2 Samuel 21

2Sa 21:1 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.

And for his bloody house - literally, “the house of blood,” the house or family upon which rests the guilt of shedding innocent blood. Which answer must in a good measure relieve the mind of David, if he was fearful it was for his sins.

Then there was a famine - Of this famine we know nothing; it is not mentioned in any part of the history of David. There is no note of time whatever, nor any clue as to what part of David’s reign the events of this chapter ought to be assigned.

Because he slew the Gibeonites - No such fact is mentioned in the life and transactions of Saul; nor is there any reference to it in any other part of Scripture. This action was contrary to the oath that Joshua and all Israel had given them not to slay them, but save them alive, Jos_9:15 And Joshua made peace with them, and made a treaty with them, to let them live. And the rulers of the congregation swore to them.

a famine in the days of David three years, year after year - That is, three years running, one after another.

In the days of David - The things related here and 2Sa. 24:1-25, are by some scholars to have been done long before Absalom's rebellion. And this opinion is not without sufficient grounds. There are divers passages which it seems improbable to ascribe to the last years of David's reign: such as 1) that Saul's sin against the Gibeonites should so long remain unpunished. And indeed that this was done, and Saul's seven sons hanged by David's order before that time, seems to be intimated by that passage where David is charged with the blood of the house of Saul, 2Sa_16:8 The LORD has returned on you all the blood of the house of Saul, in whose place you have reigned. And the LORD has delivered the kingdom into the hand of Absalom your son. And behold, you are taken in your mischief, because you are a man of blood! 2) that David should not remove the bones of Saul and Jonathan to their proper place, 'till that time. 3) that the Philistines should wage war with David again and again, 2Sa_21:15 so long after he had fully subdued them, 2Sa_8:1 And it happened afterward, David struck the Philistines and humbled them. And David took The Bridle of the Metropolis out of the hand of the Philistines and that David in his old age should attempt to fight with a Philistine giant, or that his people should suffer him to do so. The reason why these matters are likely put here out of their proper order, is plainly this, because David's sin being once related, it was very convenient that David's punishments should immediately succeed: this being very frequent in scripture, to put those things together which belong to one matter, though they happened at separate times.

2Sa 21:2 And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

The remnant of the Amorites - The Gibeonites were Hivites, not Amorites, as appears from Jos_9:7 and Jos_11:19: but Amorites is a name often given to the Canaanites in general, Gen_15:16; Amo_2:9, and elsewhere. The Gibeonites were not of the children of Israel; originally, though they were proselyted to the Jewish religion, and were employed in the menial services of the sanctuary.

2Sa 21:3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD?

Wherewith shall I make the atonement - It is very strange that a choice of this kind should be left to such a people. Why not ask this of God himself?

2Sa 21:4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you.

No silver, nor gold - Money payments as a compensation for blood-guilt were very common among many nations. The law, too, in Num_35:31-32, presupposes the existence of the custom which it prohibits. In like manner the speech of the Gibeonites implies that such a payment as they refuse would be a not unusual proceeding. This shall not be the ransom or atonement; it was not silver and gold Saul took from them, but the lives of their brethren, and therefore they insist upon life for life:

Neither shalt thou kill any man in Israel - They mean that it is not against the nation of Israel, but against the individual Saul and house of Saul, that they cry for vengeance. The demand for Saul’s sons is exactly similar to that which dictated David’s own expression in 2Sa_24:17, “against me, and against my father’s house.”

2Sa 21:5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel,

the man that consumed us - meaning Saul, who lessened their number by cruel oppressions of some, and by taking away the lives of others:

that devised against us - who had formed schemes for banishing them out of the land; perhaps at the same time that he put away mediums and those that had familiar spirits out of the land, under the same pretence for zeal for the glory of God, and the good of the people of the land, 1Sa_28:3 And Samuel was dead, and all Israel had mourned him and buried him in Ramah, even in his own city. And Saul had put away the mediums and the spirit-knowers out of the land.

2Sa 21:6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.

Seven men of his sons - Meaning sons, grandsons, or other near branches of his family. They settled upon this number, either because they were seven, and no more of the Gibeonites, whom Saul slew (Jewish tradition says two hewers of wood, two drawers of water, a keeper (of a synagogue), a scribe, and a servant); but perhaps the true reason was, they knew there were no more besides Mephibosheth, for whom David had a great respect, and therefore required no more

Seven men - Seven was a sacred number, denoting the performance of a work of God., see examples in Num_23:1, Num_23:29, and is therefore brought in on this occasion when the judicial death of the sons of Saul was a religious act intended to appease the wrath of God for the violation of an oath. The number seven is reckoned full and complete.

