2 Samuel · Chapter 19

Verse 2. 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.

Verse 2. The victory was turned into mourning to all the people — They had so great a regard to their prince, that, when they heard of his distress, they were afflicted with him; and instead of triumphing, they also made lamentations.

2. The victory… into mourning — The people were saddened to see their king so bitterly afflicted.

V. 3. 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.

Verse 3. The people gat them by stealth into the city — Not openly and triumphantly, as conquerors use to do; but secretly, as if they thought themselves a kind of criminals, who had contravened the king’s command, and were, on that score, in disgrace with him, and, therefore, were afraid and ashamed lest he should see them and look upon them with an evil eye, as persons that had had a hand in killing his beloved son. As people steal away when they flee in battle — As if they had lost the day and not been victorious.

3. Gat them by stealth… into the city — They entered not by the gate where David sat mourning, but, like thieves, climbed in some other way.

Verse 4. 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.

Verse 4. The king covered his face — As a deep mourner, and as one that neither desired to see nor to be seen by any others.

4. Covered his face — After the manner of mourners. 2 Samuel 15:30.

V. 5. Hast shamed-By disappointing their just hopes of praises and rewards, and by requiting them with contempt and tacit rebukes.

Verse 5. 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.

Verses 5, 6. Joab said, Thou hast shamed this day the faces of all thy servants — By disappointing their just hopes of praises and rewards, and requiting them with contempt and tacit rebukes; and thus making them hang down their heads, as if they had committed such a crime, that they were ashamed to look men in the face. Which this day have saved thy life, and the lives of thy sons, &c. — Who, in all probability, would all have been slain, if Absalom had gained the victory. In that thou lovest thine enemies — Thy rebellious son, and those associated with him, to effect thy destruction. And hatest thy friends — Who have risked their lives in thy defence, but in whose preservation thou seemest to take no pleasure, only grieving for the death of a rebel. If Absalom had lived, and we had all died, then it would have pleased thee well — Joab seems to speak this in reference to the exclamation of the king, Would God I had died for thee, O Absalom! for had this been the case, as the king wished, Joab and the rest of David’s faithful commanders would in course have perished through the power of Absalom, who would then have had none to oppose him. Joab’s words, however, are not to be understood as exactly true, but as spoken hyperbolically: 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.

V. 6. 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.

Verses 5, 6. Joab said, Thou hast shamed this day the faces of all thy servants — By disappointing their just hopes of praises and rewards, and requiting them with contempt and tacit rebukes; and thus making them hang down their heads, as if they had committed such a crime, that they were ashamed to look men in the face. Which this day have saved thy life, and the lives of thy sons, &c. — Who, in all probability, would all have been slain, if Absalom had gained the victory. In that thou lovest thine enemies — Thy rebellious son, and those associated with him, to effect thy destruction. And hatest thy friends — Who have risked their lives in thy defence, but in whose preservation thou seemest to take no pleasure, only grieving for the death of a rebel. If Absalom had lived, and we had all died, then it would have pleased thee well — Joab seems to speak this in reference to the exclamation of the king, Would God I had died for thee, O Absalom! for had this been the case, as the king wished, Joab and the rest of David’s faithful commanders would in course have perished through the power of Absalom, who would then have had none to oppose him. Joab’s words, however, are not to be understood as exactly true, but as spoken hyperbolically: 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.

6. Thou lovest thine enemies, and hatest thy friends — Certainly David’s conduct justified this charge.

Verse 7. Now, therefore, arise, go forth, and speak comfortably unto thy servants — Show thyself to thy people, acknowledge their good services, and congratulate their success. For I swear by the Lord — He confirms his threat with the most solemn oath. If thou go not forth, &c. — If thou do not instantly quit thy apartment, appear in public, and treat thy people as they deserve; there will not tarry one with thee this night, &c. — Thy subjects will desert thee as one man. This, he signifies, would be far worse than all the calamities that had hitherto befallen him. David appears to have answered nothing to these harsh words of Joab; but, however offended he might be by such rough treatment, he thought fit to dissemble his resentment for the present. He, therefore, immediately left his chamber, and went to the gate, the seat of public justice, where he gave audience to the people, who immediately resorted thither in crowds to him, and were received and treated by him as kindly as his present distress would allow.

7. I swear — None but the dauntless Joab dared speak to the king in this way. “In his manner,” says Clarke, “Joab far exceeded the bounds of that reverence which a servant owes to his master, or a subject to his prince. Joab was a good soldier, but a bad man and dangerous subject.”

Verse 8. The king-sat in the gate.] The place where justice was administered to the people.

8. Arose, and sat in the gate — He left that chamber in the tower where he had poured out his grief, (2 Samuel 18:33,) and sat in the court between the two gates, near where the multitude of the people passed. He obeyed Joab, but never forgot the offence of this reproof. See verse 13, and 1 Kings 2:5, 6. All the people — This phrase, so common throughout the historical books of the Old Testament, is not to be taken anywhere in its utmost literal sense, but is equivalent to multitudes of the people. Every man to his tent — To his home or lodging place.

