gilgal : Jos 5:9; 1Sa 11:14, 1Sa 11:15

TSK: 2Sa 19:16

Shimei : It appears that Shimei was a powerful chieftain in the land; for he had here in his retinue no less than a thousand men. 2Sa 16:5-13; 1Ki 2:8, 1Ki 2:36-46

hasted : Job 2:4; Pro 6:4, Pro 6:5; Mat 5:25

TSK: 2Sa 19:17

Ziba : 2Sa 19:26, 2Sa 19:27, 2Sa 9:2, 2Sa 9:10, 2Sa 16:1-4

TSK: 2Sa 19:18

And there : The LXX connecting this the with preceding verse, render, και κατευθυναν τον Ιορδανην εμπροσθεν του βασιλεως, και ελειτουργησαν την λειτουργιαν του διαβιβασαι τον βασιλεα , ""and they made ready Jordan before the king, and did the necessary service to bring over the king."

The Vulgate has: et irrumpentes Jordanem , ante regem transierunt vada , ut traducerent domum regis , ""and breaking into Jordan, they passed the fords before the king, to bring over the king’ s household.""Josephus says they prepared a bridge over the Jordan, to facilitate his passage.

what he thought good : Heb. the good in his eyes

fell down : Psa 66:3, Psa 81:15; Rev 3:9

TSK: 2Sa 19:19

And said : Ecc 10:4

Let not : 1Sa 22:15; Psa 32:2; Rom 4:6-8; 2Co 5:19

remember : Psa 79:8; Isa 43:25; Jer 31:34

did perversely : 2Sa 16:5-9, 2Sa 16:10-14; Exo 10:16, Exo 10:17; 1Sa 26:21; Mat 27:4

take it : 2Sa 13:20, 2Sa 13:33; 1Sa 25:25

TSK: 2Sa 19:20

I am come : Psa 78:34-37; Jer 22:23; Hos 5:15

Joseph : 2Sa 19:9, 2Sa 16:5; Gen 48:14, Gen 48:20; 1Ki 12:20, 1Ki 12:25; Hos 4:15-17, Hos 5:3

TSK: 2Sa 19:21

Shall not : Exo 22:28; 1Ki 21:10, 1Ki 21:11

cursed : 2Sa 16:5, 2Sa 16:7, 2Sa 16:13; 1Sa 24:6, 1Sa 26:9

TSK: 2Sa 19:22

What have : 2Sa 3:39, 2Sa 16:10; 1Sa 26:8; Mat 8:29

shall there any man : 1Sa 11:13; Isa 16:5; Luk 9:54-56

TSK: 2Sa 19:23

Thou shalt : 1Ki 2:8, 1Ki 2:9, 1Ki 2:37, 1Ki 2:46

sware : 1Sa 28:10, 1Sa 30:15; Heb 6:16

TSK: 2Sa 19:24

Mephibosheth : 2Sa 9:6, 2Sa 16:3

dressed his feet : Literally, made his feet, which seems to mean washing the feet paring the nails, and perhaps anointing or otherwise perfuming them, if not tinging the nails with henna; see note on Deu 21:12. Sir John Chardin, in his manuscript note on this place, informs us, that it is customary in the East to have as much care of the feet as the hands; and that their barbers cut and adjust the nails with a proper instrument, because they often go barefoot. The nails of the toes of the mummies inspected in London in 1763, of which an account is given in the Philosophical Transactions for 1764, seem to have been tinged with some reddish colour. 2Sa 15:30; Isa 15:2; Jer 41:5; Mat 6:16; Rom 12:15; Heb 13:3

trimmed : Literally, made his beard, which may mean, combing, curling, and perfuming it. But Mr. Morier says that they almost universally dye the beard black, by successive layers of a paste made of henna, and another made of the leaf of the indigocaps1 . tcaps0 he first tinging with an orange colour, and the next with a dark bottle green, which becomes jet black when exposed to the air for twenty-four hours.

TSK: 2Sa 19:25

Wherefore : 2Sa 16:17

TSK: 2Sa 19:26

I will saddle : 2Sa 16:2, 2Sa 16:3

thy servant : 2Sa 4:4

TSK: 2Sa 19:27

slandered : 2Sa 16:3; Exo 20:16; Psa 15:3, Psa 101:5; Jer 9:4

as an angel : 2Sa 14:17, 2Sa 14:20; 1Sa 29:9

TSK: 2Sa 19:28

were : Gen 32:10

dead men : Heb. men of death, 1Sa 26:16

didst thou : 2Sa 9:7, 2Sa 9:8, 2Sa 9:10, 2Sa 9:13

to cry : 2Ki 8:3

TSK: 2Sa 19:29

Why speakest : Job 19:16, Job 19:17; Pro 18:13; Act 18:15

Thou : Deu 19:17-19; Psa 82:2, Psa 101:5

TSK: 2Sa 19:30

Yea : 2Sa 1:26; Act 20:24; Phi 1:20

TSK: 2Sa 19:31

1Ki 2:7; Ezr 2:61; Neh 7:63

TSK: 2Sa 19:32

fourscore : Gen 5:27, Gen 9:29, Gen 25:7, Gen 47:28, Gen 50:26; Deu 34:7; Psa 90:3-10; Pro 16:31

provided : 2Sa 17:27

for he was : 1Sa 25:2; Job 1:3

TSK: 2Sa 19:33

Come thou : 2Sa 9:11; Mat 25:34-40; Luk 22:28-30; 2Th 1:7

TSK: 2Sa 19:34

How long have I to live : Heb. How many days are the years of my life, Gen 47:9; Job 14:14; Psa 39:5, Psa 39:6; 1Co 7:29; Jam 4:14

TSK: 2Sa 19:35

can I discern : Job 6:30, Job 12:11; Heb 5:14; 1Pe 2:3

taste : Ecc 12:1-5

I hear : Ezr 2:65; Neh 7:67; Exo 2:8, Exo 12:4

a burden : 2Sa 13:25, 2Sa 15:33

TSK: 2Sa 19:36

the king : Luk 6:38

TSK: 2Sa 19:37

Let thy : The whole of this little episode is extremely interesting, and contains an affecting description of the infirmities of old age. The venerable and kind Barzillai was fourscore years old; his ear was become dull of hearing, and his relish for even royal dainties was gonecaps1 . tcaps0 he evil days had arrived in which he was constrained to say, ""I have no pleasure in them""(Ecc 12:1). As he was too old either to enjoy the pleasures of a court, or to be of any further service to the king, he finishes his affecting address to the aged monarch with the request, that he would suffer him to enjoy what old men naturally desire, to ""die in mine own city, and be buried by the grave of my father and mother;""at the same time commending his son Chimham to his kind offices.

I may die : Gen 48:21; Jos 23:14; Luk 2:29, Luk 2:30; 2Ti 4:6; 2Pe 1:14

by the grave : Gen 47:30, Gen 49:29-31, Gen 50:13; 1Ki 13:22

Chimham : 2Sa 19:40; 1Ki 2:7; Jer 41:17

TSK: 2Sa 19:38

require : Heb. choose, 2Sa 19:38

TSK: 2Sa 19:39

the king : The kiss was the token of friendship and farewell; the blessing was a prayer to God for his prosperitycaps1 . pcaps0 robably a prophetical benediction.

kissed Barzillai : Gen 31:55, Gen 45:15; Rth 1:14; 1Ki 19:20; Act 20:37; 1Th 5:26

blessed : 2Sa 6:18, 2Sa 6:20, 2Sa 13:25; Gen 14:19, Gen 28:3, Gen 47:7, Gen 47:10; Luk 2:34

returned : Gen 31:55; Num 24:25; 1Sa 24:22

TSK: 2Sa 19:40

Chimham : Heb. Chimhan

all the people : 2Sa 19:11-15; Gen 49:10; Mat 21:9

TSK: 2Sa 19:41

Why have : Jdg 8:1, Jdg 12:1; Joh 7:5, Joh 7:6

stolen : 2Sa 19:3; Gen 31:26, Gen 31:27

TSK: 2Sa 19:42

Because : 2Sa 19:12, 2Sa 5:1; 1Ch 2:3-17

TSK: 2Sa 19:43

We have : 2Sa 20:1, 2Sa 20:6; 1Ki 12:16

ten parts : 2Sa 5:1; Pro 13:10

despise us : Heb. set us at light

our advice : 2Sa 19:9, 2Sa 19:14; Gal 5:20, Gal 5:26; Phi 2:3

the words : Jdg 8:1, Jdg 9:23, Jdg 12:1-6; Pro 15:1, Pro 17:14, Pro 18:19; Rom 12:21; Gal 5:15, Gal 5:20; Jam 1:20, Jam 3:2-10, Jam 3:14-16, Jam 4:1-5; Whatever value or respect the men of Israel at this time professed for their king, they would not have quarrelled so fiercely about their own credit and interest in recalling him, if they had been truly sorry for their former rebellion.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 19:5

Had Absalom gained the victory, it is likely that, according to the manner of Oriental despots, he would have sought to secure his throne by killing all possible competitors Jdg 9:5; 1Ki 15:29.

Barnes: 2Sa 19:8

David saw the justice of what Joab said, and the new danger which threatened him if he did not rouse himself from his grief.

For Israel ... - Not David’ s followers, but as before 2Sa 17:26; 2Sa 18:6, 2Sa 18:17, Absalom’ s army.

Barnes: 2Sa 19:13

Of my bone ... - Render as in preceding verse, "art thou not my bone and my flesh?"It is curious to note how the phrase is used in 2Sa 5:1 of common descent from Israel, in 2Sa 19:12 of the closer kindred of the tribe of Judah, and in this verse of the yet nearer kindred between David and Amasa his sister’ s son.

Captain ... in the room of Joab - It is very plain that David felt the weight of Joab’ s overbearing influence to be very oppressive (compare 2Sa 19:22; 2Sa 3:39; 2Sa 16:10). He was, at this time, very angry with Joab for killing Absalom; and so, thinking it of vital importance to win over Amasa and the army of Judah, he did not scruple to offer him Joab’ s high post.

Barnes: 2Sa 19:16

Shimei being aware that Judah was unanimous in recalling the king, lost no time in trying to make his peace with David, by bringing a large Benjamite force with him.

Barnes: 2Sa 19:17

Before the king - i. e., "to meet the king."Compare 2Sa 20:8. The king was on the east bank, and they crossed over (by the ford) from the west bank to go to him.

Barnes: 2Sa 19:18

As he was come over Jordan - Render, "when he was crossing,"i. e., just embarking for the purpose of crossing. The scene still lies on the east bank. Shimei left nothing undone to soften, if possible, David’ s resentment.

Barnes: 2Sa 19:20

This is the first time that the "house of Joseph,"or "Joseph,"stands for all the ten tribes of which Ephraim was the head and leader. While Saul of Benjamin was king, or while Mahanaim was the capital of his son’ s kingdom, it was not natural so to name them, nor does it seem so at first sight in the mouth of Shimei the Benjamite. But it is very possible that he used the phrase for the purpose of exculpating himself and his own tribe from having taken the initiative in the rebellion, anti of insinuating that they were drawn away by the preponderating influence of the great house of Joseph. On the other hand, the phrase may be an indication that the passage was written after the separation of the kingdom of Israel, when the phrase was a common one.

Barnes: 2Sa 19:24

Beard - The "moustache,"the beard of the upper lip. The fact related in this verse tends to clear Mephibosheth from the suspicion of unfaithfulness to David.

Barnes: 2Sa 19:26

What appears to have happened is, that when Mephibosheth ordered Ziba to saddle the donkeys and ride with him to join David, Ziba left him under pretence of obeying, but instead laded the donkeys with provisions, and went off alone with them, thus making it impossible for Mephibosheth to follow.

Barnes: 2Sa 19:29

Unable to get to the bottom of the story, and perhaps unwilling to make an enemy of Ziba, David compromised the matter by dividing the land, thus partially revoking his hasty sentence 2Sa 16:4. We still see the impatient temper of David.

Barnes: 2Sa 19:37

Chimham - From marginal references it appears that Chimham, having accepted David’ s offer, came and settled near Bethlehem. His house was still called after him at the time of the captivity.

Barnes: 2Sa 19:39

The "people"is the term especially applied in this narrative to David’ s followers 2Sa 15:17; 2Sa 16:14; 2Sa 17:2; 2Sa 18:1-2; 2Sa 19:2-3. They crossed by the ford, while David and his household, accompanied by Barzillai and Chimham, came over in the ferry.

Barnes: 2Sa 19:41

It seems that David and his whole party made a halt at Gilgal 2Sa 19:15; 1Sa 11:14, and possibly made some solemn agreement there about the kingdom. But while they were there, "all the men of Israel,"representatives from the tribes not included in "half the people of Israel"2Sa 19:40, came up in great wrath at finding that the restoration had been accomplished without consulting them, and accused the men of Judah of unfair dealing.

Poole: 2Sa 19:1

It was told Joab by his messengers, upon their return.

Poole: 2Sa 19:3

Not openly, and orderly, and triumphantly, as conquerors use to do; but secretly, and disorderly, and asunder, as if they were afraid and ashamed, lest David should see them, and look upon them with an evil eye, as those that had a hand in the killing of his dearly beloved son.

Poole: 2Sa 19:4

The king covered his face as a deep mourner, as one that desired neither to see, nor to be seen by any others.

Poole: 2Sa 19:5

Joab came into the house either the gate-house, or his now dwelling-house in the city, to which he was retired, that he might more freely indulge himself in the expressions of his grief.

Thou hast shamed the faces of all thy servants by disappointing their just hopes of praises and rewards, and by requiting them with contempt and tacit rebukes.

Thy life, and the lives of thy sons, and of thy daughters, and of thy wives, and of thy concubines all which Absalom struck at, and had sooner or later actually taken away, if he had not been cut off in such a manner, without expecting thy knowledge or consent; and therefore thy carriage towards them that have saved the lives of thee and thine, with the utmost hazard of their own, is highly unjust and ungrateful.

Poole: 2Sa 19:6

This is not to be understood as exactly true in the rigour of it, but only comparatively and hyperbolically spoken; for David desired their preservation and Absalom’ s too: but it must be considered that Joab was now in a high transport of passion, which might easily hurry him into indecent expressions; and that David’ s carriage gave too much colour to such a suggestion; and that such sharpness of speech was in a manner necessary to awaken the king out of his lethargy, and to preserve him from the impendent mischiefs.

Poole: 2Sa 19:7

I swear by the Lord: this oath was either assertory of what he believed might in reason be expected, as likely in great measure to come to pass; or else promissory; or rather, minatory of what he by his influence could and would effect; and if so, it was much more than became him to say to his sovereign, and could only be excused by the circumstances, which at. this time might make it seem necessary: for David was indeed to blame in taking no more notice of their good service (however Joab might be faulty also in disobeying the king’ s express command as to Absalom’ s person); and great reason there was that David, as Joab did-now advise, should show himself less displeased to the people, who had exposed their lives to preserve him and his.

If thou go not forth to the gate to show thyself to thy people, and kindly and thankfully to acknowledge the good service that they have now done thee.

There will not tarry one with thee this night the hearts of all thy people will forthwith be irrecoverably alienated from thee, and they will look out for some other person on whom they may set the crown.

Poole: 2Sa 19:8

The king arose, and sat in the gate He was come forth out of his retirement, and appeared in public on the seat of judgment, at the gate of the city, to receive the addresses of his people, and mind the affairs of the kingdom.

All the people came before the king to congratulate him for the victory, and to profess their subjection to him. So Joab’ s speech, though very severe and presumptuous, was it seems a word in season, and had that good effect which he designed.

Poole: 2Sa 19:9

All the people were at strife quarrelling one with another, as the authors or abettors of this shameful and cursed rebellion, discoursing privately and publicly of David’ s high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their king, which they had lately shaken off. Thus the crowns of kings sit faster or looser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will.

Now he is fled out of the land for Absalom: now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalom, and thereby forcing David to flee out of the land of Canaan to the parts beyond Jordan for his security.

Poole: 2Sa 19:10

Whom we anointed i.e. caused to be anointed by Zadok or Abiathar, or some other of the priests, whom they persuaded or constrained to do this office: for this being a sacred ceremony, of a great reputation, and a likely means to gain the more authority and veneration from the people to Absalom, as one whom God by his vicegerent had constituted and set up; and this rite being usual upon all translations of the government from one person to another in an extraordinary way, as this confessedly was; it is not likely that they would now omit it; though otherwise anointing is frequently put for designing or constituting.

Is dead in battle and therefore we have no obligation to him, and no hope of any thing from him.

Why speak ye not a word? the people of Israel speak thus to the elders of Israel, as appears by comparing this verse with the next. Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and reestablish him.

Poole: 2Sa 19:11

Speak unto the elders of Judah who being the first and chief abettors of Absalom’ s rebellion, despaired of ever obtaining the king’ s grace and pardon, and therefore were backward to promote the king’ s restoration.

To his house to his royal palace at Jerusalem.

To the king, even to his house i.e. even to Mahanaim, where now the king’ s house and family is. Thus sometimes one word is taken in divers senses in the same verse, as Mat 8:22 . Or rather thus, About bringing the king back to his house : for, first, Those words are very fitly and easily understood here out of the foregoing member of the verse; such defects being usual in the Hebrew, which is a very concise or short language. So it is Exo 22:15 Deu 1:4 , &c.

Secondly, It seems most reasonable to understand the same phrase,

to his house being twice here used in the same sense in both places, to wit, of his house in Jerusalem; and this is most agreeable to rule and to Scripture usage.

Thirdly, Thus the words have more emphasis than the other way; for if the speech came to the king at Mahanaim, it matters not whether it found him in his house there, or in the gate-house, or in the field.

Fourthly, David had no house in Mahanaim which could properly be called his house, as he had in Jerusalem. And then the parenthesis should close before those last words,

even to his house or even to his own house , to wit, that at Jerusalem.

Poole: 2Sa 19:12

My bones and my flesh of the same tribe, and some of you of the same family, with myself; and therefore if I should revenge myself of you, which perhaps you may fear I will do when I have fully regained my power, I should but tear my own flesh in pieces, and hate my own body which nature and interest obligeth every man to preserve.

Wherefore then are ye the last to bring back the king? this delay doth not suit with the relation you have, and the affection you owe to me.

Poole: 2Sa 19:13

Amasa Absalom’ s late general; who judging his case, above all others, desperate, might be ready to use all his interest with that tribe to delay or hinder the king’ s return.

Of my bone, and of my flesh i.e. my near kinsman, my nephew. See 1Ch 2:16,17 .

Before me i.e. in my presence, or now whilst I live; lest he should think he promised him only the reversion of it.

In the room of Joab who, besides his other crimes, had lately exasperated the king by his wilful murder of Absalom, contrary to David’ s express command; and by his insolent carriage towards him. And therefore the king having now the opportunity of another person, who had a greater interest both in Judah and Israel than Joab, he gladly complies with it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which Joab had hitherto held him. Yet it is not necessary, from those words in the room of Joab , to conclude that Joab was to be displaced to make room for Amasa, but that he might be in like condition with Joab; but what follows in the next chapter makes it very probable that he was indeed displaced, and Amasa put in his place.

Poole: 2Sa 19:14

He either, first, Amasa, by his great influence upon them. Or rather, secondly, David, by his prudent and kind message, and his free offer of pardon and favour to them, as if they had never offended.

