2 Samuel 19 commentary

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

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

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

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

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

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

CHAPTER 19

2Sa 19:1-8. Joab Causes the King to Cease Mourning.

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

4. the king covered his face--one of the usual signs of mourning (see on 2Sa 15:30).

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.

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.

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.

2Sa 19:9-43. The Israelites Bring the King Back.

9-11. 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 2Sa 19:9, 10: the royalists, the adherents of Absalom who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of Jordan, in expectation of being invited back. That invitation was given without, however, the concurrence of Judah. David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest in his cause. It was the act of a skilful politician. Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance and duty; it was an appeal to their honor not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly followed by fatal consequences [see 2Sa 19:40-43].

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 2Sa 20:4-10).

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.

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

16-23. 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 1Ki 2:8).

24-30. 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 Le 13:45), and cheeks, but carefully cherished it on the chin from ear to ear. Besides dyeing it black or red colors, which, however, is the exception, and not the rule in the East, there are various modes of trimming it: they train it into a massy, bushy form, swelling and round; or they terminate it like a pyramid, in a sharp point. Whatever the mode, it is always trimmed with the greatest care; and they usually carry a small comb for the purpose. The neglect of this attention to his beard was an undoubted proof of the depth of Mephibosheth's grief. The king seems to have received him upbraidingly, and not to have been altogether sure either of his guilt or innocence. It is impossible to commend the cavalier treatment, any more than to approve the partial award, of David in this case. If he were too hurried and distracted by the pressure of circumstances to inquire fully into the matter, he should have postponed his decision; for if by "dividing the land" (2Sa 19:29) he meant that the former arrangement should be continued by which Mephibosheth was acknowledged the proprietor, and Ziba the farmer, it was a hardship inflicted on the owner to fix him with a tenant who had so grossly slandered him. But if by "dividing the land," they were now to share alike, the injustice of the decision was greatly increased. In any view, the generous, disinterested spirit displayed by Mephibosheth was worthy a son of the noble-hearted Jonathan.

31-40. 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 (Jr 41:17).

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

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

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

Daphnin ad astra feremus: amavit nos quoque Daphnis. "With yours, my song I cheerfully shall join,

To raise your Daphnis to the powers Divine.

Daphnis I'll raise unto the powers above,

For dear to me was Daphnis' well tried love."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Judah - Who being the abettors of Absalom's rebellion, despaired of pardon, and therefore were backward to promote the king's restoration. His house - Even to Mahanaim, where now the king's house and family is.

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

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

With him - Whom he brought, partly to shew his interest in the people, and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect. Ziba - Who, being conscious of his former abuse of David, and of his master Mephibosheth, which he knew the king would understand, designed to sweeten David's spirit towards him, by forwardness in meeting him.

House of Joseph - The house of Joseph is here put for all the tribes, except Judah, which are fitly distinguished from Judah, because the rights of the first - born were divided between Judah and Joseph, 1Chron 5:2. And though Benjamin, after the division of the kingdoms was fitly joined with Judah, because then they adhered to that tribe; yet before that time it was joined with Joseph, because they marched under the standard of the house of Joseph, or of Ephraim, Numb 10:22,23,24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psal 80:2.

Adversaries - That is, that you put me upon things unfit for me to do, and contrary to my interest; for it was David's interest at this time to appease the people, and reconcile them to him, and not to give them any new distaste by acts of severity: for this would make others jealous, that he would watch an opportunity to be revenged on them. King - Is not my kingdom, which was in a manner wholly lost, just now restored and assured to me? And when God hath been so merciful to me in forgiving my sin, shall I shew myself revengeful to Shemei? Shall I sully the publick joy and glory of this day, with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returning to me?

The son - That is, the grandson, 2Sam 6:3,6. His feet - By washing his feet, which was usual in those hot climates, and very refreshing; and therefore now neglected, as becoming a mourner. Beard - But suffered it to grow very long, and disorderly, as was usual with persons in a forlorn, or mournful state. Clothes - His linen cloathes. This and the former were signs, that he was a true and obstinate mourner, and evidences of the falsehood of Ziba's relation concerning him, chap.16:3.

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

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

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

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

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

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

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

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

All - Such as were present. Stolen - That is, conveyed thee over Jordan hastily, not expecting our concurrence. David's men - All thy officers, guards, and soldiers. This is mentioned as an aggravation of their fault, that they did not only carry the king over Jordan, but all his men too, without asking their advice.

Of kin - Of the same tribe with us, and therefore both oweth the more respect to us, and might expect more respect from us. Gifts - We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty to the king, and used all expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done.