V. 9. 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.

Verses 9, 10. All the people were at strife throughout all the tribes — Either, 1st, Striving who should be most forward to bring back the king, and blaming one another’s slackness in the business: or, 2d, Censuring and quarrelling one with another, as the authors and abetters of this shameful rebellion, and discoursing privately and publicly of David’s high merits, which God, being now reconciled to him, brings afresh to their memories. Now, therefore, why speak ye not a word, &c. — The people of Israel speak thus to their elders, as appears by comparing this verse with the next. Seeing their designs for raising Absalom to the throne disappointed, they now repented of that undertaking, and were willing to testify this by their forwardness to bring David back, and re-establish him.

RIVALRY BETWEEN ISRAEL AND JUDAH OVER DAVID’S RETURN, 9-14. “Absalom is dead. David is victorious. What more has the king to do but to cross the Jordan, march to Jerusalem, and take possession of his throne! This had been ill speed — it had been too abrupt. David is much to be commended for the delicacy with which he acted. Seeing that the defection of the people and the preference of Absalom had been so general among the tribes west of the Jordan, he feared even the appearance of forcing himself upon them, or seeming to recover possession of his throne as a conqueror. He therefore tarried beyond the river, waiting to be invited back. There was some delay in giving this invitation; perhaps because the king’s wish and his motive in delaying to move westward were not at first understood.” — Kitto.

9. Were at strife — ˆwdn, Were casting reproaches at one another. They felt that in following Absalom they had been guilty of insurrection against the king, and were under obligations to secure his return from Mahanaim. From verse 11 we learn that their words were reported to David.

V. 10. 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.

Verses 9, 10. All the people were at strife throughout all the tribes — Either, 1st, Striving who should be most forward to bring back the king, and blaming one another’s slackness in the business: or, 2d, Censuring and quarrelling one with another, as the authors and abetters of this shameful rebellion, and discoursing privately and publicly of David’s high merits, which God, being now reconciled to him, brings afresh to their memories. Now, therefore, why speak ye not a word, &c. — The people of Israel speak thus to their elders, as appears by comparing this verse with the next. Seeing their designs for raising Absalom to the throne disappointed, they now repented of that undertaking, and were willing to testify this by their forwardness to bring David back, and re-establish him.

RIVALRY BETWEEN ISRAEL AND JUDAH OVER DAVID’S RETURN, 9-14. “Absalom is dead. David is victorious. What more has the king to do but to cross the Jordan, march to Jerusalem, and take possession of his throne! This had been ill speed — it had been too abrupt. David is much to be commended for the delicacy with which he acted. Seeing that the defection of the people and the preference of Absalom had been so general among the tribes west of the Jordan, he feared even the appearance of forcing himself upon them, or seeming to recover possession of his throne as a conqueror. He therefore tarried beyond the river, waiting to be invited back. There was some delay in giving this invitation; perhaps because the king’s wish and his motive in delaying to move westward were not at first understood.” — Kitto.

9. Were at strife — ˆwdn, Were casting reproaches at one another. They felt that in following Absalom they had been guilty of insurrection against the king, and were under obligations to secure his return from Mahanaim. From verse 11 we learn that their words were reported to David.

V. 11. 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.

Verse 11. 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.

Verses 11, 12. Speak unto the elders of Judah — Absalom had begun his conspiracy in Jerusalem itself, and perfected it in Hebron, both cities of Judah; and the people of that tribe had been the first to join him in his rebellion, and to aid and abet his designs; conscious of this, and that, as David was of their tribe, and had long shown them peculiar kindness, their guilt was the greater, they probably despaired of pardon, and, therefore, were backward to promote the king’s restoration. Seeing the speech of all Israel is come to the king — That is, their wishes and desires to bring him back to his throne and palace in Jerusalem. Ye are my bone and my flesh — Ye are related to me by consanguinity, and therefore I cannot be severe with you, nor need you fear lest I should revenge myself of you. Wherefore, then, are ye the last to bring back the king? — This delay doth not suit with the relation you have, and the affection you owe to me.

11. Speak unto the elders of Judah — It was wise in David thus to appeal to his own tribe and secure their co-operation with the rest of Israel in bringing him back to his throne in Jerusalem, for otherwise it would appear that the men of Judah were indifferent about his restoration. But it was unwise to accept their guidance back without also waiting for the co-operation of the ten northern tribes.

Verses 11, 12. Speak unto the elders of Judah — Absalom had begun his conspiracy in Jerusalem itself, and perfected it in Hebron, both cities of Judah; and the people of that tribe had been the first to join him in his rebellion, and to aid and abet his designs; conscious of this, and that, as David was of their tribe, and had long shown them peculiar kindness, their guilt was the greater, they probably despaired of pardon, and, therefore, were backward to promote the king’s restoration. Seeing the speech of all Israel is come to the king — That is, their wishes and desires to bring him back to his throne and palace in Jerusalem. Ye are my bone and my flesh — Ye are related to me by consanguinity, and therefore I cannot be severe with you, nor need you fear lest I should revenge myself of you. Wherefore, then, are ye the last to bring back the king? — This delay doth not suit with the relation you have, and the affection you owe to me.