Whom the Lord did choose - Rather, “the Lord’s chosen,” or elect. The same phrase is applied to Moses Psa_106:23 And He said that He would destroy them, if Moses His chosen had not stood before Him in the breach, to turn away His wrath, so that He should not destroy them to the Israelites Isa_43:20 The beasts of the field shall honor Me, the jackals and the ostriches; because I give waters in the wilderness, rivers in the desert, to give drink to My people, My chosen and to Christ Isa_42:1 Behold My Servant, whom I uphold; My Elect, in whom My soul delights. I have put My Spirit on Him; He shall bring out judgment to the nations.

we will hang them up unto the Lord - not to gratify a revengeful spirit of theirs, but in honor to the justice of God, and to appease his wrath:

in Gibeah of Saul - which was Saul's native place, and where he always lived; so that to hang them there was to the greater disgrace of him and his family.

2Sa 21:7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD'S oath that was between them, between David and Jonathan the son of Saul.

2Sa 21:8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

Five sons of Michal - whom she brought up. Michal, Saul’s daughter, was never married to Adriel, but to David, and afterwards to Phaltiel; though it is here said she bore, not brought up, as we falsely translate it: but we learn from 1Sa_18:19, that Merab, one of Saul’s daughters, was married to Adriel.

Five sons of Michal - Michal had no children to the day of her death, nor was she the wife of Adriel, but Merab her sister, 1Sa_18:19; wherefore these sons were not whom she "bare", as the word used signifies, but, as we rightly render it, whom she "brought up" or educated, so the Targum, her sister being dead; and so the Jews say, Merab brought them forth, and Michal brought them up, therefore they were called by her name.

Barzillai the Meholathite - Barzillai is here called the Meholathite, to distinguish him from Barzillai the Gileadite, spoken of in a former chapter, 2Sa_17:27.

The king took - David granted the request, because, according to the law in Num_35:33 So you shall not defile the land in which you are . For blood defiles the land. And the land cannot be cleansed of the blood that is shed in it, except by the blood of him that shed it, blood-guiltiness when resting upon the land could only be expiated by the blood of the criminal. In delivering up the members of Saul's house for whom they asked, he spared Mephibosheth the son of Jonathan and grandson of Saul, for the sake of the bond of friendship which he had formed with Jonathan on oath (1Sa_18:3; 1Sa_20:8, 1Sa_20:16), and gave up to the Gibeonites two sons of Rizpah, a concubine of Saul (vid., 2Sa_21:11 and 2Sa_3:7), and five sons of Merab the daughter of Saul, whom she had borne to Adriel of Meholah.

2Sa 21:9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

In the beginning of barley harvest - This happened in Judea about the vernal equinox, or the 21st of March. One source says the barley harvest (about the middle or toward the end of April) was earlier than the wheat harvest.

before the Lord - is either the same as "unto the Lord", 2Sa_21:6; to make atonement to the Lord, and in his sight; or it denotes that it was done publicly before the sun, and in the sight of it; for it cannot mean before the ark, the symbol of the divine Presence, for that was not there:

they hanged them in the hill before the Lord — Deu_21:22-23 And if a man has committed a sin worthy of death, and if he is put to death and you hang him on a tree, his body shall not remain all night on the tree. But you shall surely bury him that day (for he that is hanged is accursed of God), so that your land may not be defiled, which the LORD your God gives you for an inheritance. Deeming themselves not bound by the criminal law of Israel, their intention was to let the bodies hang until God, propitiated by this offering, should send rain upon the land, for the want of it had occasioned the famine. It was a heathen practice to gibbet men with a view of appeasing the anger of the gods in seasons of famine, and the Gibeonites, who were a remnant of the Amorites (2Sa_21:2), though brought to the knowledge of the true God, were not, it seems, free from this superstition. God, in His providence, suffered the Gibeonites to ask and inflict so barbarous a retaliation, in order that the oppressed Gibeonites might obtain justice and some reparation of their wrongs, especially that the scandal brought on the name of the true religion by the violation of a solemn national compact might be wiped away from Israel, and that a memorable lesson should be given to respect treaties and oaths.

2Sa 21:10 And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

Until water dropped upon them - Until the time of the autumnal rains, which in that country commence about October. Is it possible that this poor broken-hearted woman could have endured the fatigue, (and probably in the open air), of watching these bodies for more than five months? Some think that the rain dropping on them out of heaven means the removal of the famine which was occasioned by drought, by now sending rain, which might have been shortly after these men were hanged; but this by no means agrees with the manner in which the account is introduced: “They were put to death in the days of harvest, in the first days, in the beginning of barley harvest. And Rizpah took sackcloth, and spread it for her on the rock, from the beginning of harvest, until water dropped upon them out of heaven.” No casual or immediately providential rain can be here intended; the reference must be to the periodical rains above mentioned.

