Verse 4

the king covered his face--one of the usual signs of mourning (see on Sa2 15:30).

Verse 5

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

Verse 7

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

Verse 8

the king arose, and sat in the gate--He appeared daily in the usual place for the hearing of causes. all the people came before the king--that is, the loyal natives who had been faithful to his government, and fought in his cause. Israel had fled--that is, the adherents of Absalom, who, on his defeat, had dispersed and saved themselves by flight.

Verse 9

THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43) all the people were at strife throughout all the tribes of Israel--The kingdom was completely disorganized. The sentiments of three different parties are represented in Sa2 19:9-10 : the royalists, the adherents of Absalom who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of Jordan, in expectation of being invited back. That invitation was given without, however, the concurrence of Judah. David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest in his cause. It was the act of a skilful politician. Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance and duty; it was an appeal to their honor not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly followed by fatal consequences [see Sa2 19:40-43].

Verse 13

And say ye to Amasa, &c.--This also was a dextrous stroke of policy. David was fully alive to the importance, for extinguishing the rebellion, of withdrawing from that cause the only leader who could keep it alive; and he, therefore, secretly intimated his intention to raise Amasa to the command of the army in the place of Joab, whose overbearing haughtiness had become intolerable. The king justly reckoned, that from natural temper as well as gratitude for the royal pardon, he would prove a more tractable servant; and David, doubtless, intended in all sincerity to fulfil this promise. But Joab managed to retain his high position (see on Sa2 20:4-10).

Verse 14

he bowed the heart of all the men of Judah--that is, Amasa, who had been won over, used his great influence in re-attaching the whole tribe of Judah to the interest of David.

Verse 15

Judah came to Gilgal--the most convenient place where preparations could be made for bringing the king and court over the Jordan.

Verse 16

Shemei . . . a thousand men of Benjamin with him--This display of [Shemei's] followers was to show what force he could raise against or in support of the king. Expressing the deepest regret for his former outrageous conduct, he was pardoned on the spot; and although the son of Zeruiah urged the expediency of making this chief a public example, his officiousness was repulsed by David with magnanimity, and with the greater confidence that he felt himself now re-established in the kingdom (see on Kg1 2:8).

Verse 17

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

Verse 18

ferry boat--probably rafts, which are still used on that part of the river.

Verse 20

I am come the first . . . of all the house of Joseph--that is, before all the rest of Israel (Psa 77:15; Psa 80:1; Psa 81:5; Zac 10:6).

Verse 24

Mephibosheth . . . came down to meet the king--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. He had neither dressed his feet--not taken the bath, nor trimmed his beard--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" (Sa2 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.

Verse 31

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).

Verse 35

the voice of singing men and singing women--Bands of professional musicians form a prominent appendage to the courts of Oriental princes.

Verse 37

buried by the grave of my father and of my mother--This is an instance of the strong affection of people in the East towards the places of sepulture appropriated to their families.

Verse 40

the king went on to Gilgal, . . . and all the people of Judah conducted the king, and also half the people of Israel--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. Next: 2 Samuel Chapter 20

Verse 1

And it was told Joab,.... When returned to Mahanaim, or on his way to it; perhaps by the messengers he sent; and this report he had before he saw the king: behold, the king weepeth and mourneth for Absalom; for the death of him, instead of rejoicing at the victory obtained, and the deliverance from his enemies.

Verse 2

And the victory that day was turned into mourning unto all the people,.... They also mourned too, instead of expressing joy upon the occasion: for the people heard say that day how the king was grieved for his son; this report was spread among them, which damped their joy, and hindered them from giving any tokens of it, as were usual at such times.

Verse 3

And the people got them by stealth that day into the city,.... Did not march into it in companies, in a public and triumphant manner, as conquerors used to do; but entered in a private manner, one by one, or a very few together, not caring to be seen or known, at least by the king, as fearing they had incurred his displeasure: but as people being ashamed steal away when they flee in battle; as if they had been conquered, and not conquerors; nay, had acted a cowardly part, and ran away; and so cared not to be seen, lest they should be reproached, or suffer for their cowardice.

Verse 4

But the king covered his face,.... And would not see his generals, and thank them for their services: but wrapped himself in his mantle, after the manner of mourners: and the king cried with a loud voice, O my son Absalom! O Absalom, my son, my son! and this was some time, perhaps some days after he had received the news of his death, since Joab and the army were returned from the battle; had it been a sudden start of passion, upon first hearing thee news, and had continued a few hours, it would have been more excusable; but to continue some days, as it is very probable it did, was very unbecoming.

Verse 5

And Joab came into the house to the king,.... For by this time he was removed from the chamber over the gate to his own dwelling house or palace, where he continued the same doleful ditty as at first: and said, thou hast shamed this day the faces of all thy servants; they cannot lift up their heads, and look any in the face, nor one another; but behave as if they had committed some very great fault, in fighting with the rebels, and beating them: which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy wives, and the lives of thy concubines; which in all probability would have been taken away if the victory had been on the side of Absalom.

Verse 6

In that thou lovest thine enemies, and hatest thy friends,.... Which though not strictly true, there was some appearance of it, which is here greatly exaggerated; in that he expressed so much grief and sorrow for Absalom his enemy, who had rebelled against him, and showed so little regard to his friends, that had exposed their lives for him: for thou hast declared this day: by his conduct and behaviour, mourning for his rebellious son, and taking no notice of his faithful servants: that thou regardest neither princes nor servants; neither the officers of the army, the generals and captains, nor the common soldiers: since neither the one were admitted into his presence privately, nor had the other public thanks as they entered the city, as might have been expected: or "that thou hast no princes and servants" (g); none that are accounted of as such; they are nothing with thee, in no esteem at all, as if thou hadst none: for this day I perceive that if Absalom had lived, and all we had died this day, then it had pleased thee well; this was carrying the matter too far; for though it would have been agreeable to David if Absalom had lived, and not been slain, yet not that his army should perish, or his people be destroyed; it would have pleased him well if both had lived. (g) "non tibi principes et servi", Pagninus, Montanus; "nihil tibi sint principes et servi", Piscator.

