Verse 2

from Jordan even to Jerusalem--The quarrel had broken out shortly after the crossing of the Jordan, between Judah and the other tribes, who withdrew; so that Judah was left nearly alone to conduct the king to the metropolis.

Verse 3

the king took the ten women his concubines--Jewish writers say that the widowed queens of Hebrew monarchs were not allowed to marry again but were obliged to pass the rest of their lives in strict seclusion. David treated his concubines in the same manner after the outrage committed on them by Absalom. They were not divorced, for they were guiltless; but they were no longer publicly recognized as his wives; nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad.

Verse 4

Then said the king to Amasa, Assemble me the men of Judah within three days--Amasa is now installed in the command which David had promised him. The revolt of the ten tribes, probably, hastened the public declaration of this appointment, which he hoped would be popular with them, and Amasa was ordered within three days to levy a force from Judah sufficient to put down the insurrection. The appointment was a blunder, and the king soon perceived his error. The specified time passed, but Amasa could not muster the men. Dreading the loss of time, the king gave the commission to Abishai, and not to Joab--a new affront, which, no doubt, wounded the pride of the stern and haughty old general. But he hastened with his attached soldiers to go as second to his brother, determined to take the first opportunity of wreaking his vengeance on his successful rival.

Verse 8

Amasa went before them--Having collected some forces, he by a rapid march overtook the expedition at Gibeon, and assumed the place of commander; in which capacity, he was saluted, among others, by Joab. Joab's garment, that he had put on was girded unto him--in the fashion of travellers and soldiers. a sword . . . and as he went forth it fell out--that is, out of the scabbard. According to JOSEPHUS, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accidentally, to pick it up, he might salute the new general with the naked sword in his hand, without exciting any suspicion of his design. He went forth--in a ceremonious manner to meet Amasa, now commander-in-chief, in order to seem to render to that officer, whom he considered as usurping his post, a conspicuous honor and homage.

Verse 9

took Amasa by the beard with the right hand to kiss him--This act, common with two friends on meeting when one of them returns from a journey, indicates respect as well as kindliness, and the performance of it evinced the deep hypocrisy of Joab, who thereby put Amasa off his guard. No wonder, then, that while this act of friendly gratulation after long absence occupied Amasa's attention, he did not perceive the sword that was in Joab's left hand. The action of Joab was indeed a high compliment, but neither suspicious nor unusual and to this compliment, Amasa paying attention and no doubt returning it with suitable politeness, he could little expect the fatal event that Joab's perfidy produced.

Verse 10

AMASA IS SLAIN. (Sa2 20:10-13) smote him . . . in the fifth rib--the seat of the liver and bowels, where wounds are mortal. struck him not again--that is, despatched him at the first blow.

Verse 11

He that favoureth Joab, and he that is for David, let him go after Joab--It is a striking proof of Joab's unrivalled influence over the army, that with this villainous murder perpetrated before their eyes they unanimously followed him as their leader in pursuit of Sheba. A soldier conjoined his name with David's, and such a magic spell was in the word "Joab," that all the people "went on"--Amasa's men as well as the rest. The conjunction of these two names is very significant. It shows that the one could not afford to do without the other--neither Joab to rebel against David, nor David to get rid of Joab, though hating him.

Verse 14

JOAB PURSUES SHEBA UNTO ABEL. (Sa2 20:14-15) he went through all the tribes of Israel unto Abel--beating up for recruits. But there the prompt marches of Joab overtook and hemmed him in by a close siege of the place.

Verse 15

Abel of Beth-maachah--a verdant place--the addition of "Maachah" betokening that it belonged to the district Maachah, which lay far up the Jordan at the foot of Lebanon.

Verse 16

A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (Sa2 20:16-22) Then cried a wise woman--The appeal of this woman, who, like Deborah, was probably a judge or governess of the place, was a strong one.

Verse 18

They were wont to speak in old time--The translation of the Margin gives a better meaning, which is to this effect: When the people saw thee lay siege to Abel, they said, Surely he will ask if we will have peace, for the law (Deu 20:10) prescribes that he should offer peace to strangers, much more then to Israelitish cities; and if he do this, we shall soon bring things to an amicable agreement, for we are a peaceable people. The answer of Joab brings out the character of that ruthless veteran as a patriot at heart, who, on securing the author of this insurrection, was ready to put a stop to further bloodshed and release the peaceable inhabitants from all molestation.

Verse 23

DAVID'S GREAT OFFICERS. (Sa2 20:23-26) Now Joab was over all the host of Israel--David, whatever his private wishes, found that he possessed not the power of removing Joab; so winking at the murder of Amasa, he re-established that officer in his former post of commander-in-chief. The enumeration of David's cabinet is here given to show that the government was re-established in its wonted course. Next: 2 Samuel Chapter 21

Verse 1

And there happened to be a man of Belial,.... A wicked man, as the Targum, a lawless, yokeless man, that had cast off the yoke of the law, and was without it, as Belial is by some interpreted; or one unprofitable and useless, yea, noxious and pernicious: this man, though, with respect to second causes, may be said to be there by chance, yet it was so ordered by the providence of God that he should be present at this time for the further fulfilment of the threatening to David, that the sword should not depart from his house: whose name was Sheba, the son of Bichri, a Benjamite; one perhaps that had been in the rebellion of Absalom, and had a grudge against David for the removal of the kingdom out of that tribe: and he blew a trumpet; which was done to draw off the Israelites from David, and gather a party to himself: and said, we have no part in David; so he interpreted what the men of Judah said, because they claimed kindred to David, the rest of the Israelites had no interest in him; thus they, who just before said they had ten parts in him, now had none at all: neither have we inheritance in the son of Jesse; so he calls David by way of contempt, as if he was no king, but a private person, and a descendant from a mean family: every man to his tent, O Israel; there to consider what to do, and whom to choose to be their king, and let Judah take David for their king, and enjoy him alone, since they had so slighted, and dealt so injuriously and roughly with the rest of the tribes.

Verse 2

So every man of Israel went up from after David,.... Those that met him on the road departed from him, and went no further with him: and followed Sheba the son of Bichri; and made him their captain, who was the author of their mutiny and sedition: but the men of Judah clave unto their king, from Jordan to Jerusalem: never left him, after they had conducted him over Jordan, until they had brought him safely to Jerusalem.

Verse 3

And David came to his house at Jerusalem,.... His palace there, which was in that part of the city called the fort of Zion, and city of David: and the king took the ten women his concubines, whom he had left to keep the house; when he fled from Jerusalem because of Absalom, Sa2 15:16, and put them in ward; partly as a punishment for easily yielding to the lust of Absalom, and partly that they might not be seen, which would bring to remembrance his sin: and fed them; he did not put them to death, nor put them away, but kept them thus confined, and made a proper provision for them, not suffering them to marry any other, and be maintained by them: but went not in unto them: into their apartments to lie with them, having been defiled by his son, Sa2 16:22, so they were shut up unto the day of their death; kept in the ward till they died: living in widowhood; neither used by the king as his concubines, as they had been before, nor suffered to many any other; or "in the widowhood of life" (o), which is so expressed, to distinguish it from widowhood made by death; this was such sort of widowhood as obtained while their husband was living; so the Targum,"widows of their husband alive,'' or remaining. (o) "in viduitate vitae", Pagninus, Montanus.