Poole: 2Sa 19:15

To attend upon the king in his passage over Jordan, and to furnish him with conveniences for his passage and journey. See below, 2Sa 19:41,42 .

Poole: 2Sa 19:17

A thousand men of Benjamin with him whom he brought, partly to show his power and interest in the people, whereby he was able to do David either great service or great disservice; and partly as intercessors on his behalf, and as witnesses of David’ s clemency or severity, that in him they might see what the rest of them might expect.

And Ziba who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten David’ s spirit towards him, by his great officiousness and forwardness in meeting him, and congratulating his return.

They went over Jordan before the king they did not tarry on this side Jordan, waiting till the king came over, as the most of the men of Judah did; but went over Jordan to pay their respects and duty to the king there, to express their eager and impatient desire to see the king.

Poole: 2Sa 19:18

A ferry boat made by the men of Judah for the king’ s proper use; besides which there were doubtless many boats ready for the use of others.

As he was come over Jordan or rather, as he was passing , or about to pass, over Jordan ; but this was beyond Jordan; for as he went over Jordan to the king, 2Sa 19:17 , so doubtless he fell down before him at his first coming into his presence there.

Poole: 2Sa 19:19

i.e. Be affected with it, or excited to revenge it.

Poole: 2Sa 19:20

Thy servant doth know that I have sinned I do not excuse my sin, but with grief and shame confess it; in which case the Lord thy God is ready to pardon offenders, and so I trust wilt thou be.

I am come the first the sense of my former sin now hath, and whilst I live will, make me the first and most forward in all acts of duty and service to thy majesty.

Of all the house of Joseph

Object. He was a Benjamite, 2Sa 16:5 . How then doth he make himself one of the house of Joseph?

Answ The house of Joseph is here put, either,

1. For the ten tribes, which are oft distinguished from Judah, and then they are called the house of Joseph, as Zec 10:6 . But this distinction was not made before the division of the people into two kingdoms; and even after that division Benjamin was constantly reckoned with Judah, and not with Joseph or Ephraim. Or,

2. For all the tribes of Israel, who are called the children of Joseph, Psa 77:15 ; compare Psa 80:1 81:5 ; as well they might, not only because of Joseph’ s eminency, (the most eminent persons and things being oft put for the rest of the kind,) and because the rights of primogeniture were in a great part devolved upon him, 1Ch 5:1 ; but also because Joseph had been as a father to them, and had nourished them all like children, as is expressed in the Hebrew text, Gen 47:12 . But in this sense this was not true, for the house of Judah came before him, 2Sa 19:15 .

Or rather,

3. For all the tribes except Judah, which are conveniently called the house of Joseph for the reasons now mentioned, and are fitly distinguished from Judah, because the rights of the first-born were divided between Judah and Joseph, 1Ch 5:2 . And though Benjamin, after the division of the kingdoms, was fitly joined with Judah, because then they adhered to that tribe; yet before that time it was more conveniently joined with Joseph, because they marched under the standard of the house of Joseph, or of Ephraim, Num 10:22-24 ; whence it is that Ephraim, Benjamin, and Manasseh are put together, Psa 80:2 .

Poole: 2Sa 19:21

i.e. The king. By this expression he minds David of his former zeal against those who offered any injury to Saul, because he was the Lord’ s anointed, 1Sa 24:6 26:9 ; and therefore demands the same justice against Shimei for his cursing of the king, which was so expressly forbidden, Exo 22:28 , and by the analogy of that law, Exo 21:17 , might seem punishable with death.

Poole: 2Sa 19:22

What have I to do with you? I do not ask, neither will I take, your advice in this matter.

Ye sons of Zeruiah implying that Joab’ s hand was in this contrivance, or that he suspected it.

That ye should this day be adversaries unto me i.e. that you put me upon things unfit for me to do, and contrary to my present interest; for it was David’ s interest at this time to appease the people, and reconcile them to him, and not now to give them any new distaste by acts of severity; for this would make others jealous, that David will not forgive them neither, but would watch an opportunity to be revenged on them. You pretend friendship herein, and would have me take it for an effect of your zeal for my service; but in truth you give me such counsel as my enemies would wish me to follow, that thereby I might awaken the fears and jealousies of my people which are now asleep, and cast them into a second rebellion: which either Joab and Abishai really designed by this advice, that so Joab might recover his place again, and be made necessary for the king’ s service; or David suspected that they did so.

Do not I know that I am this day king over Israel? is not my kingdom, which for my sins was in a manner wholly lost, just now restored and assured to me? And when God hath been so merciful to me in forgiving my sin, shall I now show myself revengeful to Shimei? Shall I sully the public joy and glory of this day with an act of such severity? or shall I alienate the hearts of my people from me, now when they are returning to me?

Poole: 2Sa 19:23

Thou shalt not die to wit, this day, as Abishai desireth; nor whilst I live, nor by my hands, as it is repeated and explained, 1Ki 2:8 ; nor for this cause alone. For though David gave order to Solomon for his punishment after his death; nor was it fit for the public good that such a horrid crime should go unpunished; yet he would not have him punished for this fault alone, but for some other capital crime, which he presumed Shimei’ s temper would easily betray him to, and Solomon’ s deep wisdom would easily find out, 1Ki 2:9 .

The king sware unto him that he would not put him to death with the sword , as it is expressed, 1Ki 2:8 .

Poole: 2Sa 19:24

The son of Saul i.e. the grandson, 2Sa 9:3,6 .

Had neither dressed his feet by cutting his nails, and by washing his feet, which was usual in those hot climates, and very refreshing; and therefore now neglected, as becoming a mourner.

Nor trimmed his beard but suffered it to grow very long and disorderly, as was usual with many persons in a forlorn or mournful state.

Nor washed his clothes his linen clothes. This and the former were signs that he was a true and obstinate mourner, that laid aside his usual refreshments; and they are here mentioned as evidences of the falsehood of Ziba’ s former relation concerning him, 2Sa 16:3 .

Poole: 2Sa 19:25

When he was come to Jerusalem so it is supposed, that Mephibosheth, though he went to meet the king, wanted either courage or fit opportunity to speak to the king till he came to Jerusalem, because of the great multitudes that addressed themselves to the king by the way. Though it might more reasonably be thought that he could not go from Jerusalem to meet the king, as others did, because he wanted conveniences for his journey; for Ziba had gotten all his lands and goods, 2Sa 16:4 , and it is not likely that he, who would not provide him an ass to ride on, or to accompany the king at his departure, would now be hasty to furnish him with one to meet the king, to whom he knew he would complain of him. But the words may seem to be better rendered thus, when he went (for so the Hebrew verb signifies, Rth 3:7 Jon 1:3 ) from (which preposition is oft understood) Jerusalem ; for there he was, 2Sa 16:3 ; and having continued there, as probably he did, (because he wanted an ass to convey him elsewhere, and knew not where to be with more safety,) he could not properly nor truly be said to have come thither to meet the king.

Wherefore wentest not thou with me as justice and gratitude obliged thee to do?

Poole: 2Sa 19:26

My servant deceived me by carrying away the ass which I bid him saddle for me.

Poole: 2Sa 19:27

As an angel of God to distinguish between true reports and calumnies: See Poole on "2Sa 14:20" .

Poole: 2Sa 19:28

Before my lord the king i.e. before thy tribunal: we were all at thy mercy; not my estate only, (which thou hast now granted to Ziba,) but my life also was in thy power, if thou hadst dealt with rigour, and as earthly kings use to do with their predecessors’ and enemies’ children. For otherwise by the law of God Saul himself had not deserved to die by David’ s hands, as David himself confessed; much less his children, who were not to die for their father’ s sins, Deu 24:16 . But Mephibosheth speaks like a courtier, and like an orator, aggravating matters against himself, that he might seem to justify the king’ s sentence, and to submit to it; and so insinuate himself unto the king’ s favour.

To cry any more unto the king to wit, for the vindication of mine honour, and the restitution of my estate.

Poole: 2Sa 19:29

Why speakest thou any more of thy matters? For as Ziba was present, so doubtless he was not silent, but said and did what he could to make good his former charge; which must needs occasion many words before the king. And the king was not now at leisure for long debates, and therefore makes an end of the matter.

I have said to wit, within myself; I have considered the matter as far as now I can, and upon the whole am come to this resolution, wherein I expect that thou and he do both acquiesce. Or, I do now say ; I pronounce this sentence in the cause.

Thou and Ziba divide the land: the meaning is either,

1. The land shall be divided between thee and him, as it was by my first order, 2Sa 9:10 ; he and his sons managing it, and supporting themselves out of it, as they did before, and giving the rest of the profits thereof to thee. And to this the following words may well enough be accommodated, Yea, let him take all, to wit, to his own sole use.

Or, 2. The right and profits of the land shall be equally divided between you. It seems a very rash and harsh sentence, and very unbecoming David’ s wisdom, and justice, and gratitude to Jonathan; and Ziba seems to have deserved death for falsely accusing his master of treason, rather than a recompence. But the whole transaction of the matter is not here set down. Possibly Ziba might bring plausible pretences to justify his accusation; and it might be pretended that Mephibosheth neglected the trimming and dressing himself only in policy, and that for a season, till David and his family had destroyed one another by their civil wars, and given him a fit opportunity to take the crown. So that David might really be at a loss what to determine. And Ziba had given proof of his affections to David by an act of kindness which could not be without hazard to himself, 2Sa 16:1,2 , which Mephibosheth had not done. And possibly this was only a present sentence, and David resolved to examine things more thoroughly when he had more leisure, and then to make a more full and final determination of the business; which also he might do, though it be not here recorded; for we must not think that nothing was done and said about such things but what is mentioned in Scripture. Besides, Ziba being a powerful man, and the crown not yet firmly fixed upon the king’ s head, David might think fit to suspend his final sentence till a more convenient season, and not now to provoke him too much by taking away all his estate from him at once, but to proceed against him by degrees. Howsoever, this is certain, we cannot pass a right judgment upon this action of David’ s, unless we understood all the circumstances of it, which we cannot pretend to do.

Poole: 2Sa 19:30

I am contented to lose all, being fully satisfied with the happiness of seeing my dear and dread sovereign restored to his crown, and truth and peace returned to his kingdom.

Poole: 2Sa 19:31

And then to cross Jordan again, and so return to his native land.

Poole: 2Sa 19:34

Seeing my time of continuance in this world is but short, it is not advisable to change my habitation, or to give thee or myself any further trouble.

Poole: 2Sa 19:35

My senses are grown dull, and uncapable of relishing the delights of the court. I am past taking pleasure in delicious tastes, or sweet music, and other such delights of the court. I am through age both useless and burdensome to others, and therefore most improper for a court life.

Poole: 2Sa 19:36

A little way over Jordan a little onward in thy way to Jerusalem, and then return.

Recompense it me or, recompense me , to wit, for my small kindness to thee at Mahanaim, which was but a part of my duty to thee.

Poole: 2Sa 19:37

Chimham Barzillai’ s son, 1Ki 2:7

Poole: 2Sa 19:40

Conducted the king attended upon him on his journey towards Jerusalem.

And also half the people of Israel whereas the men of Judah came entirely and unanimously to the king, as is noted here, and above, 2Sa 19:14 , the Israelites of the other tribes came in but slowly, and by halves, as being no less guilty of the rebellion than the tribe of Judah; but not encouraged and invited to come in by such a particular and gracious message as they were. And this is here mentioned as the occasion both of the contention here following, and of the sedition, 2Sa 20 .

Poole: 2Sa 19:41

All the men of Israel to wit, such as were present.

Stolen thee away i.e. conveyed thee over Jordan hastily and privily, not expecting nor desiring our consent and concurrence in the business, which we were no less ready to afford than they. It is also a secret reflection upon the king, for permitting this precipitation.

All David’ s men i.e. all thy men; such changes of persons being most frequent in the Hebrew language; thy officers, and guards, and soldiers. This is mentioned as an aggravation of their fault, that they did not only carry the king over Jordan, but all his men too, without asking their advice.

Poole: 2Sa 19:42

Near of kin to us of the same tribe with us, and therefore both oweth the more respect to us, and might expect and challenge more respect from us. Hath he given us any gift? we have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty to the king, and used all expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done. See 2Sa 19:40 .

Poole: 2Sa 19:43

We have ten parts they say but ten, though strictly there were eleven; either because they accounted Joseph (which comprehends both Ephraim and Manasseh under it) for one tribe, as it is sometimes reckoned; or because Simeon, whose lot lay within the tribe of Judah, were joined with them in this action.

In the king i.e. in the kingdom, and the management of the affairs of it; the word king being put for kingdom , as it is 2Ch 23:20 Isa 23:15 Dan 7:17 Hos 10:15 . Or, in the king’ s person, and the disposal thereof.

We have also more right in David than ye as in the general we have more right in the king and kingdom, so particularly we have more right in David, than you, because you were the first beginners and the most zealous promoters of this rebellion; and as David is nearest of kin to you, so he hath been most injured by you; howsoever, as he is king, we justly claim a greater interest in him than you, inasmuch as we are the far greatest part of his subjects.

That our advice should not be first had in bringing back our king that we being the far greater number, should not have the first and chiefest vote in this action. But the words are by some, and may well be, rendered interrogatively, And was not my word first about bringing the king back ? Did not we make the first mention of it, before you could be drawn to it? For so indeed they did, 2Sa 19:11 ; and therefore the neglect of their advice herein might seem more inexcusable.

The words of the men of Judah were fiercer instead of mollifying them with gentle words, they answered them with greater fierceness and insolency; so that David durst not interpose himself in the matter.

Haydock: 2Sa 19:1

Secure. Septuagint, "I will continually nourish thy old age." (Haydock)

Haydock: 2Sa 19:2

Mourning, as is commonly the case in civil wars. The king being oppressed with grief, a triumph was out of season. (Menochius)

Haydock: 2Sa 19:3

Shunned. Hebrew, "stole away," fearing to enter; though they did at last, in a clandestine manner, (Calmet) by another gate. (Menochius)

Haydock: 2Sa 19:4

Head, continuing to mourn. See chap. xv. 30. ---

Absalom. The name is often repeated, as is usual on such occasions. (Virgil, Eclogues v.) ---

Thus Bion says, "I bewail Adonis. The beautiful Adonis is no more," &c.

Haydock: 2Sa 19:5

Shamed; deceived the expectations. See Joel ii. 12. Joab was one of those who spoil all their services by ostentation and rudeness. Like the first Anthony, Immodicus lingua, obsequii insolens, nimius commemorandis quæ meruisset. (Tacitus, Hist. iv.) ---

He speaks to David, his king, as one friend would not do to another. "That sort of men is truly odious, who upbraid with their kindness; which those who have experienced, rather than the authors, ought to remember." (Cicero, Amicit.)

Haydock: 2Sa 19:6

Thee. What insolence! Kings are often forced to brook the affronts of their higher servants, as well as other masters. There is a gradation in human affairs, which make the next in dignity and power think himself equal to the highest. Similis ero altissimo, Isaias xiv. 14. (Haydock) ---

David sincerely desired the welfare of all his people, as well as of Absalom. (Menochius)

Haydock: 2Sa 19:7

To. ( satisfac ). Hebrew, "speak to the heart," &c., with a cheerful countenance, to testify that their services will be rewarded. (Calmet)

Haydock: 2Sa 19:8

Israel, the rebels, as distinguished form Juda, or those who adhered to David; though many of all the tribes sided with Absalom, ver. 11. (Haydock)

Haydock: 2Sa 19:10

Silent; inactive and indifferent, as this word often denotes, Josue x. 12. (Calmet)

Haydock: 2Sa 19:11

Priests, whose influence was very great. (Haydock) ---

Last. David, like an able politician, shews the men of his own tribe, how dishonourable it will be for them to be outdone by the rest. (Calmet) ---

Talk: reported by a solemn ceremony. (St. Jerome, Trad.) (Menochius) ---

Septuagint Greek: logos, "the word, (Haydock) council," &c. (Salien)

Haydock: 2Sa 19:13

Flesh? Amasa was his nephew, and as he had been appointed general by Absalom, his influence would be the greatest to bring back those who had given into the delusion. A sense of his misconduct would also render him more humble, and easier to manage than Joab, whose insolence caused him to be insupportable to the king. David designed to transfer the authority of the latter, (Calmet) which he had now enjoyed 23 years, since the taking of Sion. David's promise did not oblige him to keep Joab in that office for life, if his conduct should prove unsatisfactory. Hence he appointed Amasa to pursue the rebels, and afterwards Abisai, setting Joab aside. But the haughty warrior supplanted both, and retained the command, as it were in spite of his sovereign, chap. xx. 4, 15., &c. (Haydock)

Haydock: 2Sa 19:14

And he; God, David, or rather Amasa. (Calmet) ---

All contributed, in different degrees, to bring about his happy union. (Haydock)

Haydock: 2Sa 19:15

Galgal, and thence proceeded across the Jordan, (Calmet) an hour and a half's walk. (Menochius)

Haydock: 2Sa 19:16

Semei, who had cursed David in his adversity, is now ready to fawn upon him, when he sees him restored to his throne. He was chief of a thousand, in Benjamin.

Haydock: 2Sa 19:17

Over, or "into:" ( irrumpentes.; Haydock) probably on horseback. (Menochius)

Haydock: 2Sa 19:18

Fords. Hebrew also, "they took over the ferry-boat;" (Calmet) or, "there went across a ferry-boat to carry over the," &c.

Haydock: 2Sa 19:20

Joseph. Semei was a Benjamite: but Joseph designates all the Israelites, except those of Juda, (Worthington) as these two possessed the birth-right of Ruben, 1 Paralipomenon v. 1. (Menochius) See Psalm lxxix. 1., and Zacharias x. 6. ---

But we may translate with the Septuagint, "before all the house of Joseph." (Chaldean, Syriac, &c.) (Calmet)

Haydock: 2Sa 19:22

Sons. He refers to the preceding opposition of Joab, whom Abisai was beginning to imitate. (Haydock) ---

Satan; adversary, Matthew xvi. 23. ---

This day. Formerly, no one was to be put to death on days of rejoicing, and the prisoners were liberated when the king ascended the throne. A malefactor continued for a long time to be set free on the day of the passover, Matthew xxvii. 15. (Calmet) ---

The Romans would never punish any one with death, on the days "whenever (Augustus) entered the city." (Suetonius lvii.) ---

David considers this memorable day as a new epoch of his sovereignty, and will not suffer it to be rendered sorrowful. See 1 Kings xi. 13. (Haydock) ---

The punishment of Semei might have had the most pernicious consequences, as the rest of Israel would have feared a similar treatment. (Menochius) ---

(Salien, the year of the world 3010.)

Haydock: 2Sa 19:23

Die, during my life, (Menochius) or by my hand, without some farther transgression. Hence the oath is worded, I will not kill thee with the sword, 3 Kings ii. 8. (Haydock) ---

Solomon was charged not to let his crime pass unpunished. But he did not kill him till he had shewed his disobedience. (Calmet) ---

The oaths of parents do not always (Haydock) pertain to their heirs. (Grotius)

Haydock: 2Sa 19:24

Feet, which was very requisite in those countries, to prevent a disagreeable smell, for which the Jews were noted. (Martial iv. 4.) ---

Ammianus (2) speaking of the emperor Marcus says, Cum Palestinam transiret, fœtentium Juædorum et tumultuantium sæpe tædio percitur. Some have thought that this odour was removed by baptism. (Basnage, T. iii. p. 194.) Roman Septuagint adds, "neither had he cut his nails, nor (made or) dressed his mustaches," or upper lip. The chin, as far as the ears, was not shaved by the Jews. To cut all the hair was a mark of sorrow, no less than to neglect dressing it. See Leviticus xxi. 5. (Calmet) ---

By the external appearance of Miphiboseth, David might be convinced that he had indulged his grief for a long time; (Menochius) which might serve to remove the ill impressions which he had received against the helpless son of his friend Jonathan.