Ten - They say but ten, though strictly there were eleven; either, because they accounted Joseph (which comprehends both Ephraim and Manasseh under it) for one tribe, or because Simeon, whose lot lay within the tribe of Judah, were joined with them in this action. More right - As in the general we have more right in the king and kingdom; so particularly, we have more right in David than you, because you were the first beginners, and the most zealous promoters of this rebellion; howsoever, as he is king, we justly claim a greater interest in him, than you; inasmuch as we are the far greatest part of his subjects. Fiercer - Instead of mollifying them with gentle words, they answered them with greater fierceness so that David durst not interpose in the matter.

AND it was told Joab , Behold, the king weepeth and mourneth for Absalom.

By his Messengers, upon their return.

3 And the people gat them by stealth that day into the city , as people being ashamed steal away when they flee in battel.

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

4 But the king covered his face , and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son.

As a deep mourner, as one that desired neither to see, nor to be seen by any others.

5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants , which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy w[illegible: 1+ letters]ves, and the lives of thy concubines ,

Either the Gate-house: or, his now dwellinghouse in the City: to which he was retired, that he might more freely ind[illegible: 1+ letters]lge himself in the expressions of his grief.

By disappointing their just hopes of praises and rewards, and by requi[illegible: 1+ letters]ing them with contempt and tacit rebukes.

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

6 In that thou lovest thine enemies, and hatest thy friends; for thou hast declared this day, that thou regardest neither princes, nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well .

This is not to be understood as exactly true in the rigour of it; but onely comparatively and Hyper[illegible: 1+ letters]olically spoken. For David desired their preservation and Absalom's too: but it must be considered, that Ioab was now in an high transport of passion, which might easily hurry him into indecent expressions; and that David's carriage gave too much colour to such a suggestion; and that such sharpness of speech was in a manner necessary to awaken the▪ King out of his Lethargy, and to preserve him from the impendent mischiefs.

Marginal references: Heb. by loving, &c.; Heb. that princes, or servants, are not to thee.

7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD , if thou go not forth , there will not tarry one with thee this night , and that will be worse unto thee than all the evil that be[illegible: 1+ letters]el thee from thy youth until now.

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

To the Gate, to shew thy self to thy people, and kindly and thankfully to acknowledge the good service that they have now done thee.

The hearts of all thy people will forth with be irrecoverably alienated from thee, and they will look out for some other person on whom they may set the Crown.

Marginal references: Heb. to the heart of thy servants.

8 Then the king rose, and sate in the gate : and they told unto all the people, saying, Behold, the king doth sit in the gate: and all the people came before the king : for Israel had fled every man to his tent.

He was come forth out of his retirement, and appeared in publick, on the Seat of Judgment, at the Gate of the City, to receive the Addresses of his people, and mind the Affairs of the Kingdom.

To congratulate him for the Victory, and to prosess their subjection to him. So Ioab's Speech, though very severe and presumptuous, was, it seems, a word in season, and had that good effect which he designed.

9 ¶ And all the people were at strife throughout all the tribes of Israel, saying , The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines, and now he is fled out of the land for Absalom .

Quarrelling one with another as the Authors or Abettors of this shameful and cursed Rebellion.

Discoursing privately and publickly of David's high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their King, which they had lately shaken off. Thus the Crowns of Kings sit faster or looser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will.

Now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalom, and thereby forcing David to fly out of the Land of Canaan, to the parts beyond Iordan, for his security.

10 And Absalom whom we anointed over us, is dead in battel : now therefore why speak ye not a word of bringing the king back?

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

And therefore we have no obligation to him, and no hope of any thing from him.

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

Marginal references: Heb. are ye silent.

11 ¶ And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the elders of Judah , saying, Why are ye the last to bring the king back to his house ? ([illegible: 1+ letters]eeing the speech of all Israel is come to the king, even to his house ).

Who being the first and chief Abettors of Absalom's Rebellion, despaired of ever obtaining the Kings grace and pardon, and therefore were backward to promote the Kings Restauration.

To his Royal Palace at Ierusalem.

i. e. Even to Mahanaim, where now the Kings House and Family is. Thus sometimes one word is taken in divers senses in the same Verse, as Matth. 8. 22. Or rather thus: about bringing the King back to his house: For, First, Those words are very fitly and easily understood here, out of the foregoing member of the Verse; such defects being usual in the Hebrew, which is a very concise or short Language. So it is Exod. 22. 15. and Deut. 1. 4, &c. Secondly, It seems most reasonable to understand the same Phrase, to his house, being twice here used in the same sense in both places, to wit, of his House in Ierusalem: and this is most agreeable to rule, and to Scripture-usage. Thirdly, Thus the words have more Emphasis than the other way: for if the Speech came to the King at Mahanaim, it matters not whether it found him in his House there, or in the Gate-house, or in the field. Fourthly, David had no House in Mahanaim, which could properly be called his house; as he had in Ierusalem. And then the Parenthesis should close before those last words, even to his house, or even to his own house, to wit, that at Ierusalem.