Verse 7

Now therefore arise, go forth,.... Arise from his couch, he was watering with his tears, and go forth from his house, where he had shut himself up retired from all company, to the gate of the city, where the people passed and repassed, and there was a concourse of them: this he said not by way of command, but by way of advice; though all along he seems to take too much upon him, and to speak unbecoming a subject, and not with that decency as was necessary in, speaking to a king; but it may be observed, that a general of an army had great power over princes in those times; and presumed very much on their interest in the army, which led them sometimes not to behave with that decorum as became them: and speak comfortably unto thy servants; commend them for their courage and faithfulness, thank them for their services, and reward them suitably; at least give them assurance of it: for I swear by the Lord; by the Word of the Lord, as the Targum; this he said to arouse him, and make him bestir himself, and think what was proper for him to do: if thou go not forth, there will not tarry one with thee this night; signifying that he would use his interest in the army to go off with it, and set up another king; and did not doubt of success, as well knowing what temper and humour the people were in through the king's conduct: and that will be worse unto thee than all the evil that befell thee from thy youth until now; for when he was persecuted by Saul he had a number of friends that adhered close to him; and when Ishbosheth was set up against him by Abner as king of Israel, the tribe of Judah cleaved to him, anointed him their king, and abode by him; wherefore, should he now be abandoned by his army, his case would be worse than ever it had been.

Verse 8

Than the king arose, and sat in the gate,.... Of the city, a public place, where the inhabitants met on divers accounts at times, and where there were always people passing and repassing: and they told unto all the people; or it was reported to the soldiers particularly: saying, behold the king doth sit in the gate; has laid aside his mourning, appears in public, and receives his friends, and attends to business: and all the people came before the king; to congratulate him on the victory obtained, to receive his thanks and his favours: for Israel had fled every man to his tent: or to his city, as the Targum; that is, those that followed Absalom; which is observed not on account of what goes before, but of what follows after; see Sa2 18:17.

Verse 9

And all the people were at strife through all the tribes of Israel,.... Excepting the tribe of Judah; they blamed and reproved one another for taking part with Absalom in the rebellion, and especially for their coldness and backwardness in bringing back David to Jerusalem: saying, the king saved us out of the hand of our enemies; exposed his life to danger, fought our battles for us, and gained us victory over our enemies, and saved us from them, especially those next mentioned: and he delivered us out of the hand of the Philistines; in the times of Saul, and since; which were benefits which ought to have endeared him to them, and were aggravations of the crime of those who had been concerned in the late rebellion; and were such as ought not to be buried in oblivion, and were proper arguments to engage them to return to their allegiance to him, and abide by it: and now he is fled out of the land for Absalom; being obliged to quit Jerusalem, and the land of Judea on this side Jordan, and to pass that river; not from a spirit of cowardice, but from tenderness to his son, he did not choose to fight against; and from a concern for his metropolis Jerusalem, lest that should be hurt, as well as for the safety of his person.

Verse 10

And Absalom, whom we anointed over us,.... To be king; which either was really done by Absalom's party, or in effect by proclaiming and appointing him king: is dead in battle; which shows the thing was not of God, and by which means they were released from their oath of allegiance to him: now therefore why speak ye not a word of bringing the king back? nobody speaks of it, gives the least hint of it, or shows any concern about it; but the greatest coldness and indifference, as if it was a matter of no importance.

Verse 11

And King David sent to Zadok and to Abiathar the priests,.... Who were at Jerusalem, and in his interest; perhaps by Ahimaaz and Jonathan their sons: saying, speak unto the elders of Judah; particularly those that were at Jerusalem, with whom they had an interest: saying, why are ye the last to bring back the king to his house? to his palace at Jerusalem, since David was of their tribe, and was first anointed their king: what might make them the more backward to it was their being so deep in the rebellion, which was formed and cherished among them, and brought to the height it was, through their connivance and encouragement, both at Hebron and Jerusalem; and therefore they might fear the resentment of David, and that he would not be easily reconciled unto them: seeing the speech of all Israel is come to the king, even to his house: or he has received invitations from all the tribes of Israel to return to his house or palace at Jerusalem; and so this was a part of the message of David to the priests, to be told to the elders as an aggravation of their backwardness, and as an argument to excite them to their duty; though some think these are the words of the historian, to be inserted in a parenthesis, as in our version.

Verse 12

Ye are my brethren, ye are my bones and my flesh,.... Being of the same tribe, and therefore he should deal gently with them, as if they were parts of his body; and not be severe upon them, for the hand they had in the conspiracy, as they might fear: and wherefore then are ye the last to bring the king back? since they were so nearly related to him, and he so ready to forgive them.

Verse 13

And say ye to Amasa,.... Who was the general of Absalom's army, and who might fear he should never be pardoned, whoever was, and looked upon his case as desperate; who had led on the army with Absalom against the king's threes, and fought them: art thou not of my bone, and of my flesh? nearly related to him, being his sister's son: God do so to me, and more also: than he had done to Absalom; or he imprecates the greatest evil upon himself that could be thought of or named: if thou be not captain of the host before me continually in the room of Joab; signifying that he would not only pardon the treason he had been guilty of, but raise him to the highest post in the army; and to assure him of it, of which he might be doubtful, considering what he had done to merit his displeasure, he makes this oath or imprecation. Joab had got his ill will by many instances, as by the murder of Abner, and now by slaying Absalom against his orders; and by his rude and insolent behaviour to him when lamenting the death of his son; he wanted to be rid of him, and now, having an opportunity of putting a valiant man into his place, and thereby attaching him to his interest, he was determined to make use of it.