Verse 4

Then said the king to Amasa,.... Whom he had promised to make general of his army, Sa2 19:13; and by the following order declared him such: assemble me the men of Judah within three days; which was done by the sound of the trumpet, or by the proclamation of a herald; it seems that the men of Judah, who attended David to Jerusalem, were gone to their respective cities and places of abode, or there would have been no occasion for such a summons; though it is strange they should, when the men of Israel appeared so inclinable to a new rebellion: and be thou here present; to take the command of them.

Verse 5

So Amasa went to assemble the men of Judah,.... To gather, them together out of their several tribes, and bring them to Jerusalem: but he tarried longer than the set time which he had appointed him: than the three days; whether this was owing to the remissness of Amasa, or the unwillingness of the people to serve under him, who had been Absalom's general in the late rebellion, or not having time sufficient allowed him, is not certain.

Verse 6

And David said to Abishai,.... For it seems he would have nothing to say to Joab, being displeased with him for slaying Absalom, and having removed him from his posts; and therefore speaks to the next officer in his army, Abishai; though Josephus (p) says, he addressed himself to Joab, contrary to the express words of the text: now shall Sheba the son of Bichri do us more harm than did Absalom; gain a greater party, and give more trouble to subdue him, unless suppressed in time: take thou thy lord's servants, and pursue after him; without waiting for Amasa, and the troops he was assembling; delays in such a case as an insurrection being dangerous, which ought to be nipped in the bud, and crushed as soon as possible; in order to which, he bids him take his servants that were about him, his bodyguards, and pursue Sheba: lest he get him fenced cities; where he may secure himself, and hold out a siege a long time, and give a great deal of trouble: and escape us; for the present; or "escape our eyes", as the "Keri", or marginal reading is; we shall lose sight of him, and not know which way he is gone, if he is not pursued quickly. (p) Antiqu. l. 7. c. 11. sect. 6.

Verse 7

And there went out after him Joab's men,.... Who though he was removed from his post as general, yet might still have the command of a regiment: and the Cherethites, and the Pelethites; over whom Benaiah was, Sa2 20:23; these attended David in his flight, and had now returned with him, Sa2 15:18, and all the mighty men; the military men that were at Jerusalem as many as could be spared: and they went out of Jerusalem to pursue after Sheba the son of Bichri; with Abishai at the head of them; Josephus (q) says there were six hundred, besides the soldiers at Jerusalem that went on this pursuit. (q) Antiqu. l. 7. c. 11. sect. 7.

Verse 8

When they were at the great stone which is in Gibeon,.... Which, according to Josephus (r), was forty furlongs, or five miles from Jerusalem: what this great stone was, whether an obelisk, or what, is not certain; one of the greatest stones we read of was that which Semiramis cut out of the mountains of Armenia, which was an hundred thirty feet long, and twenty five broad and thick (s). This place was appointed for the rendezvous of David's forces, and hither Amasa came with what he had assembled together, and joined them, and took the command of them: for it follows: Amasa went before them; as the general of them: and Joab's garment that he had put on was girded unto him; who went along with his brother Abishai at the head of his own men, to which he was obliged by virtue of his commission; or went of himself to serve the common cause, and perhaps chiefly with a design to murder Amasa, whom he envied, because he was put into his post as general, and therefore accoutred himself for it; he put on, not a coat of mail, but a common garment which he girt about him, that it might be no incumbrance to him or hinderance of him, in doing what he intended, but that he might more expeditiously execute it: and upon it a girdle with a sword fastened upon his loins in the sheath thereof; the sword in the belt was not on his thigh, but on his loins, on the outside of his clothes, and was put into a sheath too large, and placed in such a position, that with the least motion, when he pleased, it would easily drop out of it, without drawing it, and so give no suspicion of his design: and as he went forth; to meet Amasa, just as he came to him: it fell out; the sword fell out of the sheath to the ground. (r) Antiqu. l. 7. c. 11. sect. 7. (s) Diodor. Sic. l. 2. p. 100. Vid. ib. p. 53. Herodot. Euterpe, c. 111.

Verse 9

And Joab said to Amasa,.... In a friendly manner, with all the air of pleasantry and good humour: art thou in health, my brother? this looked like a friendly salutation to ask of his health, and wish him it, and a loving appellation to call him brother; though they were near of kin, sisters' children, and so own cousins; thus he addressed him, to cover his design: and Joab took Amasa by the beard with his right hand to kiss him: as was usual for the eastern people to do when they addressed and saluted one another in an affectionate way, and as the Turks and Arabs do to this day, as travellers relate. Barthius (t) has collected passages from the Greek poets, which show it to be a custom, that when a man asked a favour of another, he caught hold of his beard with the right hand, and of his knee with the left; and in such a posture Joab might easily do what follows. (t) Animadv. ad Claudian. de Raptu Proserp. l. 1. ver. 50. vid. Homer. Iliad. ver. 500, 501. Iliad. 8. ver. 371. & Alex. ab Alex. Genial. Dier. l. 2. c. 19.

Verse 10

But Amasa took no heed to the sword that was in Joab's hand,.... In his left hand, for with his right hand he took him by the beard; he might see the sword drop out of the scabbard, and Joab take it up, which he supposed he did in order to put it into its sheath again, having no suspicion of his wicked design, and therefore not at all upon his guard to prevent it: so he smote him therewith in the fifth rib; in the same place where Abner smote Asahel, and Joab Abner; See Gill on Sa2 2:23 and See Gill on Sa2 3:27, he must strike him, as some observe, on the left side, because he was embracing him; and the stroke must be deadly, because he struck him in the pericardium, which surrounds the heart round with water, to refrigerate it; for the lower part of the heart reaches to the fifth rib; see Joh 19:34 (u): and shed out his bowels to the ground; which fell out through the incision made by the sword: and struck him not again: he gave him such a home thrust, there was no need to repeat it, he dispatched him at once: and he died; and thus, though he was pardoned by David, and promoted to honour by him, yet the providence of God would not suffer him to go unpunished for joining with Absalom in an unnatural rebellion against his uncle: so Joab and Abishai his brother pursued after Sheba the son of Bichri: for Amasa being slain, Joab without any ceremony reassumed his post as general, and, with his brother Abishai under him, made all the haste they could in pursuit of the rebel. (u) Weemse's Portrait of Man, p. 25.

Verse 11

And one of Joab's men stood by him,.... By the body of Amasa; no doubt by the order of Joab, to satisfy the people as they came up, and reconcile them to this fact, and to exhort them not to stop, but to follow after Joab; for though Amasa their general was dead, Joab had taken the command of the army, and the pursuit was carried on with as much rigour as ever: and said, he that favoureth Joab, and he that is for David, let him go after Joab: he that likes Joab should be general, and is in the interest of David, let him make no stay here, but follow after Joab; Joab and David are put together, as if their interests were the same; though there seems to be an indecency in placing Joab first.