RIVALRY BETWEEN ISRAEL AND JUDAH OVER DAVID’S RETURN, 9-14. “Absalom is dead. David is victorious. What more has the king to do but to cross the Jordan, march to Jerusalem, and take possession of his throne! This had been ill speed — it had been too abrupt. David is much to be commended for the delicacy with which he acted. Seeing that the defection of the people and the preference of Absalom had been so general among the tribes west of the Jordan, he feared even the appearance of forcing himself upon them, or seeming to recover possession of his throne as a conqueror. He therefore tarried beyond the river, waiting to be invited back. There was some delay in giving this invitation; perhaps because the king’s wish and his motive in delaying to move westward were not at first understood.” — Kitto.

9. Were at strife — ˆwdn, Were casting reproaches at one another. They felt that in following Absalom they had been guilty of insurrection against the king, and were under obligations to secure his return from Mahanaim. From verse 11 we learn that their words were reported to David.

V. 13. 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.

Verse 13. Say to Amasa, Art thou not of my bone, &c. — That is, nearly related to me, being my sister’s son. God do so to me, and more also, &c. — He solemnly promises to prefer him to the highest command in the kingdom; for he now thought it a fit time to depress Joab, who was grown insufferably insolent and imperious, and who, through his credit with the army, had protected himself in the commission of the greatest crimes. He had slain Abner most perfidiously in cold blood, and killed Absalom contrary to the king’s express command, and now lately had insulted him in his sorrow. Having, therefore, now an opportunity of transferring the command to another person, who had as great an interest in the people’s favour as Joab, he gladly embraces it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which that general had hitherto held him. Some, however, have thought that, considering Joab’s very faithful services to David in all the changes of his fortune, and that his violent measures proceeded in part from a regard to him, as judging them necessary for his safety and tranquillity, David’s conduct in this instance, in making Amasa captain of the host in Joab’s room, is not an amiable trait in his character, and was not a prudent step at this time, especially considering Joab’s violent temper: and, it must be acknowledged, it brought on the murder of Amasa.

Verse 13. Say ye to Amasa, Art thou not of my bone. It is probable that Amasa had refused to fight against David; at least he had not distinguished himself in the rebellion. David, in making Amasa captain general, was desirous to humble the unjustifiable ascendancy of Joab.

13. Say ye to Amasa — Amasa had been captain of the rebel hosts, (2 Samuel 17:25,) and David hoped by honouring him to secure fully the allegiance of his disaffected subjects who had taken up arms against him; but this politic measure — the untimely offspring of his bitter enmity against Joab — was a serious and fatal error. It was also a measure dangerous to himself, and soon resulted in making Amasa the victim of Joab’s deadly jealousy. Chap. 20:10.

V. 14. He bowed-David by this prudent and kind message and his free offer of pardon.

Verse 14. 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.

Verses 14, 15. He bowed the heart of all the men of Judah — This prudent and friendly message and free offer of pardon to them, and this kind treatment of the captain of the hostile host, and all his rebel adherents, had all the effect David could hope for; it touched their hearts, and melted them into loyalty and affection. They sent this word unto the king, Return thou, &c. — They immediately deputed the heads of their tribe to wait upon him, and invite him to return. So the king returned — He immediately complied with their request, and began his progress toward Jordan. And Judah came to Gilgal — David had not gone far before the principal persons of the whole tribe met him in a body, to conduct him over the river.

14. Bowed the heart — Affected them so powerfully by his appeal as to win all hearts to himself, and cause the whole tribe to rise as one man to his rescue and restoration.

SHIMEI’S CONFESSION AND PARDON, 15-23.

Verses 14, 15. He bowed the heart of all the men of Judah — This prudent and friendly message and free offer of pardon to them, and this kind treatment of the captain of the hostile host, and all his rebel adherents, had all the effect David could hope for; it touched their hearts, and melted them into loyalty and affection. They sent this word unto the king, Return thou, &c. — They immediately deputed the heads of their tribe to wait upon him, and invite him to return. So the king returned — He immediately complied with their request, and began his progress toward Jordan. And Judah came to Gilgal — David had not gone far before the principal persons of the whole tribe met him in a body, to conduct him over the river.

Verse 16. 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.

Verses 16, 17. Shimei hasted and came down to meet King David — As Shimei had so insulted and abused David, he very justly concluded that he could have no hopes of pardon, but in consequence of his being one of the first to go and bring back the king. There were a thousand men of Benjamin with him — Whom he brought, partly to show his interest in the people, and the service he was capable of rendering the king; and partly that they might be 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 toward him, by his forwardness in meeting him. They went over Jordan before the king — They were so desirous to express their zeal, that they went further than the men of Judah, even to the other side of Jordan where the king was, and then, returning, passed over before him.