12 Ye are my brethren, ye are my bones and my flesh : wherefore then are ye the last to bring back the king ?

Of the same Tribe, and some of you of the same Family with my self; and therefore if I should revenge my self of you, which perhaps you may fear I will do when I have fully regained my power, I should but tear my own Flesh in pieces, and hate my own Body, which Nature and Interest obligeth every man to preserve.

This delay doth not suit with the relation you have, and the affection you owe to me.

13 And say ye to Amasa , Art thou not of my bone, and of my flesh ? God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab .

Absalom's late General; who judging his case, above all others, desperate, might be ready to use all his Interest with that Tribe, to delay or hinder the Kings return.

i. e. My near Kinsman, my Nephew. See 1 Chron. 2. 16, 17.

i. e. In my presence; or, now whilst I live; lest he should think he promised him onely the reversion of it.

Who, besides his other Crimes had lately exasperated the King by his wilful Murther of Absalom, contrary to David's express command; and by his insolent carriage towards him. And therefore the King having now the opportunity of another person who had a greater interest both in Iudah and Israel than Ioab, he gladly complies with it, that so he might both chaftise Ioab for his faults, and rescue himself from the Bondagein which Ioab had hitherto held him. Yet is it not necessary, from those words in the room of Ioab, to conclude that Ioab was to be displaced to make room for Amasa; but that he might be in like condition with Ioab: But, what follows in the next Chapter, makes very probable that he was indeed displaced, and Amasa put in his place.

Marginal references: Chap. [illegible: 1 word]. [illegible: 1 word].

14 And he bowed the heart of all the men of Judah, even as the heart of one man, so that they sent this word unto the king, Return thou and all thy servants.

Either, First, Amasa by his great influence upon them. Or, rather, Secondly, David by this prudent and kind message, and his free offer of pardon and favour to them, as if they had never offended.

Marginal references: Judg. 20. 1.

15 So the king returned, and came to Jordan: and Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan .

To attend upon the King in his passage over Iordan, and to furnish him with conveniences for his passage and journey. See below, v. 41, 42.

17 And there were a thousand men of Benjamin with him , and Ziba the servant of the house of Saul , and his fifteen sons, and his twenty servants with him, and they went over Jordan before the king ,

Whom he brought, partly to shew his power and interest in the people, whereby he was able to do David either great service, or great disservice: and partly, as intercessors on his behalf, and as witnesses of David's clemency or severity, that in him they might see what the rest of them might expect.

Who, being conscious of his former abuse of David, and of his Master Mephibosheth, which he knew the King would understand, designed to sweeten David's Spirit towards him, by his great officiousness and forwardness in meeting him, and congratulating his return.

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

Marginal references: Chap. 16. 1.

18 And there went over a ferry▪ boat to carry the kings houshold, and to do what he thought good: and Shimei the son of Gera fell down before the king as he was come over Jordan ;

Made by the men of Iudah for the Kings proper use; besides which there were doubtless many Boats ready for the use of others.

Or rather, as he was passing, or about to pass over Iordan; but this was beyond Iordan: for as he went over Iordan to the King, v. 17. so doubtless he fell down before him at his first coming into his presence the[illegible: 1+ letters]e.

Marginal references: Heb. the good in his eyes.

19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversly the day that my lord the king went out of jerusalem, that the king should take it to his heart .

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

Marginal references: Chap. 16. 5.

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

I do not excuse my Sin, but with grief and shame Confess it; in which case the Lord thy God is ready to Pardon Offenders, and so I trust wilt'st thou be.

The sense of my former Sin now hath, and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty.

Object. He was a Benjamite, Chap. 16. 5. How then doth he make himself one of the house of Ioseph? Answ. The house of Ioseph is here put, either, 1. For the Ten Tribes, which are oft distinguished from Iudah, and then they are called the house of Ioseph; as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms: and even after that Division, Benjamin was constantly reckoned with Iudah, and not with Ioseph, or Ephraim. Or, 2. For all the Tribes of Israel, who are all called the children of Ioseph, Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might, not onely because of Ioseph's Eminency, (the most Eminent Persons and Things being oft put for the rest of the kind) and because the rights of Primogeniture were in a great part devolved upon him, 1 Chron. 5. 1. but also because Ioseph had been as a Father to them, and had nourished them all like Children; as is expressed in the Hebrew Text, Gen. 47. 12. But in this sence this was not true, for the House of Iudah came before him, ver. 15. Or rather, 3. For all the Tribes, except Iudah, which are conveniently called the house of Ioseph, for the reasons now mentioned, and are fitly distinguished from Iudah, because the Rights of the First-born were divided between Iudah and Ioseph, 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah, because then they adhered to that Tribe; yet before that time it was more conveniently joyned with Ioseph, because they Marched under the Standard of the House of Ioseph, or of Ephraim, Numb. 10. 22, 23, 24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psal. 80. 2.