Haydock: 2Sa 19:25

Met. Protestants, "was come to Jerusalem, to meet the king." (Haydock) ---

But his usual residence was in the city, where Siba had left him, chap. xvi. 3. We should therefore translate, "And coming to meet the king at his arrival in Jerusalem." (Calmet)

Haydock: 2Sa 19:26

Despised. Hebrew and Chaldean, "acted treacherously against me." (Menochius)

Haydock: 2Sa 19:27

God. It is not necessary for me to say any more in my defence. Thou art convinced of my innocence; and the accusation was in itself improbable, as I could never expect to be better treated by another king. I am resigned to abide by thy decision. (Haydock) ---

I cannot complain. (Calmet)

Haydock: 2Sa 19:28

Death, on account of Saul's persecution, and his sons assuming the purple; so that all his adherents might have been justly slain. (Calmet) ---

Cry, as if I had been wronged. (Menochius)

Haydock: 2Sa 19:29

More. Hebrew adds, "concerning thy affairs. I have said, Thou and Siba divide the inheritance." (Haydock) ---

Thou as the owner, Siba as the administrator, or steward, as he was before. (Jun. Malv.[Junius?; Malvenda?]) ---

Sanchez thinks that David made a compensation to Miphiboseth, for what he left in the hands of his servant, as he did not wish to disturb the harmony of the day, nor to inflict any punishment on offenders. (Menochius) ---

But most interpreters accuse David of injustice, in suffering Siba to reap the fruits of his perfidy, &c. (Salien) (Calmet, &c.) ---

It is not probable, however, that he would deviate from his wonted generosity, nor suffer Miphiboseth to be injured, if he were convinced of his innocence. Perhaps he might judge it expedient that Siba should have a separate establishment, as he was now unfit to act in his former capacity, and had shewn some sort of affection towards his sovereign, when his own son, and most of his subjects, had revolted against him. (Haydock)

Haydock: 2Sa 19:30

House. He is all to me. (Menochius)

Haydock: 2Sa 19:32

Camp; Mahanaim, chap. xvii. 28.

Haydock: 2Sa 19:35

Burden, as I am unfit for any service. (Menochius)

Haydock: 2Sa 19:36

With thee. He did not proceed as far as Galgal; (Haydock) but took his leave of the king, intimating, what we never witness at the present day, that he was too old to enjoy the pleasures of a court! (Calmet)

Haydock: 2Sa 19:37

Chamaam, is supposed to have been the son of the good old man. (Calmet)

Haydock: 2Sa 19:40

There; coming up, for the most part, after the king had crossed the river. They had intended to have escorted him from Mahanaim. (Haydock)

Haydock: 2Sa 19:41

Stolen; as if the king were not the common father of all. (Salien)

Haydock: 2Sa 19:42

Nearer related. (Haydock) ---

Us. What advantage have we gained? or, what have you lost? (Calmet)

Haydock: 2Sa 19:43

Ten parts. They might have said they were twelve tribes for one; and though the tribe of Juda was more numerous than many others, it was not equal to them all. (Calmet) ---

But the disproportion was by no means so great as ten to one; so that the Israelites unjustly pretended, that they had so much greater pretensions to the honour of bringing the king to his capital, in a sort of triumph. David might perhaps have waited a little longer, (Haydock) and shewed less predilection for his own tribe. (Calmet) (Salien) ---

But what obligation was there for either? He had been long enough from Jerusalem, and eager to return, as soon as Amasa brought to him the tribe of Juda, and several of Benjamin, ver. 16. What hindered the rest from coming in time? They seem to have pretended more loyalty than they really possessed; otherwise they would not have joined in every rebellion. (Haydock) ---

First. Hebrew may be, "did not I first propose the bringing back the king?" ver. 11. (Calmet) ---

Israel. Tostat says, it is probable Juda asserted that the king did not, at all, belong to Israel; and hence Seba repeated the words with indignation, chap. xx. 1. It is wonderful that David did not repress this altercation. Abulensis supposes that he leaned too much towards his own tribe; for which, if true, we behold he was soon chastised; as God is always ready to reward or punish his servants. (Salien) ---

But all that David said is not recorded. He could hardly have continued silent. All his endeavours to appease the sedition were, however, rendered abortive, by the evil dispositions of his subjects. (Haydock)

Gill: 2Sa 19:1

And it was told Joab,.... When returned to Mahanaim, or on his way to it; perhaps by the messengers he sent; and this report he had before he saw the king:

behold, the king weepeth and mourneth for Absalom; for the death of him, instead of rejoicing at the victory obtained, and the deliverance from his enemies.

Gill: 2Sa 19:2

And the victory that day was turned into mourning unto all the people,.... They also mourned too, instead of expressing joy upon the occasion:

for the people heard say that day how the king was grieved for his son; this report was spread among them, which damped their joy, and hindered them from giving any tokens of it, as were usual at such times.

Gill: 2Sa 19:3

And the people got them by stealth that day into the city,.... Did not march into it in companies, in a public and triumphant manner, as conquerors used to do; but entered in a private manner, one by one, or a very few together, not caring to be seen or known, at least by the king, as fearing they had incurred his displeasure: but

as people being ashamed steal away when they flee in battle; as if they had been conquered, and not conquerors; nay, had acted a cowardly part, and ran away; and so cared not to be seen, lest they should be reproached, or suffer for their cowardice.

Gill: 2Sa 19:4

But the king covered his face,.... And would not see his generals, and thank them for their services: but wrapped himself in his mantle, after the manner of mourners:

and the king cried with a loud voice, O my son Absalom! O Absalom, my son, my son! and this was some time, perhaps some days after he had received the news of his death, since Joab and the army were returned from the battle; had it been a sudden start of passion, upon first hearing thee news, and had continued a few hours, it would have been more excusable; but to continue some days, as it is very probable it did, was very unbecoming.

Gill: 2Sa 19:5

And Joab came into the house to the king,.... For by this time he was removed from the chamber over the gate to his own dwelling house or palace, where he continued the same doleful ditty as at first:

and said, thou hast shamed this day the faces of all thy servants; they cannot lift up their heads, and look any in the face, nor one another; but behave as if they had committed some very great fault, in fighting with the rebels, and beating them:

which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy wives, and the lives of thy concubines; which in all probability would have been taken away if the victory had been on the side of Absalom.

Gill: 2Sa 19:6

In that thou lovest thine enemies, and hatest thy friends,.... Which though not strictly true, there was some appearance of it, which is here greatly exaggerated; in that he expressed so much grief and sorrow for Absalom his enemy, who had rebelled against him, and showed so little regard to his friends, that had exposed their lives for him:

for thou hast declared this day: by his conduct and behaviour, mourning for his rebellious son, and taking no notice of his faithful servants:

that thou regardest neither princes nor servants; neither the officers of the army, the generals and captains, nor the common soldiers: since neither the one were admitted into his presence privately, nor had the other public thanks as they entered the city, as might have been expected: or "that thou hast no princes and servants" ^g; none that are accounted of as such; they are nothing with thee, in no esteem at all, as if thou hadst none:

for this day I perceive that if Absalom had lived, and all we had died this day, then it had pleased thee well; this was carrying the matter too far; for though it would have been agreeable to David if Absalom had lived, and not been slain, yet not that his army should perish, or his people be destroyed; it would have pleased him well if both had lived.

Gill: 2Sa 19:7

Now therefore arise, go forth,.... Arise from his couch, he was watering with his tears, and go forth from his house, where he had shut himself up retired from all company, to the gate of the city, where the people passed and repassed, and there was a concourse of them: this he said not by way of command, but by way of advice; though all along he seems to take too much upon him, and to speak unbecoming a subject, and not with that decency as was necessary in, speaking to a king; but it may be observed, that a general of an army had great power over princes in those times; and presumed very much on their interest in the army, which led them sometimes not to behave with that decorum as became them:

and speak comfortably unto thy servants; commend them for their courage and faithfulness, thank them for their services, and reward them suitably; at least give them assurance of it:

for I swear by the Lord; by the Word of the Lord, as the Targum; this he said to arouse him, and make him bestir himself, and think what was proper for him to do:

if thou go not forth, there will not tarry one with thee this night; signifying that he would use his interest in the army to go off with it, and set up another king; and did not doubt of success, as well knowing what temper and humour the people were in through the king's conduct:

and that will be worse unto thee than all the evil that befell thee from thy youth until now; for when he was persecuted by Saul he had a number of friends that adhered close to him; and when Ishbosheth was set up against him by Abner as king of Israel, the tribe of Judah cleaved to him, anointed him their king, and abode by him; wherefore, should he now be abandoned by his army, his case would be worse than ever it had been.

Gill: 2Sa 19:8

Than the king arose, and sat in the gate,.... Of the city, a public place, where the inhabitants met on divers accounts at times, and where there were always people passing and repassing:

and they told unto all the people; or it was reported to the soldiers particularly:

saying, behold the king doth sit in the gate; has laid aside his mourning, appears in public, and receives his friends, and attends to business:

and all the people came before the king; to congratulate him on the victory obtained, to receive his thanks and his favours:

for Israel had fled every man to his tent: or to his city, as the Targum; that is, those that followed Absalom; which is observed not on account of what goes before, but of what follows after; see 2Sa 18:17.

Gill: 2Sa 19:9

And all the people were at strife through all the tribes of Israel,.... Excepting the tribe of Judah; they blamed and reproved one another for taking part with Absalom in the rebellion, and especially for their coldness and backwardness in bringing back David to Jerusalem:

saying, the king saved us out of the hand of our enemies; exposed his life to danger, fought our battles for us, and gained us victory over our enemies, and saved us from them, especially those next mentioned:

and he delivered us out of the hand of the Philistines; in the times of Saul, and since; which were benefits which ought to have endeared him to them, and were aggravations of the crime of those who had been concerned in the late rebellion; and were such as ought not to be buried in oblivion, and were proper arguments to engage them to return to their allegiance to him, and abide by it:

and now he is fled out of the land for Absalom; being obliged to quit Jerusalem, and the land of Judea on this side Jordan, and to pass that river; not from a spirit of cowardice, but from tenderness to his son, he did not choose to fight against; and from a concern for his metropolis Jerusalem, lest that should be hurt, as well as for the safety of his person.

Gill: 2Sa 19:10

And Absalom, whom we anointed over us,.... To be king; which either was really done by Absalom's party, or in effect by proclaiming and appointing him king:

is dead in battle; which shows the thing was not of God, and by which means they were released from their oath of allegiance to him:

now therefore why speak ye not a word of bringing the king back? nobody speaks of it, gives the least hint of it, or shows any concern about it; but the greatest coldness and indifference, as if it was a matter of no importance.

Gill: 2Sa 19:11

And King David sent to Zadok and to Abiathar the priests,.... Who were at Jerusalem, and in his interest; perhaps by Ahimaaz and Jonathan their sons:

saying, speak unto the elders of Judah; particularly those that were at Jerusalem, with whom they had an interest:

saying, why are ye the last to bring back the king to his house? to his palace at Jerusalem, since David was of their tribe, and was first anointed their king: what might make them the more backward to it was their being so deep in the rebellion, which was formed and cherished among them, and brought to the height it was, through their connivance and encouragement, both at Hebron and Jerusalem; and therefore they might fear the resentment of David, and that he would not be easily reconciled unto them:

seeing the speech of all Israel is come to the king, even to his house: or he has received invitations from all the tribes of Israel to return to his house or palace at Jerusalem; and so this was a part of the message of David to the priests, to be told to the elders as an aggravation of their backwardness, and as an argument to excite them to their duty; though some think these are the words of the historian, to be inserted in a parenthesis, as in our version.

Gill: 2Sa 19:12

Ye are my brethren, ye are my bones and my flesh,.... Being of the same tribe, and therefore he should deal gently with them, as if they were parts of his body; and not be severe upon them, for the hand they had in the conspiracy, as they might fear:

and wherefore then are ye the last to bring the king back? since they were so nearly related to him, and he so ready to forgive them.

Gill: 2Sa 19:13

And say ye to Amasa,.... Who was the general of Absalom's army, and who might fear he should never be pardoned, whoever was, and looked upon his case as desperate; who had led on the army with Absalom against the king's threes, and fought them:

art thou not of my bone, and of my flesh? nearly related to him, being his sister's son:

God do so to me, and more also: than he had done to Absalom; or he imprecates the greatest evil upon himself that could be thought of or named:

if thou be not captain of the host before me continually in the room of Joab; signifying that he would not only pardon the treason he had been guilty of, but raise him to the highest post in the army; and to assure him of it, of which he might be doubtful, considering what he had done to merit his displeasure, he makes this oath or imprecation. Joab had got his ill will by many instances, as by the murder of Abner, and now by slaying Absalom against his orders; and by his rude and insolent behaviour to him when lamenting the death of his son; he wanted to be rid of him, and now, having an opportunity of putting a valiant man into his place, and thereby attaching him to his interest, he was determined to make use of it.

Gill: 2Sa 19:14

And he bowed the heart of all the men of Judah, even as the heart of one man,.... This the Jewish commentators generally understand of Amasa that he used his interest with the men of Judah, and so wrought upon them, that they agreed as one man to send for the king, and bring him back; but it seems best to understand it of David, who by these gentle methods, kind messages, and affectionate speeches, powerfully inclined and engaged the hearts of the people towards him; so that they were unanimously and affectionately agreed to restore him: in this way David chose to return; he could have come without their leave, or any invitation from them, as he was their lawful king, and a victorious one, the rebellion being crushed; and had it in his power to chastise those concerned in it, and use them with severity; but he chose rather to gain the hearts of his people, and to come in a way peaceable to them, and honourable to himself:

so that they sent this word unto the king, return thou and all thy servants; perhaps by the same messengers that David sent; or it may be, rather for honour's sake they deputed some of their principal men to wait on David, and invite him to return to them with all his retinue and army, promising allegiance and fidelity to him.

Gill: 2Sa 19:15

So the king returned, and came to Jordan,.... From Mahanaim thither, which according to Bunting ⁱ was twenty eight miles:

and Judah came to Gilgal; that is, the elders, or principal men of the tribe of Judah, came thither; which place, according to the same writer ^k, was twelve miles from Jerusalem, and four from Jordan; and was the first place the Israelites came to when they passed that river in Joshua's time; but it seems to be rather more; See Gill on Jos 2:1 and See Gill on Jos 4:19,

to go to meet the king, to conduct the king over Jordan; but then they must proceed further on, for Gilgal seems to be live or six miles on this side Jordan.

Gill: 2Sa 19:16

And Shimei the son of Gera, a Benjamite, which was of Bahurim,.... Of whom see 2Sa 16:5,

hasted and came down with the men of Judah to meet King David: he took the first opportunity to meet the king, and ask his pardon for his ill treatment of him when he fled from Jerusalem; for, hearing: that Absalom was slain, and the victory was on the side of David, who was returning in triumph, he thought it advisable as soon as possible to make his submission, and entreat forgiveness, lest he should fall a just sacrifice to his vengeance; and a better opportunity he could not well have than to go along with the men of Judah, who met the king first of all.

Gill: 2Sa 19:17

And there were a thousand men of Benjamin with him,.... Of which tribe he was, and these were either a band of soldiers, of which he was the chiliarch; or tenants of his, which showed him to be a great man; or his neighbours, and persons of some figure, whom he prevailed upon to come as intercessors for him:

and Ziba the servant of the house of Saul; who had imposed upon David, and got his master's inheritance from him, knowing that David would be undeceived by Mephibosheth his master, when he came to Jerusalem; and therefore that he might be more tenderly dealt with, and come off the better, he was thus forward to meet the king, and pay his respects to him:

and his fifteen sons and his twenty servants with him: which made a considerable appearance; see 2Sa 9:10,

and they went over Jordan before the king: to meet him on the other side, both Shimei and his a thousand men, and Ziba with his sons and servants.

Gill: 2Sa 19:18

And there went over a ferry boat to carry over the king's household,.... His wives and children, who could not so well ford the river on foot: some will have this to be a bridge of boats, a pontoon; and Abarbinel thinks it might be a company of men, who carried the women and children on their shoulders, one after another:

and to do what he thought good; to carry over whatever else the king pleased, besides his family:

and Shimei the son of Gera fell down before the king, as he was come over Jordan; or just as he was about to come over, when he came to Jordan to take the boat in order to come over; for he went over Jordan to meet him, and therefore would take the first opportunity of coming into his presence, and fall down before him, and make his submission to him.

Gill: 2Sa 19:19

And said unto the king, let not my lord the king impute iniquity unto me,.... That is, deal with him according to the desert of it, punish him for it, but forgive it: for non-imputation of sin is in effect the pardon of it:

neither do thou remember that which thy servant did perversely the day my lord the king went out of Jerusalem: he desires that he would not only forgive, but forget it; he owns it was a perverse action, and aggravated by being done at the time when the king was in great trouble and distress:

that the king should take it to his heart; and determine to avenge himself on him for it.

Gill: 2Sa 19:20

For thy servant doth know that I have sinned,.... He was sensible of it, and sorry for it, and publicly acknowledged it before all the men he brought with him, and before all the servants of David; and as a token of the sincerity of his repentance, and as an earnest of his future fidelity, he made this early submission:

therefore, behold, I am come the first this day of all the house of Joseph, to go down to meet my lord the king; but why does he make mention of the house of Joseph, when he was of the tribe of Benjamin? Kimchi says that Benjamin, Ephraim, and Manasseh, were called the house of Joseph; and it may be observed that it is sometimes used for all Israel, as in Psa 80:1; and he was the first of them that came, inasmuch as he came along with the men of Judah, who came first of all to fetch the king back; or Joseph may stand for the tribes of Israel, as distinct from Judah, and he was the first of them; some of the Jewish writers think he makes mention of the name of Joseph, because as the brethren of Joseph used him ill, and he returned good to them; so though he had used David ill, he hoped he would do as Joseph did, return good for evil; and others represent him as suggesting hereby to David, that all Israel had used him ill, and he worse than them all; and now he was come first, and they were all waiting what he would do to him, that if he received him kindly, all would come and make their peace with him.

Gill: 2Sa 19:21

But Abishai the son of Zeruiah answered and said,.... The same person that would have taken off the head of Shimei at the time he cursed David, if he would have given him leave, 2Sa 16:9,

shall not Shimei be put to death for this? this humiliation and acknowledgment he has made, shall he be forgiven on that account? shall so small a matter as this atone for so great a crime he has been guilty of, as that he shall not die?

because or "though" ^l.

he cursed the Lord's anointed; is asking pardon sufficient to expiate so foul an offence, for which according to the law he ought to die? or for this action which he has done, as the Arabic version, in cursing the Lord's anointed.