V. 17. 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.

Verses 16, 17. Shimei hasted and came down to meet King David — As Shimei had so insulted and abused David, he very justly concluded that he could have no hopes of pardon, but in consequence of his being one of the first to go and bring back the king. There were a thousand men of Benjamin with him — Whom he brought, partly to show his interest in the people, and the service he was capable of rendering the king; and partly that they might be 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 toward him, by his forwardness in meeting him. They went over Jordan before the king — They were so desirous to express their zeal, that they went further than the men of Judah, even to the other side of Jordan where the king was, and then, returning, passed over before him.

17. A thousand men of Benjamin with him — From which it seems that Shimei was a man of much power and influence among the Benjamites.

Verse 18. 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.

Verses 18-20. There went over a ferry-boat — Prepared, it is likely, by the men of Judah. Josephus says, it was a bridge, composed, perhaps, of many boats joined together. Shimei fell down before the king — That he might confess his guilt and perverseness, and implore forgiveness. Neither do thou remember that which thy servant did — So as to resent it deeply, and take revenge. Behold, I am come the first of all the house of Joseph — Shimei knew that a Benjamite, of the house of Saul, came but ill recommended to David under that character; and, therefore, he would not denominate himself from Benjamin, but from Joseph, his beloved brother.

18. A ferryboat — The original word (hrb[) means some instrument used for conveying persons across the river, but the manner of its construction and the method of using it are uncertain. The Septuagint translates it by diabasiv, a bridge. As he was come over Jordan — Rather, at his crossing over the Jordan; that is, when he was about to cross.

Verses 18-20. There went over a ferry-boat — Prepared, it is likely, by the men of Judah. Josephus says, it was a bridge, composed, perhaps, of many boats joined together. Shimei fell down before the king — That he might confess his guilt and perverseness, and implore forgiveness. Neither do thou remember that which thy servant did — So as to resent it deeply, and take revenge. Behold, I am come the first of all the house of Joseph — Shimei knew that a Benjamite, of the house of Saul, came but ill recommended to David under that character; and, therefore, he would not denominate himself from Benjamin, but from Joseph, his beloved brother.

V. 20. 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, 1 Chronicles 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, Numbers 10:22,23,24. Whence it is, that Ephraim, Benjamin, and Manasseh, are put together, Psalm 80:2.

Verse 20. 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.

Verses 18-20. There went over a ferry-boat — Prepared, it is likely, by the men of Judah. Josephus says, it was a bridge, composed, perhaps, of many boats joined together. Shimei fell down before the king — That he might confess his guilt and perverseness, and implore forgiveness. Neither do thou remember that which thy servant did — So as to resent it deeply, and take revenge. Behold, I am come the first of all the house of Joseph — Shimei knew that a Benjamite, of the house of Saul, came but ill recommended to David under that character; and, therefore, he would not denominate himself from Benjamin, but from Joseph, his beloved brother.

20. The house of Joseph — This designation is here used as synonymous with all Israel. In poetical and oratorical style this was a common term for Israel. Compare Psalm 77:15; 80:1; 81:5. It probably grew out of the fact that Joseph received the rights of primogeniture which Reuben by transgression lost. 1 Chronicles 5:1, 2.

Verses 21-23. Abishai said, Shall not Shimei be put to death? — Abishai had before highly resented Shimei’s vile treatment of David, and thought this a fit season for taking revenge. What have I to do with you, ye sons of Zeruiah? — It seems Joab joined with his brother, and together they thought to govern all the king’s motions as they pleased. But he bids them, in a disdainful manner, stand aside, and not intermeddle in this matter. That ye should this day be adversaries unto me? — Should hinder me from following my own inclinations, and set my people against me. For, by taking their advice, David might have alienated the hearts of all Israel from him, and made them fear the like punishment for their revolt. Shall any man be put to death this day in Israel? — In a time of universal joy, shall any family have cause for lamentation? It was undoubtedly David’s interest, at this time, to appease the people, and reconcile them to himself, and not give them any new distaste by acts of severity; which would have made others jealous, that he would watch an opportunity to be revenged on them. Do I not know that I am this day king over Israel? — And, therefore, have power to punish or to pardon as I please. 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 show myself revengeful to Shimei? Shall I sully the glory of this day with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returned to me? “He knew himself a king,” says Delaney, “not of one party, but of a whole people; and therefore wisely resolved that his fatherly affection should extend to them all. He knew himself a sovereign, and he knew that mercy and forgiveness were the noblest privileges of sovereignty.” He therefore turned to Shimei, pronounced his pardon, and confirmed it with an oath, that he should not die.