Verse 14

And he bowed the heart of all the men of Judah, even as the heart of one man,.... This the Jewish commentators generally understand of Amasa that he used his interest with the men of Judah, and so wrought upon them, that they agreed as one man to send for the king, and bring him back; but it seems best to understand it of David, who by these gentle methods, kind messages, and affectionate speeches, powerfully inclined and engaged the hearts of the people towards him; so that they were unanimously and affectionately agreed to restore him: in this way David chose to return; he could have come without their leave, or any invitation from them, as he was their lawful king, and a victorious one, the rebellion being crushed; and had it in his power to chastise those concerned in it, and use them with severity; but he chose rather to gain the hearts of his people, and to come in a way peaceable to them, and honourable to himself: so that they sent this word unto the king, return thou and all thy servants; perhaps by the same messengers that David sent; or it may be, rather for honour's sake they deputed some of their principal men to wait on David, and invite him to return to them with all his retinue and army, promising allegiance and fidelity to him.

Verse 15

So the king returned, and came to Jordan,.... From Mahanaim thither, which according to Bunting (i) was twenty eight miles: and Judah came to Gilgal; that is, the elders, or principal men of the tribe of Judah, came thither; which place, according to the same writer (k), was twelve miles from Jerusalem, and four from Jordan; and was the first place the Israelites came to when they passed that river in Joshua's time; but it seems to be rather more; See Gill on Jos 2:1 and See Gill on Jos 4:19, to go to meet the king, to conduct the king over Jordan; but then they must proceed further on, for Gilgal seems to be live or six miles on this side Jordan. (i) Travels, &c. p. 142. (k) Travels, &c. p. 142, 143.

Verse 16

And Shimei the son of Gera, a Benjamite, which was of Bahurim,.... Of whom see Sa2 16:5, hasted and came down with the men of Judah to meet King David: he took the first opportunity to meet the king, and ask his pardon for his ill treatment of him when he fled from Jerusalem; for, hearing: that Absalom was slain, and the victory was on the side of David, who was returning in triumph, he thought it advisable as soon as possible to make his submission, and entreat forgiveness, lest he should fall a just sacrifice to his vengeance; and a better opportunity he could not well have than to go along with the men of Judah, who met the king first of all.

Verse 17

And there were a thousand men of Benjamin with him,.... Of which tribe he was, and these were either a band of soldiers, of which he was the chiliarch; or tenants of his, which showed him to be a great man; or his neighbours, and persons of some figure, whom he prevailed upon to come as intercessors for him: and Ziba the servant of the house of Saul; who had imposed upon David, and got his master's inheritance from him, knowing that David would be undeceived by Mephibosheth his master, when he came to Jerusalem; and therefore that he might be more tenderly dealt with, and come off the better, he was thus forward to meet the king, and pay his respects to him: and his fifteen sons and his twenty servants with him: which made a considerable appearance; see Sa2 9:10, and they went over Jordan before the king: to meet him on the other side, both Shimei and his a thousand men, and Ziba with his sons and servants.

Verse 18

And there went over a ferry boat to carry over the king's household,.... His wives and children, who could not so well ford the river on foot: some will have this to be a bridge of boats, a pontoon; and Abarbinel thinks it might be a company of men, who carried the women and children on their shoulders, one after another: and to do what he thought good; to carry over whatever else the king pleased, besides his family: and Shimei the son of Gera fell down before the king, as he was come over Jordan; or just as he was about to come over, when he came to Jordan to take the boat in order to come over; for he went over Jordan to meet him, and therefore would take the first opportunity of coming into his presence, and fall down before him, and make his submission to him.

Verse 19

And said unto the king, let not my lord the king impute iniquity unto me,.... That is, deal with him according to the desert of it, punish him for it, but forgive it: for non-imputation of sin is in effect the pardon of it: neither do thou remember that which thy servant did perversely the day my lord the king went out of Jerusalem: he desires that he would not only forgive, but forget it; he owns it was a perverse action, and aggravated by being done at the time when the king was in great trouble and distress: that the king should take it to his heart; and determine to avenge himself on him for it.

Verse 20

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

Verse 21

But Abishai the son of Zeruiah answered and said,.... The same person that would have taken off the head of Shimei at the time he cursed David, if he would have given him leave, Sa2 16:9, shall not Shimei be put to death for this? this humiliation and acknowledgment he has made, shall he be forgiven on that account? shall so small a matter as this atone for so great a crime he has been guilty of, as that he shall not die? because or "though" (l). he cursed the Lord's anointed; is asking pardon sufficient to expiate so foul an offence, for which according to the law he ought to die? or for this action which he has done, as the Arabic version, in cursing the Lord's anointed. (l) "quamvis, vel cum tamen", Piscator.

Verse 22

And David said, what have I to do with you, ye sons of Zeruiah?.... See Gill on Sa2 16:10, that ye should this day be adversaries unto me? or a Satan unto me, as the word is, by advising him to do what would be prejudicial to his interest; see Mat 16:22; as to use severity at such a time as this would have been; for had he immediately ordered Shimei to be put to death, though he deserved it, who was the first man that came to ask pardon, the Israelites in general, or all however concerned in the rebellion, would have concluded they must share the same fate, and so would not have submitted, but have raised a new rebellion against him; and some think Joab and Abishai had this in view, that they might keep their posts in the army: shall there any man be put to death this day in Israel? there shall not: the glory of this day shall not be sullied by the death of any; nor the joy of it be turned into sorrow in any family in Israel, as would, if any was put to death for what had passed during the rebellion: for do not I know that I am this day king over Israel? and can and will do as I please; as he had been driven from his throne and palace, and was now invited back again, and upon his return, it was as if he was made king anew, and afresh inaugurated into his office; and therefore no blood should be split on that day on which he was restored to his kingdom.