Rizpah the daughter of Aiah took sackcloth - Both as a token of mourning for her sons, and as fittest to defend from the weather, the heat by day of cold by night:

spread it for her upon the rock - the hill on which her sons were hanged; this she spread as a canopy or tent to sit under, and be covered with it; not to cover the bodies with it, but herself, and where she sat to mourn the loss of her sons, and to watch their bodies, that they might not be devoured by birds and breasts of prey.

Until water dropped upon them - According to the law in Deu_21:22, the bodies should have been taken down and buried the same day: but these men suffered not for their own personal sins, but for the sins of others, and to avert a public calamity, and therefore must hang till that was removed; nor were they executed by men bound by that law. The law of Deu_21:22-23 had no application whatever to the case before us, where the expiation of guilt that rested upon the whole land was concerned. In this instance the expiatory sacrifices were to remain exposed before Jehovah, till the cessation of the plague showed that His wrath had been appeased.

2Sa 21:11 And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.

2Sa 21:12 And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa:

Took the bones of Saul - The reader will recollect that the men of Jabesh-gilead burned the bodies of Saul and his sons, and buried the remaining bones under a tree at Jabesh. See 1Sa_31:12, 1Sa_31:13. These David might have digged up again, in order to bury them in the family sepulcher.

2Sa 21:13 And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged.

2Sa 21:14 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.

they performed all that the king commanded - that is, David's messengers and servants did; they fetched the bones of Saul and Jonathan from Jabeshgilead, and buried them with those of his seven sons hanged, in the burying place of his father Kish. Jewish tradition says that by David's order Saul's coffin was carried through every tribe, and men, women, and children, came out and expressed concern:

after that God was entreated for the land - not after the burial of the said persons, but after the seven men were hanged up; by this the wrath of God was appeased, which was seen by his sending rain and fruitful seasons, so that the famine ceased. For by their hanging God was pacified, and not by their burial.

2Sa 21:15 Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.

Moreover the Philistines had yet war – Two views are presented. One says this happened early in David’s reign but is only listed here. The other says it happened later in his reign.

Moreover the Philistines had yet war - This, like the preceding paragraph 2Sa_21:1-14, is likely a detached and unconnected extract. It is probably taken from some history of David’s wars, apparently the same as furnished the materials for 2 Sam. 5; 8; 23:8-39. There is no direct clue to the time when the events here related took place, but it was probably quite in the early part of David’s reign, while he was still young and active, after the war described in 2 Sam. 5. The Book of Chronicles places these Philistine battles immediately after the taking of Rabbah of the Ammonites 1Ch_20:4-8, but omits David’s adventure 2Sa_21:15-17.

Moreover the Philistines had yet war again with Israel — Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David’s reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield.

David waxed faint - in the battle, not able to bear the fatigues of war, and wield his armor as before, not through fear, but through feebleness. According to Josephus, it was through weariness in pursuing the enemy put to flight, which the following person perceived, and turned upon him. This circumstance is nowhere else mentioned.

David went down - to the borders of the Philistines, perceiving they were preparing to make war against him:

2Sa 21:16 And Ishbibenob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David.

Sons of the giant - He was one of the descendants of Raphah, one of the gigantic race of Rephaim. Raphah was the tribe-father of the Rephaim, an ancient tribe of gigantic stature, of whom only a few families were left even in Moses' time (Deu_2:11; Deu_3:11, Deu_3:13).

Sons of the giant - The “giant” here 2Sa_21:18, 2Sa_21:20, 2Sa_21:22 is “ha-Raphah,” whence, the “Rephaim” Gen_14:5; Deu_2:11. The sons of Ha-raphah, or Rephaim, are different from the “Nephilim,” or Giants Gen_6:4; Num_13:33. The sons of Anak were not strictly Rephaim, but Nephilim.

Three hundred shekels of brass - About eight pounds. Goliath’s spear’s head weighed “six hundred shekels of iron.”

the weight of whose spear - which must be understood either of the wood of it, or of the head of it, the flaming point of it, as many interpret it; and if so, it was but half the weight of Goliath's spear, unless there was any difference of the weight of iron and of brass, 1Sa_17:7 And the staff of his spear was like a weaver's beam. And his spear's head weighed six hundred shekels of iron. And the shield bearer went in front of him.

Being girded with a new sword - As the word sword is not in the original, we may apply the term new to his armor in general; he had got new arms, a new coat of mail, or something that defended him well, and rendered him very formidable: or it may mean a strong or sharp sword.