21. Abishai… said — He cherished yet his rage and indignation against this reviler of the king. See 2 Samuel 16:9.

V. 22. 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?

Verses 21-23. Abishai said, Shall not Shimei be put to death? — Abishai had before highly resented Shimei’s vile treatment of David, and thought this a fit season for taking revenge. What have I to do with you, ye sons of Zeruiah? — It seems Joab joined with his brother, and together they thought to govern all the king’s motions as they pleased. But he bids them, in a disdainful manner, stand aside, and not intermeddle in this matter. That ye should this day be adversaries unto me? — Should hinder me from following my own inclinations, and set my people against me. For, by taking their advice, David might have alienated the hearts of all Israel from him, and made them fear the like punishment for their revolt. Shall any man be put to death this day in Israel? — In a time of universal joy, shall any family have cause for lamentation? It was undoubtedly David’s interest, at this time, to appease the people, and reconcile them to himself, and not give them any new distaste by acts of severity; which would have made others jealous, that he would watch an opportunity to be revenged on them. Do I not know that I am this day king over Israel? — And, therefore, have power to punish or to pardon as I please. 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 show myself revengeful to Shimei? Shall I sully the glory of this day with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returned to me? “He knew himself a king,” says Delaney, “not of one party, but of a whole people; and therefore wisely resolved that his fatherly affection should extend to them all. He knew himself a sovereign, and he knew that mercy and forgiveness were the noblest privileges of sovereignty.” He therefore turned to Shimei, pronounced his pardon, and confirmed it with an oath, that he should not die.

22. Shall any man be put to death this day — His feelings were like those of Saul after his first great victory. Compare 1 Samuel 11:13.

Verses 21-23. Abishai said, Shall not Shimei be put to death? — Abishai had before highly resented Shimei’s vile treatment of David, and thought this a fit season for taking revenge. What have I to do with you, ye sons of Zeruiah? — It seems Joab joined with his brother, and together they thought to govern all the king’s motions as they pleased. But he bids them, in a disdainful manner, stand aside, and not intermeddle in this matter. That ye should this day be adversaries unto me? — Should hinder me from following my own inclinations, and set my people against me. For, by taking their advice, David might have alienated the hearts of all Israel from him, and made them fear the like punishment for their revolt. Shall any man be put to death this day in Israel? — In a time of universal joy, shall any family have cause for lamentation? It was undoubtedly David’s interest, at this time, to appease the people, and reconcile them to himself, and not give them any new distaste by acts of severity; which would have made others jealous, that he would watch an opportunity to be revenged on them. Do I not know that I am this day king over Israel? — And, therefore, have power to punish or to pardon as I please. 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 show myself revengeful to Shimei? Shall I sully the glory of this day with an act of such severity? Or, shall I alienate the hearts of my people from me, now they are returned to me? “He knew himself a king,” says Delaney, “not of one party, but of a whole people; and therefore wisely resolved that his fatherly affection should extend to them all. He knew himself a sovereign, and he knew that mercy and forgiveness were the noblest privileges of sovereignty.” He therefore turned to Shimei, pronounced his pardon, and confirmed it with an oath, that he should not die.

23. The king sware unto him — That during his reign he should not be put to death. But he charged Solomon to bring his hoary head to the grave with blood. 1 Kings 2:8, 9.

V. 24. The son-That is, the grandson, 2 Samuel 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, 2 Samuel 16:3.

Verse 24. 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.

Verse 24. Mephibosheth the son of Saul — That is, the grandson, 2 Samuel 4:4. Had neither dressed his feet — Neither washed them, which in those hot climates was usual and very refreshing; nor cut the nails of his toes, but let them grow, as he did his beard, which he had not trimmed nor taken any care of, but suffered to become very long and disorderly. Nor washed his clothes — His linen clothes. He had wholly neglected himself, as persons were wont to do in a time of public sorrow. From the day the king departed — This long-continued mourning argued him to be really afflicted for the king’s exile, and was evidence sufficient of the falsehood of Ziba’s relation concerning him, 2 Samuel 16:3.

THE MEETING WITH MEPHIBOSHETH, 24-30.

24. Mephibosheth — Who had been basely slandered by his servant. See 2 Samuel 16:3. His appearance gave ample evidence of the strongest attachment and devotion to the interests of David.

V. 25. Jerusalem-Probably he had continued near Jerusalem, because he could not go to meet him, as others did.

Verses 25-27. When he was come to Jerusalem to meet the king — He had probably continued near Jerusalem during the king’s absence, and it seems could not go to a distance from it to meet him, as others did, for want of conveniences for his journey: for Ziba had gotten possession of all his lands and goods, and it is not likely that he, who would not provide him an ass to ride on, to accompany the king at his departure, would now be forward to furnish him with one to meet the king, to whom he knew he would complain of him. My servant deceived me — He had ordered an ass to be made ready for him, to carry him to David; instead of which Ziba saddled it for himself, and went with that false story mentioned 2 Samuel 16:3. My lord the king is as an angel of God — To discern between truth and falsehood, between facts and calumnies. Do, therefore, what is good in thine eyes — I submit myself entirely to thy judgment.