Verse 23

Therefore the king said unto Shimei, thou shalt not die,.... This day by my hands, or order, or by the sword, Kg1 2:8, and the king sware unto him; that he should not die for that offence, or for that only; but if he committed a new one, this oath was no longer binding on him, and not at all upon his heir and successor.

Verse 24

And Mephibosheth the son of Saul came down to meet the king,.... Not down to Jordan, but Jerusalem; when the king was come thither, he came from his own dwelling to the king's palace; he is called the son of Saul, though he was his grandson, and grandsons are sometimes called sons; though in the Septuagint it is, the son's son of Saul; and the Syriac and Arabic versions are, the son of Jonathan, the son of Saul: and had neither dressed his feet; had not cut his nails, as the Septuagint adds, his toenails; or rather had not washed his feet, as the Targum paraphrases it; which was frequently done in those countries, partly for refreshment, and partly to remove the filth of them contracted by walking barefooted, or only with sandals; as also because of the ill smell of them, which was offensive: nor trimmed his beard; or shaved his upper lip, and took no care that the hair of his chin should be in any order; otherwise that was never shaved, to do it would be contrary to the law in Lev 19:27, nor washed his clothes; his linen clothes, his shirts, or any other that used to be washed; or "whitened" them, as the Targum, he had not sent them, his woollen clothes, to the fuller, to get out the spots, and whiten them. All these were tokens of mourning, and showed him to be a sincere mourner for the king's departure, and the trouble he was in, since it was so long continued: from the day the king departed, until the day he came again in peace; which must be a considerable time, and therefore he must be in a most sordid and rueful condition.

Verse 25

And it came to pass, when he came to Jerusalem to meet the king,.... Perhaps from the place where his estate was; or, as the Arabic version, when he came from Jerusalem, from whence he went a little way to meet the king, as he was coming thither; for it was said he abode at Jerusalem, Sa2 16:3, that the king said unto him, wherefore wentest not thou with me, Mephibosheth? when he departed from Jerusalem, being obliged to flee from thence because of Absalom; it is very probable David would never have asked him this question, knowing his lameness, had it not been for the suggestion of Ziba his servant, that he stayed at Jerusalem, hoping that the kingdom of his father would be restored to him, Sa2 16:3.

Verse 26

And he answered, my lord, O king, my servant deceived me,.... His servant Ziba, who, instead of saddling an ass for him by his order, went off with that and another himself, Sa2 16:1; for thy servant said, I will saddle me an ass; he not only determined this in his own mind, but gave orders to his servant to saddle one for him: that I may ride thereon, and go to the king, because thy servant is lame; and could not walk afoot, being lame of both his feet, Sa2 4:4.

Verse 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.

Verse 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. (m) "viris mortis", Montanus.

Verse 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, Sa2 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, Sa2 19:17.

Verse 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. Kg1 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. Sa2 19:29 Editor.)

Verse 31

And Barzillai the Gileadite came down from Rogelim,.... The place of his habitation, to Jordan, see Sa2 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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?

Verse 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.

Verse 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.

Verse 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.

Verse 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, Sa2 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, Sa2 19:17. (n) Antiqu. l. 5. c. 1. sect. 4.

Verse 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.

Verse 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.

Verse 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 Sa2 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. Next: 2 Samuel Chapter 20

Verse 1

Sa2 19:1-3 David's mourning, and Joab's reproof. - Sa2 19:1-6. When Joab was told that the king was mourning and weeping for Absalom, he went to him into the house to expostulate with him. Sa2 19:5 introduces the continuation of Sa2 19:1; Sa2 19:2-4 contain parenthetical sentences, describing the impression made upon the people by the king's mourning. Through the king's deep trouble, the salvation (the victory) upon that day became mourning for all the people who had fought for David, and they went by stealth in to the city (לבוא יתגּנּב: they stole to come, came by stealth), "as people steal away who have covered themselves with shame, when they flee in battle." Sa2 19:4 But the king had covered his face, and cried aloud, "My son Absalom," etc. Sa2 19:5 Then Joab went into the house to the king, and said to him, "Thou hast shamed this day the faces of all thy servants who have saved thy life, and the life of thy sons and daughters, thy wives and concubines" (covered them with shame, by deceiving their hope that thou wouldest rejoice in the victory). Sa2 19:6 לאהבה, "to love" (i.e., in that thou lovest) "those who hate thee, and hatest those who love thee; for thou hast given to know to-day (through thy conduct) that chiefs and servants (commanders and soldiers) are nothing (are worth nothing); for I have perceived to-day (or I perceive to-day) that if (לא for לוּ) Absalom were alive, and we had all perished, that it would be right in thine eyes." Sa2 19:7 "And now rise up, go out and speak to the heart of thy servants (i.e., speak to them in a friendly manner: Gen 34:3; Gen 50:21, etc.): for I swear by Jehovah, if thou go not out, verily not a man will stay with thee to-night; and this will be worse to thee than all the evil that has come upon thee from thy youth until now." Joab was certainly not only justified, but bound in David's own interests, to expostulate with him upon his conduct, and to urge him to speak in a friendly manner to the people who had exposed their lives for him, inasmuch as his present conduct would necessarily stifle the affection of the people towards their king, and might be followed by the most serious results with reference to his throne. At the same time, he did this in so heartless and lordly a manner, that the king could not fail to be deeply hurt by his words. Sa2 19:8 Nevertheless David was obliged to yield to his representations. "The king rose up, and sat in the gate, and ... all the people came before the king," i.e., the troops marched before the king, who (as we may supply from the context) manifested his good-will in both looks and words. But Israel, i.e., that portion of the people which had followed Absalom, had returned to its tents (i.e., gone home: cf. Sa2 18:17). This sentence forms the transition to the account which follows.