Gill: 2Sa 19:22

And David said, what have I to do with you, ye sons of Zeruiah?.... See Gill on 2Sa 16:10,

that ye should this day be adversaries unto me? or a Satan unto me, as the word is, by advising him to do what would be prejudicial to his interest; see Mat 16:22; as to use severity at such a time as this would have been; for had he immediately ordered Shimei to be put to death, though he deserved it, who was the first man that came to ask pardon, the Israelites in general, or all however concerned in the rebellion, would have concluded they must share the same fate, and so would not have submitted, but have raised a new rebellion against him; and some think Joab and Abishai had this in view, that they might keep their posts in the army:

shall there any man be put to death this day in Israel? there shall not: the glory of this day shall not be sullied by the death of any; nor the joy of it be turned into sorrow in any family in Israel, as would, if any was put to death for what had passed during the rebellion:

for do not I know that I am this day king over Israel? and can and will do as I please; as he had been driven from his throne and palace, and was now invited back again, and upon his return, it was as if he was made king anew, and afresh inaugurated into his office; and therefore no blood should be split on that day on which he was restored to his kingdom.

Gill: 2Sa 19:23

Therefore the king said unto Shimei, thou shalt not die,.... This day by my hands, or order, or by the sword, 1Ki 2:8,

and the king sware unto him; that he should not die for that offence, or for that only; but if he committed a new one, this oath was no longer binding on him, and not at all upon his heir and successor.

Gill: 2Sa 19:24

And Mephibosheth the son of Saul came down to meet the king,.... Not down to Jordan, but Jerusalem; when the king was come thither, he came from his own dwelling to the king's palace; he is called the son of Saul, though he was his grandson, and grandsons are sometimes called sons; though in the Septuagint it is, the son's son of Saul; and the Syriac and Arabic versions are, the son of Jonathan, the son of Saul:

and had neither dressed his feet; had not cut his nails, as the Septuagint adds, his toenails; or rather had not washed his feet, as the Targum paraphrases it; which was frequently done in those countries, partly for refreshment, and partly to remove the filth of them contracted by walking barefooted, or only with sandals; as also because of the ill smell of them, which was offensive:

nor trimmed his beard; or shaved his upper lip, and took no care that the hair of his chin should be in any order; otherwise that was never shaved, to do it would be contrary to the law in Lev 19:27,

nor washed his clothes; his linen clothes, his shirts, or any other that used to be washed; or "whitened" them, as the Targum, he had not sent them, his woollen clothes, to the fuller, to get out the spots, and whiten them. All these were tokens of mourning, and showed him to be a sincere mourner for the king's departure, and the trouble he was in, since it was so long continued:

from the day the king departed, until the day he came again in peace; which must be a considerable time, and therefore he must be in a most sordid and rueful condition.

Gill: 2Sa 19:25

And it came to pass, when he came to Jerusalem to meet the king,.... Perhaps from the place where his estate was; or, as the Arabic version, when he came from Jerusalem, from whence he went a little way to meet the king, as he was coming thither; for it was said he abode at Jerusalem, 2Sa 16:3,

that the king said unto him, wherefore wentest not thou with me,

Mephibosheth? when he departed from Jerusalem, being obliged to flee from thence because of Absalom; it is very probable David would never have asked him this question, knowing his lameness, had it not been for the suggestion of Ziba his servant, that he stayed at Jerusalem, hoping that the kingdom of his father would be restored to him, 2Sa 16:3.

Gill: 2Sa 19:26

And he answered, my lord, O king, my servant deceived me,.... His servant Ziba, who, instead of saddling an ass for him by his order, went off with that and another himself, 2Sa 16:1; for thy servant

said, I will saddle me an ass; he not only determined this in his own mind, but gave orders to his servant to saddle one for him:

that I may ride thereon, and go to the king, because thy servant is lame; and could not walk afoot, being lame of both his feet, 2Sa 4:4.

Gill: 2Sa 19:27

And he hath slandered thy servant unto my lord the king,.... By suggesting that he stayed at Jerusalem with a view to the kingdom, hoping that the quarrel between David and Absalom would issue in the restoration of it to his father's family; which was a mere calumny, he having had no such thought, nor was there any foundation for it:

but my lord the king is an angel of God; for understanding and wisdom, to discern the falsehood of such suggestions:

do therefore what is good in thine eyes; condemn him or acquit him; reject him or receive him into favour; he entirely submitted himself to him, to do with him as seemed good in his sight.

Gill: 2Sa 19:28

For all of my, father's house were but dead men before my lord the king,.... Or "men of death" ^m; worthy of death, not on account of Saul's persecution, for which his family did not deserve to suffer; rather for the attempt of Ishbosheth to get the kingdom from him, which might be deemed treason, and so the family was tainted for it; though the sense may be only this, that their lives lay at his mercy, and that if he had dealt with rigour and severity towards them, as was usual for princes to do towards the family of their predecessors, who had any claim to the kingdom, put them to death, this would have been their case:

yet didst thou set thy servant among them that eat at thine own table; which was showing him great kindness, and doing him great honour:

what right therefore have I yet to cry any more unto the king? to ask any favour of him, or make any complaint to him.

Gill: 2Sa 19:29

And the king said unto him, why speakest thou any more of thy matters?.... Of his father's family, and the injuries done by them to David, and of the benefits and favours which he had received from David, or of his temporal affairs, of his estate, which David had given away to Ziba:

I have said, thou and Ziba divide the land; revoking his last grant to Ziba, which gave him all that belonged to Mephibosheth, 2Sa 16:4; he established his first decree, that Ziba should have half the profit of the land for tilling it, and the other half be given to Mephibosheth; he did not choose to punish Ziba for slandering his master, being inclined to clemency and mercy, and determined to show no severity at that time; and might be in some fear of Ziba, being a considerable man, lest he should raise a new insurrection, if he bore hard upon him; besides, he might have a large share in his affection, having made a present to him in the time of his distress, and was one of the first that came to meet him upon his return, 2Sa 19:17.

Gill: 2Sa 19:30

And Mephibosheth said unto the king, yea, let him take all,.... The whole estate, as David had given it to him; he was content that that last grant should stand:

forasmuch as my lord the king is come again in peace unto his own house; his palace in Jerusalem; which was a strong expression of affection for him, and loyalty to him. (Solomn used a similar test to determine which woman's baby was alive. 1Ki 3:16. He purposed the baby be cut in two to reveal who the real mother was. Likewise, David suggests the property should be divided between Ziba and Miphibosheth to determine the true loyalty of the later. 2Sa 19:29 Editor.)

Gill: 2Sa 19:31

And Barzillai the Gileadite came down from Rogelim,.... The place of his habitation, to Jordan, see 2Sa 17:27,

and went over Jordan with the king to conduct him over Jordan; to accompany him over the river, and then take his leave of him.

Gill: 2Sa 19:32

Now Barzillai was a very aged man, even fourscore years old,.... Which was ten years beyond the common term of man's life, and reckoned a very great age in David's time, and has been ever since, and still is, see Psa 90:10,

and he had provided the king of sustenance while he lay at Mahanaim: had supported him and his family, furnished him with provisions, and all the necessaries of life, during his stay there:

for he was a very great man; in wealth and riches, and was a very liberal man, and a man of great wisdom and good sense; and very probably was a man of great grace, which taught him his duty to his prince, and influenced him to show mercy to him in distress.

Gill: 2Sa 19:33

And the king said to Barzillai, come thou over with me,.... Over Jordan; Barzillai came with an intent to accompany the king over Jordan; but the king meant not only to go over Jordan, but when over to go further with him, even to Jerusalem:

and I will feed thee with me in Jerusalem; meaning, that he should dwell with him in his palace, and eat at his table, in return for feeding him at Mahanaim.

Gill: 2Sa 19:34

And Barzillai said unto the king,.... In answer to the grateful proposal he made:

how long have I to live; that could not be said with exactness by any; but it might be probably conjectured from the age he was of, and the infirmities that attended him, that he could not live long; it was but a short time he had to be in the world:

that I should go up with the king to Jerusalem? take so long a journey as that, seeing he might die before he got thither; and if he did not, since it could not be thought he should live long, he could not think of it, or judge it advisable at such an age to take such a journey, change his place of abode, and manner of living.

Gill: 2Sa 19:35

I am this day fourscore years old,.... Not that that day was precisely his birthday, but that he was about such an age, very little under or over; very probably he was full that age:

and can I discern between good and evil? signifying, either that his intellectual powers were impaired, and could not distinguish what was right and wrong, and so could be of no service to David in his privy council, or any court of judicature, he was fit for no post or office under him; or that his natural senses were not quick to distinguish between good and bad, particularly between good and bad food, which he could neither discern by smell nor taste, as follows:

can thy servant taste what I eat or what I drink? have any gust or relish of, or take any delight or pleasure in eating and drinking; so that the most delicious food, and richest wines, and all the dainties of a king's table, would signify nothing to him:

can I hear any more the voice of singing men and singing women? either being so deaf that he could not hear them at all, or however not with any delight; the evil days being come upon him, in which he could take no pleasure in the diversions of a court:

wherefore then should thy servant be yet a burden unto my lord the king? he could neither take any pleasure himself, nor be of any service to the king, but on the contrary a burden to him; not only on account of his sustenance, and being obliged to have servants to attend him, which might be the least part of his burden, but his company would be disagreeable and troublesome, through the infirmities of old age upon him.

Gill: 2Sa 19:36

Thy servant will go a little way over Jordan with the king,.... That is, go a little way after he was over Jordan with him, and then return to his own city:

and why should the king recompense it with such a reward? the sense is, why should the king recompense so trifling a thing as I have done, and which was but my duty, with such a reward, as to maintain me in so grand a manner at his court?

Gill: 2Sa 19:37

Let thy servant, I pray thee, turn back again,.... To his own city, after he is gone ever Jordan, and seen the king a little way on his journey:

that I may die in my own city: the city of Rogelim, where perhaps he was born, and had lived all his days, and where it is natural for people to desire to die, even in their native place:

and be buried by the grave of my father, and of my mother: or "in" their grave, as Kimchi and Ben Melech, in the sepulchre of his fathers, where men usually choose to be buried:

but behold, thy servant Chimham: who was his son; and so the Syriac and Arabic versions express it, my son Chimham:

let him go over with my lord the king; not only over Jordan, but to Jerusalem with him:

and do to him what shall seem good unto thee; advance him, and put him into any post or office the king should think fit, or bestow a pension upon him, or give him an estate to live upon, or whatever he pleased.

Gill: 2Sa 19:38

And the king answered, Chimham shall go over with me,.... He admitted of him instead of his father:

and I will do unto him that which shall seem good unto thee; he puts it to Barzillai, and leaves it with him to ask what he would for his son, and he would grant it. We nowhere read what it was that Barzillai asked, or whether he asked anything; only this we read, that some hundreds of years afterward there was a place called the habitation of Chimham near Bethlehem, Jer 41:17; which makes it probable that David gave him a paternal estate of his there, since Bethlehem was his city; and the Targum on that place is expressly for it; See Gill on Jer 41:17,

and whatsoever thou shalt require of me, that will I do for thee; whatever suit he should make to him, or whatever favour he should ask of him hereafter, when returned to his own city, he would grant it to him, if it could be possibly done; such a sense should he always retain of his kindness to him.

Gill: 2Sa 19:39

And all the people went over Jordan,.... That were with David:

and when the king was come over; over Jordan, had got to the other side of it, whither Barzillai accompanied him:

the king kissed Barzillai, and blessed him; took his leave of him with a kiss, as friends were wont to do at parting, thanked him for all his favours, wished him well, and prayed to God to bless him with all blessings temporal and spiritual:

and he returned to his own place: his own city Rogelim, having crossed over again the river Jordan.

Gill: 2Sa 19:40

Then the king went on to Gilgal,.... Which, according to Josephus ⁿ, was fifty furlongs from Jordan, six miles and a quarter:

and Chimham went on with him; after Barzillai had left them, and accompanied the king to Jerusalem:

and all the people of Judah conducted the king; to Jerusalem; who came to meet him, 2Sa 19:15,

and also half the people of Israel; or a part of them, as the word used signifies, and not always an equal half, so Kimchi observes; even such of Israel as went out with David at first, and the a thousand men of Benjamin that came to meet him, 2Sa 19:17.

Gill: 2Sa 19:41

And, behold, all the men of Israel came to the king,.... A large number of them, the other part that did not come over with David, some of their principal men, who met him upon the road:

and said unto the king, why have our brethren, the men of Judah, stolen thee away; secretly, privately, and unknown to them, and were bringing him back to Jerusalem:

and have brought the king, and his household, and all David's men with him, over Jordan? him, and his family, and soldiers.

Gill: 2Sa 19:42

And all the men of Judah answered the men of Israel,.... Such of them as went down to fetch the king back, replied to the men of Israel that now met them, and objected to their conduct:

because the king is near of kin to us; being of their tribe, and his palace was within their borders, and therefore they were proper persons to bring him home:

wherefore then be ye angry for this matter? for bringing the king back, and being the first in it; for who so proper as they, not only to do their duty, but to show their affection to the king as early as possible?

have we eaten at all of the king's cost? they had maintained themselves at their own expense, going and returning; they had no self-interest or selfish views to serve, but on the contrary had been at a considerable charge to meet the king, and conduct him home:

or hath he given us any gift? no, he had not, nor did they expect any; it was not with a view to any reward that they had taken this step, but purely out of affection to the king, and for the good of their country.

Gill: 2Sa 19:43

And the men of Israel answered the men of Judah, and said,.... They replied to them, as follows:

we have ten parts in the king; being ten tribes, reckoning Simeon in the tribe of Judah, within which it lay, Jos 19:1,

and we have, also more right in David than ye; being more numerous than they; or, according to the Targum, they had more affection and good will towards David than the men of Judah, though he was of their tribe, and dwelt among them; since the rebellion was begun, and was cherished and carried on among them:

why then did ye despise us, that our advice should not be first had in bringing back our king? they were as ready and as desirous as they to fetch the king back; and since they were far the largest body of men, and the far greater part of the nation, they thought they ought to have been consulted in an affair of so much importance, and that doing it without them was slighting them, and casting contempt upon them, and insinuating as if they were enemies to the king; or, as the Targum expresses it,"was not my word first to bring back my king?''the first motion was from them, as appears from 2Sa 19:11; and therefore the thing should not have been done without them; they should have been apprized of it, that they might at least have joined them, and shared in the honour with them of bringing the king back:

and the words of the men of Judah were fiercer than the words of the men of Israel; not those that are here recorded, but what followed, and are not written, being so very warm and indecent; and David being silent in this hot dispute between them, which was interpreted taking the part of Judah, the men of Israel were incensed at it; and hence arose a new rebellion, of which more in the next chapter how it began, and was crushed.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 19:4

¹ tn Heb “with a great voice.”

NET Notes: 2Sa 19:5

¹ tn Heb “came to.”

NET Notes: 2Sa 19:6

¹ tn Heb “today.”

² tc The translation follows the Qere, 4QSam^a, and many medieval Hebrew mss in reading לוּ (lu, “if”) rather than MT לֹא (lo’, “not”).

³ tc The Lucianic Greek recension and Syriac Peshitta lack “today.”

NET Notes: 2Sa 19:7

¹ tn Heb “and speak to the heart of.”

NET Notes: 2Sa 19:8

¹ tn Heb “all the people.”

² tn The Hebrew text has simply “Israel” (see 18:16-17).

³ tn Heb “had fled, each to his tent.”

NET Notes: 2Sa 19:10

¹ tn Heb “over us.”

² tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).

NET Notes: 2Sa 19:11

¹ tn Heb “his house.”

² tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.

NET Notes: 2Sa 19:12

¹ tn Heb “my bone and my flesh.”

NET Notes: 2Sa 19:13

¹ tn Heb “my bone and my flesh.”

² tn Heb “Thus God will do to me and thus he will add.”

NET Notes: 2Sa 19:14

¹ tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”

NET Notes: 2Sa 19:15

¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

² tn The Hebrew text has simply “Judah.”

³ tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.

NET Notes: 2Sa 19:17

¹ tn Heb “youth.”

² tn Heb “rushed into.”

NET Notes: 2Sa 19:19

¹ tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or “extraordinary points.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 19:20

¹ tn The Hebrew text has simply “your servant.”

NET Notes: 2Sa 19:22

¹ tn Heb “what to me and to you.”

NET Notes: 2Sa 19:23

¹ tn Heb “swore to him.”

NET Notes: 2Sa 19:24

¹ tn Heb “son.”

² tn Heb “in peace.” So also in v. 31.

³ tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.

⁴ tn Heb “done his feet.”

⁵ tn Heb “done.”

NET Notes: 2Sa 19:26

¹ tn Heb “your servant.”

² tn Heb “your servant.”

NET Notes: 2Sa 19:27

¹ tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.

² tn Heb “your servant.”

NET Notes: 2Sa 19:28

¹ tn Heb “father.”

² tn Heb “and you placed your servant among those who eat at your table.”

³ tn Heb “to cry out to.”

NET Notes: 2Sa 19:30

¹ tn Heb “take.”

² tn Heb “in peace.”

NET Notes: 2Sa 19:31

¹ tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).

NET Notes: 2Sa 19:32

¹ tn Heb “great.”

NET Notes: 2Sa 19:35

¹ tn Heb “your servant.”

² tn Heb “your servant.”

NET Notes: 2Sa 19:36

¹ tn Heb “Like a little your servant will cross the Jordan with the king.”

NET Notes: 2Sa 19:37

¹ tn Heb “your servant.”

NET Notes: 2Sa 19:39

¹ tn Heb “to his place.”

NET Notes: 2Sa 19:40

¹ tn The MT in this instance alone spells the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem, “Kimham”). As in most other translations, the conventional spelling (with ם) has been used here to avoid confusion.

² tn Heb “people.”

³ tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb הֶעֱבִירוּ (he’eviru, “they caused to pass over”) rather than the Qal verb וַיְעֱבִרוּ (vay’ÿviru, “they crossed over”) of the MT.

NET Notes: 2Sa 19:42

¹ tn Heb “from the king.”

NET Notes: 2Sa 19:43

¹ tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here “Why have you cursed us?”

Geneva Bible: 2Sa 19:4

But the king ^{( a )} covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

^{( a )} As they do that mourn.

Geneva Bible: 2Sa 19:5

And Joab came into the ^{( b )} house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

^{( b )} At Mahanaim.

Geneva Bible: 2Sa 19:8

Then the king arose, and sat in the ^{( c )} gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

^{( c )} Where the most resort of the people haunted.

Geneva Bible: 2Sa 19:9

And all the people were at ^{( d )} strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

^{( d )} Everyone blamed another and strove who should first bring him home.

Geneva Bible: 2Sa 19:11

And king David sent to Zadok and to Abiathar the ^{( e )} priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, [even] to his house.

^{( e )} That they should reprove the negligence of the elders, seeing the people were so forward.

Geneva Bible: 2Sa 19:13

And say ye to Amasa, [Art] thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the ^{( f )} room of Joab.

^{( f )} By this policy David thought that by winning the captain, he would have the hearts of all the people.

Geneva Bible: 2Sa 19:16

And ^{( g )} Shimei the son of Gera, a Benjamite, which [was] of Bahurim, hasted and came down with the men of Judah to meet king David.

^{( g )} Who had before reviled him, (2Sa 16:13).

Geneva Bible: 2Sa 19:19

And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did ^{( h )} perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

^{( h )} For in his adversity he was his most cruel enemy, and now in his prosperity, seeks by flattery to creep into favour.