25. When he was come to Jerusalem — Rather, When Jerusalem came; that is, the inhabitants of Jerusalem. Mephibosheth’s residence was in the city, (2 Samuel 9:13,) and at the earliest opportunity he came forth with the inhabitants of Jerusalem to meet the king, who was yet at the Jordan.

V. 26. Deceived me-By carrying away the ass which I bid him saddle for me.

Verses 25-27. When he was come to Jerusalem to meet the king — He had probably continued near Jerusalem during the king’s absence, and it seems could not go to a distance from it to meet him, as others did, for want of conveniences for his journey: for Ziba had gotten possession of all his lands and goods, and it is not likely that he, who would not provide him an ass to ride on, to accompany the king at his departure, would now be forward to furnish him with one to meet the king, to whom he knew he would complain of him. My servant deceived me — He had ordered an ass to be made ready for him, to carry him to David; instead of which Ziba saddled it for himself, and went with that false story mentioned 2 Samuel 16:3. My lord the king is as an angel of God — To discern between truth and falsehood, between facts and calumnies. Do, therefore, what is good in thine eyes — I submit myself entirely to thy judgment.

THE MEETING WITH MEPHIBOSHETH, 24-30.

24. Mephibosheth — Who had been basely slandered by his servant. See 2 Samuel 16:3. His appearance gave ample evidence of the strongest attachment and devotion to the interests of David.

V. 27. Angel-To distinguish between true reports and calumnies; See note on “2 Samuel 14:20”.

Verse 27. The king is as an angel of God] As if he had said, I state my case plainly and without guile; thou art too wise not to penetrate the motives from which both myself and servant have acted. I shall make no appeal; with whatsoever thou determinest I shall rest contented.

Verses 25-27. When he was come to Jerusalem to meet the king — He had probably continued near Jerusalem during the king’s absence, and it seems could not go to a distance from it to meet him, as others did, for want of conveniences for his journey: for Ziba had gotten possession of all his lands and goods, and it is not likely that he, who would not provide him an ass to ride on, to accompany the king at his departure, would now be forward to furnish him with one to meet the king, to whom he knew he would complain of him. My servant deceived me — He had ordered an ass to be made ready for him, to carry him to David; instead of which Ziba saddled it for himself, and went with that false story mentioned 2 Samuel 16:3. My lord the king is as an angel of God — To discern between truth and falsehood, between facts and calumnies. Do, therefore, what is good in thine eyes — I submit myself entirely to thy judgment.

27. The king is as an angel — Wise to discern, and righteous to decide a case of wrong. But David’s action did not justify his tribute of confidence.

V. 28. 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.

Verse 28. All my father’s house were but dead men before my lord — 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 predecessors’ and enemies’ children. What right have I yet to cry? — For the vindication of my honour, and the restitution of my estate.

THE MEETING WITH MEPHIBOSHETH, 24-30.

24. Mephibosheth — Who had been basely slandered by his servant. See 2 Samuel 16:3. His appearance gave ample evidence of the strongest attachment and devotion to the interests of David.

V. 29. Divide-The land shall be divided between thee and him, as it was by my first order, 2 Samuel 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.

Verse 29. I have said, Thou and Ziba divide the land.] At first, David gave the land of Saul to Mephibosheth; and Ziba, his sons, and his servants, were to work that land; and to Mephibosheth, as the lord, he was to give the half of the produce. Ziba met David in his distress with provisions, and calumniated Mephibosheth: David, too slightly trusting to his misrepresentation, and supposing that Mephibosheth was actually such a traitor as Ziba represented him, made him on the spot a grant of his master’s land. Now he finds that he has acted too rashly, and therefore confirms the former grant; i.e. that Ziba should cultivate the ground, and still continue to give to Mephibosheth, as the lord, the half of the produce. This was merely placing things in statu quo, and utterly annulling the gift that he had made to Ziba. But why did he leave this treacherous man any thing? Answer, 1. He was one of the domestics of Saul, and David wished to show kindness to that house. 2. He had supplied him with the necessaries of life when he was in the greatest distress; and he thinks proper to continue him in his old office, by way of remuneration. But it was certainly too great a compensation for his services, however then important, when all the circumstances are considered.

Verse 29. Thou and Ziba divide the land — The land shall be divided between thee and him, according to 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. It is easy to perceive, from this answer of David, that he saw Mephibosheth’s innocence, and the error of his former credulity, and therefore could not bear to hear of it. But he had now no time to discuss the matter more fully: and, therefore, all that he could do for the present was to restore him to his estate, and leave both him and his accuser in their former condition, till he could inquire further. However Ziba might have been faulty toward Mephibosheth, he had been signally faithful and useful to David; and to condemn him unheard, as he had Mephibosheth, was to run the risk of a second rash decision; a decision that might be now as unseasonable as rash, while any rebellion subsisted in his dominions.

Ver. 29. Thou and Ziba divide the land. This was a breach of David’s covenant with Jonathan. Ziba had done great services for David in this war by his sons and his servants; but he had falsely impeached his master, and deceived the king. In this strait David took the middle path; he rent the half from Mephibosheth, and as some rabbins say, God rent the half of the kingdom from David’s house. Covenants once made in the name of the Lord are sacred bonds.

