"The account of Sheba's rebellion against David serves as a counterpoise to the story of Absalom's conspiracy (15:1-12) in chapters 15-20, which constitute the major part of the narrative that comprises chapters 13-20 (more precisely, 13:1-20:22), the longest definable literary section of the Court History of David (chs. 9-20 . . .)."279
Not all the people of Israel followed David. Some lined up behind Sheba, a discontented Benjamite who sought to split the kingdom as Jeroboam did 45 years later. He sounded his rebel call in Gilgal and then proceeded north gathering supporters.
"It is no coincidence that independence is declared in practically identical terms in the cry of 2 Sam 20:1b and 1 Kgs 12:16. Sheba ben Bichri was before his time--so a worthless fellow.' After Ahijah's intervention, the time had come."280
The notation of David's dealings with his ten concubines (v. 3; cf. 15:16; 16:21-22) shows that the king behaved in harmony with the spirit of the Mosaic Law. The Law prohibited a woman who had had relations with two consecutive husbands from going back to her first husband (Deut. 24). The Law did not address David's case specifically, but Deuteronomy 24 was what seems to have guided his decision.
"The presence of concubines suggests how much the monarchy has embraced the royal ideology of the Near East, which is inimical to the old covenant tradition. David takes a drastic step of confining the concubines and presumably having no more to do with them. His action is most likely a concession and conciliatory gesture to the north. . . . In making this move, David not only distances himself from his own former practice but also offers a contrast to the conduct of Absalom (16:21-22)."281
David had promoted Amasa by making him commander of the army in Joab's place (17:25) probably because Joab had killed Absalom (19:13). Unfortunately Amasa moved too slowly (v. 5). Consequently David put Abishai in charge (v. 6). The writer probably referred to the soldiers as "Joab's men"(v. 7) because they had formerly been under Joab's command.
Joab greeted Amasa in a customary way (v. 9).282He kissed the man he was about to slay, as Judas did later (Luke 22:47-48). Solomon avenged Joab's murder of Amasa when he came to power (1 Kings 2:32). Perhaps David did not execute him because he owed Joab so much for serving him as he had done, and Joab was an effective commander who advanced David's interests. Leaders still publicly decry the methods of people whom they privately encourage.
Abel Beth-maacah lay about 90 miles north of Gilgal and four miles west of Dan. Sheba had far fewer soldiers than Joab did (vv. 11, 14). The saying, "They will surely ask advice at Abel [Beth-maacah],"(v. 18) means people regarded the residents of that town as wise. The city was a mother in Israel (v. 19) in the sense that it exercised a beneficent maternal influence over its neighboring villages.283
"Abel is characterized in the proverb as a city with a long reputation for wisdom and faithfulness to the tradition of Israel. It is, therefore, a mother in the same way Deborah was: a creator and hence a symbol of the unity that bound Israel together under one God Yahweh. And it is the wise woman's implicit appeal to this unity that stops Joab in his tracks."284
"The inheritance of the Lord"(v. 19) refers to Israel (cf. 21:3). Evidently Sheba, though a Benjamite, lived in the hill country of Ephraim (v. 21). David's rule was again secure with the death of Sheba, another man who rebelled against the Lord's anointed and died for it.
"Wise words override ruthless policy. At the end, not only the woman and the city are saved; something of David's dignity and self-respect are also rescued from Joab's mad, obedient intent."285
"In an earlier incident, another wise woman' had co-operated with Joab and had undertaken the delicate task of bringing the king to a new viewpoint (2 Sa. 14:1-20)."286
This story teaches much about wisdom and folly.
"First of all the woman saw the problem realistically; the danger must have been clear enough to everyone in Abel, but there may have been some false hopes of rescue or intervention. Secondly, she did something about it--she did not wait for somebody else to act but took the initiative herself. Then she argued her case, challenging the rightness of Joab's actions; and he was forced to agree with what she said. So a compromise was reached; and finally she took steps to fulfil [sic] the terms agreed. In other words, wisdom was a combination of intelligent insight and bold action. The Old Testament rarely separates the intellectual from the pragmatic: wisdom is not simply knowing but also doing."287
The wise woman contrasts with foolish Joab who, nonetheless, showed wisdom himself when he listened to and cooperated with the woman. Sometimes very devoted people, such as Joab, can do much damage similarly in a church. Talk solved a problem that war would only have complicated. Wisdom saved the woman, her city, David's reputation, Joab's career, and many innocent lives. Her wisdom in action bears four marks: seeing the problem, acting to correct it, arguing her case persuasively, and fulfilling her responsibilities. God's glory evidently motivated and guided her actions (v. 19). Sheba's folly is clear in that he was easily offended, unable to muster support, and initiated a fight he could not win.