21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD's anointed ?

i. e. The King. By this Expression he minds David of his former Zeal against those who offered any injury to Saul, because he was the Lord's Anointed, 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King, which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law, Exod. 21. 17. might seem punishable with Death.

22 And David said, What have I to do with you , ye sons of Zeruiah , that ye should this day be adversaries unto me ? Shall there any man be put to death this day in Israel? for do not! know, that [illegible: 1+ letters] am this day king over Israel ?

I do not ask, neither will I take your Advice in this Matter.

Implying, that Ioab's hand was in this Contrivance, or that he suspected it.

i. e. That you put me upon things unfit for me to do, and contrary to my present Interest; for it was David's Interest at this time to Appease the People, and reconcile them to him, and not now to give them any new distast by acts of Severity: for this would make others jealous, that David will not forgive them neither, but would watch an opportunity to be Revenged on them. You pretend Friendship herein, and would have me take it for an effect of your Zeal for my Service; but in truth you give me such counsel as my Enemies would wish me to follow, that thereby I might awaken the fears and jealousies of my People which are now asleep, and cast them into a second Rebellion: which either Ioab and Abishai really designed by this Advice, that so Ioab might recover his Place again, and be made necessary for the King's Service; or David suspected that they did so.

Is not my Kingdom, which for my Sins was in a manner wholly lost, just now restored and assured to me? And when God hath been so Merciful to me in forgiving my Sin, shall I now shew my self Revengeful to Shimei? Shall I fully the Publick Joy and Glory of this Day, with an act of such severity? Or, shall I alienate the Hearts of my People from me, now when they are returning to me?

Marginal references: 1 Sam. 11. 13.

23 Therefore the King said unto Shimei Thou shalt not die : and the king sware unto him .

To wit, this day, as Abishai desireth; nor whilest I live, nor by my Hands, as it is repeated and explained, 1 King. 2. 8. nor for this Cause alone. For though David gave order to Solomon for his Punishment after his Death; nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished; yet he would not have him Punished for this Fault alone, but for some other Capital Crime, which [illegible: 1 word] presumed Shimei's Temper would easily betray him to; and Solomon's deep Wisdom would easily find out, 1 King. 2. 9.

That he would not put him to death with the Sword, as it is expressed 1 King. 2. 8.

Marginal references: 1 King. 2. 37, 36.

24 ¶ And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet , nor trimmed his beard , nor washed his cloathes , from the day the king departed, until the day he came again in peace.

i. e. The Grandson, 2 Sam. 6. 3, 6.

By cutting his Nails, and by washing his Feet, which was usual in hot Climates, and very refreshing; and therefore now neglected, as becoming a Mourner.

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

His Linnen Clothes. This and the former were signs, that he was a true and obstinate Mourner, that lay'd aside his usual Refreshments: and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him, Chap. 16. 3.

25 And it came to pass when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me , Mephibosheth?

So it is supposed, That Mephibosheth, though he went to meet the King, wanted either Courage, or fit Opportunity to speak to the King till he came to Ierusalem, because of the great Multitudes that Addressed themselves to the King by the way. Though it might more reasonably be thought, that he could not go from Ierusalem to meet the King, as others did, because he wanted conveniencies for his Journey: for Ziba had gotten all his Lands and Goods, Chap. 16. 4. and it is not likely that he, who would not provide him an Ass to Ride on, or to accompany the King at his departure, would now be hasty to furnish him with one to meet the King, to whom he knew he would complain of him. But the Words may seem to be better rendred thus, when he went (for so the Hebrew Verb signifies, Ruth 3. 7. Ionah 1. 3.) from (which Praeposition is oft understood) Ierusalem. For there he was, Chap. 16. 3. and having continued there, as probably he did, (because he wanted an Ass to convey him elsewhere, and knew not where to be with more safety) he could not properly nor truly be said to have come thither to meet the King.

As Justice and Gratitude obliged thee to do.

26 And he answered, My lord, O king, my servant deceived me ; for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king, because thy servant is lame:

By carrying away the Ass which I bid him Saddle for me.

27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God : do therefore what is good in thine eyes.

To distinguish between true Reports and Calumnies; See on Chap. 14. 20.

Marginal references: Chap. 16. 3.