Verse 12

And Amasa wallowed in blood in the midst of the highway,.... By which it seems, that though the wound was mortal, and of which he died, that as yet there was life in him, and through the pain he was in, and the pangs of death on him, he rolled himself about in his own blood in the high road, where the fact was committed: and when the man saw that all the people stood still; gazing at the shocking sight, and could not be prevailed upon to go on: he removed Amasa out of the highway into the field; which was adjoining to it: and cast a cloth upon him; that the body might not be seen: when he saw that everyone that came by him stood still; and so retarded the people in their march, to prevent which he took the above method, and it was a very prudent one.

Verse 13

When he was removed out of the highway,.... Into the field, and covered over with a cloth, that he could not be seen: all the people went on after Joab; made no stop at all, knowing nothing of the matter, or what had happened: to pursue after Sheba the son of Bichri; these were the troops that Amasa had been assembling, which followed one another after him; for Joab and Abishai, with their men, were at Gibeon first.

Verse 14

And he went through all the tribes of Israel,.... That is, Sheba the son of Bichri, last mentioned, Sa2 20:13, who passed through all the tribes of Israel to get as many to be of his party as he could, and to be proclaimed their king; or finding himself pursued, he passed on as fast as he could from place to place, through all the tribes, until at length he fixed for safety in a place later named; though Josephus (w) understands this of Joab pursuing Sheba through all the tribes of Israel with the forces under him; and to this sense the Syriac and Arabic versions, and so R. Isaiah interprets it; but the first sense is more generally received, that Sheba is meant, who passing through various tribes, came unto Abel, and unto Bethmaachah; which were two places very near one another, if not one and the same place; since Abel is in Sa2 20:15 called Abel of Bethmaachah, to distinguish it from any other place: it was a city that lay to the north of Israel near Syria; and from Kg2 15:29, it appears to be in the tribe of Naphtali. There was one city of this name of Abel, six miles from Philadelphia, another twelve miles from Gadara, and a third between Paneas and Damascus, which, of the three, Reland thinks (x), is most eligible to be the place here meant; though he rather chooses to look for it in Galilee, to the west or south of Paneas, than to the east or north in the way to Damascus; and so Adrichomius (y) calls it a city of upper Galilee, sixty furlongs or seven and an half miles from Jordan; and though he also places it in the tribe of Naphtali, in the plain of the country of Berim (from whence perhaps were the Berites next mentioned), not far from Caesarea Philippi; see Kg1 15:20, and all the Berites; the inhabitants of Beeroth, in the tribe of Benjamin, of which tribe Sheba was, they followed him hither, as in the next clause: and they were gathered together, and went also after him; unto Abel; of these, see Jos 18:25; though perhaps these Berim or Berites were nearer to Abel; or rather that was in their country, as has been observed by Adrichomius. (w) Ut supra. (Antiqu. l. 7. c. 11. sect. 7.) (x) Palestina Illustrata, tom. 2. p. 519. (y) Theatrum Terrae S. p. 101.

Verse 15

And they came and besieged him in Abel of Bethmaachah,.... That is, Joab and Abishai, with the forces under them, who pursued him hither: and they cast up a bank against the city; which some understand of a warlike machine or engine, with which stones were cast; but it rather seems to be a bank of earth thrown up, for the better working of such engines to more advantage against the city, by throwing from thence darts into the city, or stones against the walls of it, to batter it down; such banks were used in sieges, as that Caesar's soldiers raised in twenty five days, which was three hundred thirty feet broad, and eighty feet high (z); Kimchi interprets this of filling up the ditches round about the city with dust and earth, and so making it level, whereby they could come the more easily to the walls and batter them, or scale them, and take the city by storm: and it stood in the trench; the army under Joab stood where the trench round the city had been, now filled up: and all the people that were with Joab battered the wall to throw it down; with their engines, or whatever battering instruments they had; so, often, as Hesiod (a) says, a whole city suffers for one bad man. (z) Caesar. Comment. l. 7. c. 24. (a) Opera & Dies, l. 1. ver. 236.

Verse 16

Then cried a wise woman out of the city,.... And such an one as the woman of Tekoah, supposed by some to be the governess of the city; but whoever she was, she well deserved the character of a wise woman; her conduct in this affair shows it: she cried with a loud voice, upon the wall of the city, to Joab's men, who were underneath battering it: hear, hear; which she repeated to make them hear: say, I pray you, unto Joab, come near hither, that I may speak with thee; tell your general I desire to speak with him; which was wisely done, to have nothing to say but to the general himself.

Verse 17

And when he was come near unto her,.... As he did, upon the information of his men, that a woman on the wall had something to say to him: the woman said, art thou Joab? she was willing to be satisfied that he was really the general, before she would impart her mind to him: and he answered, I am he; the very person you ask after: and she said unto him, hear the words of thine handmaid; though a woman, vouchsafe to hear what I have to say: and he answered, I do hear: am ready to hear, and shall patiently and attentively hear whatever may be spoken; which was giving her leave and encouragement to proceed.

Verse 18

Then she spake, saying, they were wont to speak in old time,.... It was a common saying, a proverbial expression among the ancient sages: saying, they shall surely ask counsel at Abel, and so they ended the matter. Abel, it seems, had been a city so famous for wise and prudent men, that it was common for the inhabitants of other cities, in the several parts of the kingdom, when any controversy arose among them, to say to one another, since we cannot agree this matter among ourselves, let us go to Abel, and take advice there, and leave it to their arbitration; and so they did, and things were presently brought to an issue, and happily concluded; nay, when the king had a mind to make a decree or law, as R. Isaiah observes, he used to send to Abel to know whether they would submit to it; and if they agreed to it, then he proceeded in it; for other cities followed their example, so famous was this city, and of so great account: now the woman argues from hence, that surely such a renowned city should not hastily be destroyed; but the Targum directs to another sense, and which perhaps is best, and is followed by Jarchi, Kimchi, and others, paraphrasing the words thus,"she spake, saying, I remember now what is written in the book of the law, to ask a city first, saying, (will ye make peace?) so shouldest thou have asked of Abel, will ye make peace, or receive terms of peace?''referring to the law in Deu 20:10; signifying, if that had been attended to as it ought (for if such methods were to be taken with Heathen cities, much more with a city of Israel, as Abel was), things would soon have been agreed and issued; had Joab upon approaching the city proposed his terms of peace, they would have immediately yielded to them, and so the matter would have ended at once; for they were a peaceable people, as it follows: though Dr. Lightfoot (b) gives another sense of these words, that Sheba and his party when they came to the city,"they at first certainly said thus, that they would ask Abel of its peace (or on whose side it was), and so they made the matter entire, or made a show of their own integrity:''by which this woman assured Joab, that the men of Abel had not invited, nor willingly received Sheba and his rebels into the city, but they had deceived them by fawning and false words, pretending only to inquire about the peace and welfare of their city. (b) Works, vol. 2. p. 367.

Verse 19

I am one of them that are peaceable and faithful in Israel,.... Her meaning is, that she was of a city which consisted of peaceable and faithful men, that were peaceable among themselves, and faithful to their king, who never were concerned in any insurrection or rebellion, not in the late one under Absalom: thou seekest to destroy a city, and a mother in Israel; a metropolitan city, which had several towns and villages under its jurisdiction, which were as daughters to it. Some think she means herself, because very old, supposed (c) to be Serah, the daughter of Asher, a son of Jacob, which is improbable: wilt why thou swallow up the inheritance of the Lord? a city which is a part of the land, that is the Lord's inheritance. (c) Jarchi & Kimchi in loc. Hieron. Trad. Heb. in 2 Reg. fol. 79. L.