Geneva Bible: 2Sa 19:20

For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of ^{( i )} Joseph to go down to meet my lord the king.

^{( i )} By Joseph he means Ephraim, Manasseh and Benjamin (of which he was) because those three were under one standard, (Num 2:18).

Geneva Bible: 2Sa 19:23

Therefore the king said unto Shimei, Thou shalt not ^{( k )} die. And the king sware unto him.

^{( k )} By my hands, or during my life, see ( 1Ki_2:8,9).

Geneva Bible: 2Sa 19:25

And it came to pass, when ^{( l )} he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

^{( l )} When Mephibosheth being at Jerusalem had met the King.

Geneva Bible: 2Sa 19:27

And he hath slandered thy servant unto my lord the king; but my lord the king [is] as an ^{( m )} angel of God: do therefore [what is] good in thine eyes.

^{( m )} Able for his wisdom to judge in all matters.

Geneva Bible: 2Sa 19:28

For all [of] my father's house were ^{( n )} but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

^{( n )} Worthy to die for Saul's cruelty to you.

Geneva Bible: 2Sa 19:29

And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the ^{( o )} land.

^{( o )} David did evil in taking his land from him before he knew the cause, but much worse, that knowing the truth, he did not restore them.

Geneva Bible: 2Sa 19:35

I [am] this day fourscore years old: [and] can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a ^{( p )} burden unto my lord the king?

^{( p )} He thought it was not fitting to receive benefits from him to whom he was not able to do service again.

Geneva Bible: 2Sa 19:37

Let thy servant, I pray thee, turn back again, that I may die in mine own city, [and be buried] by the grave of my father and of my mother. But behold thy servant ^{( q )} Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

^{( q )} My son.

Geneva Bible: 2Sa 19:40

Then the king went on to ^{( r )} Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of ^{( s )} Israel.

^{( r )} Where the tribe of Judah waited to receive him.

^{( s )} Who had taken the side of the king.

Geneva Bible: 2Sa 19:41

And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over ^{( t )} Jordan?

^{( t )} Toward Jerusalem.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 19:1-43

1 Joab causes the king to cease his mourning.

9 The Israelites are earnest to bring the king back.

11 David sends to the priests to incite them of Judah.

18 Shimei is pardoned;

24 Mephibosheth excused;

32 Barzillai dismissed, and Chimham his son taken into the king's family.

41 The Israelites expostulate with Judah for bringing home the king without them.

Maclaren: 2Sa 19:34-37

2 Samuel 19:34-37

People often fancy that religion is only good to die by, and many exhortations are addressed to the young, founded on the possibility that an early death may be their lot. That, no doubt, is a very solemn consideration, but it is by no means the sole ground on which such an appeal may or should be rested. To some of you an early death is destined. To the larger number of you will be granted a life protracted to middle age, and to some of you silver hair will come, and you may see your children's children. I wish to win you seriously to look forward to the life on earth that is before you, and to the end to which it is likely to come, if you be spared in the world long enough.

The little picture in these verses is a very beautiful one. David had been fleeing from his rebellious Absalom, and his adversity had winnowed his friends. He had crossed the Jordan to the hill-country beyond, and there, while he was lurking with his crown in peril, and a price on his head, and old friends dropping from him in their eagerness to worship the rising sun, this Barzillai with others brought him seasonable help (2 Samuel 17:23), When David returned victorious, Barzillai met him again. David offered to take him to Jerusalem and to set him in honor there. The old man answered in the words of our text.

Now I take them for the sake of the picture of old age which they give us. Look at them: the intellectual powers are dimmed, all taste for the pleasures and delights of sense is gone, ambition is dead, capacity for change is departed. What is left? This old man lives in the past and in the future; the early child-love of the father and mother who, eighty years ago, rejoiced over his cradle, remains fresh; he cannot any more hear the voice of the singing men and women,' but he can hear the tones, clear over all these years, of the dear ones whom he first learned to love. The furthest past is fresh and vivid, and his heart and memory are true to it. Also he looks forward familiarly and calmly to the very near end, and lives with the thought of death. He keeps house with it now. It is nearer to him than the world of living men. In memory is half of his being, and in hope is the other half. All his hopes are now simplified and reduced to one, a hope to die and be united again with the dear ones whom he had so long remembered. And so he goes back to his city, and passes out of the record--an example of a green and good old age.

Now, young people, is not that picture one to touch your hearts? You think in your youthful flush of power and interest, that life will go on for ever as it has begun, and it is all but impossible to get you to look forward to what life must come to. I want you to learn from that picture of a calm, bright old age, a lesson or two of what life will certainly do to you, that I may found on these certainties the old, old appeal, Remember now thy Creator in the days of thy youth.'

I. Life Will Gradually Rob You Of Your Interest In All Earthly Things.

Your time of life is full of ebullient feeling, and sees freshness, glory, and beauty everywhere. Even the least enthusiastic men are enthusiastic in their early days. You have physical strength, the keenness of unpalled senses, the delights of new powers, the blessedness of mere living. All this springs partly from physical causes, partly from the novelty of your position. Thank God! all young creatures are happy, and you among the rest.

Now, I do not ask you to restrain and mortify these things. But I do ask you to remember the end. It is as certain that joys will pail, it is as certain that subjects of interest will be exhausted, it is as certain that powers will decay, as that they now are what they are. All these grave, middle-aged, careful people round you were like you once. You, if you live, will be like them. The spring tints are natural, but they are transient; the blossoms are not always on the fruit-trees.

Think, then, of the End: to make you thankful; to stimulate you; but also to lead you to take for your object what will never pall. All created things go. Only the gospel provides you with a theme which never becomes stale, with objects which are inexhaustible. Here is a lesson for

(a) Thinkers: Knowledge, it shall vanish away.'

(b) Sensualists: Man delights me not, nor woman either.' How old was he who said that?

(c) Ambitious, self-advancing men.

Is it worth your while to devote yourself to transient aims?

Is it congruous with your dignity as immortal souls? Is it innocent or guilty?

Is the gospel not a thing to live by as well as to die by?

II. Life Will Certainly Rob You Of The Power To Change.

Barzillai knew that David's court was no place for him; he had been bred on the mountains of Gilead, and his habits suited only a simple country life. The court might be better, but he could not fit into it. But there was his boy Chimham; take him, he was young enough to bend and mould.

Now this is true in a far loftier way. I need not dwell on the universality of this law, how it applies to all manner of men, but I use it now in reference only to the gospel and your relation to it. You will never again be so likely to become a Christian, if you let these early days pass.

You say, I will have my fling, sow my wild oats, will wait a little longer, and then'--and then what? You will find that it is infinitely harder to close with Christ than it would have been before.

While you delay, you are stiffening into the habit of rejection. Custom is one of our mightiest friends or foes.

While you delay, you are doing violence to conscience, and so weakening that to which the gospel appeals.

While you delay, you are becoming more familiar with the unreceived message and so weakening the power of the gospel.

While you delay, you are adding to the long list of your sins.

While you delay, youth is slipping from you.

Make a mark with a straw on the clay and it abides; hammer on the brick with iron and it only breaks. Youth is a brief season. It is the season for forming habit, for receiving impressions, for building up character. The sluggard will not plough by reason of the cold, therefore shall he beg in harvest and have nothing.' Your present time is seed time. God forbid that I should say that it is impossible, but I do say that it is hard, for a man to be born again when he is old.'

If you do become Christ's servant later in life, your whole condition will be different from what it would have been if you had begun when young to trust and love Him. Think of the difficulty of rooting out habits and memories. Think of the horrid familiarity with evil. Think of the painful contrition for wasted years, which must be theirs who are hired at the eleventh hour, after standing all the day idle.

Contrast the experience of him who can say, I Thy servant fear God from my youth,' who has been led by God's mercy from childhood in the narrow way, who by early faith in Christ has been kept in the slippery ways of youth.

Of the one we can but say, Is not this a brand plucked from the burning?' The other is innocent of much transgression.'

I have small hope of changing middle-aged and old men. To you I turn, you young men and women, you children, and to each of you I say, Wilt thou not from this time say, My Father, Thou art the guide of my youth?'

III. Life Will Certainly Deepen Your Early Impressions.

The old Barzillai dying looks back to his early days. So I point the lesson: Keep thy heart with all diligence,' and let your early thoughts be bright and pure ones.

Remember that you will never find any love like a father's and mother's. Don't do what will load your memories in after days with sharp reproaches.

IV. Life Will Bring You Nearer And Nearer To The Grave.

Hope after hope dies out, and there is nothing left but the hope to die. How beautiful the facing of it so as to become calmly familiar with it, making it an object of hope, with bright visions of reunion!

How can such an old age so bright and beautiful be secured? Surely the one answer is,--by faith in Jesus Christ.

Think of an old Christian resting, full of years, full of memories, full of hopes, to whom the stir of the present is nothing, who has come so near the place where the river falls into the great sea that the sounds on the banks are unheard. It is calm above the cataract, and though there be a shock when the stream plunges over the precipice, yet a rainbow spans the fall, and the river peacefully mingles with the shoreless, boundless ocean.

Dear young friends, what shall the end be'? It is for yourselves to settle. Oh, take Christ for your Lord! Then, though so far as regards the bodily life the youths shall faint and be weary,' as regards the true self the life may be one of growing maturity, and at last you may come to the grave as a shock of corn that is fully ripe.'

Trust, love, and serve Jesus, that thus calm, thus beautiful, may be your days here below, that if you die young you may die ripe enough for heaven, and that if God spares you to reverence and the silver hairs,' you may crown a holy life by a peaceful departure, and, sitting in the antechamber of death, may not grieve for the departure of youth and strength and buoyancy and activity, knowing that they also serve who only stand and wait,' and then may shake off the clog and hindrance of old age when you pass into the presence of God, and there, as being the latest-born of heaven, may more than renew your youth, and may enter on a life which weariness and decay never afflict, but with which immortal youth, with its prerogatives of endless hope, of keenest delight, of unwearying novelty, of boundless joy, abides for evermore.

MHCC: 2Sa 19:1-8

To continue to lament for so bad a son as Absalom, was very unwise, and very unworthy. Joab censures David, but not with proper respect and deference to his sovereign. A plain case may be fairly pleaded with those above us, and they may be reproved for what they do amiss, but it must not be with rudeness and insolence. Yet David took the reproof and the counsel, prudently and mildly. Timely giving way, usually prevents the ill effects of mistaken measures.

MHCC: 2Sa 19:9-15

God's providence, by the priests' persuasions and Amasa's interest, brought the people to resolve the recall of the king. David stirred not till he received this invitation. Our Lord Jesus will rule in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing in the day of his power, then rules in the midst of his enemies, Psa 110:2, Psa 110:3.

MHCC: 2Sa 19:16-23

Those who now slight and abuse the Son of David, would be glad to make their peace when he shall come in his glory; but it will be too late. Shimei lost no time. His abuse had been personal, and with the usual right feeling of good men, David could more easily forgive it.

MHCC: 2Sa 19:24-30

David recalls the forfeiture of Mephibosheth's estate; and he expressed joy for the king's return. A good man contentedly bears his own losses, while he sees Israel in peace, and the Son of David exalted.

MHCC: 2Sa 19:31-39

Barzillai thought he had done himself honour in doing the king any service. Thus, when the saints shall be called to inherit the kingdom, they will be amazed at the recompence being so very far beyond the service, Mat 25:37. A good man would not go any where to be burdensome; or, will rather be so to his own house than to another's. It is good for all, but especially becomes old people, to think and speak much of dying. The grave is ready for me, let me go and get ready for it.

MHCC: 2Sa 19:40-43

The men of Israel though themselves despised, and the fiercer words of the men of Judah produced very bad effects. Much evil might be avoided, if men would watch against pride, and remember that a soft answer turneth away wrath. Though we have right and reason on our side, if we speak it with fierceness, God is displeased.

Matthew Henry: 2Sa 19:1-8

Soon after the messengers had brought the news of the defeat and death of Absalom to the court of Mahanaim, Joab and his victorious army followed, to grace the king's triumphs and receive his further orders. Now here we are told,

I. What a damp and disappointment it was to them to find the king in tears for Absalom's death, which they construed as a token of displeasure against them for what they had done, whereas they expected him to have met them with joy and thanks for their good services: It was told Joab, v. 1 The report of it ran through the army (2Sa 19:2), how the king was grieved for his son. The people will take particular notice what their princes say and do. The more eyes we have upon us, and the greater our influence is, the more need we have to speak and act wisely and to govern our passions strictly. When they came to the city they found the king in close mourning, 2Sa 19:4. He covered his face, and would not so much as look up, nor take any notice of the generals when they attended him. It could not but surprise them to find, 1. How the king proclaimed his passion, of which he ought to have been ashamed, and which he would have striven to smother and conceal if he had consulted either his reputation for courage, which was lessened by his mean submission to the tyranny of so absurd a passion, or his interest in the people, which would be prejudiced by his discountenancing what was done in zeal for his honour and the public safety. Yet see how he avows his grief: He cries with a loud voice, O my son Absalom! "My servants have all come home safe, but where is my son? He is dead; and, dying in sin, I fear he is lost for ever. I cannot now say, I shall go to him, for my soul shall not be gathered with such sinners; what shall be done for thee, O Absalom! my son, my son! "2. How he prolonged his passion, even till the army had come up to him, which must be some time after he received the first intelligence. If he had contented himself with giving vent to his passion for an hour or two when he first heard the news, it would have been excusable, but to continue it thus for so bad a son as Absalom, like Jacob for so good a son as Joseph, with a resolution to go to the grave mourning and to stain his triumphs with his tears, was very unwise and very unworthy. Now see how ill this was taken by the people. They were loth to blame the king, for whatever he did used to please them (2Sa 3:36), but they took it as a great mortification to them. Their victory was turned into mourning, 2Sa 19:2. They stole into the city as men ashamed, 2Sa 19:3. In compliment to their sovereign, they would not rejoice in that which they perceived so afflictive to him, and yet they could not but be uneasy that they were thus obliged to conceal their joy. Superiors ought not to put such hardships as these on their inferiors.

II. How plainly and vehemently Joab reproved David for this indiscreet management of himself in this critical juncture. David never more needed the hearts of his subjects than now, nor was ever more concerned to secure his interest in their affections; and therefore whatever tended to disoblige them now was the most impolitic thing he could do, and the greatest wrong imaginable to his friends that adhered to him. Joab therefore censures him, 2Sa 19:5-7. He speaks a great deal of reason, but not with the respect and deference which he owed to his prince. Is is fit to say to a king, Thou art wicked? A plain case may be fairly pleaded with those that are above us, and they may be reproved for what they do amiss, but it must not be done with rudeness and insolence. David did indeed need to be roused and alarmed; and Joab thought it no time to dally with him. If superiors do that which is foolish, they must neither think it strange nor take it ill if their inferiors tell them of it, perhaps too bluntly. 1. Joab magnifies the services of David's soldiers: " This day they have saved thy life, and therefore deserve to be taken notice of, and have reason to resent it if they be not."It is implied that Absalom, whom he honoured with his tears, sought his ruin and the ruin of his family, while those whom by his tears he puts a slight upon were such as preserved from ruin him and all that was dear to him. Great mischiefs have arisen to princes from the contempt of great merits. 2. He aggravates the discouragement David had given them: " Thou hast shamed their faces; for, while they have shown such a value for thy life, thou hast shown no value for theirs, but preferrest a spoiled wicked youth, a false traitor to his king and country, whom we are happily rid of, before all thy wise counsellors, brave commanders, and loyal subjects. What can be more absurd than to love thy enemies and hate thy friends?"3. He advises him to present himself immediately at the head of his troops, to smile upon them, welcome them home, congratulate their success, and return them thanks for their services. Even those that may be commanded yet expect to be thanked when they do well, and ought to be. 4. He threatens him with another rebellion if he would not do this, intimating that rather than serve so ungrateful a prince he himself would head a revolt from him, and then (so confident is Joab of his own interest in the people) " there will not tarry with thee one man. If I go, they will go. Thou hast now nothing to mourn for: but, if thou persist, I will give thee something to mourn for (as Josephus expresses it) with a true and more bitter mourning."

III. How prudently and mildly David took the reproof and counsel given him, 2Sa 19:8. He shook off his grief, anointed his head, and washed his face, that he might not appear unto men to mourn, and then made his appearance in public in the gate, which was as the guild-hall of the city. Hither the people flocked to him to congratulate his and their safety, and all was well. Note, When we are convinced of a fault, we must amend, though we are told of it by our inferiors, and indecently, or in heat and passion.

Matthew Henry: 2Sa 19:9-15

It is strange that David did not immediately upon the defeat and dispersion of Absalom's forces march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were in confusion and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return, and therefore would be satisfied that the people were well-affected to have him before he would stir. 3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people's darling, without doubt, looks greater and makes a much better figure than the prince that has strength enough to make himself his people's terror. It is resolved therefore that David must be brought back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted.

I. The men of Israel (that is, the ten tribes) were the first that talked of it, 2Sa 19:9, 2Sa 19:10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it: "Let him either come back himself or stay where he is;"others appeared zealous for it, and reasoned as follows here, to further the design, 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to their right minds. 2. That Absalom had now disappointed them. "We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him: he is consumed, and we narrowly escaped being consumed with him. Let us therefore return to our allegiance, and think of bringing the king back."Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no (all agreed it was to be done), but whose fault is was that it was not done. As is usual in such cases, every one justified himself and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected all sides must share in the blame; every one might do more than he does, in the reformation of manners, the healing of divisions, and the like.

II. The men of Judah, by David's contrivance, were the first that did it. It is strange that they, being David's own tribe, were not so forward as the rest. David had intelligence of the good disposition of all the rest towards him, but nothing from Judah, though he had always been particularly careful of them. But we do not always find the most kindness from those from whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe. Judah was his lawgiver, Psa 60:7. That his way home might be the more clear, 1. He employed Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, 2Sa 19:11, 2Sa 19:12. No men more proper to negociate this affair than the two priests, who were firm to David's interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir them up to it. Many will follow in a good work who will not lead: it is a pity that they should continue idle for want of being spoken to. Or perhaps they were so sensible of the greatness of the provocation they had given to David, by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason: " You are my brethren, my bone and my flesh, and therefore I cannot be severe with you."The Son of David has been pleased to call us brethren, his bone and his flesh, which encourages us to hope that we shall find favour with him. Or perhaps they were willing to see what the rest of the tribes would do before they stirred, with which they are here upbraided: "The speech of all Israel has come to the king to invite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe? Where is its loyalty?"Note, We should be stirred up to that which is great and good by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty. 2. He particularly courted into his interest Amasa, who had been Absalom's general, but was his own nephew as well as Joab, 2Sa 19:13. He owns him for his kinsman, and promises him that, if he will appear for him now, he will make him captain-general of all his forces in the room of Joab, will not only pardon him (which, it may be, Amasa questioned), but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa's interest might do David good service at this juncture. But, if David did wisely for himself in designating Amasa for this post (Joab having now grown intolerably haughty), he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab's hand, 2Sa 20:10. 3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente - unanimously, for the recall of the king, 2Sa 19:14. God's providence, by the priests' persuasions and Amasa's interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, 2Sa 19:15. Our Lord Jesus will rule in those that invite him to the throne in their hearts and not till he be invited. He first bows the heart and makes it willing in the day of his power, and then rules in the midst of his enemies, Psa 110:2, Psa 110:3.