28 For all of my fathers house, were but dead men before my lord the king : yet didst thou set thy servant among them that did eat at thine own table: what right therefore have I yet to cry any more unto the king ?

i. e. Before thy Tribunal: we were all at thy Mercy: not my Estate onely (which thou hast now granted to Ziba) but my Life also was in thy Power, if thou hadst dealt with Rigor, and as Earthly Kings use to do with their Predecessors and Enemies Children. For otherwise by the Law of God Saul himself had not deserved to die by David's hands, as David himself confessed: much less his Children, who were not to dye for their Fathers Sins, Deut. 24. 16. But Mephibosheth speaks like a Courtier, and like an Orator, aggravating Matters against himself, that he might seem to justifie the King's Sentence, and to submit to it; and so insinuate himself into the Kings favour.

To wit; for the Vindication of mine Honour, and the Restitution of my Estate.

Marginal references: Heb. men of death.; Chap. 9. 7.

29 And the k[illegible: 1+ letters]ng said unto him, Why speakest thou any more of thy matters ? I have said , Thou and Ziba divide the Land .

For as Ziba was present, so doubtless he was not silent, but said and did what he could to make good his former Charge; which must needs occasion many Words before the King. And the King was not now at leisure for long Debates, and therefore makes an end of the Matter.

To wit, within my self; I have considered the Matter as far as now I can, and upon the whole am come to this Resolution, wherein I expect that thou and he do both acquiesce. Or, I do now say, I pronounce this Sentence in the Cause.

The meaning is either, 1. The Land shall be divided between thee and him, as it was by my first Order, Chap. 9. 10. He and his Sons managing it, and supporting themselves out of it, as they d[illegible: 1+ letters]d before, and giving the rest of the profits thereof to thee. And to this the following words may well enough be accommodated; Yea, let him take all; to wit, to his own sole use. Or, 2. The right and profits of the Land shall be equally divided between you. It seems a very rash and harsh Sentence, and very unbecoming David's Wisdom, and Justice, and Gratitude to Ionathan; and Ziba seems to have deserved Death for falsly Accusing his Master of Treason, rather than a Recompence. But the whole Transaction of the Matter is not here set down. Possibly Ziba might bring plausible Pretences to justifie his Accusation; and it might be pretended, That Mephibosheth neglected the trimming and dressing himself onely in Policy, and that for a season, till David and his Family had Destroyed one another by their C[illegible: 1+ letters]vil Wars, and giving him a fit opportunity to take the Crown. So that David might really be at a loss what to determine. And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself, Chap. 16. 1, 2. which Mephibosheth had not done. And possibly, th[illegible: 1+ letters]s was onely a present Sentence, and David resolved to Examme things more throughly when he had more leisure, and then to make a more full and final Determination of the Business; which also he might do, though it be not here Recorded. For we must not think, that nothing was done and said about such things but what is mentioned in Scripture. Besides, Ziba being a powerful man, and the Crown not yet firmly fixed upon the King's Head, David might think fit to suspend his Final Sentence till a more convenient season, and not now to provoke him too much by taking away all his Estate from him at once, but to proceed against him by degrees. Howsoever, this is certain, we cannot pass a right Judgment upon this Action of David's, unless we understood all the Circumstances of it, which we cannot pretend to do.

30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house .

I am contented to lose all, being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his [illegible: 1 word] own, and Truth and Peace returned to his Kingdom.

31 ¶ And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan .

And then to cross Iordan again, and so return to his Native Land.

Marginal references: 1 King. 2. 7.

34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem ?

Seeing my time of continuance in this World is but short, it is not advisable to change my Habitation, or to give thee or my self any further trouble.

Marginal references: Heb. how many days are [illegible: 1+ letters]he years of my life?

35 I am this day fourscore years old: and can I discern between good and evil? can thy servant tast what I eat or what I drink? can I hear any more the voice of singing-men, and singing women ? wherefore then should thy servant be yet a burden unto my lord the king ?

My Sences are grown dull, and uncapable of relishing the Delights of the Court. I am past taking Pleasure in delicious Tasts, or sweet Musick, and other such Delights of the Court.

I am through Age both [illegible: 1 word] and [illegible: 1+ letters]urdensome to others, and therefore most improper [illegible: 1 word] Courtlife.

36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

A little onward in thy way to Ierusalem, and then return.

Or, recompence me, to wit, for my small kindness to thee at Mahanaim, which was but a part of my duty to thee.

37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father, and of my mother: but behold thy servant Chimham , let him go over with my lord the king, and do to him what shall seem good unto thee.

Barzillai's son, 1 King. 2. 7.

40 Then the king went on to Gilgal, and Chimham went on with him, and all the people of Judah conducted the king , and also half the people of Israel .