Verse 20

And Joab answered and said, far be it from me, far be it from me,.... He repeats these words, to show how detestable it was to him to do what she suggested: that I should swallow up or destroy; any in a violent and unrighteous manner, and especially a city of which she had given such a character for its greatness and worth, and for the peaceableness and fidelity of its inhabitants.

Verse 21

The matter is not so,.... I am not come with the army against this city with any ill will to it, and with an intention to destroy it: the case is this: but a man of Mount Ephraim, Sheba the son of Bichri by name; for though he was by birth a Benjaminite, his dwelling was in Mount Ephraim in that tribe; unless there was a place of this name in the tribe of Benjamin, so called from any memorable event there, as the wood of Ephraim, Sa2 18:6. This same man, says Joab: hath lifted up his hand against the king, even against David; is in rebellion against the king, even so great and good a king as David; he has lifted up his hand, and blown a trumpet to draw off men from David, and after himself; he has committed acts of hostility and treason; he has drawn his sword, and raised an insurrection and rebellion in the nation: deliver him only, and I will depart from the city: he did not desire any of his followers to be delivered up, only himself, knowing the rebellion would cease upon the delivery of him; and being unwilling that the blood of any Israelite should be shed, whom he had unawares drawn into this rebellion, and who he knew would return to their own cities upon this: and the woman said unto Joab, behold, his head shall be thrown to thee over the wall; she knew the fright the inhabitants of the city were in, and how disposed they were to do anything to save their city; she knew what influence she had among them, and how weak Sheba's party was, and therefore could assure Joab that this should be done.

Verse 22

Then the woman went unto all the people in her wisdom,.... Went from the wall of the city into it, and convened the principal inhabitants together, and made so wise a speech to them, and represented things in such a light, and so prudently conducted, that they unanimously agreed to her motion: and they cut off the head of Sheba the son of Bichri, and cast it out to Joab; whose face Joab knew full well, and was satisfied it was his head that was thrown over: and he blew a trumpet; as a sign of retreat: and they retired from the city, every man to his tent; the army under Joab broke up the siege, and departed, every man to his own city, as the Targum: and Joab returned unto Jerusalem unto the king; to give him an account of his success, and how the rebellion was crushed; and this gave him courage and boldness to appear before the king, which one would wonder else he should have, when he had killed his general in cold blood, the king had sent out, and without his leave had reassumed his post as general of the army; but he was a bold daring man, a man of blood, and hardened in sin, and had power in the army, and over David himself, that he could not do what he would with him, but was obliged to be silent, and overlook things, and even to reestablish him in his office, as appears by what follows.

Verse 23

Now Joab was over all the host of Israel,.... Established in the post in which he formerly was; either having been never displaced, which though David thought to do, he was not able to effect it, because of his power and influence with the people; or if he had displaced him, which by some things in this chapter seemed to be the case, yet Amasa being dead, and the rebellion crushed by Joab, which still made him more haughty, and increased his popularity, David saw it most advisable to replace him; and because mention is made of him, as established in his office as general over the whole army, an account is given of the rest of David's officers; and the rather, as it was a sort of beginning his reign anew, after quelling the above rebellions: and Benaiah the son of Jehoiada was over the Cherethites, and over the Pelethites; was continued in his post, see Sa2 8:18.

Verse 24

And Adoram was over the tribute,.... Or over those that collected and brought it, as the Targum; this was a new office, and which respected both the revenue he received from his own people, and the tribute brought him from the nations conquered by him: and Jehoshaphat the son of Ahilud was recorder; who was in this office before, and now continued and established in it, Sa2 8:16.

Verse 25

And Sheva was scribe,.... Either the same with Benaiah, or he was dead or removed, and Sheva was put in his place, see Sa2 8:17, and Zadok and Abiathar were the priests; as before; See Gill on Sa2 8:17.

Verse 26

And Ira also the Jairite,.... Which some take to be the same with Ira the Ithrite, Sa2 23:38; a son of Jether or Ithra the Israelite, Sa2 17:25; though others suppose he was Ira the son of Ikkesh the Tekoite, Sa2 23:26; and so the Targum here calls him Ira the Jairite, which was of Tekoah; and Tekoah being the chief place in Israel for oil olive (d), with which the lamps were lighted, Jarchi thinks he had the name of Jairite from Jair, which signifies to enlighten; but rather he was a descendant from Jair the Gileadite, and perhaps was a great friend to David when in Gilead, and from whence he brought him and promoted him: for he was a chief ruler about David; a prime minister, an intimate friend, the chief of his privy council; perhaps he succeeded Ahithophel; it is much we hear nothing of Hushai. (d) Misn. Menachot, c. 8. sect. 3. Next: 2 Samuel Chapter 21