Being girded with a new sword - or rather with a new girdle, which might be given him as a mark of honor, or as a token of his having a commission in the army:

2Sa 21:17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

That thou quench not the light of Israel - David had become the light of Israel from the fact that Jehovah was his light (2Sa_22:29), or, according to the parallel passage in Psa_18:29, that Jehovah had lighted his lamp and enlightened his darkness, had lifted him out of a state of humiliation and obscurity into one of honor and glory. The light (or lamp) is a figure used to represent the light of life as continually burning, life in prosperity and honor. David's regal life and actions were the light which the grace of God had kindled for the benefit of Israel. This light he was not to extinguish, namely by going into the midst of war and so exposing his valuable life to danger.

That thou quench not the light of Israel - signifying that their glory and prosperity depended on his life, and that, should he be taken away, they should be in affliction and adversity, their honor and their happiness would be at an end. David is here considered as the lamp by which all Israel was guided, and without whom all the nation must be involved in darkness. The lamp is the emblem of direction and support.

thou shalt go no more with us to battle - they had persuaded him not to go to the battle with Absalom; they had suffered him to go with them now, he being, no doubt, forward and pressing to it; but now they were resolute, and determined he should never go more:

2Sa 21:18 And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant.

A battle in Gob - In the parallel passage 1Ch_20:4, “Gezer” is named as the field of this battle. Either it had 2 names, or Gob is a small area located close to Gezer, from which both names would be appropriate for it. 1Ch_20:4 And it happened after this, that there arose war at Gezer with the Philistines. Then Sibbechai the Hushathite killed Sippai, of the children of the giant. And they were humbled. However, Gath is named 2Sa_21:20, 2Sa_21:22 in a way to make it probable that Gath was the scene of all the battles. The Septuagint in this verse has Geth (Gath). 2Sa_21:18 And after this there was a battle again with the Philistines in Geth: then Sebocha the Astatothite slew Seph of the progeny of Rapha. (Septuagint)

Sibbechai the Hushathite slew Saph - who is called Sippai, 1Ch_20:4; he had his name from the lintel of a door, being as high as one, so tall that he could scarce go under one. Sibbechai was one of David's worthies, 1Ch_11:29; perhaps a descendant of Hushah, who sprung from Judah, 1Ch_4:4. According to 1Ch_27:11 The eighth for the eighth month was Sibbecai the Hushathite, of the Zerahites. And in his division were twenty-four thousand., Sibbechai, one of the gibborim of David 1Ch_11:29, was the leader of the eighth division of the army (2Sa_23:27).

2Sa 21:19 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam.

slew the brother of Goliath the Gittite - the word "brother" is rightly supplied from 1Ch_20:5; where his name is said to be Lahmi, for not Goliath himself was slain. In 1Ch_20:5, the parallel place, it stands thus: “Elhanan, the son of Jair, slew Lahmi, the brother of Goliath the Gittite, whose spear-staff was like a weaver’s beam.” This is plain; and our translators have borrowed some words from Chronicles to make both texts agree. The corruption may be easily accounted for by considering that oregim, which signifies weavers, has slipped out of one line into the other; and that the Beth-lehemite is likely corrupted from Lachmi; then the reading will be the same as in Chronicles.

slew the brother of Goliath the Gittite – Lahmi there may not be the name of Goliath's brother, but, the country name of Elhanan; for the words there may be rendered,"and Elhanan the son of Jair, the Lehemite (i.e. the Bethlehemite), slew the brother of Goliath the Gittite.”

The son of Jaare-oregim - The Hebrew text is manifestly corrupt. First, for “Jaare-oregim,” 1Ch_20:5 gives us the reading Jair. “Oregim” has evidently got in by a transcriber’s error from the line below, where “oregim” is the Hebrew for “weavers.” Again, the word the “Bethlehemite” is doubtful. It is supported by 2Sa_23:24, but it is not found in the far purer text of 1Ch_20:5, but instead of it we find the name of the Philistine slain by Elhanan, “Lahmi the brother of Goliath the Gittite.” It is probable, therefore, that either the words “the Bethlehemite,” are a corruption of “Lahmi,” or that the recurrence of “Lahmi,” and the termination of “Beth-lehemite” has confused the transcriber, and led to the omission of one of the words in each text.

Elhanan the son of Jaareoregim - he was one of David's worthies, 2Sa_23:24; where he is called the son of Dodo, and in 1Ch_20:5, the son of Jair;

2Sa 21:20 And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant.

2Sa 21:21 And when he defied Israel, Jonathan the son of Shimea the brother of David slew him.