Matthew Henry: 2Sa 19:16-23

Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered God particularly from the land of Jordan (Psa 42:6), and now that land, more than any other, was graced with the glories of his return. David's soldiers furnished themselves with accommodations for their passage over this river, but, for his own family, a ferry-boat was sent on purpose, 2Sa 19:18. A fleet of boats, say some; a bridge of boats was made, say others; the best convenience they had to serve him with. Two remarkable persons met him on the banks of Jordan, both of whom had abused him wretchedly when he was in his flight.

I. Ziba, who had abused him with his fair tongue, and by accusing his master, had obtained from the king a grant of his estate, 2Sa 16:4. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king (2Sa 19:17), that he may obtain the king's favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, 2Sa 19:26.

II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, 2Sa 16:5. If David had been defeated, no doubt he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David would be glad to make their peace too when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men of Judah, as one in their interest. 2. He brought a regiment of the men of Benjamin with him, 1000, of which perhaps he was chiliarch, or commander-in-chief, offering his own and their service to the king; or perhaps they were volunteers, whom by his interest he had got together to meet the king, which was the more obliging because of all the tribes of Israel there were none, except these and Judah, that appeared to pay him this respect. 3. What he did he hastened to do; he lost no time. Agree with thy adversary quickly, while thou art in the way. Here is, (1.) The criminal's submission (2Sa 19:18-20): He fell down before the king, as a penitent, as a supplicant; and, that he might be thought sincere, he did it publicly before all David's servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime: Thy servant doth know that I have sinned. He aggravates it: I did perversely. He begs the king's pardon: Let not the king impute iniquity to thy servant, that is, deal with me as I deserve. He intimates that it was below the king's great and generous mind to take it to his heart; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David's reign had distinguished themselves from Judah by their adherence to Ishbosheth, 2Sa 2:10) that came to meet the king. He came first, that by his example of duty the rest might be induced, and by his experience of the king's clemency the rest might be encouraged to follow. (2.) A motion made for judgment against him (2Sa 19:21): " Shall not Shimei be put to death as a traitor? Let him, of all men, be made an example."This motion was made by Abishai, who would have ventured his life to have been the death of Shimei when he was cursing, 2Sa 16:9. David did not think fit to have it done then, because his judicial power was cut short; but, now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David's feelings more than his true interest. Princes have need to arm themselves against temptations to severity. (3.) His discharge by the king's order, 2Sa 19:22, 2Sa 19:23. He rejected Abishai's motion with displeasure: What have I to do with you, you sons of Zeruiah? The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honour. Those who advise us to what is wrong are really Satans, adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, restored to, and re-established in, his kingdom, and therefore his honour inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni - it suffices the lion that he has laid his victim prostrate. His joy inclined him to forgive. The pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God's mercy in restoring him to his kingdom, his exclusion from which he attributed to his sin, inclined him to show mercy to Shimei. Those that are forgiven must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites (2Sa 12:31), but easily passes by the abuse done to himself by an Israelite. That was an affront to Israel in general, and touched the honour of his crown and kingdom; this was purely personal, and therefore (according to the usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest. If he should put to death Shimei, who cursed him, those would expect the same fate who had taken up arms and actually levied war against him, which would drive them from him, while he was endeavouring to draw them to him. Acts of severity are seldom acts of policy. The throne is established by mercy. Shimei, hereupon, had his pardon signed and sealed with an oath, yet being bound, no doubt, to his good behaviour, and liable to be prosecuted if he afterwards misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government as he was now of its clemency, and in both of its prudence.

Matthew Henry: 2Sa 19:24-30

The day of David's return was a day of bringing to remembrance, a day of account, in which what had passed in his flight was called over again; among other things, after the case of Shimei, that of Mephibosheth comes to be enquired into, and he himself brings it on.

I. He went down in the crowd to meet the king (2Sa 19:24), and as a proof of the sincerity of his joy in the king's return, we are here told what a true mourner he was for the king's banishment. During that melancholy time, when one of the greatest glories of Israel had departed, Mephibosheth continued in a very melancholy state. He was never trimmed, nor put on clean linen, but wholly neglected himself, as one abandoned to grief for the king's affliction and the kingdom's misery. In times of public calamity we ought to abridge our enjoyments in the delights of sense, in conformity to the season. There are times when God calls to weeping and mourning, and we must comply with the call.

II. When the king came to Jerusalem (since he could not sooner have an opportunity) he made his appearance before him (2Sa 19:25); and when the king asked him why he, being one of his family, had staid behind, and not accompanied him in his exile, he opened his case fully to the king. 1. He complained of Ziba, his servant who should have been his friend, but had been in two ways his enemy; for, first, he had hindered him from going along with the king, by taking the ass himself which he was ordered to make ready for his master (2Sa 19:26), basely taking advantage of his lameness and his inability to help himself; and, secondly, he had accused him to David of a design to usurp the government, 2Sa 19:27. How much mischief is it in the power of a wicked servant to do to the best master! 2. He gratefully acknowledged the king's great kindness to him when he and all his father's house lay at the king's mercy, 2Sa 19:28. When he might justly have been dealt with as a rebel, he was treated as a friend, as a child: Thou didst set thy servant among those that did eat at thy own table. This shows that Ziba's suggestion was improbable; for could Mephibosheth be so foolish as to aim higher when he lived so easily, so happily as he did? And could he be so very disingenuous as to design any harm to David, of whose great kindness to him he was thus sensible? (3.) He referred his cause to the king's pleasure ( Do what is good in thy eyes with me and my estate), depending on the king's wisdom, and his ability to discern between truth and falsehood ( My lord the king is as an angel from God ), and disclaiming all pretensions of his own merit: "So much kindness I have received above what I deserved, and what right have I to cry any more unto the king? Why should I trouble the king with my complaints when I have already been so troublesome to him? Why should I think any thing hard that is put upon me when I hitherto been so kindly treated?"We were all as dead men before God; yet he has not only spared us, but taken us to sit at his table. How little reason then have we to complain of any trouble we are in, and how much reason to take all well that God does!

III. David hereupon recalls the sequestration of Mephibosheth's estate; being deceived in his grant, he revokes it, and confirms his former settlement of it: " I have said, Thou and Ziba divide the land (2Sa 19:29), that is, Let it be as I first ordered it (2Sa 9:10); the property shall still be vested in thee, but Ziba shall have occupancy: he shall till the land, paying thee a rent."Thus Mephibosheth is where he was; no harm is done, only Ziba goes away unpunished for his false and malicious information against his master. David either feared him too much, or loved him too well, to do justice upon him according to that law, Deu 19:18, Deu 19:19; and he was now in the humour of forgiving and resolved to make every body easy.

IV. Mephibosheth drowns all he cares about his estate in his joy for the king's return (2Sa 19:30): " Yea, let him take all, the presence and favour of the king shall be to me instead of all."A good man can contentedly bear his own private losses and disappointments, while he see Israel in peace, and the throne of the Son of David exalted and established. Let Ziba take all, so that David may be in peace.

Matthew Henry: 2Sa 19:31-39

David had already graced the triumphs of his restoration with the generous remission of the injuries that had been done to him; we have him here gracing them with a no less generous reward of the kindnesses that had been shown to him. Barzillai, the Gileadite, who had a noble seat at Rogelim, not far from Mahanaim, was the man who, of all the nobility and gentry of that country, had been most kind to David in his distress. If Absalom had prevailed, it is likely he would have suffered for his loyalty; but now he and his shall be no losers by it. Here is,

I. Barzillai's great respect to David, not only as a good man, but as his righteous sovereign: He provided him with much sustenance, for himself and his family, while he lay at Mahanaim, 2Sa 19:32. God had given him a large estate, for he was a very great man, and, it seems, he had a large heart to do good with it: what else but that is a large estate good for? To reduced greatness generosity obliges us, and to oppressed goodness piety obliges us, to be in a particular manner kind, to the utmost of our power. Barzillai, to show that he was not weary of David, though he was so great a charge to him, attended him to Jordan, and went over with him, 2Sa 19:31. Let subjects learn hence to render tribute to whom tribute is due and honour to whom honour, Rom 13:7.

II. The kind invitation David gave to him to court (2Sa 19:33): Come thou over with me. He invited him, 1. That he might have the pleasure of his company and the benefit of his counsel; for we may suppose that he was very wise and good, as well as very rich, otherwise he would not have been called here a very great man; for it is what a man is, more than what he has, that renders him truly great. 2. That he might have an opportunity of returning his kindness: " I will feed thee with me; thou shalt fare as sumptuously as I fare, and this at Jerusalem, the royal and holy city."David did not take Barzillai's kindness to him as a debt (he was not one of those arbitrary princes who think that whatever their subjects have is theirs when they please), but accepted it and rewarded it as a favour. We must always study to be grateful to our friends, especially to those who have helped us in distress.

III. Barzillai's reply to this invitation, wherein,

1. He admires the king's generosity in making him this offer, lessening his service, and magnifying the king's return for it: Why should the king recompense it with such a reward? 2Sa 19:36. Will the master thank that servant who only does what was his duty to do? He though he had done himself honour enough in doing the king any service. Thus, when the saints shall be called to inherit the kingdom in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompence. Mat 25:37, Lord, when saw we thee hungry, and fed thee?

2. He declines accepting the invitation. He begs his majesty's pardon for refusing so generous an offer: he should think himself very happy in being near the king, but, (1.) He is old, and unfit to remove at all, especially to court. He is old, and unfit for the business of the court: "Why should I go up with the king to Jerusalem? I can do him no service there, in the council, the camp, the treasury, or the courts of justice; for how long have I to live? 2Sa 19:34. Shall I think of going into business, now that I am going out of this world?"He is old and unfit for the diversions of the court, which will be ill-bestowed, and even thrown away, upon one that can relish them so little, 2Sa 19:35. As it was in Moses's time, so it was in barzillai's and it is not worse now, that, if men be so strong that they come to fourscore years, their strength then is labour and sorrow, Psa 90:10. These were then, and are still, years of which men say they have no pleasure in them, Ecc 12:1. Dainties are insipid when desire fails, and songs to the aged ear are little better than those sung to a heavy heart, very disagreeable: how should they be otherwise when the daughters of music are brought low? Let those that are old learn of Barzillai to be dead to the delights of sense; let grace second nature, and make a virtue of the necessity. Nay, Barzillai, being old, thinks he shall be a burden to the king, rather than any credit to him; and a good man would not go any where to be burdensome, or, if he must be so, will rather be so to his own house than to another's. (2.) He is dying, and must begin to think of his long journey, his removal out of the world, 2Sa 19:37. It is good for us all, but it especially becomes old people to think and speak much of dying. "Talk of going to court!"says Barzillai; "Let me go home and die in my own city, the place of my father's sepulchre; let me die by the grave of my father, that my bones may be quietly carried to the place of their rest. The grave is ready for me, let me go and get ready for it, go and die in my nest."

3. He desires the king to be kind to his son Chimham: Let him go over with my lord the king, and have preferment at court. What favour is done to him Barzillai will take as done to himself. Those that are old must not grudge young people those delights which they themselves are past the enjoyment of, nor confine them to their retirements. Barzillai will go back himself, but he will not make Chimham go back with him; though he could ill spare Chimham, yet, thinking it would gratify and advance him, he is willing to do it.

IV. David's farewell to Barzillai. 1. He sends him back into his country with a kiss and a blessing (2Sa 19:39), signifying that in gratitude for his kindnesses he would love him and pray for him, and with a promise that whatever request he should at any time make to him he would be ready to oblige him (2Sa 19:38): Whatsoever thou shalt think of, when thou comest home, to ask of me, that will I do for thee. What is the chief excellency of power but this, that it gives men a capacity of doing the more good? 2. He takes Chimham forward with him, and leaves it to Barzillai to choose him his preferment. I will do to him what shall seem good to thee, 2Sa 19:38. And, it should seem, Barzillai, who had experienced the innocency and safety of retirement, begged a country seat for him near Jerusalem, but not in it; for, long after, we read of a place near Beth-lehem, David's city, which is called the habitation of Chimham, allotted to him, probably, not out of the crown-lands or the forfeited estates, but out of David's paternal estate.

Matthew Henry: 2Sa 19:40-43

David came over Jordan attended and assisted only by the men of Judah; but when he had advanced as far as Gilgal, the first stage on this side Jordan, half the people of Israel (that is, of their elders and great men) had come to wait upon him, to kiss his hand, and congratulate him on his return, but found they came too late to witness the solemnity of his first entrance. This put them out of humour, and occasioned a quarrel between them and the men of Judah, which was a damp to the joy of the day, and the beginning of further mischief. Here is, 1. The complaint which the men of Israel brought to the king against the men of Judah (2Sa 19:41), that they had performed the ceremony of bringing the king over Jordan, and not given them notice, that they might have come to join in it. This reflected upon them, as if they were not so well affected to the king and his restoration as the men of Judah were, whereas the king himself knew that they had spoken of it before the men of Judah thought of it, 2Sa 19:11. It seemed likewise as if they intended to monopolize the king's favours when he had come back, and to be looked upon as his only friends. See what mischief comes from pride and jealousy. 2. The excuse which the men of Judah made for themselves, 2Sa 19:42. (1.) They plead relations to the king: " He is near of kin to us, and therefore in a matter of mere ceremony, as this was, we may claim precedency. It was into our country that he was to be brought, and therefore who so fit as we to bring him?"(2.) They deny the insinuated charge of self-seeking in what they had done: " Have we eaten at all of the king's cost? No, we have all borne our own charges. Hath he given us any gift? No, we have no design to engross the advantages of his return; you have come time enough to share in them."Too many that attend princes do so only for what they can get. 3. The men of Israel's vindication of their charge, 2Sa 19:43. They pleaded, " We have ten parts in the king "(Judah having Simeon only, whose lot lay within his, to join with him), "and therefore it is a slight upon us that our advice was not asked about bringing back the king. "See how uncertain the multitude is. They were lately striving against the king, to drive him out; now they are striving about him, which shall honour him most. A good man and a good cause will thus recover their credit and interest, though, for a time, they may seem to have lost them. See what is commonly the origin of strife, nothing so much as impatience of contempt or the least seeming slight. The men of Judah would have done better if they had taken their brethren's advice and assistance; but, since they did not, why should the men of Israel be so grievously offended? If a good work be done, and well done, let us not be displeased, nor the work disparaged, though we had no hand in it. 4. The scripture takes notice, by way of blame, which of the contending parties managed the cause with most passion: The words of the men of Judah were fiercer than those of the men of Israel. Though we have right and reason on our side, yet, if we express ourselves with fierceness, God takes notice of it and is much displeased with it.

Keil-Delitzsch: 2Sa 19:1-8

2Sa 19:1-3

David's mourning, and Joab's reproof. - 2Sa 19:1-6. When Joab was told that the king was mourning and weeping for Absalom, he went to him into the house to expostulate with him. 2Sa 19:5 introduces the continuation of 2Sa 19:1; 2Sa 19:2-4 contain parenthetical sentences, describing the impression made upon the people by the king's mourning. Through the king's deep trouble, the salvation (the victory) upon that day became mourning for all the people who had fought for David, and they went by stealth in to the city ( לבוא יתגּנּב : they stole to come, came by stealth), "as people steal away who have covered themselves with shame, when they flee in battle."

2Sa 19:4

But the king had covered his face, and cried aloud, "My son Absalom,"etc.

2Sa 19:5

Then Joab went into the house to the king, and said to him, "Thou hast shamed this day the faces of all thy servants who have saved thy life, and the life of thy sons and daughters, thy wives and concubines"(covered them with shame, by deceiving their hope that thou wouldest rejoice in the victory).

2Sa 19:6

לאהבה , "to love"(i.e., in that thou lovest) "those who hate thee, and hatest those who love thee; for thou hast given to know to-day (through thy conduct) that chiefs and servants (commanders and soldiers) are nothing (are worth nothing); for I have perceived to-day (or I perceive to-day) that if ( לא for לוּ ) Absalom were alive, and we had all perished, that it would be right in thine eyes."

2Sa 19:7

"And now rise up, go out and speak to the heart of thy servants (i.e., speak to them in a friendly manner: Gen 34:3; Gen 50:21, etc.): for I swear by Jehovah, if thou go not out, verily not a man will stay with thee to-night; and this will be worse to thee than all the evil that has come upon thee from thy youth until now."Joab was certainly not only justified, but bound in David's own interests, to expostulate with him upon his conduct, and to urge him to speak in a friendly manner to the people who had exposed their lives for him, inasmuch as his present conduct would necessarily stifle the affection of the people towards their king, and might be followed by the most serious results with reference to his throne. At the same time, he did this in so heartless and lordly a manner, that the king could not fail to be deeply hurt by his words.

2Sa 19:8

Nevertheless David was obliged to yield to his representations. "The king rose up, and sat in the gate, and ... all the people came before the king," i.e., the troops marched before the king, who (as we may supply from the context) manifested his good-will in both looks and words. But Israel, i.e., that portion of the people which had followed Absalom, had returned to its tents (i.e., gone home: cf. 2Sa 18:17). This sentence forms the transition to the account which follows.

Keil-Delitzsch: 2Sa 19:9-10

Preliminaries to the return of David to Jerusalem. - 2Sa 19:9, 2Sa 19:10. As the rebellion was entirely crushed by Absalom's death, and the dispersion of his followers to their respective homes, there arose a movement among all the tribes in favour of David. "All the people were disputing ( נדון , casting reproaches at one another) in all the tribes of Israel, saying, The king has saved us out of the hand of our enemies, ... and now he is fled out of the land before Absalom. But Absalom, whom we anointed over us, is dead in battle; and now why do ye keep still, to bring back the king?" This movement arose from the consciousness of having done an injustice to the king, in rising up in support of Absalom.

Keil-Delitzsch: 2Sa 19:11-12

When these words of all Israel were reported to David, he sent to the priests Zadok and Abiathar, saying, "Speak to the elders of Judah, why will ye be the last to bring back the king to his palace? ... Ye are my brethren, my bones and flesh (i.e., my blood relations): why then,"etc.? The last clause of 2Sa 19:11, "the speech of all Israel is come to the king, even to his house," is a circumstantial clause inserted in the midst of David's words, to explain the appeal to the men of Judah not to be the last. In the lxx, and some Codices of the Vulgate, this sentence occurs twice, viz., at the end of 2Sa 19:10, and also of 2Sa 19:11; and Thenius, Ewald, and Böttcher regard the clause at the end of 2Sa 19:10 as the original one, and the repetition of it at the close of 2Sa 19:11 as a gloss. But this is certainly a mistake: for if the clause, "and the speech of all Israel came to the king to his house (at Mahanaim),"ought to stand at the close of 2Sa 19:10, and assigns the reason for David's sending to Zadok and Abiathar, 2Sa 19:11 would certainly, or rather necessarily, commence with המּלך ויּשׁלח : "The word of all Israel came to the king, and then king David sent,"etc. But instead of this, it commences with שׁלח דּיד והמּלך , "But king David sent."This construction of the sentence decidedly favour the correctness of the Hebrew text; whereas the text of the Septuagint, apart altogether from the tautological repetition of the whole of the sentence in question, shows obviously enough that it is nothing more than a conjecture, by which the attempt was made to remove the difficulty occasioned by the striking position in which the circumstantial clause occurred.