Verse 1

Sheba's Rebellion. - Sa2 20:1. There happened to be a worthless man there, named Sheba, a Benjaminite. He blew the trumpet, and said, "We have no part in David, nor inheritance in the son of Jesse. Every man to his tents, O Israel!" "To his tents," i.e., to his home, as in Sa2 19:9, etc. Sa2 20:2 All the men of Israel responded to this call, and went up (to the mountains) away from David and after Sheba; but the men of Judah adhered to their king from the Jordan to Jerusalem. The construction of דּבק with ועד ... מן is a pregnant one: they adhered to and followed him. The expression "from Jordan" does not prove that Sheba's rebellion broke out at the Jordan itself, and before David's arrival in Gilgal, but may be accounted for from the fact that the men of Judah had already fetched the king back across the Jordan. Sa2 20:3 As soon as David returned to his palace at Jerusalem, he brought the ten concubines whom he had left behind, and with whom Absalom had lain, into a place of safety, and took care of them, without going in unto them any more. The masculine suffixes attached to יתּגם, יכלכּלם, and אליהם are used, as they frequently are, as being the more general and indefinite, instead of the feminine, which is the more definite form. Thus were they shut up in lifelong widowhood until the day of their death. אלמנוּת is an adverbial accusative, and חיּוּת signifies "condition in life;" literally, in widowhood of life. Sa2 20:4 David then ordered Amasa to call the men of Judah to pursue Sheba the rebel, and attack him within three days, and then to present himself to him again. This commission was intended as the commencement of the fulfilment of the promise which David had given to Amasa (Sa2 19:14). It was no doubt his intention to give him the command over the army that marched against Sheba, and after the defeat of the rebel to make him commander-in-chief. But this first step towards the fulfilment of the promise was a very imprudent act, like the promise itself, since Joab, who had been commander of the army for so many years, was grievously offended by it; and moreover, being a well-tried general, he had incomparably more distinction in the tribe of Judah than Amasa, who had taken part in Absalom's rebellion and even led the rebel army, could possibly have. Sa2 20:5-6 But when Amasa stayed out beyond the time fixed for the execution of the royal commission (the Chethib וייחר is the Piel וייחר, whilst the Keri is either the Hiphil ויּוחר, or the imperfect Kal of יחר = אחר, cf. תּחז, Sa2 20:9, and is quite unnecessary), probably because the men of Judah distrusted him, and were not very ready to respond to his summons, David said to Abishai, "Now will Sheba the son of Bichri be more injurious (more dangerous) to us than Absalom. Take thou the servants (soldiers) of thy lord and pursue after him, lest he reach fortified cities, and tear out our eye," i.e., do us a serious injury. This is the correct explanation given by Bttcher, who refers to Deu 32:10 and Zac 2:12, where the apple of the eye is the figure used to signify the most valuable possession; for the general explanation, "and withdraw from our eye," cannot be grammatically sustained. Sa2 20:7 Thus there went after him (Abishai) Joab's men (the corps commanded by Joab), and the Crethi and Plethi (see at Sa2 8:18), out of Jerusalem, to pursue Sheba. Sa2 20:8 "When they were by the great stone at Gibeon, and Amasa came to meet them (there), Joab was girded with his armour-coat as his clothing, and the girdle of the sword was bound over it upon his loins in its sheath, which came out, and it fell (i.e., the sheath came out of the sword-belt in which it was fastened, and the sword fell to the ground), Joab said to Amasa," etc. The eighth verse contains only circumstantial clauses, the latter of which (from ויואב onwards) are subordinate to the earlier ones, so that ויּאמר (Sa2 20:9) is attached to the first clause, which describes the meeting between the advancing army and Amasa. There is something striking, however, in the fact that Joab appears among them, and indeed, as we see from what follows, as the commander of the forces; for according to Sa2 20:6, David had commissioned Abishai, Joab's brother, to pursue Sheba, and even in Sa2 20:7 Joab's men only are mentioned. This difficulty can hardly be solved in any other manner than by the simple assumption that David had told Abishai to go out with Joab, and that this circumstance is passed over in the brief account in Sa2 20:6, in which the principal facts alone are given, and consequently the name of Joab does not occur there. Clericus adopts the following explanation. "Mention," he says, "has hitherto been made simply of the command given to Abishai, but this included an order to Joab to go as well; and there is nothing to preclude the supposition that Joab's name was mentioned by the king, although this is not distinctly stated in the brief account before us." (Note: This difficulty cannot be removed by emendations of the text, inasmuch as all the early translators, with the exception of the Syriac, had our Hebrew text before them. Thenius does indeed propose to alter Abishai into Joab in Sa2 20:6, after the example of Josephus and the Syriac; but, as Bttcher observes, if Joab had originally formed part of the text, it could not have been altered into Abishai either accidentally or intentionally, and the Syriac translators and Josephus have inserted Joab merely from conjecture, because they inferred from what follows that Joab's name ought to be found here. But whilst this is perfectly true, there is no ground for Bttcher's own conjecture, that in the original text Sa2 20:6 read as follows: "Then David said to Joab, Behold, the three days are gone: shall we wait for Amasa?" and through the copyist's carelessness a whole line was left out. For this conjecture has no tenable support in the senseless reading of the Cod. Vat., πρὸς Ἀμεσσαΐ́ for Ἀβισαΐ́.) Sa2 20:9-10 Joab asked Amasa how he was, and laid hold of his bear with his right hand to kiss him. And as Amasa took no heed of the sword in Joab's hand, he smote him with it in the paunch (abdomen), and shed out his bowels upon the ground, "and repeated not (the stroke) to him" (cf. Sa1 26:8). Laying hold of the beard to kiss is still customary among Arabs and Turks as a sign of friendly welcome (vid., Arvieux, Merkwrdige Nachrichten, iv. p. 182, and Harmar, Beobachtungen, ii. p. 61). The reason for this assassination was Joab's jealousy of Amasa. Joab and Abishai then followed Sheba. Sa2 20:11 One of Joab's attendants remained standing by him (Amasa), no doubt at Joab's command, and said to the people who came thither, i.e., to the men of Judah who were collected together by Amasa (vid., Sa2 20:4), "He that favoureth Joab, and he that (is) for David, let him (go) after Joab," i.e., follow him to battle against Sheba. Sa2 20:12-13 Amasa lay wallowing in blood in the midst of the road; and when the man (the attendant) saw that all the people stood still (by the corpse), he turned (pushed) Amasa from the road to the field, and threw a cloth over him, whereupon they all passed by and went after Joab. Sa2 20:14 But Joab "went through all the tribes of Israel to Abela, and Beth-maacah, and all Berim." Abela (Sa2 20:15), or Abel (Sa2 20:18), has been preserved in the large Christian village of Abil, a place with ruins, and called Abil-el-Kamh on account of its excellent wheat (Kamh), which lies to the north-west of Lake Huleh, upon a Tell on the eastern side of the river Derdra; not in Ibl-el-Hawa, a place to the north of this, upon the ridge between Merj Ayun and Wady et Teim (vid., Ritter, Erdk. xv. pp. 240, 241; Robinson, Bibl. Researches, pp. 372-3; and v. de Velde, Mem. p. 280). Beth-maacah was quite close to Abela; so that the names of the two places are connected together in Sa2 20:15, and afterwards, as Abel-beth-maacah (vid., Kg1 15:20, and Kg2 15:29), also called Abel-maim in Ch2 16:4. Berim is the name of a district which is unknown to us; and even the early translators did not know how to render it. There is nothing, however, either in the πάντες ἐν χαῤῥί is the lxx or the omnes viri electi of the Vulgate, to warrant an alteration of the text. The latter, in fact, rests upon a mere conjecture, which is altogether unsuitable; for the subject to ויּקּהלוּ cannot be כּל־הבּרים on account of the vav consec., but must be obtained from ישׂראל בּכל־שׁבטי. The Chethib ויקלהו is evidently a slip of the pen for ויּקּהלוּ. Sa2 20:15 They besieged him (Sheba) in Abel-beth-maacah, and piled up a rampart against the city, so that it rose up by the town-moat (חל, the moat with the low wall belonging to it); and all the people with Joab destroyed to throw down the wall. Sa2 20:16-18 Then a wise woman of the city desired to speak to Joab, and said (from the wall) to him (Sa2 20:18), "They were formerly accustomed to say, ask Abel; and so they brought (a thing) to pass." These words show that Abel had formerly been celebrated for the wisdom of its inhabitants. Sa2 20:19 "I am of the peaceable, faithful in Israel: thou seekest to slay a city and mother in Israel; wherefore wilt thou destroy the inheritance of Jehovah?" The construing of אנכי with a predicate in the plural may be explained on the simple ground that the woman spoke in the name of the city as well as in its favour, and therefore had the citizens in her mind at the time, as is very evident from the figurative expression אם (mother) for mother-city or capital. (Note: The correctness of the text is not to be called in question, as Thenius and Bttcher suppose, for the simple reason that all the older translators have followed the Hebrew text, including even the lxx with their ἐγώ εἰμι εἰρηνικὰ τῶν στηριγμάτων ἐν Ἰσραήλ; whereas the words ἅ ἔθεντο οἱ πιστοὶ τοῦ Ἰσραήλ, which some of the MSS contain at the close of Sa2 20:18 after ει ̓ ἐξέλιπον, and upon which Thenius and Bttcher have founded their conjectures, are evidently a gloss or paraphrase of התמּוּ וכן, and of so little value on critical grounds, that Tischendorf did not even think the reading worth mentioning in his edition of the Septuagint.) The woman gave Joab to understand, in the first place, that he ought to have asked the inhabitants of Abela whether they intended to fight for Sheba before commencing the siege and destruction of the town, according to the law laid down in Deu 20:10. with reference to the siege of foreign towns; and secondly, that he ought to have taken into consideration the peaceableness and fidelity of the citizens of Abela, and not to destroy the peace-loving citizens and members of the nation of God. Sa2 20:20 The woman's words made an impression upon Joab. He felt the truthfulness of her reproaches, and replied, "Far be it, far be it from me, to swallow up or destroy." אם, as in the case of oaths: "truly not." Sa2 20:21 "It is not so (sc., as thou sayest), but a man of the mountains of Ephraim (which extended into the tribe of Benjamin: see at Sa1 1:1), Sheba the son of Bichri, hath lifted up his hand against the king David. Only give him up, and I will draw away from the city." The woman promised him this: "Behold, his head shall be thrown out to thee over the wall." Sa2 20:22 She then came to all the people (i.e., the citizens of the town) "with her wisdom," i.e., with the wise counsel which she had given to Joab, and which he had accepted; whereupon the citizens cut off Sheba's head, and threw it out to Joab. Then Joab had a trumpet blown for a retreat, and the men disbanded, whilst he himself returned to Jerusalem to the king.