Verse 9

Preliminaries to the return of David to Jerusalem. - Sa2 19:9, Sa2 19:10. As the rebellion was entirely crushed by Absalom's death, and the dispersion of his followers to their respective homes, there arose a movement among all the tribes in favour of David. "All the people were disputing (נדון, casting reproaches at one another) in all the tribes of Israel, saying, The king has saved us out of the hand of our enemies, ... and now he is fled out of the land before Absalom. But Absalom, whom we anointed over us, is dead in battle; and now why do ye keep still, to bring back the king?" This movement arose from the consciousness of having done an injustice to the king, in rising up in support of Absalom.

Verse 11

When these words of all Israel were reported to David, he sent to the priests Zadok and Abiathar, saying, "Speak to the elders of Judah, why will ye be the last to bring back the king to his palace? ... Ye are my brethren, my bones and flesh (i.e., my blood relations): why then," etc.? The last clause of Sa2 19:11, "the speech of all Israel is come to the king, even to his house," is a circumstantial clause inserted in the midst of David's words, to explain the appeal to the men of Judah not to be the last. In the lxx, and some Codices of the Vulgate, this sentence occurs twice, viz., at the end of Sa2 19:10, and also of Sa2 19:11; and Thenius, Ewald, and Bttcher regard the clause at the end of Sa2 19:10 as the original one, and the repetition of it at the close of Sa2 19:11 as a gloss. But this is certainly a mistake: for if the clause, "and the speech of all Israel came to the king to his house (at Mahanaim)," ought to stand at the close of Sa2 19:10, and assigns the reason for David's sending to Zadok and Abiathar, Sa2 19:11 would certainly, or rather necessarily, commence with המּלך ויּשׁלח: "The word of all Israel came to the king, and then king David sent," etc. But instead of this, it commences with שׁלח דּיד והמּלך, "But king David sent." This construction of the sentence decidedly favour the correctness of the Hebrew text; whereas the text of the Septuagint, apart altogether from the tautological repetition of the whole of the sentence in question, shows obviously enough that it is nothing more than a conjecture, by which the attempt was made to remove the difficulty occasioned by the striking position in which the circumstantial clause occurred.

Verse 13

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

Verse 14

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

Verse 15

Return of the king; and occurrences at the crossing of the Jordan. - Sa2 19:15-23. Pardon of Shimei. - Sa2 19:15, Sa2 19:16. When David reached the Jordan on his return, and Judah had come to Gilgal "to meet him, to conduct the king over the Jordan," i.e., to form an escort at the crossing, Shimei the Benjaminite hastened down from Bahurim (see Sa2 16:5.) with the men of Judah to meet David.

Verse 17

There also came along with Shimei a thousand men of Benjamin, and Ziba the servant of the house of Saul, with his fifteen sons and twenty servants (see Sa2 9:10); and they went over the Jordan before the king, viz., through a ford, and the ferry-boat had crossed over to carry over the king's family, and to do whatever seemed good to him, i.e., to be placed at the king's sole disposal. And Shimei fell down before the king, בּעברו, i.e., "when he (David) was about to cross over the Jordan," not "when Shimei had crossed over the Jordan;" for after what has just been stated, such a remark would be superfluous: moreover, it is very doubtful whether the infinitive with בּ can express the sense of the pluperfect. Shimei said, "Let not my lord impute to me any crime, and do not remember how thy servant hath sinned."

Verse 20

"For thy servant knoweth (i.e., I know) that I have sinned, and behold I have come to-day the first of the whole house of Joseph, to go to meet my lord the king." By "the whole house of Joseph" we are to understand the rest of the tribes with the exception of Judah, who are called "all Israel" in Sa2 19:12. There is no reason for the objection taken by Thenius and Bttcher to the expression בּית־יוסף. This rendering of the lxx (παντὸς Ἰσραὴλ καὶ οἴκου Ἰωσήφ) does not prove that כּלישׂראל was the original reading, but only that the translator thought it necessary to explain οἴκου Ἰωσήφ by adding the gloss παντὸς Ἰσραὴλ; and the assertion that it was only in the oratorical style of a later period, when the kingdom had been divided, that Joseph became the party name of all that were not included in Judah, is overthrown by Kg1 11:28. The designation of the tribes that opposed Judah by the name of the leading tribe (Joseph: Jos 16:1) was as old as the jealousy between these tribes and Judah, which did not commence with the division of the kingdom, but was simply confirmed thereby into a permanent distinction. Shimei's prayer for the forgiveness of his sin was no more a proof of sincere repentance than the reason which he adduced in support of his petition, namely that he was the first of all the house of Joseph to come and meet David. Shimei's only desire was to secure impunity for himself. Abishai therefore replied (Sa2 19:21), "Shall not Shimei be put to death for this (זאת תּחת, for this, which he has just said and done), because he hath cursed the anointed of Jehovah?" (vid., Sa2 16:5.). But David answered (Sa2 19:22), "What have I to do with you, ye sons of Zeruiah (cf. Sa2 16:10), for ye become opponents to me to-day?" שׂטן, an opponent, who places obstacles in the way (Num 22:22); here it signifies one who would draw away to evil. "Should any one be put to death in Israel to-day? for do I not know that I am this day king over Israel?" The reason assigned by David here for not punishing the blasphemer as he had deserved, by taking away his life, would have been a very laudable one if the king had really forgiven him. But as David when upon his deathbed charged his successor to punish Shimei for this cursing (Kg1 2:8-9), the favour shown him here was only a sign of David's weakness, which was not worthy of imitation, the more especially as the king swore unto him (Sa2 19:24) that he should not die.