Jonathan the son of Shimea the brother of David - this brother of David is called Shammah, 1Sa_16:9 And Jesse passed Shammah by, but he said, Also the LORD has not chosen this one.; and Shimma, 1Ch_2:13 And Jesse fathered his first-born Eliab, and Abinadab the second, and Shimma the third, this son of his is not Jonadab his son, who was famous for his subtlety as this was for his valor, 2Sa_13:3 And Amnon had a friend, whose name was Jonadab, the son of David's brother Shimeah. And Jonadab was a very crafty man.

2Sa 21:22 These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

These four were born to the giant in Gath - Not necessarily meaning that they were brothers, but that they were all of the race of the Giant, all Rephaim. The word “four” is omitted in the parallel passage, only the three last being mentioned in that chapter. 2Sa 21:22 These four were born descendants of the giants in Geth, the family of Rapha; and they fell by the hand of David, and by the hand of his servants. (Septuagint) These giants, it is highly probable, were the descendants of the Anakim which remained in Gath after they were cut off by Joshua in other places, Jos_11:22. This verse is a postscript, in which the previous verses are summed up.

2 Samuel 20

2Sa 20:1 And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.

The son of Bichri - Rather, “a Bichrite,” so called from Becher, the son of Benjamin Gen_46:21 And the sons of Benjamin: Belah and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

Benjamite - Saul was also of this family. It is evident that the transfer of the royalty from their tribe to that of Judah still rankled in the hearts of many Benjamites. As this man was a Benjamite, he probably belonged to the family of Saul; and he seems to have had considerable influence in Israel to raise such an insurrection.

We have no part in David - We of Israel, we of the ten tribes, are under no obligation to the house of David. Leave him, and let every man fall into the ranks under his own leader. So he interpreted what the men of Judah said, because they claimed kindred to David, the rest of the Israelites had no interest in him; thus they, who just before said they had ten parts in him, now had none at all:

there happened to be a man of Belial - A wicked man, a lawless, yokeless man, that had cast off the yoke of the law, and was without it, as Belial is by some interpreted; or one unprofitable and useless, noxious and pernicious. This man, was ordered by the providence of God that he should be present at this time for the further fulfillment of the threatening to David, that the sword should not depart from his house:

neither have we inheritance in the son of Jesse - so he calls David by way of contempt, as if he was no king, but a private person, and a descendant from a mean family:

every man to his tents — This proverbial expression may have had its foundation in the fact, that many of the Israelite peasantry adhered to the custom of the patriarchs who tilled land, and yet lived in tents. This was the usual watchword of national insurrection, and from the actual temper of the people, it was followed by effects beyond what he probably anticipated.

2Sa 20:2 So every man of Israel went up from after David, and followed Sheba the son of Bichri: but the men of Judah clave unto their king, from Jordan even to Jerusalem.

From Jordan even to Jerusalem - The men of Israel only escorted David from Jordan to Gilgal, and there left him; but the men of Judah in a body went with him all the way to Jerusalem. The quarrel had broken out shortly after the crossing of the Jordan, between Judah and the other tribes, who withdrew; so that Judah was left nearly alone to conduct the king to Jerusalem.

every man of Israel went up from after David - Those that met him on the road departed from him, and went no further with him:

2Sa 20:3 And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.

The ten women his concubines - whom he had left to keep the house; when he fled from Jerusalem because of Absalom, 2Sa_15:16. He could not well divorce them; he could not punish them, as they were not in transgression; he could no more be familiar with them, because they had been defiled by his son; and to have married them to other men might have been dangerous to the state: therefore he shut them up and fed them - made them quite comfortable, and they continued as widows to their death. Jewish writers say that the widowed queens of Hebrew monarchs were not allowed to marry again but were obliged to pass the rest of their lives in strict seclusion.

the ten women his concubines —David treated his concubines in the same manner after the outrage committed on them by Absalom. They were not divorced, for they were guiltless; but they were no longer publicly recognized as his wives; nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad.

living in widowhood – in Hebrew, in widowhood of life, a state where one lives as a widow without being one.

2Sa 20:4 Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present.

Then said the king to Amasa - Amasa is now installed in the command which David had promised him and sends him to collect the men of Judah, and to come back to receive his orders in relation to Sheba, in three days. The appointment of Amasa was a blunder, and the king soon perceived his error. The specified time passed, but Amasa could not muster the men. It appears that Amasa found more difficulty in collecting his country-men than was at first supposed; and this detaining him beyond the three days. Dreading the loss of time, the king gave the commission to Abishai, and not to Joab - a new affront, which, no doubt, wounded the pride of the stern and haughty old general.

assemble me the men of Judah within three days - which was done by the sound of the trumpet, or by the proclamation of a herald; it seems that the men of Judah, who attended David to Jerusalem, were gone to their respective cities and places of abode, or there would have been no occasion for such a summons.