Verse 23

David's Ministers of State. - The second section of the history of David's reign closes, like the first (Sa2 8:16.), with a list of the leading ministers of state. The author evidently found the two lists in his sources, and included them both in his work, for the simple reason that they belonged to different periods, as the difference in the names of some of the officers clearly shows, and that they supplemented on another. The list before us belongs to a later period of David's reign than the one in Sa2 8:16-18. In addition to the office-bearers mentioned in 2 Samuel 8, we find here Adoram over the tribute, and Ira the Kairite a confidential counsellor (cohen: see at Sa2 8:18), in the place of the sons of David noticed in Sa2 8:18. The others are the same in both lists. The Chethib הכרי is to be read הכּרי (cf. Kg2 11:4, Kg2 11:19), from כוּר, perfodit, and is synonymous with הכּרתי (see at Sa2 8:18). Adoram is the same person as Adoniram, who is mentioned in Kg1 4:6 and Kg1 5:14 as overseer over the tributary service in the time of Solomon; as we may see from the fact, that the latter is also called Adoram in Kg1 12:18, and Hadoram in Ch2 10:18. Hadoram is apparently only a contracted form of the name, and not merely a copyist's mistake for Adoniram. But when we find that, according to the passage cited, the same man filled this office under three kings, we must bear in mind that he did not enter upon it till the close of David's reign, as he is not mentioned in Sa2 8:16., and that his name only occurs in connection with Rehoboam's ascent of the throne; so that there is no ground for assuming that he filled the office for any length of time under that monarch. המּס does not mean vectigal, i.e., tribute or tributary service, but tributary labourers. The derivation of the word is uncertain, and has been disputed. The appointment of a special prefect over the tributary labourers can hardly have taken place before the closing years of David's reign, when the king organized the internal administration of the kingdom more firmly than before. On the tributary labourers, see at Kg1 5:13. Ira the Jairite is never mentioned again. There is no ground for altering Jairi (the Jairite) into Jithri (the Jithrite), as Thenius proposes, since the rendering given in the Syriac ("from Jathir") is merely an inference from Sa2 23:38; and the assumption upon which this conclusion is founded, viz., that Ira, the hero mentioned in Sa2 23:38, is the same person as Ira the royal cohen, is altogether unfounded.

Verse 1

David, in the midst of his triumphs, has here the affliction to see his kingdom disturbed and his family disgraced. I. His subjects revolting from him at the instigation of a man of Belial, whom they followed when they forsook the man after God's own heart. Observe, 1. That this happened immediately upon the crushing of Absalom's rebellion. We must not think it strange, while we are in this world, if the end of one trouble be the beginning of another: deep sometimes calls unto deep. 2. That the people were now just returning to their allegiance, when, of a sudden, they flew off from it. When a reconciliation is newly made, it ought to be handled with great tenderness and caution, lest the peace break again before it be settled. A broken bone, when it is set, must have time to knot. 3. That the ring-leader of this rebellion was Sheba, a Benjamite by birth (Sa2 20:1), who had his habitation in Mount Ephraim, Sa2 20:21. Shimei and he were both of Saul's tribe, and both retained the ancient grudge of that house. Against the kingdom of the Messiah there is an hereditary enmity in the serpent's seed, and a succession of attempts to overthrow it (Psa 2:1, Psa 2:2); but he that sits in heaven laughs at them all. 4. That the occasion of it was that foolish quarrel, which we read of in the close of the foregoing chapter, between the elders of Israel and the elders of Judah, about bringing the king back. It was a point of honour that was disputed between them, which had most interest in David. "We are more numerous," say the elders of Israel. "We are nearer akin to him," say the elders of Judah. Now one would think David very safe and happy when his subjects are striving which shall love him best, and be most forward to show him respect; yet even that strife proves the occasion of a rebellion. The men of Israel complained to David of the slight which the men of Judah had put upon them. If he had now countenanced their complaint, commended their zeal, and returned them thanks for it, he might have confirmed them in his interest; but he seemed partial to his own tribe: Their words prevailed above the words of the men of Israel; as some read the last words of the foregoing chapter. David inclined to justify them, and, when the men of Israel perceived this, they flew off with indignation. "If the king will suffer himself to be engrossed by the men of Judah, let him and them make their best of one another, and we will set up one for ourselves. We thought we had ten parts in David, but such an interest will not be allowed us; the men of Judah tell us, in effect, we have no part in him, and therefore we will have none, nor will we attend him any further in his return to Jerusalem, nor own him for our king." This was proclaimed by Sheba (Sa2 20:1), who probably was a man of note, and had been active in Absalom's rebellion; the disgusted Israelites took the hint, and went up from after David to follow Sheba (Sa2 20:2), that is, the generality of them did so, only the men of Judah adhered to him. Learn hence, (1.) That it is as impolitic for princes to be partial in their attentions to their subjects as it is for parents to be so to their children; both should carry it with an even hand. (2.) Those know not what they do that make light of the affections of their inferiors, by not countenancing and accepting it. Their hatred may be feared whose love is despised. (3.) The beginning of strife is as the letting forth of water; it is therefore wisdom to leave it off before it be meddled with, Pro 17:14. How great a matter doth a little of this fire kindle! (4.) The perverting of words is the subverting of peace; and much mischief is made by forcing invidious constructions upon what is said and written and drawing consequences that were never intended. The men of Judah said, The king is near of kin to us. "By this," say the men of Israel, "you mean that we have no part in him;" whereas they meant no such thing. (5.) People are very apt to run into extremes. We have ten parts in David, said they; and, almost in the next breath, We have no part in him. Today Hosanna, tomorrow Crucify. II. His concubines imprisoned for life, and he himself under a necessity of putting them in confinement, because they had been defiled by Absalom, Sa2 20:3. David had multiplied wives, contrary to the law and they proved a grief and shame to him. Those whom he had sinfully taken pleasure in he was now, 1. Obliged, in duty, to put away, they being rendered unclean to him by the vile uncleanness his son had committed with them. Those whom he had loved must now be loathed. 2. Obliged, in prudence, to shut up in privacy, not to be seen abroad for shame, lest the sight of them should give occasion to people to speak of what Absalom had done to them, which ought not to be so much as named, Co1 5:1. That that villany might be buried in obscurity. 3. Obliged, in justice to shut up in prison, to punish them for their easy submission to Absalom's lust, despairing perhaps of David's return, and giving him up for gone. Let none expect to do ill and fare well.