Verse 24

David's conduct towards Mephibosheth admits still less of justification. Sa2 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. Sa2 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 Bttcher has observed, the latter (from Jerusalem) would be quite superfluous, as it is already contained in the previous ירד. But Bttcher'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 Sa2 16:3 and Sa2 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 (Sa2 16:3). Sa2 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. Sa2 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 Sa2 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 Sa2 9:7, Sa2 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 (Sa2 19:29), "Why talkest thou still of thine affairs? I have said, thou and Ziba shall divide the field?" to which Mephibosheth answered (Sa2 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 Sa2 19:30 contain nothing more than a revocation of his hasty declaration in Sa2 16:4, and a confirmation of his first decision in Sa2 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 Sa2 9:7, "I will restore thee all the land of Saul thy father," and the statement in Sa2 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 Sa2 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 Sa2 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."

Verse 31

Barzillai comes to greet David. - Sa2 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 Bttcher, after Gesenius and Maurer; and the Keri היּרדּן is a bad emendation. Sa2 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 (Sa2 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 Kg1 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. Sa2 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. Sa2 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., Rut 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 (Sa2 19:31-38) probably took place as they were crossing.

Verse 40

Quarrel between Israel and Judah about the restoration of the king. - Sa2 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: Sa2 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 (Sa2 19:17), other Israelites who dwelt in the neighbourhood. Sa2 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 (Sa2 15:17.). Sa2 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 Sa1 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." Sa2 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 Sa2 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.

Verse 1

Soon after the messengers had brought the news of the defeat and death of Absalom to the court of Mahanaim, Joab and his victorious army followed, to grace the king's triumphs and receive his further orders. Now here we are told, I. What a damp and disappointment it was to them to find the king in tears for Absalom's death, which they construed as a token of displeasure against them for what they had done, whereas they expected him to have met them with joy and thanks for their good services: It was told Joab, v. 1 The report of it ran through the army (Sa2 19:2), how the king was grieved for his son. The people will take particular notice what their princes say and do. The more eyes we have upon us, and the greater our influence is, the more need we have to speak and act wisely and to govern our passions strictly. When they came to the city they found the king in close mourning, Sa2 19:4. He covered his face, and would not so much as look up, nor take any notice of the generals when they attended him. It could not but surprise them to find, 1. How the king proclaimed his passion, of which he ought to have been ashamed, and which he would have striven to smother and conceal if he had consulted either his reputation for courage, which was lessened by his mean submission to the tyranny of so absurd a passion, or his interest in the people, which would be prejudiced by his discountenancing what was done in zeal for his honour and the public safety. Yet see how he avows his grief: He cries with a loud voice, O my son Absalom! "My servants have all come home safe, but where is my son? He is dead; and, dying in sin, I fear he is lost for ever. I cannot now say, I shall go to him, for my soul shall not be gathered with such sinners; what shall be done for thee, O Absalom! my son, my son!" 2. How he prolonged his passion, even till the army had come up to him, which must be some time after he received the first intelligence. If he had contented himself with giving vent to his passion for an hour or two when he first heard the news, it would have been excusable, but to continue it thus for so bad a son as Absalom, like Jacob for so good a son as Joseph, with a resolution to go to the grave mourning and to stain his triumphs with his tears, was very unwise and very unworthy. Now see how ill this was taken by the people. They were loth to blame the king, for whatever he did used to please them (Sa2 3:36), but they took it as a great mortification to them. Their victory was turned into mourning, Sa2 19:2. They stole into the city as men ashamed, Sa2 19:3. In compliment to their sovereign, they would not rejoice in that which they perceived so afflictive to him, and yet they could not but be uneasy that they were thus obliged to conceal their joy. Superiors ought not to put such hardships as these on their inferiors. II. How plainly and vehemently Joab reproved David for this indiscreet management of himself in this critical juncture. David never more needed the hearts of his subjects than now, nor was ever more concerned to secure his interest in their affections; and therefore whatever tended to disoblige them now was the most impolitic thing he could do, and the greatest wrong imaginable to his friends that adhered to him. Joab therefore censures him, Sa2 19:5-7. He speaks a great deal of reason, but not with the respect and deference which he owed to his prince. Is is fit to say to a king, Thou art wicked? A plain case may be fairly pleaded with those that are above us, and they may be reproved for what they do amiss, but it must not be done with rudeness and insolence. David did indeed need to be roused and alarmed; and Joab thought it no time to dally with him. If superiors do that which is foolish, they must neither think it strange nor take it ill if their inferiors tell them of it, perhaps too bluntly. 1. Joab magnifies the services of David's soldiers: "This day they have saved thy life, and therefore deserve to be taken notice of, and have reason to resent it if they be not." It is implied that Absalom, whom he honoured with his tears, sought his ruin and the ruin of his family, while those whom by his tears he puts a slight upon were such as preserved from ruin him and all that was dear to him. Great mischiefs have arisen to princes from the contempt of great merits. 2. He aggravates the discouragement David had given them: "Thou hast shamed their faces; for, while they have shown such a value for thy life, thou hast shown no value for theirs, but preferrest a spoiled wicked youth, a false traitor to his king and country, whom we are happily rid of, before all thy wise counsellors, brave commanders, and loyal subjects. What can be more absurd than to love thy enemies and hate thy friends?" 3. He advises him to present himself immediately at the head of his troops, to smile upon them, welcome them home, congratulate their success, and return them thanks for their services. Even those that may be commanded yet expect to be thanked when they do well, and ought to be. 4. He threatens him with another rebellion if he would not do this, intimating that rather than serve so ungrateful a prince he himself would head a revolt from him, and then (so confident is Joab of his own interest in the people) "there will not tarry with thee one man. If I go, they will go. Thou hast now nothing to mourn for: but, if thou persist, I will give thee something to mourn for (as Josephus expresses it) with a true and more bitter mourning." III. How prudently and mildly David took the reproof and counsel given him, Sa2 19:8. He shook off his grief, anointed his head, and washed his face, that he might not appear unto men to mourn, and then made his appearance in public in the gate, which was as the guild-hall of the city. Hither the people flocked to him to congratulate his and their safety, and all was well. Note, When we are convinced of a fault, we must amend, though we are told of it by our inferiors, and indecently, or in heat and passion.

