Text -- 2 Samuel 19:27-43 (NET)

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 19:27

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 19:24-30

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 19:27

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 19:27

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 19:29

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 19:27

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 19:27

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 19:27

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 19:27

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 19:27

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 19:24-30

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 19:24-30

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 19:24-30

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 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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_____. "The Promises to David in Early Judaism." Bibliotheca Sacra 150:599 (July-September 1993:285-302.

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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.