2Sa 20:5 So Amasa went to assemble the men of Judah: but he tarried longer than the set time which he had appointed him.

He tarried longer than the set time - The cause of Amasa’s delay is not stated. Perhaps it was because the people being wearied out by the late war, were not forward to engage in another: or because the soldiers had more affection to Joab, than to their new general. It may have been the unwillingness of the men of Judah to place themselves under his orders, or it may have been caused by a wavering or hesitation in loyalty. This last is evidently insinuated in 2Sa_20:11, and no doubt this was the pretext, whether grounded in fact or not, by which Joab justified the murder of Amasa before David.

2Sa 20:6 And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than did Absalom: take thou thy lord's servants, and pursue after him, lest he get him fenced cities, and escape us.

David said to Abishai - For it seems he would have nothing to say to Joab, being displeased with him for slaying Absalom, and having removed him from his posts; and therefore speaks to the next officer in his army, Abishai.

now shall Sheba the son of Bichri do us more harm than did Absalom - gain a greater party, and give more trouble to subdue him, unless suppressed in time:

pursue after him - without waiting for Amasa, and the troops he was assembling; delays in such a case as an insurrection being dangerous.

escape us - "escape our eyes” or “deliver himself from our eyes”; we shall lose sight of him, and not know which way he is gone, if he is not pursued quickly.

2Sa 20:7 And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri.

there went out after him Joab's men - Who though he was removed from his post as general, yet might still have the command of a regiment: The remainders of Joab's army who were there present.

2Sa 20:8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab's garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.

Amasa went before them - Rather, “advanced to meet them.” Amasa was perhaps returning to Jerusalem, according to his orders 2Sa_20:4, and was probably much surprised to meet the army in march. Joab’s resolution was quickly taken.

Amasa went before them — Having collected some forces, he by a rapid march overtook the expedition at Gibeon, and assumed the place of commander; in which capacity, he was saluted, among others, by Joab.

As he went forth it fell out - What appears to have happened is that, by accident or design, Joab’s sword fell out of the scabbard on the ground as he was going to meet Amasa, and that he picked it up with his left hand so as to have his right hand free for the customary salutation 2Sa_20:9. This awakened no suspicion in Amasa’s mind. Compare the case of Ehud, Jdg_3:21 And Ehud put forth his left hand and took the dagger from his right thigh, and thrust it into his belly. According to Josephus, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accidentally, to pick it up, he might salute the new general with the naked sword in his hand, without arousing any suspicion.

Joab’s garment - It appears that this was not a military garment; and that Joab had no arms but a short sword, which he had concealed in his girdle; and this sword, or knife, was so loose in its sheath that it could be easily drawn out. It is thought farther, that Joab, in passing to Amasa, stumbled, (for so some of the versions, and able critics, understand the words it fell out). and that the sword fell down when he stumbled; that he took it up with his left hand as if he had no bad intention; and then, taking Amasa by the beard with his right hand, pretending to kiss him, he, with his sword in his left hand, ripped up his bowels. This seems to be the meaning of this very obscure verse. It is worthy of remark that in the Eastern country it is the beard, not the man, which is usually kissed.

2Sa 20:9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

art thou in health, my brother - this looked like a friendly salutation to ask of his health, and wish him it, and a loving appellation to call him brother. Joab barbarously murdered Amasa. Joab contentedly sacrificed the interest both of the king and the kingdom to his personal revenge.

Joab took Amasa by the beard with his right hand to kiss him - as was usual for the eastern people to do when they addressed and saluted one another in an affectionate way. This act, common with two friends on meeting when one of them returns from a journey, indicates respect as well as kindliness, and the performance of it evinced the deep hypocrisy of Joab, who thereby put Amasa off his guard.

2Sa 20:10 But Amasa took no heed to the sword that was in Joab's hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.

In the fifth rib - any part of the abdominal region. That it means some part of the abdominal region, is evident from what follows. It appears from this that, in plain English, he ripped up his belly. This is in the same place where Abner smote Asahel, and Joab Abner.

struck him not again - he gave him such a thrust, there was no need to repeat it, he dispatched him at once.

2Sa 20:11 And one of Joab's men stood by him, and said, He that favoureth Joab, and he that is for David, let him go after Joab.

He that favoreth Joab - This speech, addressed to Amasa’s followers as well as Joab’s, shows very distinctly that the rivalry between Joab and Amasa, and David’s purpose to make Amasa captain in Joab’s room, were well known; and shows also the real reason why Joab killed Amasa. What is added, “and he that is for David,” was intended to identify Joab’s cause with David’s, and also to insinuate that Amasa had not been loyal to David. The conjunction of these two names is very significant. It shows that the one could not afford to do without the other - neither Joab to rebel against David, nor David to get rid of Joab, though hating him.