Verse 4

We have here Amasa's fall just as he began to rise. He was nephew to David (Sa2 17:25), had been Absalom's general and commander-in-chief of his rebellious army, but, that being routed, he came over into David's interest, upon a promise that he should be general of his forces instead of Joab. Sheba's rebellion gives David an occasion to fulfil his promise sooner than he could wish, but Joab's envy and emulation rendered its fulfillment of ill consequence both to him and David. I. Amasa has a commission to raise forces for the suppressing of Sheba's rebellion, and is ordered to raise them with all possible expedition, Sa2 20:4. It seems, the men of Judah, though forward to attend the king's triumphs, were backward enough to fight his battles; else, when they were all in a body attending him to Jerusalem, they might immediately have pursued Sheba, and have crushed that cockatrice in the egg. But most love a loyalty, as well as a religion, that is cheap and easy. Many boast of their being akin to Christ that yet are very loth to venture for him. Amasa is sent to assemble the men of Judah within three days; but he finds them so backward and unready that he cannot do it within the time appointed (Sa2 20:5), though the promotion of Amasa, who had been their general under Absalom, was very obliging to them, and a proof of the clemency of David's government. II. Upon Amasa's delay, Abishai, the brother of Joab, is ordered to take the guards and standing forces, and with them to pursue Sheba (Sa2 20:6, Sa2 20:7), for nothing could be of more dangerous consequence than to give him time. David gives these orders to Abishai, because he resolves to mortify Joab, and degrade him, not so much, I doubt, for the blood of Abner, which he had shed basely, as for the blood of Absalom, which he had shed justly and honourably. "Now (says bishop Hall) Joab smarteth for a loyal disobedience. How slippery are the stations of earthly honours and subject to continual mutability! Happy are those who are in favour with him in whom there is no shadow of change." Joab, without orders, though in disgrace, goes along with his brother, knowing he might be serviceable to the public, or perhaps now meditating the removal of his rival. III. Joab, near Gibeon, meets with Amasa, and barbarously murders him, Sa2 20:8-10. It should seem, the great stone in Gibeon was the place appointed for the general rendezvous. There the rivals met; and Amasa, relying upon his commission, went before, as general both of the new-raised forces which he had got together, and of the veteran troops which Abishai had brought in; but Joab there took an opportunity to kill him with his own hand; and, 1. He did it subtilely, and with contrivance, and not upon a sudden provocation. He girded his coat about him, that it might not hang in his way, and girded his belt upon his coat, that his sword might be the readier to his hand; he also put his sword in a sheath too big for it, that, whenever he pleased, it might, upon a little shake, fall out, as if it fell by accident, and so he might take it into his hand, unsuspected, as if he were going to return it into the scabbard, when he designed to sheath it in the bowels of Amasa. The more there is of plot in a sin the worse it is. 2. He did it treacherously, and under pretence of friendship, that Amasa might not be upon his guard. He called him brother, for they were own cousins, enquired of his welfare (Art thou in health?) and took him by the beard, as one he was free with, to kiss him, while with the drawn sword in his other hand he was aiming at his heart. Was this done like a gentleman, like a soldier, like a general? No, but like a villain, like a base coward. Just thus he slew Abner, and went unpunished for it, which encouraged him to do the like again. 3. He did it impudently, not in a corner, but at the head of his troops, and in their sight, as one that was neither ashamed nor afraid to do it, that was so hardened in blood and murders that he could neither blush nor tremble. 4. He did it at one blow, gave the fatal push with a good-will, as we say, so that he needed not strike him again; with such a strong and steady hand he gave this one stroke that it was fatal. 5. He did it in contempt and defiance of David and the commission he had given to Amasa; for that commission was the only ground of his quarrel with him, so that David was struck at through the side of Amasa, and was, in effect, told to his face that Joab would be general, in spite of him. 6. He did it very unseasonably, when they were going against a common enemy and were concerned to be unanimous. This ill-timed quarrel might have scattered their forces, or engaged them one against another, and so have made them all an easy prey to Sheba. So contentedly could Joab sacrifice the interest both of king and kingdom to his personal revenge. IV. Joab immediately resumes his general's place, and takes care to lead the army on in pursuit of Sheba, that, if possible, he might prevent any prejudice to the common cause by what he had done. 1. He leaves one of his men to make proclamation to the forces that were coming up that they were still engaged in David's cause, but under Joab's command, Sa2 20:11. He knew what an interest he had in the soldiery, and how many favoured him rather than Amasa, who had been a traitor, was now a turn-coat, and had never been successful; on this he boldly relied, and called them all to follow him. What man of Judah would not be for his old king and his old general? But one would wonder with what face a murderer could pursue a traitor; and how, under such a heavy load of guilt, he had courage to enter upon danger. Surely his conscience was seared with a hot iron. 2. care is taken to remove the dead body out of the way, because at that they made a stand (as Sa2 2:23), and to cover it with a cloth, Sa2 20:12, Sa2 20:13. Wicked men think themselves safe in their wickedness if they can but conceal it from the eye of the world: if it be hidden, it is with them as if it were never done. But the covering of blood with a cloth cannot stop its cry in God's ear for vengeance, or make it the less loud. However, since this was no time to arraign Joab for what he had done, and the common safety called for expedition, it was prudent to remove that which retarded the march of the army; and then they all went on after Joab, while David, who no doubt had notice soon brought him of this tragedy, could not but reflect upon it with regret that he had not formerly done justice upon Joab for the death of Abner, and that he now had exposed Amasa by preferring him. And perhaps his conscience reminded him of his employing Joab in the murder of Uriah, which had helped to harden him in cruelty.