Keil-Delitzsch: 2Sa 19:13

"And say ye to Amasa, Art thou not my bone and flesh? so shall God do to me, and so add, if thou shalt not be prince of the army (chief captain) before me continually in the place of Joab."

Keil-Delitzsch: 2Sa 19:14

Thus he (David) inclined the heart of all the people as of one man, and they sent to the king, saying, "Return thou, with all thy servants."The result of David's message to the priests is given summarily here. The subject to ויּט is David, not Amasa or Zadok. So far as the fact itself is concerned, it was certainly wise of David to send to the members of his own tribe, and appeal to them not to be behind the rest of the tribes in taking part in his restoration to the kingdom, lest it should appear as though the tribe of Judah, to which David himself belonged, was dissatisfied with his victory, since it was in that tribe that the rebellion itself first broke out; and this would inevitably feed the jealousy between Judah and the rest of the tribes. But it was not only unwise, but unjust, to give to Amasa, the traitor-general of the rebels, a promise on oath that he should be commander-in-chief in the place of Joab; for even if the promise was only given privately at first, the fact that it had been given could not remain a secret from Joab very long, and would be sure to stir up his ambition, and lead him to the commission of fresh crimes, and in all probability the enmity of this powerful general would become dangerous to the throne of David. For however Joab might have excited David's anger by slaying Absalom, and by the offensive manner in which he had reproved the king for giving way to his grief, David ought to have suppressed his anger in his existing circumstances, and ought not to have rendered evil for evil, especially as he was not only about to pardon Amasa's crime, but even to reward him as one of his faithful servants.

Keil-Delitzsch: 2Sa 19:15-16

Return of the king; and occurrences at the crossing of the Jordan. - 2Sa 19:15-23. Pardon of Shimei. - 2Sa 19:15, 2Sa 19:16. When David reached the Jordan on his return, and Judah had come to Gilgal "to meet him, to conduct the king over the Jordan,"i.e., to form an escort at the crossing, Shimei the Benjaminite hastened down from Bahurim (see 2Sa 16:5.) with the men of Judah to meet David.

Keil-Delitzsch: 2Sa 19:17-19

There also came along with Shimei a thousand men of Benjamin, and Ziba the servant of the house of Saul, with his fifteen sons and twenty servants (see 2Sa 9:10); and they went over the Jordan before the king, viz., through a ford, and the ferry-boat had crossed over to carry over the king's family, and to do whatever seemed good to him, i.e., to be placed at the king's sole disposal. And Shimei fell down before the king, בּעברו , i.e., "when he (David) was about to cross over the Jordan," not "when Shimei had crossed over the Jordan;"for after what has just been stated, such a remark would be superfluous: moreover, it is very doubtful whether the infinitive with בּ can express the sense of the pluperfect. Shimei said, "Let not my lord impute to me any crime, and do not remember how thy servant hath sinned."

Keil-Delitzsch: 2Sa 19:20-23

"For thy servant knoweth (i.e., I know) that I have sinned, and behold I have come to-day the first of the whole house of Joseph, to go to meet my lord the king."By "the whole house of Joseph" we are to understand the rest of the tribes with the exception of Judah, who are called "all Israel" in 2Sa 19:12. There is no reason for the objection taken by Thenius and Böttcher to the expression בּית־יוסף . This rendering of the lxx ( παντὸς Ἰσραὴλ καὶ οἴκου Ἰωσήφ ) does not prove that כּלישׂראל was the original reading, but only that the translator thought it necessary to explain οἴκου Ἰωσήφ by adding the gloss παντὸς Ἰσραὴλ ; and the assertion that it was only in the oratorical style of a later period, when the kingdom had been divided, that Joseph became the party name of all that were not included in Judah, is overthrown by 1Ki 11:28. The designation of the tribes that opposed Judah by the name of the leading tribe ( Joseph : Jos 16:1) was as old as the jealousy between these tribes and Judah, which did not commence with the division of the kingdom, but was simply confirmed thereby into a permanent distinction. Shimei's prayer for the forgiveness of his sin was no more a proof of sincere repentance than the reason which he adduced in support of his petition, namely that he was the first of all the house of Joseph to come and meet David. Shimei's only desire was to secure impunity for himself. Abishai therefore replied (2Sa 19:21), "Shall not Shimei be put to death for this ( זאת תּחת , for this, which he has just said and done), because he hath cursed the anointed of Jehovah?"(vid., 2Sa 16:5.). But David answered (2Sa 19:22), "What have I to do with you, ye sons of Zeruiah (cf. 2Sa 16:10), for ye become opponents to me to-day?" שׂטן , an opponent , who places obstacles in the way (Num 22:22); here it signifies one who would draw away to evil. "Should any one be put to death in Israel to-day? for do I not know that I am this day king over Israel?"The reason assigned by David here for not punishing the blasphemer as he had deserved, by taking away his life, would have been a very laudable one if the king had really forgiven him. But as David when upon his deathbed charged his successor to punish Shimei for this cursing (1Ki 2:8-9), the favour shown him here was only a sign of David's weakness, which was not worthy of imitation, the more especially as the king swore unto him (2Sa 19:24) that he should not die.

Keil-Delitzsch: 2Sa 19:24-30

David's conduct towards Mephibosheth admits still less of justification.

2Sa 19:24

Mephibosheth, the son, i.e., grandson, of Saul, had also come down (from Jerusalem to the Jordan) to meet David, and had not "made his feet and his beard," i.e., had not washed his feet or arranged his beard ( עשׂה , as in Deu 21:12), and had not washed his clothes - all of them signs of deep mourning (cf. Eze 24:17) - since the day that the king had gone (i.e., had fled from Jerusalem) until the day that he came (again) in peace.

2Sa 19:25

"Now when Jerusalem (i.e., the inhabitants of the capital) came to meet the king,"

(Note: Dathe and Thenius propose to alter ירוּשׁלים into מירוּשׁלים ( from Jerusalem), from a simple misunderstanding of the true meaning of the words; for, as Böttcher has observed, the latter ( from Jerusalem) would be quite superfluous, as it is already contained in the previous ירד . But Böttcher's emendation of בּא into בּאה , because Jerusalem or the population of Jerusalem is a feminine notion, is equally unnecessary, since towns and lands are frequently construed as masculines when the inhabitants are intended (vid., Ewald , §318, a.). On the other hand, the rendering adopted by the lxx, and by Luther, Michaelis, and Maurer, in which ירוּשׁלים is taken as an accusative in the sense of "when Mephibosheth came to Jerusalem to meet the king,"is altogether wrong, and has been very properly given up by modern expositors, inasmuch as it is at variance not only with the word ירד , but also with 2Sa 16:3 and 2Sa 9:13, where Mephibosheth is said to have lived in Jerusalem.)

David said to him (i.e., to Mephibosheth, who was with the deputation from the capital which welcomed David at the Jordan), "Why wentest thou not with me, Mephibosheth?" David was justified in putting this question after what Ziba had told him concerning Mephibosheth (2Sa 16:3).

2Sa 19:26

Mephibosheth replied, "My lord king, my servant hath deceived me: for thy servant thought I will have the ass saddled and go to the king; for thy servant is lame."If we understand אחבּשׁד as signifying that Mephibosheth had the ass saddled by a servant, and not that he saddled it with his own hands, the meaning is obvious, and there is no ground whatever for altering the text. חבשׁ is certainly used in this sense in Gen 22:3, and it is very common for things to be said to be done by a person, even though not done with his own hands. The rendering adopted by the lxx and Vulgate, "Thy servant said to him (the servant), Saddle me the ass,"is not true to the words, though correct so far as the sense is concerned.

2Sa 19:27-30

"And he (Ziba) slandered thy servant to my lord the king."Mephibosheth had not merely inferred this from David's words, and the tone in which they were spoken, but had certainly found it out long ago, since Ziba would not delay very long to put David's assurance, that all the possessions of Mephibosheth should belong to him, in force against his master, so that Mephibosheth would discover from that how Ziba had slandered him. "And my lord the king is as the angel of God,"i.e., he sees all just as it really is (see at 2Sa 14:17); "and do what is good in thy sight: for all my father's house (the whole of my family) were but men of death against my lord the king (i.e., thou mightest have had us all put to death), and thou didst set thy servant among thy companions at table (see 2Sa 9:7, 2Sa 9:11); and what right or (what) more have I still to cry (for help) to the king?"The meaning is, "I cannot assert any claims, but will yield to anything you decide concerning me."It must have been very evident to David from these words of Mephibosheth, that he had been deceived by Ziba, and that he had formed an unfounded prejudice against Mephibosheth, and committed an act of injustice in handing over his property to Ziba. He therefore replied, in evident displeasure (2Sa 19:29), "Why talkest thou still of thine affairs? I have said, thou and Ziba shall divide the field?"to which Mephibosheth answered (2Sa 19:30), "He may take the whole, since my lord the king has returned in peace to his own house."This reply shows very clearly that an injustice had been done to Mephibosheth, even if it is not regarded as an expression of wounded feeling on the part of Mephibosheth because of David's words, but, according to the view taken by Seb. Schmidt and others, as a vindication of himself, as said not to blame the king for the opinion he had formed, but simply to defend himself. But this completely overthrows the opinion held by Thenius and O. v. Gerlach, that David's words in 2Sa 19:30 contain nothing more than a revocation of his hasty declaration in 2Sa 16:4, and a confirmation of his first decision in 2Sa 9:7-10, and are to be understood as signifying, "Let everything be as I settled it at first; hold the property jointly,"inasmuch as Ziba and his sons had of course obtained their living from the produce of the land. Moreover, the words "thou and Ziba divide the land"are directly at variance with the promise in 2Sa 9:7, "I will restore thee all the land of Saul thy father,"and the statement in 2Sa 9:9, "I have given unto thy master's son all that pertained to Saul, and to all his house."By the words, "I have said, thou and Ziba divide the land," David retracted the hasty decree in 2Sa 16:4, so as to modify to some extent the wrong that he had done to Mephibosheth, but he had not courage enough to retract it altogether. He did not venture to dispute the fact that Mephibosheth had really been calumniated by Ziba, which was placed beyond all doubt by his mourning during the whole period of David's flight, as described in 2Sa 19:24. There is no ground for Winer's statement, therefore, that "it is impossible now to determine whether Mephibosheth was really innocent or not."

Keil-Delitzsch: 2Sa 19:31-39

Barzillai comes to greet David. - 2Sa 19:31. Barzillai the octogenarian "had also come down from Roglim and gone across the Jordan with the king, to escort him over the river." את־בּירדּן is the portion in, or over, the Jordan. את is the sign of the accusative, "the piece in the Jordan," and no further. This is the correct explanation as given by Böttcher, after Gesenius and Maurer; and the Keri היּרדּן is a bad emendation.

2Sa 19:32-37

As Barzillai had supplied the king with provisions during his stay in Mahanaim ( שׁיבה for ישׁיבה , like צואה for יצואה , and other words of the same kind), because he was very wealthy ( lit . great), David would gladly have taken him with him to Jerusalem, to repay him there for his kindness; but Barzillai replied (2Sa 19:34.), "How many days are there of the years of my life (i.e., how long shall I have yet to live), that I should go up with the king to Jerusalem? I am now eighty years old; can I (still) distinguish good and evil, or will thy servant taste what I eat and drink, or listen again to the voice of the singing men and singing women? and why should thy servant be yet a burden unto my lord the king? Thy servant would go over the Jordan with the king for a short time (i.e., could not remain long with him), and why does the king wish to repay me this favour?" ישׁב־נא : "Let thy servant return, that I may die in my city (my home), at the grave of my parents; and behold thy servant Chimham (i.e., according to the explanation given by Josephus, Barzillai's son, who had come down with his father, as we may infer from 1Ki 2:7) may go over with my lord the king; and do to him what seemeth good to thee,"i.e., show him favours at thy pleasure.

2Sa 19:38

David consented to this, and said, "All that thou desirest of me I will do to him." בּחר with על is a pregnant construction, signifying to choose and impose, "choose upon me," i.e., the thing for me to grant thee.

2Sa 19:39

Thus all the people went over the Jordan; and when the king had crossed over, he kissed Barzillai (to take leave of him: vid., Rth 1:9); and he (Barzillai) blessed him, and turned to his place (returned home). Barzillai only escorted the king over the Jordan, and the conversation (2Sa 19:31-38) probably took place as they were crossing.

Keil-Delitzsch: 2Sa 19:40-43

Quarrel between Israel and Judah about the restoration of the king. - 2Sa 19:40. David went across to Gilgal (in the plain of the Jordan: Jos 4:19), and Chimham ( Chimhan is a modified form for Chimham : 2Sa 19:37) had gone over with him, and all the people of Judah had brought the king over (the Keri העבירוּ is an easier reading than the Chethib ויּעבירוּ , "and as for the people, they had,"etc.), and also "half the people of Israel,"namely, beside the thousand Benjaminites who came with Shimei (2Sa 19:17), other Israelites who dwelt in the neighbourhood.

2Sa 19:41

All the men of Israel , i.e., the representatives of the other tribes of Israel, came to meet the king in Gilgal; and being annoyed at the fact that the men of Judah had anticipated them, they exclaimed, "Why have our brethren the men of Judah stolen thee away?"i.e., fetched thee thus secretly without saying a word to us. "All David's men" were all his faithful adherents who had fled with him from Jerusalem (2Sa 15:17.).

2Sa 19:42

The men of Judah replied against ( על ) the men of Israel: "The king stands near to us"(inasmuch as he belonged to their tribe), "and wherefore then art thou angry at this matter? Have we eaten from the king (i.e., derived any advantage from our tribe-relationship to him, as the Benjaminites did from Saul, according to 1Sa 22:7), or received anything for ourselves therefrom?" נשּׂאת is an infinitive abs. Niph. with a feminine termination, borrowed from ה ; ל literally, "or has taking been taken for us."

2Sa 19:43

The Israelites were annoyed at this answer, and retorted, "I (Israel) have ten portions in the king, and also more than thou in David; and wherefore hast thou despised me?"They considered that they had ten shares in the king, because they formed ten tribes, in opposition to the one tribe of Judah, as the Levites did not come into consideration in the matter. Although David was of the tribe of Judah, he was nevertheless king of the whole nation, so that the ten tribes had a larger share than one tribe. הקלּתני refers to the fact, that Judah took no notice at all of the tribes of Israel when fetching back the king. וגו ולא־היה , "and was not my speech the first to fetch back my king?" (On the fact itself, see 2Sa 19:10-11.) לי is an emphatic dat. commodi, and is to be taken in connection with להשׁיב , notwithstanding the accents. "And the speech of the men of Judah became fiercer (more violent) than the speech of the men of Israel."With these words the historian sums up briefly the further progress of the dispute, for the purpose of appending the account of Sheba's rebellion, to which it gave rise.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 18:19--19:9

David's reaction to the news of Absalom's death 18:19-19:8

Ahimaaz wanted to be the first to tell David the news of his victory since messengers often received a reward for bringing good news. Joab discouraged him thinking he would also report that Absalom was dead. David would not have rewarded that news and might have slain its bearer (cf. ch. 1). Joab sent "the Cushite" (v. 21), possibly one of Joab's servants (cf. v. 15), to tell David the bad news. Cushites came from the upper Nile region of Egypt (Nubia, modern Ethiopia).²⁶⁷ Joab may have selected this man because he was a foreigner and therefore more expendable than an Israelite.

David seems to have concluded that a single runner bore good news because if the army had suffered a defeat many people would have been retreating to Mahanaim. Ahimaaz may have lied about not knowing Absalom's fate (v. 29), or he may have been telling the truth. The Cushite then arrived with the news of Absalom's death (vv. 31-32).

"There is a clear rule of law which connects a leader's conduct with his fate and the fate of his house. A degenerate leader, whether it is himself who has sinned or his sons, will ultimately be deposed (see the story of Samuel and his sons) or come to a tragic end, just as Eli and his sons die on the same day, and so do Saul and his. This law holds true of David also; . . . just as in the stories of the death of Eli, Saul and their sons, in the story of Absalom there appears a runner who announces the evil tidings of his death in battle (II Sam. 18:19-32); and before that, in the story of Amnon's murder, a rumor comes to the king of the killing of all his sons, although it is found that only Amnon had been killed (II Sam. 13:30-36). With this, the criticism of all four leaders described in the book of Samuel, together with their sons, reaches its conclusion."²⁶⁸

"The description of Absalom's demise resonates with allusions to Abraham's binding of Isaac in Genesis 22. . . . Both Absalom and the ram are caught in a thicket (sobek/sebak). Whereas Abraham is commanded not to send forth his hand (al tislah yadeka) unto the lad (22:12), Joab's soldier refuses to send forth his hand (lo' eslah yadi) unto the son of the king (18:12). And finally, Abraham offers up the ram in place of his son (tahat beno [22:12]). It takes a while for David to help us perceive this analogy, but finally he makes it clear: would that I had died in place of you (tahteka), O Absalom, my son, my son.'"²⁶⁹

David responded here similarly to the way he did when he heard of Saul's death (ch. 1). Certainly David was correct to weep over Absalom's death. However, Joab was also correct to warn David of the consequences of failing to thank his soldiers for saving his life and kingdom. David should have tempered his personal sorrow since Absalom had rebelled against the Lord's anointed. Since David had slain Uriah with the sword, God punished David by slaying his son, the fruit of his fertility, with death by the sword, too (12:9-10; cf. Gal. 6:7).

Joab's execution of Absalom cost him his position, at least temporarily (v. 13). Nevertheless his rebuke of the king (vv. 5-7) was good as well as needed.

A true friend--and Joab was a true friend to David here--will be willing to take personal risks to confront a friend in love. A wise person, such as David, will accept strong advice from a friend who really cares.

David's emotions were sometimes inappropriate, loving those whom he should have hated and hating those whom he should have loved (v. 6). Similarly Amnon had hated Tamar whom he should have loved (13:15). These emotions were common to father and son, both of whom committed serious injustices.²⁷⁰

Constable: 2Sa 19:9-43

David's return to Jerusalem 19:9-43

"In the overall structure of chapters 15-20 (more precisely 15:1-20:22), the literary unit describing the return of King David' (v. 11) to Jerusalem (vv. 9-43) parallels that depicting his flight (15:13-37) caused by Absalom's rebellion . . ."²⁷¹

The only thing the people could do after Absalom had fallen was to return to their former king (vv. 11-12). Absalom had found his strongest support among the people of Judah. David did not want the Judahites to conclude that by supporting Absalom they had become his enemies. David extended pardon to them and informed them that he still regarded them as his closest kin. This wise political move helped unite the nation again.