29. Why speakest thou any more of thy matters — David evidently felt that Mephibosheth had been injured, and yet it is possible he may have had some suspicion. At all events, he had not now the time nor patience to investigate closely a matter of this kind, and therefore he dismissed it in the quickest way. Thou and Ziba divide the land — This was not, as some have held, a reversal of his decision in favour of Ziba, for before that Mephibosheth possessed the whole estate of Saul, (2 Samuel 9:9,) and Ziba was merely a servant, but now he retains only half. The king was desirous that no one should be made unhappy on that joyful day of his restoration; and Mephibosheth obtains and enjoys again the royal favour, and Ziba is much better off than he was before David’s flight.

Verse 30. Mephibosheth said, Yea, let him take all — Nothing could be more generously spoken, or signify greater affection, than that he was content to be without an estate, now the king was restored to his kingdom.

30. Yea, let him take all — He delights more in the king’s safe return than in all his former estate, and yet these words contain, though undesignedly on his part, an expression of wounded feeling that the slanderous Ziba had received riches rather than punishment for his base calumnies.

Verses 31-33. Barzillai came down from Rogelim — Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance — Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me — Entertain thee at my own table as a singular friend.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

Verse 32. Barzillai was a very aged man] This venerable person had given full proof of his attachment to David by the supplies he had given him when he lay at Mahanaim, where his case was all but desperate; the sincerity of his congratulations now none can suspect. David’s offer to him was at once noble and liberal: he wished to compensate such a man, and he wished to have at hand such a friend.

Verses 31-33. Barzillai came down from Rogelim — Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance — Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me — Entertain thee at my own table as a singular friend.

32. A very great man — A man of great wealth and influence in Gilead.

Verses 31-33. Barzillai came down from Rogelim — Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance — Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me — Entertain thee at my own table as a singular friend.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

Verse 34. Barzillai said, How long have I to live, &c. — In a spirit of true wisdom, and becoming moderation, he declined accepting the king’s generous offer. The pleasures of a court had no charms for him in that advanced age, being then fourscore years old; his senses and appetites were long since palled, and both music and banquets had lost all their relish. He therefore begged the king to give him leave to wait upon him over the river, and then return to his own city, there to die in peace, and be laid in the grave of his father and his mother.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

V. 35. 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.

Verse 35. Can thy servant taste what I eat] Here is at once an affecting description of the infirmities of old age; and a correct account of the mode of living at an Eastern court in ancient times.

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

35. Can I discern between good and evil — Is it to be supposed that at my time of life I still retain unimpaired the powers of judgment and discrimination which belong to the age of healthfulness and vigour? Good and evil are to be understood here of the pleasures and entertainments of court life, as the following specifications show. Can thy servant taste what I eat — Thy servant is a periphrastic expression for I, as is verse 26, and frequently elsewhere. It is a form of expression used out of respect to royalty, and is equivalent to Can I taste what I eat, etc. His senses of taste and hearing had become so impaired that delicate meats and drinks, and vocal or instrumental music, with all which he would be constantly entertained at the royal court, would not be appreciated by him.

Verses 36-38. Why should the king recompense it me with such a reward? — Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. 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 house. But behold thy servant Chimham — That he might not seem rude in refusing the king’s gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me — He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

V. 37. 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.

Verse 37. Thy servant Chimham] It is generally understood that this was Barzillai’s son; and this is probable from 1 Kings 2:7, where, when David was dying, he said, Show kindness to the sons of Barzillai: and it is very probable that this Chimham was one of them. In Jeremiah 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.

Verses 36-38. Why should the king recompense it me with such a reward? — Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. 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 house. But behold thy servant Chimham — That he might not seem rude in refusing the king’s gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me — He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired.

37. By the grave of my father — The natives of a hill country generally have a tender desire to be buried among their kindred and their native hills. Chimham — Generally supposed to have been a son of Barzillai, whom David kindly remembered at his death, (1 Kings 2:7,) and whose dwelling near Beth-lehem, probably given him from David’s paternal estate, is spoken of by the prophet Jeremiah. Jeremiah 41:17. QUARREL AT GILGAL BETWEEN JUDAH AND ISRAEL OVER THE KING’S

Verses 36-38. Why should the king recompense it me with such a reward? — Since he had but done his duty to his sovereign, he did not expect to be so highly rewarded for it. 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 house. But behold thy servant Chimham — That he might not seem rude in refusing the king’s gracious offer, he desires him to transfer his kindness to his son, and bestow upon him what he pleased. The king answered, Chimham shall go over with me — He readily consented to take the young man with him, promised to provide for him, and assured Barzillai he would do every thing else he desired.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

Verse 39. The king kissed Barzillai, and blessed him] The kiss was the token of friendship and farewell; the blessing was a prayer to God for his prosperity, probably a prophetical benediction.