Verse 9

It is strange that David did not immediately upon the defeat and dispersion of Absalom's forces march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were in confusion and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return, and therefore would be satisfied that the people were well-affected to have him before he would stir. 3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people's darling, without doubt, looks greater and makes a much better figure than the prince that has strength enough to make himself his people's terror. It is resolved therefore that David must be brought back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted. I. The men of Israel (that is, the ten tribes) were the first that talked of it, Sa2 19:9, Sa2 19:10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it: "Let him either come back himself or stay where he is;" others appeared zealous for it, and reasoned as follows here, to further the design, 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to their right minds. 2. That Absalom had now disappointed them. "We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him: he is consumed, and we narrowly escaped being consumed with him. Let us therefore return to our allegiance, and think of bringing the king back." Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no (all agreed it was to be done), but whose fault is was that it was not done. As is usual in such cases, every one justified himself and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected all sides must share in the blame; every one might do more than he does, in the reformation of manners, the healing of divisions, and the like. II. The men of Judah, by David's contrivance, were the first that did it. It is strange that they, being David's own tribe, were not so forward as the rest. David had intelligence of the good disposition of all the rest towards him, but nothing from Judah, though he had always been particularly careful of them. But we do not always find the most kindness from those from whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe. Judah was his lawgiver, Psa 60:7. That his way home might be the more clear, 1. He employed Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, Sa2 19:11, Sa2 19:12. No men more proper to negociate this affair than the two priests, who were firm to David's interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir them up to it. Many will follow in a good work who will not lead: it is a pity that they should continue idle for want of being spoken to. Or perhaps they were so sensible of the greatness of the provocation they had given to David, by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason: "You are my brethren, my bone and my flesh, and therefore I cannot be severe with you." The Son of David has been pleased to call us brethren, his bone and his flesh, which encourages us to hope that we shall find favour with him. Or perhaps they were willing to see what the rest of the tribes would do before they stirred, with which they are here upbraided: "The speech of all Israel has come to the king to invite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe? Where is its loyalty?" Note, We should be stirred up to that which is great and good by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty. 2. He particularly courted into his interest Amasa, who had been Absalom's general, but was his own nephew as well as Joab, Sa2 19:13. He owns him for his kinsman, and promises him that, if he will appear for him now, he will make him captain-general of all his forces in the room of Joab, will not only pardon him (which, it may be, Amasa questioned), but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa's interest might do David good service at this juncture. But, if David did wisely for himself in designating Amasa for this post (Joab having now grown intolerably haughty), he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab's hand, Sa2 20:10. 3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente - unanimously, for the recall of the king, Sa2 19:14. God's providence, by the priests' persuasions and Amasa's interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, Sa2 19:15. Our Lord Jesus will rule in those that invite him to the throne in their hearts and not till he be invited. He first bows the heart and makes it willing in the day of his power, and then rules in the midst of his enemies, Psa 110:2, Psa 110:3.

Verse 16

Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered God particularly from the land of Jordan (Psa 42:6), and now that land, more than any other, was graced with the glories of his return. David's soldiers furnished themselves with accommodations for their passage over this river, but, for his own family, a ferry-boat was sent on purpose, Sa2 19:18. A fleet of boats, say some; a bridge of boats was made, say others; the best convenience they had to serve him with. Two remarkable persons met him on the banks of Jordan, both of whom had abused him wretchedly when he was in his flight. I. Ziba, who had abused him with his fair tongue, and by accusing his master, had obtained from the king a grant of his estate, Sa2 16:4. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king (Sa2 19:17), that he may obtain the king's favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, Sa2 19:26. II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, Sa2 16:5. If David had been defeated, no doubt he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David would be glad to make their peace too when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men of Judah, as one in their interest. 2. He brought a regiment of the men of Benjamin with him, 1000, of which perhaps he was chiliarch, or commander-in-chief, offering his own and their service to the king; or perhaps they were volunteers, whom by his interest he had got together to meet the king, which was the more obliging because of all the tribes of Israel there were none, except these and Judah, that appeared to pay him this respect. 3. What he did he hastened to do; he lost no time. Agree with thy adversary quickly, while thou art in the way. Here is, (1.) The criminal's submission (Sa2 19:18-20): He fell down before the king, as a penitent, as a supplicant; and, that he might be thought sincere, he did it publicly before all David's servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime: Thy servant doth know that I have sinned. He aggravates it: I did perversely. He begs the king's pardon: Let not the king impute iniquity to thy servant, that is, deal with me as I deserve. He intimates that it was below the king's great and generous mind to take it to his heart; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David's reign had distinguished themselves from Judah by their adherence to Ishbosheth, Sa2 2:10) that came to meet the king. He came first, that by his example of duty the rest might be induced, and by his experience of the king's clemency the rest might be encouraged to follow. (2.) A motion made for judgment against him (Sa2 19:21): "Shall not Shimei be put to death as a traitor? Let him, of all men, be made an example." This motion was made by Abishai, who would have ventured his life to have been the death of Shimei when he was cursing, Sa2 16:9. David did not think fit to have it done then, because his judicial power was cut short; but, now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David's feelings more than his true interest. Princes have need to arm themselves against temptations to severity. (3.) His discharge by the king's order, Sa2 19:22, Sa2 19:23. He rejected Abishai's motion with displeasure: What have I to do with you, you sons of Zeruiah? The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honour. Those who advise us to what is wrong are really Satans, adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, restored to, and re-established in, his kingdom, and therefore his honour inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni - it suffices the lion that he has laid his victim prostrate. His joy inclined him to forgive. The pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God's mercy in restoring him to his kingdom, his exclusion from which he attributed to his sin, inclined him to show mercy to Shimei. Those that are forgiven must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites (Sa2 12:31), but easily passes by the abuse done to himself by an Israelite. That was an affront to Israel in general, and touched the honour of his crown and kingdom; this was purely personal, and therefore (according to the usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest. If he should put to death Shimei, who cursed him, those would expect the same fate who had taken up arms and actually levied war against him, which would drive them from him, while he was endeavouring to draw them to him. Acts of severity are seldom acts of policy. The throne is established by mercy. Shimei, hereupon, had his pardon signed and sealed with an oath, yet being bound, no doubt, to his good behaviour, and liable to be prosecuted if he afterwards misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government as he was now of its clemency, and in both of its prudence.