He that favoreth Joab - It is a striking proof of Joab’s unrivalled influence over the army, that with this villainous murder perpetrated before their eyes they unanimously followed him as their leader in pursuit of Sheba.

And one of Joab's men stood by him - By the body of Amasa; perhaps by the order of Joab, to satisfy the people as they came up, and reconcile them to this fact, and to exhort them not to stop, but to follow after Joab; for though Amasa their general was dead, Joab had taken the command of the army, and the pursuit was carried on with as much rigor as ever:

2Sa 20:12 And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still.

Amasa wallowed in blood - By which it seems, that though the wound was mortal, and of which he died, that Amasa did not immediately die. He apparently through the pain he was in, and the pangs of death on him, rolled himself about in his own blood in the high road.

all the people stood still - gazing at the shocking sight, and could not be prevailed upon to go on.

2Sa 20:13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.

2Sa 20:14 And he went through all the tribes of Israel unto Abel, and to Bethmaachah, and all the Berites: and they were gathered together, and went also after him.

Abel - More commonly called 2Sa_20:15 “Abel-Beth-maachah” to distinguish it from other places of the name of “Abel” (a grassy plain).

all the Berites - the inhabitants of Beeroth, in the tribe of Benjamin Jos_18:25, of which tribe Sheba was.

he went through all the tribes of Israel - Sheba the son of Bichri who passed through all the tribes of Israel.

2Sa 20:15 And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down.

Cast up a bank - The throwing up of mounds against the walls of besieged places by the besiegers is well illustrated in ancient sculptures. From whence they might either batter the wall, or shoot at those who defended it.

The trench - The fortified space outside the outmost wall.

2Sa 20:16 Then cried a wise woman out of the city, Hear, hear; say, I pray you, unto Joab, Come near hither, that I may speak with thee.

2Sa 20:17 And when he was come near unto her, the woman said, Art thou Joab? And he answered, I am he. Then she said unto him, Hear the words of thine handmaid. And he answered, I do hear.

And when he was come near unto her - As he did, upon the information of his men, that a woman on the wall had something to say to him:

2Sa 20:18 Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter.

They shall surely ask counsel at Abel - This was an old proverb. Abel, like Teman, and some other places, was once famous for the wisdom of its inhabitants. Parties who had disputes appealed to their judgment, which appears to have been in such high reputation as to be final by consent of all parties. To this the wise woman refers, and intimates to Joab that he should have proceeded in this way before he began to storm the city, and destroy the peaceable inhabitants. The wise woman was herself a remnant of this traditional wisdom.

They were wont to speak in old time — When the people saw him lay siege to Abel, they said, Surely he will ask if we will have peace, for the law (Deu_20:10-12) prescribes that he should offer peace to strangers, much more then to Israelite cities; and if he do this, things will be brought to an amicable agreement, for they were a peaceable people. Deut 20:1-12 When you come near a city to fight against it, then shout peace to it. And it shall be, if it makes the answer of peace and opens to you, then all the people found in it shall be forced laborers to you, and they shall serve you. But if it will make no peace with you, but will make war against you, then you shall besiege it.

2Sa 20:19 I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?

I am one of them that are peaceable and faithful in Israel - The woman speaks in the name of the whole city, which she means to say was peaceable and loyal and never were concerned in any insurrection or rebellion, not in the late one under Absalom. The woman gave Joab to understand, in the first place, that he ought to have asked the inhabitants of Abela whether they intended to fight for Sheba before commencing the siege and destruction of the town, according to the law laid down in Deu_20:10. with reference to the siege of foreign towns; and secondly, that he ought to have taken into consideration the peacefulness and fidelity of the citizens of Abela, and not to destroy the peace-loving citizens and members of the nation of God.

A mother in Israel - That is, a chief city of a district. Great cities are commonly called mothers; as lesser towns or villages subject to them, and depending upon them, are called their daughters.

the inheritance of the Lord - a city which is a part of the land, that is the Lord's inheritance.

2Sa 20:20 And Joab answered and said, Far be it, far be it from me, that I should swallow up or destroy.

Joab answered and said, far be it from me, far be it from me - He repeats these words, to show how detestable it was to him to do what she suggested: The woman's words made an impression upon Joab. He felt the truthfulness of her reproaches.

2Sa 20:21 The matter is not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, even against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.

His head shall be thrown to thee - Thus it appears she had great sway in the counsels of the city perhaps even being a governor of the city as some scholars believe. .