DAVID’S PARTING WITH BARZILLAI, 31-39.

31. Barzillai — See 2 Samuel 17:27. Went over Jordan with the king — The conversation that follows probably took place while they were crossing.

V. 40. 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, 2 Samuel 20:1-22.

Verse 40. All the people of Judah — That is, the elders and great men of Judah. Also half the people of Israel — Whereas the men of Judah came entirely and unanimously to the king, the Israelites, of the other tribes, came in but slowly, and by halves, as being no less guilty of 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.

Ver. 40. Chimham went with the king. Barzillai, at the age of eighty, was wise in refusing a courtier’s life, and in conceding it to his son. Retirement, when a man is admonished by infirmities, is the best wisdom of a virtuous mind.

RETURN, 40-43.

40. Gilgal — In the Jordan plain just east of Jericho; the ancient camping-ground of Israel under Joshua, and the spot where the kingdom was confirmed to Saul when he returned successful from a war fought beyond the Jordan. Compare notes on 1 Samuel 11:12-15.

V. 41. 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.

Verse 41. All the men of Israel — That is, those that were present. It appears that David, to gratify his own tribe, had marched on, not expecting the coming of all the great men of Israel, who were making themselves ready to wait upon him. And therefore, when they were come together, and found that the tribe of Judah were unexpectedly beforehand with them, they resented the slight put upon them; and being joined and supported in their resentment by the rest of their brethren who had reconducted the king in conjunction with Judah, they all with one voice warmly expostulated with the king upon it. Why have the men of Judah stolen thee away? — That is, why did they hasten the matter so, and not expect our concurrence and assistance, who were as zealous as themselves to bring the king back? And all David’s men with him — All his officers, guards, and soldiers. This is mentioned as an aggravation of their fault, that they not only brought the king over Jordan, but all his men too, without asking their advice.

41. Why… Judah stolen thee away — Violent outburst of a deep jealousy that had been long maturing. All David’s men — His faithful adherents who had fled with him from Jerusalem or had rallied to his standard at Mahanaim.

V. 42. 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.

Verse 42. Wherefore then be ye angry for this matter?] We have not done this for our own advantage; we have gained nothing by it; we did it through loyal attachment to our king.

Verse 42. The king is near of kin to us — Of the same tribe with us, and therefore both oweth the more respect to us, and might expect more respect from us. Hath he given us any gift? — We have neither sought nor gained any advantage to ourselves hereby, but only discharged our duty and testified our love to the king, and used all expedition in bringing him back, which you also should have done, and not have come by halves, and so coldly as you have done.

42. The king is near of kin to us — Of our tribe, and therefore descended from the same father. Compare verse 12. Have we eaten at all of the king’s — Have we received any special favours or honours? Hath he given us any gift — Such as fields, vineyards, or offices, as Saul did to the Benjamites. See 1 Samuel 22:7.

V. 43. 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.

Verse 43. We have ten parts in the king, and-more right] We are ten tribes to one, or we are ten times so many as you; and consequently should have been consulted in this business.

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 endeavour to deserve the confidence and love of his people; and it is highly criminal in the people not to repay such endeavours 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 labours 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.

II SAMUEL

Verse 43. We have ten parts in the king — Or kingdom rather, and consequently there was the greater reason why we should be consulted upon a point of so much importance. They say but ten, though strictly there were eleven; either because they counted Joseph, which comprehended both Ephraim and Manasseh under it, for one tribe; or because Simeon, whose lot lay within the tribe of Judah, was joined with Judah in this action. And we have more right in David — As in general we have more right in the king and kingdom, so particularly we have more right in David than you, because you were the beginners, and the most zealous promoters of this rebellion: and if it had been otherwise, 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. This was a natural contest between greater power and nearer relation; both claim a preference, which both cannot have; and which those of nearer relation should have yielded, both in point of prudence and affection for their friend, which the men of Judah did not. In all disputes it is natural for the party injured to be more angry; and therefore they who are in the wrong often assume that character, by supplying from passion whatever is wanting to them in point of reason and argument, as the tribe of Judah did now; for the text informs us, that the words of the men of Judah were fiercer than the words of the men of Israel — That is, more vehement: instead of mollifying the Israelites with gentle words they answered them with greater fierceness: or they had the advantage of the men of Israel in their argument. As David did not think fit to interpose, the Israelites judged that he was partial, and favoured Judah, and thence arose a new rebellion.

43. We have ten parts — They were ten tribes, and Judah but one. Also more right in David than ye — Though David was of the tribe of Judah, yet as king he belonged to one tribe as much as to another, and the united voice of ten tribes was of more weight than that of one. Despise us — Treat us with contempt. That our advice should not be first had — This translation is faulty. It should be, And was not my word the first to bring back my king? That is, We first suggested the propriety of bringing back our king with becoming honours. This was true, as we have seen in verses 10, 11. Fiercer — More violent and spirited, and helped to provoke the rebellion of Sheba, which is recorded in the next chapter.