Verse 14

We have here the conclusion of Sheba's attempt. I. The rebel, when he had rambled over all the tribes of Israel, and found them not so willing, upon second thoughts, to follow him, as they had been upon a sudden provocation to desert David (having only picked up a few like himself, that sided with him), at length entered Abel-Beth-maacah, a strong city in the north, in the lot of Naphtali, where we find it placed, Kg2 15:29. Here he took shelter, whether by force or with consent does not appear; but his adherents were most Berites, of Beeroth in Benjamin, Sa2 20:14. One bad man will find or make more. II. Joab drew up all his force against the city, besieged it, battered the wall, and made it almost ready for a general storm, Sa2 20:15. Justly is that place attacked with all this fury which dares harbour a traitor; nor will that heart fare better which indulges those rebellious lusts that will not have Christ to reign over them. III. A discreet good woman of the city of Abel brings this matter, by her prudent management, to a good issue, so as to satisfy Joab and yet save the city. Here is, 1. Her treaty with Joab, and her capitulation with him, by which he is engaged to raise the siege, upon condition that Sheba be delivered up. It seems, none of all the men of Abel, none of the elders or magistrates, offered to treat with Joab, no, not when they were reduced to the last extremity. They were stupid and unconcerned for the public safety, or they stood in awe of Sheba, or they despaired of gaining any good terms with Joab, or they had not sense enough to manage the treaty. But this one woman and her wisdom saved the city. Souls know no difference of sexes. Though the man be the head, it does not therefore follow that he has the monopoly of the brains, and therefore he ought not, by any salique law, to have the monopoly of the crown. Many a masculine heart, and more than masculine, has been found in a female breast; nor is the treasure of wisdom the less valuable for being lodged in the weaker vessel. In the treaty between this nameless heroine and Joab, (1.) She gains his audience and attention, Sa2 20:16, Sa2 20:17. We may suppose it was the first time he had ever treated with a woman in martial affairs. (2.) She reasons with him on behalf of her city, and very ingeniously. [1.] That it was a city famous for wisdom (Sa2 20:18), as we translate it. She pleads that this city had been long in such reputation for prudent knowing men that it was the common referee of the country, and all agreed to abide by the award of its elders. Their sentence was an oracle; let them be consulted and the matter is ended, all sides will acquiesce. Now shall such a city as this be laid in ashes and never treated with? [2.] That the inhabitants were generally peaceable and faithful in Israel, Sa2 20:19. She could speak, not for herself only, but for all those whose cause she pleaded, that they were not of turbulent and seditious spirits, but of known fidelity to their prince and peaceableness with their fellow-subjects; they were neither seditious nor litigious. [3.] That it was a mother in Israel, a guide and nurse to the towns and country about; and that it was a part of the inheritance of the Lord, a city of Israelites, not of heathen; and the destruction of it would lessen and weaken that nation which God had chosen for his heritage. [4.] That they expected him to offer them peace before he made an attack upon the, according to that known law of war, Deu 20:10. So the margin reads (Sa2 20:18): They plainly spoke in the beginning (of the siege), saying, Surely they will ask of Abel, that is, "The besiegers will demand the traitor, and will ask us to surrender him; and if they do, we will soon come to an agreement, and so end the matter." Thus she tacitly upbraids Joab for not offering them peace, but hopes it is not too late to beg it. (3.) Joab and Abel's advocate soon agree that Sheba's head shall be the ransom of the city. Joab, though in a personal quarrel he had lately swallowed up and destroyed Amasa, yet, when he acts as a general, will by no means bear the imputation of delighting in bloodshed: "Far be it from me that I should delight to swallow up or destroy, or design it but when it is necessary for the public safety, Sa2 20:20. The matter is not so. Our quarrel is not with your city; we would hazard our lives for its protection. Our quarrel is only with the traitor that is harboured among you; deliver him up, and we have done." A great deal of mischief would be prevented if contending parties would but understand one another. The city obstinately holds out, believing Joab aims at its ruin. Joab furiously attacks it, believing the citizens all confederates with Sheba. Whereas both were mistaken; let both sides be undeceived, and the matter is soon accommodated. The single condition of peace is the surrender of the traitor. It is so in God's dealing with the soul, when it is besieged by conviction and distress: sin is the traitor; the beloved lust is the rebel; part with that, cast away the transgression, and all shall be well. No peace on any other terms. Our wise woman immediately agrees to the proposal: Behold, his head shall be thrown to thee presently. 2. Her treaty with the citizens. She went to them in her wisdom (and perhaps she had as much need of it in dealing with them as in dealing with Joab) and persuaded them to cut off Sheba's head, probably by some public order of their government, and it was thrown over the wall to Joab. He knew the traitor's face, and therefore looked no further, intending not that any of his adherents should suffer. The public safety was secured, and he felt no wish to gratify the public revenge. Joab hereupon raised the siege, and marched back to Jerusalem, with the trophies rather of peace than victory.

Verse 23

Here is an account of the state of David's court after his restoration. Joab retained the office of general, being too great to be displaced. Benaiah, as before, was captain of the guards. Here is one new office erected, which we had not (Sa2 8:16-18), that of treasurer, or one over the tribute, for it was not till towards the latter end of his time that David began to raise taxes. Adoram was long in this office, but it cost him his life at last, Kg1 12:18.

Verse 1

20:1 Down with the dynasty of David! By the same rallying cry, the northern Israelites later dissociated themselves from Solomon (1 Kgs 12:16). Sheba’s failed revolt foreshadowed the ultimate failure of the northern kingdom, which was founded on a similar revolt by Jeroboam (1 Kgs 12).

Verse 3

20:3 The fate of the ten concubines (15:16) whom Absalom had publicly violated (16:21-22) was like Michal’s (see 6:23 and corresponding note).

Verse 4

20:4-5 The king had installed Amasa in Joab’s place as commander of the armies (19:13-14). David apparently expected from Amasa the same efficiency and effectiveness as Joab had provided.

Verse 7

20:7 the king’s bodyguard: See study note on 8:18.

Verse 9

20:9 to kiss him: This affectionate greeting was not always genuine (cp. 14:33).

Verse 10

20:10 Amasa . . . died: For the second time, Joab killed a commander of the opposing army by treachery (the first was Abner, 3:26-27). Twice, David tried to merge feuding parties by absorbing the military leader of the opposing side (see 3:6-13; 17:25; 19:13); twice Joab scuttled David’s plans by treacherously murdering the rival commander (see also 3:22-30).

Verse 14

20:14 Abel-beth-maacah was in the northernmost region of Israelite territory, four miles west of the city of Dan.

Verse 15

20:15 A siege ramp was often an earthen ramp built up against the wall, a well-known tactic for breaching a walled city’s defenses (see also 2 Kgs 25:1; Jer 52:4).

Verse 16

20:16 wise woman: Cp. 14:2.

Verse 18

20:18-19 The woman told a saying to convince Joab not to slaughter an entire city, especially such a noble city as Abel (a shortened form of Abel-beth-maacah, 20:15), just to capture one criminal. • an important town in Israel (literally a town that is a mother in Israel): It was common to refer to outlying villages around a larger city as its “daughters.”

Verse 23

20:23-26 This list of David’s leaders and the similar list in 8:15-18 bracket chs 9–20 in David’s life. Even after the major crises described in these 12 chapters, David’s monarchy did not fall apart; he still had an intact administration.

20:23 In 8:16, Joab was called “commander of the army,” but here he is commander of the army of Israel. David’s wider control of Israel was established when the northern secessionist movements were defeated.

Verse 24

20:24 Adoniram: The addition of the officer in charge of forced labor (not mentioned in 8:15-18; see also 1 Kgs 4:6) shows that David had now gained sufficient control of Israel to require the payment of taxes and to conscript labor throughout the kingdom (cp. 1 Sam 8:11-17).

Verse 25

20:25 In contrast to David’s personal priest (see 8:18; 20:26 and corresponding notes), Zadok and Abiathar presided over public worship.

Verse 26

20:26 David’s personal priest was probably not a Levite but rather a special class of religious servant appointed for his royal court (see study note on 8:18)