Attended upon him on his Journey towards Ierusalem.

Whereas the Men of Iudah came intirely and unanimously to the king, as is noted here, and above ver. 14. the Israelites of the other Tribes came in but slowly, and by halves, as being no less guilty of the Rebellion, than the Tribe of Iudah; but not encouraged and invited to come in by such a particular and gracious Message as they were. And this is here mentioned as the occasion both of the Contention here following, and of the Sedition, Chap. 20.

41 ¶ And behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away , and have brought the king and his houshold, and all Davids men with him over Jordan?

To wit, such as were present.

i. e. Conveyed thee over Iordan hastily and privily, not expecting nor desiring our Consent and Concurrence in the Business, which we were no less ready to afford than they. It is also a secret Reflection upon the King, for permitting this Precipitation.

i. e. All thy men; such changes of Persons being most frequent in the Hebrew Language; thine Officers, and Guards, and Soldiers. This is mentioned as an aggravation of their fault, That they did not onely carry the King over Iordan, but all his Men too, without asking their Advice.

42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us : wherefore then be ye angry for this matter? have we eaten at all of the kings cost? or hath he given us any gifts ?

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

We have neither sought nor gained any advantage to our selves hereby, but onely discharged our duty to the King, and used all Expedition in bringing him back, which you also should have done, and not have come in by halves, and so coldly as you have done; See ver. 40.

43 And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king , and we have also more right in David than ye : Why then did ye despise us, that our advice should not be first had in bringing back our king ? And the words of the men of Judah were fiercer than the words of the men of Israel.

They say but ten, though strictly there were Eleven; either, because they accounted Ioseph (which comprehends both Ephraim and Manasseh under it) for one Tribe, as it is sometimes reckon'd; or because Simeon, whose Lot lay within the Tribe of Iudah, were joyned with them in this Action.

i. e. In the Kingdom, and the management of the Affairs of it; the Word King being put for Kingdom, as it is 2 Chron. 23. 20. and Isa. 23. 15. Dan. 7. 17. Hos. 10. 15. Or, in the King's person, and the disposal thereof.

As in the general we have more right in the King and Kingdom; so particularly, we have more right in David than you, because you were the first beginners, and the most zealous promoters of this Rebellion: and as David is nearest of kin to you, so he hath been most injured by you; howsoever, as he is King, we justly Claim a greater Interest in him, than you; inasmuch as we are the far greatest part of his Subjects.

That we being the far greater Number, should not have the first and chiefest Vote in this Action. But the Words are by some, and may well be rendred interrogatively, And was not my word first about bringing the King back? Did not we make the first mention of it, before you could be drawn to it? For so indeed they did, ver. 11. And therefore the neglect of their Advice herein might seem more inexcusable.

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

Marginal references: Heb. set us a light.

2Sa 19:1-3 David’s mourning, and Joab’s reproof. - 2Sa 19:1-6. When Joab was told that the king was mourning and weeping for Absalom, he went to him into the house to expostulate with him. 2Sa 19:5 introduces the continuation of 2Sa 19:1; 2Sa 19:2-4 contain parenthetical sentences, describing the impression made upon the people by the king’s mourning. Through the king’s deep trouble, the salvation (the victory) upon that day became mourning for all the people who had fought for David, and they went by stealth in to the city (לבוא יתגּנּב: they stole to come, came by stealth), “as people steal away who have covered themselves with shame, when they flee in battle.”

2Sa 19:4

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

2Sa 19:5

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

2Sa 19:6 לאהבה, “to love” (i.e., in that thou lovest) “those who hate thee, and hatest those who love thee; for thou hast given to know to-day (through thy conduct) that chiefs and servants (commanders and soldiers) are nothing (are worth nothing); for I have perceived to-day (or I perceive to-day) that if (לא for לוּ) Absalom were alive, and we had all perished, that it would be right in thine eyes.”

2Sa 19:7 “And now rise up, go out and speak to the heart of thy servants (i.e., speak to them in a friendly manner: Gen 34:3; Gen 50:21, etc.): for I swear by Jehovah, if thou go not out, verily not a man will stay with thee to-night; and this will be worse to thee than all the evil that has come upon thee from thy youth until now.” Joab was certainly not only justified, but bound in David’s own interests, to expostulate with him upon his conduct, and to urge him to speak in a friendly manner to the people who had exposed their lives for him, inasmuch as his present conduct would necessarily stifle the affection of the people towards their king, and might be followed by the most serious results with reference to his throne. At the same time, he did this in so heartless and lordly a manner, that the king could not fail to be deeply hurt by his words.

2Sa 19:8

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

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

2Sa 19:11-12

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

2Sa 19:13 “And say ye to Amasa, Art thou not my bone and flesh? so shall God do to me, and so add, if thou shalt not be prince of the army (chief captain) before me continually in the place of Joab.”