Verse 24

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 (Sa2 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 (Sa2 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 (Sa2 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, Sa2 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, Sa2 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 (Sa2 19:29), that is, Let it be as I first ordered it (Sa2 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 (Sa2 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.

Verse 31

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, Sa2 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, Sa2 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 (Sa2 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? Sa2 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? Sa2 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, Sa2 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, Sa2 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 (Sa2 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 (Sa2 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, Sa2 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.

Verse 40

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 (Sa2 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, Sa2 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, Sa2 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, Sa2 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.

Verse 5

19:5-7 These verses provide the only recorded instance of Joab openly rebuking the king (cp. 24:3).

Verse 9

19:9-10 The argument among the tribes of Israel (possibly referring only to the northern tribes) resulted in the consensus that they should ask David to come back, perhaps instead of going back to the semiautonomy of the era of the judges (cp. 20:1).

Verse 11

19:11-12 When David realized that the northern tribes would welcome him (19:9-10), he sent emissaries to goad Judah, his own tribesmen, into welcoming him as well. See also study note on 19:41-43.

Verse 13

19:13 commander . . . in his place: Amasa’s appointment would be short-lived (20:7-10).

Verse 15

19:15-23 On his return to Jerusalem, David showed mercy to Shimei, the pro-Saul northerner who had cursed David when he fled from Jerusalem (see 16:5-14), but Shimei’s action did not go unpunished (1 Kgs 2:8, 36-46).

19:15 Gilgal was an important city in the days of Samuel and Saul (see study note on 19:40; 1 Sam 7:16; 11:15).

Verse 17

19:17 Ziba: See 16:1-4.

Verse 20

19:20 I know how much I sinned: Shimei’s repentance might have been genuine, or he might simply have been backpedaling in a desperate attempt to save his life. David’s concern for Absalom’s safety had shown that David was not a self-promoting, bloodthirsty throne-stealer, as Shimei had thought; and Absalom had not replaced him (16:8), as Shimei had charged. • in all Israel (literally in all the house of Joseph): Just as Jacob’s name could stand for all Israel (e.g., Num 24:19; Isa 10:20), Joseph’s name could stand for all the northern tribes (e.g., see study notes on Amos 5:6; Zech 10:6).

Verse 21

19:21-22 Cp. 16:9-12. • Abishai: See study note on 16:9. • you sons of Zeruiah: See study notes on 2:18; 17:25. While it was Abishai who consistently wanted to kill those hostile to David (cp. 16:9; 1 Sam 26:8), David also expressed his frustration with Joab, Abishai’s brother (see 2 Sam 3:28-29, 39; 19:13; 1 Kgs 2:5-6).

Verse 23

19:23 David’s oath of protection was not binding on David’s heir, Solomon, who later ordered Shimei’s execution for far less serious crimes (1 Kgs 2:36-46).

Verse 24

19:24-30 See 16:1-4.

19:24 Mephibosheth’s inattention to grooming throughout David’s absence from Jerusalem was an act of mourning that proved his loyalty to David. If Mephibosheth had designs on the throne (16:3), he would not have retained such an unkempt appearance.

Verse 27

19:27-28 like an angel of God: See study note on 14:17. • I could expect only death . . . What more can I ask? If Mephibosheth had wanted to betray David, it would have been a profound show of ingratitude for all that David had done for him.

Verse 30

19:30 Mephibosheth’s disinterest in claiming even half of his property showed conclusively that his happiness over David’s return was genuine.

Verse 31

19:31-40 Because he was very old and frail, Barzillai declined David’s invitation to the royal court in Jerusalem as reward for his assistance. David took Barzillai’s son Kimham instead (see also 1 Kgs 2:7).

19:31 Gilead was part of Manasseh’s territory on the east side of the Jordan (Josh 17:5).

Verse 39

19:39 kissed him: This was a genuine and affectionate kiss, in contrast with David’s cold kiss for Absalom (14:33) and Absalom’s calculating one for the people (15:5).

Verse 40

19:40 Gilgal, a natural stop along David’s westward route, was also a politically significant location: It was where the people had proclaimed Saul king (1 Sam 11:15) and Samuel later announced the end of Saul’s reign (1 Sam 13:13-15). David’s kingship now had a new beginning at Gilgal.

Verse 41

19:41-43 This dispute, prompted by David’s favoring his own tribe of Judah, reflects the roots of the division that eventually split Judah and Israel into separate nations (1 Kgs 11:31; 12:16, 20). • Weren’t we the first: See 2 Sam 19:11-12.