". . . David's reference here [v. 12] is not to blood ties, though they may be present, but rather that mutual covenant commitments must be honored because the vows assume fidelity through thick and thin."²⁷²

David also forgave the Benjamites who had hoped for his downfall and had seen it as punishment for taking Saul's place on the throne (vv. 16-30). Shimei had actively opposed David, Ziba had misled him (apparently), and Mephibosheth had not supported him. Mephibosheth's failure to trim his toenails and his beard and to wash his clothes expressed his desire to remain ceremonially unclean while David was in exile (cf. Exod. 19:10, 14).²⁷³ By forgiving all of these Benjamites David again secured the support of this difficult tribe.²⁷⁴ A generation later, when the kingdom split in two, the tribe of Benjamin remained attached to Judah. Abishai had become an "adversary" (Heb. satan) to David in the sense that he opposed David's purpose to pardon Shimei.²⁷⁵

David may have divided the fields between Mephibosheth and Ziba to determine which of them was telling the truth or because he could not tell (v. 29). Solomon followed a similar procedure and threatened to divide a living baby to determine which of two mothers was telling the truth (1 Kings 3:24-25). Mephibosheth offered the entire estate to Ziba (v. 30). His action argued his innocence.²⁷⁶

Barzillai's support (vv. 31-39) undoubtedly represents that of others in Transjordan. By honoring him and his representative, Chimham, David cemented good relations with the tribes across the Jordan.²⁷⁷

The other Israelites (vv. 40-43) also rallied behind David again. The little "who loves the king most" contest they held with the Judahites illustrates their support. Thus almost the whole nation again united behind the Lord's anointed. This was a blessing from God.²⁷⁸

This section is a remarkable testimony to the power of forgiveness (cf. Matt. 6:12, 14-15; 18:21-22; Luke 7:47; 17:3). David had not forgiven Absalom, and perhaps the consequences of his lack of forgiveness encouraged him to take a different approach with his subjects after Absalom's death. We see in David's dealings with Amasa (vv. 11-15) that forgiveness wins over former enemies. We see in his dealings with Shimei (vv. 16-23) that forgiveness gives time for people to change. We see in his treatment of Mephibosheth and Ziba (vv. 24-30) that forgiveness placates irreconcilable adversaries. We see in his relations with Barzillai and Chimham (vv. 31-39) that forgiveness causes blessing to overflow on others. We see in the section revealing the final reactions of the Israelites and the Judahites (vv. 40-43) that forgiveness lays a strong foundation for the future.

Guzik: 2Sa 19:1-43

2 Samuel 19 - The Kingdom Is Restored to David

A. David's mourning and Joab's rebuke.

1. (1-3) The effect of David's grief upon his loyal supporters.

And Joab was told, "Behold, the king is weeping and mourning for Absalom." So the victory that day was turned into mourning for all the people. For the people heard it said that day, "The king is grieved for his son." And the people stole back into the city that day, as people who are ashamed steal away when they flee in battle.

a. The victory that day was turned into mourning for all the people: This was not good. David's loyal and sacrificing supporters won that day for the glory of God and the good of Israel. Now they feel bad about the victory because David is overcome with excessive weeping and mourning for Absalom.

i. There is such a thing as excessive mourning - mourning that is basically rooted in unbelief and self indulgence. In 1 Thessalonians 4:13, Paul warned Christians: I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. Some Christians sorrow at times in death or tragedy like those who have no hope in God and this is wrong to do.

ii. "If your dear ones are dead you cannot restore them to life by your unbelief; and if they still survive, it will be a pity to be downcast and unbelieving when there is no occasion for it. 'Your strength is to sit still.' Remember that you are a Christian, and a Christian is expected to be more self-possessed than those who have no God to fly to. (Spurgeon)

b. The people stole back into the city that day, as people who are ashamed: David's excessive sorrow made his loyal friends and supporter feel ashamed they won a great victory.

2. (4-7) Joab rebukes David.

But the king covered his face, and the king cried out with a loud voice, "O my son Absalom! O Absalom, my son, my son!" Then Joab came into the house to the king, and said, "Today you have disgraced all your servants who today have saved your life, the lives of your sons and daughters, the lives of your wives and the lives of your concubines, in that you love your enemies and hate your friends. For you have declared today that you regard neither princes nor servants; for today I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well. Now therefore, arise, go out and speak comfort to your servants. For I swear by the LORD, if you do not go out, not one will stay with you this night. And that will be worse for you than all the evil that has befallen you from your youth until now."

a. O my son Absalom! O Absalom, my son, my son! David could not stop singing this song. He was still locked into his excessive mourning and lack of perspective. He was mastered by his feelings, and feelings were never meant to master us.

i. God is not against feelings - not at all. Many Christians lack deep and profound feeling and experience in their walk with God. At the same time, feeling were never meant to master over us.

ii. David's problem was not in what he knew - Absalom's tragic death and David's own role in it. David's problem was in what he forgot - that God was still in control, that a great victory was won, that he had many loyal supporters, that God showed great grace and mercy to David. When someone is overcome in tragedy or sorrow the problem is not in what they know, but in what they forget.

iii. "Who ever heard David cry out in godly sorrow, O Uriah, would God I had died for thee!" (Trapp)

b. Today you have disgraced all your servants you today have saved your life: Joab gave David a stern wake-up call. "David, your excessive mourning is selfish. It isn't all about you. These loyal, sacrificial supporters of you deserve to feel good about their victory and you are making them feel terrible. Snap out of it."

c. I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well: This is a sharp truth delivered with precision. Joab wants David not only to see that he is being foolish in his excessive grief, but he is also being selfish.

d. Now therefore, arise, go out and speak comfort to your servants: "Go out and encourage the team - they deserve it. If you don't you will lose most all of them."

3. (8) David receives Joab's rebuke.

Then the king arose and sat in the gate. And they told all the people, saying, "There is the king, sitting in the gate." So all the people came before the king. For everyone of Israel had fled to his tent.

a. Then the king arose and sat in the gate: David didn't feel like doing this. His feelings told him to stay locked into his excessive mourning. Yet David let his understanding of what was right be bigger than what he felt.

i. We never again hear David crying out, O Absalom. Doing what he needed to do got that song out of his head.

b. So all the people came before the king: This is what they needed to see - David sitting as king in the place of authority (sitting in the gate). This told them that their sacrifice was worth it, that it was appreciated, and that David would continue to reign. Joab's rebuke worked because Joab cared enough to make it and David was wise enough to receive it.

B. Israel returns to David.

1. (9-10) The tribes debate receiving David back as king.

Now all the people were in a dispute throughout all the tribes of Israel, saying, "The king saved us from the hand of our enemies, he delivered us from the hand of the Philistines, and now he has fled from the land because of Absalom. But Absalom, whom we anointed over us, has died in battle. Now therefore, why do you say nothing about bringing back the king?"

a. All the people were in a dispute throughout all the tribes of Israel: David survived Absalom's attempted overthrow, but the kingdom was not yet restored to David.

b. The king saved us . . . But Absalom, whom we anointed over us, has died: The tribes of Israel understood what David did for them, they understood that they rejected him and embraced Absalom, and they understood that Absalom was now dead. It left Israel and in a dispute about bringing back the king.

i. They only seemed to want David back after the false king Absalom failed. We often only decide to bring back King Jesus when our false kings have failed.

ii. "The folly of their allegiance to Absalom was clear - it had brought only misery and confusion. They were on the wrong side; they had rejected their true king, and therefore the situation was full of unrest." (Redpath)

2. (11-14) David sends negotiators to the tribes.

So King David sent to Zadok and Abiathar the priests, saying, "Speak to the elders of Judah, saying, 'Why are you the last to bring the king

back to his house, since the words of all Israel have come to the king, to his very house? You are my brethren, you are my bone and my flesh. Why then are you the last to bring back the king?' And say to Amasa, 'Are you not my bone and my flesh? God do so to me, and more also, if you are not commander of the army before me continually in place of Joab.'" So he swayed the hearts of all the men of Judah, just as the heart of one man, so that they sent this word to the king: "Return, you and all your servants!"

a. Why are you the last to bring the king back to his very house? David would not force his reign on Israel. He would only come back if the tribes who rejected him for Absalom agreed to bring back the king.

i. "David didn't lift a finger to re-establish his authority . . . His return to sovereignty was decided by the voluntary submission of his kinsmen and by their loving obedience to his will." (Redpath)

b. Amasa . . . commander of the army . . . in place of Joab: David agreed to replace Joab with Amasa, who was the captain of Absalom's army. This was to put Joab in his place and to offer a gesture of reconciliation to the former supporters of Absalom.

c. So he swayed the hearts of all the men of Judah, just as the heart of one man: The efforts of Zadok and Abiathar succeeded. David would not come back until welcomed by the hearts of all, and that could not be forced - their hearts had to be swayed.

i. God will not force His reign on us. We must welcome His reign and He will not force our heart response. Our hearts must be swayed by the work of the Word of the God and the Holy Spirit.

ii. Just as the heart of one man: David wanted the reception to be unanimous. The men of Judah responded together to the wooing work of Zakok and Abiathar.

3. (15-18a) David crosses over the Jordan River with help from Judah and Benjamin.

Then the king returned and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to escort the king across the Jordan. And Shimei the son of Gera, a Benjamite, who was from Bahurim, hastened and came down with the men of Judah to meet King David. There were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over the Jordan before the king. Then a ferryboat went across to carry over the king's household, and to do what he thought good.

a. Then the king returned: The point is emphasized - David would not return as king until he was welcomed, until hearts were swayed to receive him.

b. To escort the king: David left Israel as a desperate fugitive, rejected by the nation and hunted by his son Absalom. He came back escorted by thousands of enthusiastic supporters.

C. David's kindness to his subjects.

1. (18b-23) David shows forgiveness to Shimei.

Now Shimei the son of Gera fell down before the king when he had crossed the Jordan. Then he said to the king, "Do not let my lord impute iniquity to me, or remember what wrong your servant did on the day that my lord the king left Jerusalem, that the king should take it to heart. For I, your servant, know that I have sinned. Therefore here I am, the first to come today of all the house of Joseph to go down to meet my lord the king." But Abishai the son of Zeruiah answered and said, "Shall not Shimei be put to death for this, because he cursed the Lord's anointed?" And David said, "What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For do I not know that today I am king over Israel?" Therefore the king said to Shimei, "You shall not die." And the king swore to him.

a. I, your servant, know that I have sinned: Shimei showed a remarkably humble, contrite confession. He sinned greatly against David, and here he repented greatly before him.

i. Shimei's repentance was humble (fell down before the king). His posture represented his low place before David.

ii. Shimei's repentance was honoring to David (Do not let my lord impute iniquity to me). He knew David had the right to impute iniquity, but he plead for mercy.

iii. Shimei's repentance was honest (I have sinned). He made no attempt to minimize his actions.

iv. Shimei's repentance was put into action (here I am, the first to come today of all the house of Joseph to go down to meet my lord the king). Real repentance will show itself not only in words and ideas, but in action.

b. The king said to Shimei, "You shall not die": David spared the life of Shimei, showing forgiveness to the man who formerly bitterly cursed him (2 Samuel 16:5-13).

i. "Perhaps you have been like Shimei, who cursed king David, and you are afraid that Jesus will never forgive you. But David forgave Shimei, and Jesus is ready to forgive you. He delighteth in mercy. I do believe that the harps of heaven never give to Christ such happiness as he has when he forgives the ungodly, and saith, 'Thy sins are forgiven; go in peace.' " (Spurgeon)

c. Do I not know that today I am king over Israel? David could readily forgive a man who deserved to die because he was secure, knowing that God gave him the throne. Insecurity is a great motivator for revenge and holding on to bitterness.

2. (24-30) David shows understanding to Mephibosheth.

Now Mephibosheth the son of Saul came down to meet the king. And he had not cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he returned in peace. So it was, when he had come to Jerusalem to meet the king, that the king said to him, "Why did you not go with me, Mephibosheth?" And he answered, "My lord, O king, my servant deceived me. For your servant said, 'I will saddle a donkey for myself, that I may ride on it and go to the king,' because your servant is lame. And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore do what is good in your eyes. For all my father's house were but dead men before my lord the king. Yet you set your servant among those who eat at your own table. Therefore what right have I still to cry out anymore to the king?" So the king said to him, "Why do you speak anymore of your matters? I have said, 'You and Ziba divide the land.'" Then Mephibosheth said to the king, "Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house."

a. Mephibosheth the son of Saul came down to meet the king: Mephibosheth was the son of Jonathan and the last surviving heir to the dynasty of Saul. 2 Samuel 9 told how David showed unique kindness to Mephibosheth. 2 Samuel 16:1-4 described how Ziba, the servant of Mephibosheth, met David with supplies as he left Jerusalem. Ziba said that Mephibosheth abandoned David and hoped to gain from the conflict between David and Absalom.

b. My lord, O king, my servant deceived me: Mephibosheth explained why he did not join David, and how Ziba slandered him before David.

c. You set your servant among those who eat at your own table. Therefore what right have I still to cry out anymore to the king? Though Mephibosheth was slandered before David, Mephibosheth won't defend himself or demand a hearing before David. He knew David already gave him more than he deserved, so if David were to now take it all away, he would still be ahead.

d. You and Ziba divide the land: When Ziba told David that Mephibosheth abandoned him, David granted Ziba all of Mephibosheth's land and property (2 Samuel 16:4). Hearing the whole story, David won't go back on his promise to Ziba even though it was made under fraudulent circumstances. Yet he did lessen Ziba's reward by offering a split between Ziba and Mephibosheth of all the property from Saul's house.

e. Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house: Mephibosheth was content to let Ziba have all the property if he can only know that David reigns. David's reign was more important to him than his personal enrichment.

i. "For his own enrichment this man cared nothing at all. It was everything to him that his king should come into the possession of his kingdom in peace . . . It is to be feared that too often we are more concerned about our rights than about His. It is a great and glorious thing when our loyalty and love make us far more concerned about the victories of our Lord, than about our own unquestioned rights. Yet that should be the normal attitude of all who sit at the King's Table." (Morgan)

3. (31-39) David shows appreciation to Barzillai.

And Barzillai the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan. Now Barzillai was a very aged man, eighty years old. And he had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man. And the king said to Barzillai, "Come across with me, and I will provide for you while you are with me in Jerusalem." But Barzillai said to the king, "How long have I to live, that I should go up with the king to Jerusalem? I am today eighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king? Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward? Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant Chimham; let him cross over with my lord the king, and do for him what seems good to you." And the king answered, "Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you." Then all the people went over the Jordan. And when the king had crossed over, the king kissed Barzillai and blessed him, and he returned to his own place.

a. Come across with me, and I will provide for you while you are with me in Jerusalem: Barzillai brought essential help to David when he fled Jerusalem as Absalom took over the city. In gratitude, David offered him the honor of living with the king in Jerusalem.

i. He was a very rich man: Barzillai was a man of great resources - and he wisely used those resources to support the servant of God and the cause of God. In Luke 12:21, Jesus spoke of the foolish man who lays up treasure for himself, and is not rich toward God. Barzillai was wise enough to use his resources to lay up treasure in heaven and he was rich toward God.

b. Why should the king repay me with such a reward? Barzillai did not do this for the sake of reward. He gave out of a right heart, not out the motive of self-exaltation.

c. Here is your servant Chimham; let him cross over with my lord the king: Barzillai respectfully declined the honor for himself but accepted it on behalf of his son Chimham.

i. "It is generally understood that this was Barzillai's son; and this is probable from 1 Kings 2:7, where, when David was dying, he said, Show kindness to the sons of Barzillai." (Clarke)

4. (40-43) Israel and Judah quarrel about David.

Now the king went on to Gilgal, and Chimham went on with him. And all the people of Judah escorted the king, and also half the people of Israel. Just then all the men of Israel came to the king, and said to the king, "Why have our brethren, the men of Judah, stolen you away and brought the king, his household, and all David's men with him across the Jordan?" So all the men of Judah answered the men of Israel, "Because the king is a close relative of ours. Why then are you angry over this matter? Have we ever eaten at the king's expense? Or has he given us any gift?" And the men of Israel answered the men of Judah, and said, "We have ten shares in the king; therefore we also have more right to David than you. Why then do you despise us; were we not the first to advise bringing back our king?" Yet the words of the men of Judah were fiercer than the words of the men of Israel.

a. All the people of Judah escorted the king, and also half the people of Israel: The northern tribes felt excluded in this ceremonial welcoming back of David from across the Jordan River.

b. Why have our brethren, the men of Judah, stolen you away . . . why then are you angry . . . why then do you despise us: This argument is ultimately about who is more loyal to King David, and who has the greater right to honor him.

c. Why then do you despise us: The ten northern tribes felt unappreciated by the tribe of Judah. This competitive attitude between Judah and the ten northern tribes sets the stage for civil war in David's day and the eventual division of the nation into two.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 19 (Chapter Introduction)

Overview

2Sa 19:1, Joab causes the king to cease his mourning; 2Sa 19:9, The Israelites are earnest to bring the king back; 2Sa 19:11, David sends to the priests to incite them of Judah; 2Sa 19:18, Shimei is pardoned; 2Sa 19:24, Mephibosheth excused; 2Sa 19:32, Barzillai dismissed, and Chimham his son taken into the king’s family; 2Sa 19:41, The Israelites expostulate with Judah for bringing home the king without them.

Poole: 2 Samuel 19 (Chapter Introduction)

SAMUEL CHAPTER 19 .

Joab by hard words moveth the king to cease his mourning, and show himself to the people, 2Sa 19:1-8 . The king is brought back by the men of Judah, and Amasa put in Joab’ s place, 2Sa 18:9-15 . Shimei sueth for mercy, and obtaineth it, 2Sa 19:16-23 . Mephibosheth meeting the king, recovers half his estate, 2Sa 19:24-30 . Barzillai is dismissed; Chimham his son is taken into the king’ s family, 2Sa 19:31-40 . The Israelites expostulate with Judah for bringing home the king without them, 2Sa 19:41-43 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 19 (Chapter Introduction)

(2Sa 19:1-8) Joab causes David to cease mourning.

(2Sa 19:9-15) David returns to Jordan.

(2Sa 19:16-23) He pardons Shimei.

(2Sa 19:24-30) Mephibosheth excused.

(2Sa 19:31-39) David's parting with Barzillai.

(2Sa 19:40-43) Israel quarrels with Judah.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 19 (Chapter Introduction)

We left David's army in triumph and yet David himself in tears: now here we have, I. His return to himself, by the persuasion of Joab (2Sa 19:1-8). II. His return to his kingdom from his present banishment. 1. The men of Israel were forward of themselves to bring him back (2Sa 19:9, 2Sa 19:10). 2. The men of Judah were dealt with by David's agents to do it (2Sa 19:11-14) and did it (2Sa 19:15). III. At the king's coming over Jordan, Shimei's treason is pardoned (2Sa 19:16-23), Mephibosheth's failure is excused (2Sa 19:24-30), and Barzillai's kindness is thankfully owned, and recompensed to his son (2Sa 19:31-39). IV. The men of Israel quarrelled with the men of Judah, for not calling them to the ceremony of the king's restoration, which occasioned a new rebellion, an account of which we have in the next chapter (2Sa 19:40-43).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 19 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 19

David indulging to too much grief for the death of his son, is rebuked by Joab, and threatened with a revolt of the people from him, if he did not change his conduct, which be accordingly did, 2Sa 19:1; upon which the men of Israel were the first that moved for the bringing him back to Jerusalem, and the men of Judah were solicited to join with them in it, which was effected, 2Sa 19:9; and at Jordan, Shimei, that had cursed him, met him, and asked his pardon, and was forgiven, 2Sa 19:16; and when come to Jerusalem, Mephibosheth excused so well his not going out with him, that he had half his land restored to him, which had been given to his servant, 2Sa 19:24; and Barzillai, who had very liberally supplied the king, was allowed to return to his own city, and Chimham his son was taken to court, 2Sa 19:31; and a contention arose between the men of Israel and of Judah about the restoration of the king, which issued in an insurrection, as the next chapter shows, 2Sa 19:41.