2Sa 19:14

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

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

2Sa 19:17-19

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

2Sa 19:20-23 “For thy servant knoweth (i.e., I know) that I have sinned, and behold I have come to-day the first of the whole house of Joseph, to go to meet my lord the king.” By “the whole house of Joseph” we are to understand the rest of the tribes with the exception of Judah, who are called “all Israel” in 2Sa 19:12. There is no reason for the objection taken by Thenius and Böttcher to the expression בּית־יוסף. This rendering of the lxx (παντὸς Ἰσραὴλ καὶ οἴκου Ἰωσήφ) does not prove that כּלישׂראל was the original reading, but only that the translator thought it necessary to explain οἴκου Ἰωσήφ by adding the gloss παντὸς Ἰσραὴλ; and the assertion that it was only in the oratorical style of a later period, when the kingdom had been divided, that Joseph became the party name of all that were not included in Judah, is overthrown by 1Ki 11:28. The designation of the tribes that opposed Judah by the name of the leading tribe (Joseph: Jos 16:1) was as old as the jealousy between these tribes and Judah, which did not commence with the division of the kingdom, but was simply confirmed thereby into a permanent distinction. Shimei’s prayer for the forgiveness of his sin was no more a proof of sincere repentance than the reason which he adduced in support of his petition, namely that he was the first of all the house of Joseph to come and meet David. Shimei’s only desire was to secure impunity for himself. Abishai therefore replied (2Sa 19:21), “Shall not Shimei be put to death for this (זאת תּחת, for this, which he has just said and done), because he hath cursed the anointed of Jehovah?” (vid., 2Sa 16:5.). But David answered (2Sa 19:22), “What have I to do with you, ye sons of Zeruiah (cf. 2Sa 16:10), for ye become opponents to me to-day?” שׂטן, an opponent, who places obstacles in the way (Num 22:22); here it signifies one who would draw away to evil. “Should any one be put to death in Israel to-day? for do I not know that I am this day king over Israel?” The reason assigned by David here for not punishing the blasphemer as he had deserved, by taking away his life, would have been a very laudable one if the king had really forgiven him. But as David when upon his deathbed charged his successor to punish Shimei for this cursing (1Ki 2:8-9), the favour shown him here was only a sign of David’s weakness, which was not worthy of imitation, the more especially as the king swore unto him (2Sa 19:24) that he should not die.David’s conduct towards Mephibosheth admits still less of justification.

2Sa 19:24

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

2Sa 19:25 “Now when Jerusalem (i.e., the inhabitants of the capital) came to meet the king,”Dathe and Thenius propose to alter ירוּשׁלים into מירוּשׁלים (from Jerusalem), from a simple misunderstanding of the true meaning of the words; for, as Böttcher has observed, the latter (from Jerusalem) would be quite superfluous, as it is already contained in the previous ירד. But Böttcher’s emendation of בּא into בּאה, because Jerusalem or the population of Jerusalem is a feminine notion, is equally unnecessary, since towns and lands are frequently construed as masculines when the inhabitants are intended (vid., Ewald, §318, a.). On the other hand, the rendering adopted by the lxx, and by Luther, Michaelis, and Maurer, in which ירוּשׁלים is taken as an accusative in the sense of “when Mephibosheth came to Jerusalem to meet the king,” is altogether wrong, and has been very properly given up by modern expositors, inasmuch as it is at variance not only with the word ירד, but also with 2Sa 16:3 and 2Sa 9:13, where Mephibosheth is said to have lived in Jerusalem.

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

2Sa 19:26

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

2Sa 19:27-30 “And he (Ziba) slandered thy servant to my lord the king.” Mephibosheth had not merely inferred this from David’s words, and the tone in which they were spoken, but had certainly found it out long ago, since Ziba would not delay very long to put David’s assurance, that all the possessions of Mephibosheth should belong to him, in force against his master, so that Mephibosheth would discover from that how Ziba had slandered him. “And my lord the king is as the angel of God,” i.e., he sees all just as it really is (see at 2Sa 14:17); “and do what is good in thy sight: for all my father’s house (the whole of my family) were but men of death against my lord the king (i.e., thou mightest have had us all put to death), and thou didst set thy servant among thy companions at table (see 2Sa 9:7, 2Sa 9:11); and what right or (what) more have I still to cry (for help) to the king?” The meaning is, “I cannot assert any claims, but will yield to anything you decide concerning me.” It must have been very evident to David from these words of Mephibosheth, that he had been deceived by Ziba, and that he had formed an unfounded prejudice against Mephibosheth, and committed an act of injustice in handing over his property to Ziba. He therefore replied, in evident displeasure (2Sa 19:29), “Why talkest thou still of thine affairs? I have said, thou and Ziba shall divide the field?” to which Mephibosheth answered (2Sa 19:30), “He may take the whole, since my lord the king has returned in peace to his own house.” This reply shows very clearly that an injustice had been done to Mephibosheth, even if it is not regarded as an expression of wounded feeling on the part of Mephibosheth because of David’s words, but, according to the view taken by Seb. Schmidt and others, as a vindication of himself, as said not to blame the king for the opinion he had formed, but simply to defend himself. But this completely overthrows the opinion held by Thenius and O. v. Gerlach, that David’s words in 2Sa 19:30 contain nothing more than a revocation of his hasty declaration in 2Sa 16:4, and a confirmation of his first decision in 2Sa 9:7-10, and are to be understood as signifying, “Let everything be as I settled it at first; hold the property jointly,” inasmuch as Ziba and his sons had of course obtained their living from the produce of the land. Moreover, the words “thou and Ziba divide the land” are directly at variance with the promise in 2Sa 9:7, “I will restore thee all the land of Saul thy father,” and the statement in 2Sa 9:9, “I have given unto thy master’s son all that pertained to Saul, and to all his house.” By the words, “I have said, thou and Ziba divide the land,” David retracted the hasty decree in 2Sa 16:4, so as to modify to some extent the wrong that he had done to Mephibosheth, but he had not courage enough to retract it altogether. He did not venture to dispute the fact that Mephibosheth had really been calumniated by Ziba, which was placed beyond all doubt by his mourning during the whole period of David’s flight, as described in 2Sa 19:24. There is no ground for Winer’s statement, therefore, that “it is impossible now to determine whether Mephibosheth was really innocent or not.”

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

2Sa 19:32-37

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

2Sa 19:38

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

2Sa 19:39

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

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

2Sa 19:41 All the men of Israel, i.e., the representatives of the other tribes of Israel, came to meet the king in Gilgal; and being annoyed at the fact that the men of Judah had anticipated them, they exclaimed, “Why have our brethren the men of Judah stolen thee away?” i.e., fetched thee thus secretly without saying a word to us. “All David’s men” were all his faithful adherents who had fled with him from Jerusalem (2Sa 15:17.).

2Sa 19:42

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

2Sa 19:43

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

Joab's Reproof of David. (b. c. 1023.)

1 And it was told Joab, Behold, the king weepeth and mourneth for Absalom. 2 And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. 3 And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. 4 But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! 5 And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; 6 In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. 7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the Lord , if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befel thee from thy youth until now. 8 Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

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 (v. 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, v. 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 (ch. iii. 36), but they took it as a great mortification to them. Their victory was turned into mourning, v. 2. They stole into the city as men ashamed, v. 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, v. 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, v. 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.

David's Return to the Jordan. (b. c. 1023.)

9 And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom. 10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back? 11 And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. 12 Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king? 13 And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab. 14 And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. 15 So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.

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, v. 9, 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, Ps. lx. 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, v. 11, 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, v. 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, ch. xx. 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, v. 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, v. 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, Ps. cx. 2, 3.

David Pardons Shimei. (b. c. 1023.)

16 And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David. 17 And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. 18 And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. 21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the Lord 's anointed? 22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel? 23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

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 (Ps. xlii. 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, v. 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, ch. xvi. 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 (v. 17), that he may obtain the king's favour, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, v. 26.

II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, ch. xvi. 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 (v. 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, ch. ii. 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 (v. 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, ch. xvi. 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, v. 22, 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 (ch. xii. 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.

24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 27 And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. 28 For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? 29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

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 (v. 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 (v. 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 (v. 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, v. 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, v. 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 (v. 29), that is, Let it be as I first ordered it (ch. ix. 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, Deut. xix. 18, 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 (v. 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.

Mephibosheth Meets David. (b. c. 1023.)

31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan. 32 Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man. 33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem. 34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem? 35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king? 36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward? 37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee. 38 And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, that will I do for thee. 39 And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.

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, v. 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, v. 31. Let subjects learn hence to render tribute to whom tribute is due and honour to whom honour, Rom. xiii. 7.

II. The kind invitation David gave to him to court (v. 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? v. 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. Matt. xxv. 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? v. 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, v. 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, Ps. xc. 10. These were then, and are still, years of which men say they have no pleasure in them, Eccl. xii. 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, v. 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 (v. 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 (v. 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, v. 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.

Quarrel between Israel and Judah. (b. c. 1023.)

40 Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel. 41 And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan? 42 And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gift? 43 And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.

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 (v. 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, v. 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, v. 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, v. 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.