The matter is not so – Joab did not come with the army against this city with any ill will to it or with an intention to destroy it but to seek out Sheba the rebel.

deliver him only - he did not desire any of his followers to be delivered up, only Sheba, knowing the rebellion would cease upon the delivery of him; and being unwilling that the blood of any Israelite should be shed, whom he knew would return to their own cities upon the death of Sheba.

2Sa 20:22 Then the woman went unto all the people in her wisdom. And they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city, every man to his tent. And Joab returned to Jerusalem unto the king.

Then the woman went unto all the people in her wisdom - Went from the wall of the city into it, and convened the principal inhabitants together, and made so wise a speech to them, and represented to them the certainty and nearness of their ruin, if they did not speedily comply with her desires, and certain deliverance if they did so that they unanimously agreed to her motion:

he blew a trumpet - as a sign of retreat:

every man to his tent - the army under Joab broke up the siege, and departed, every man to his own city.

Joab returned unto Jerusalem unto the king - to give him an account of his success, and how the rebellion was crushed; and this gave him courage and boldness to appear before the king, despite killing his general in cold blood, and without the consent of the king had reassumed his post as general of the army. He was a bold daring man, a man of blood, and hardened in sin, and had power in the army, and David could not do what he would with him, but was obliged to be silent, and overlook things, and even to reestablish him in his office.

2Sa 20:23 Now Joab was over all the host of Israel: and Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites:

Joab was over all the host - Joab had been dismissed to make room for Amasa, and was now, as the result of his successful expedition against Sheba, and the death of Amasa, reinstated in his command. Moreover, this was a fresh beginning of David’s reign, and therefore a statement of his chief officers is as proper as in 2Sa_8:16, when he had just established himself on the throne of Israel.

Joab was over all the host - He had murdered Amasa, and seized on the supreme command: and such was his power at present, and the service which he had rendered to the state by quelling the rebellion of Sheba, that David was obliged to continue him; and dared not to call him to account for his murders without endangering the safety of the state by a civil war.

Benaiah was over the Cherethites - Benaiah was over the archers and slingers. He continued in his post 2Sa_8:18. The enumeration of David’s cabinet is here given to show that the government was reestablished in its course.

David's Ministers of State - The second section of the history of David's reign closes, like the first (2Sa_8:16.), with a list of the leading ministers of state. In addition to the office-bearers mentioned in 2 Samuel 8, we find here Adoram over the tribute, and Ira the Kairite a confidential counselor, in the place of the sons of David noticed in 2Sa_8:18.

2Sa 20:24 And Adoram was over the tribute: and Jehoshaphat the son of Ahilud was recorder:

Adoram was over the tribute - Not mentioned before by name or office. Apparently, therefore, the office was not instituted until the latter part of David’s reign, and its duties probably were the collection of the tribute imposed upon vanquished nations, or the command of the forced levies employed in public works. Adoram was stoned to death in the beginning of the reign of Rehoboam 1Ki_12:18 And King Rehoboam sent Adoram, who was over the tribute. And all Israel stoned him with stones so that he died. And King Rehoboam made haste to go up to get into a chariot to flee to Jerusalem. Adoram is the same person as Adoniram, who is mentioned in 1Ki_4:6 and 1Ki_5:14 as overseer over the tributary service in the time of Solomon; as is seen later as Adoram in 1Ki_12:18, and Hadoram in 2Ch_10:18.

2Sa 20:25 And Sheva was scribe: and Zadok and Abiathar were the priests:

Shevah was scribe - The king’s secretary. Either the same with Seraiah, or he was dead or removed, and Sheva was put in his place 2Sa_8:17

2Sa 20:26 And Ira also the Jairite was a chief ruler about David.

Ira the Jairite - perhaps the same as “Ira an Ithrite”, an inhabitant of Jattir in the hill country of Judah Jos_15:48; 1Sa_30:27.

Ira also the Jairite - Which some take to be the same with Ira the Ithrite, 2Sa_23:38; a son of Jether or Ithra the Israelite, 2Sa_17:25; though others suppose he was Ira the son of Ikkesh the Tekoite, 2Sa_23:26.

A chief ruler - a prime minister, an intimate friend, the chief of his privy council. In the early part of David’s reign his own sons were chief rulers. The deaths of Amnon and Absalom, and the dissensions in the family, had probably caused the change of policy in this respect.

2 Samuel 19

2Sa 19:1 And it was told Joab, Behold, the king weepeth and mourneth for Absalom.

the king weepeth and mourneth for Absalom - for the death of him, instead of rejoicing at the victory obtained, and the deliverance from his enemies.

2Sa 19:2 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.

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, instead of expressing joy upon the occasion, because they saw their king so afflicted for the loss of his worthless son.

2Sa 19:3 And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

And the people got them by stealth that day into the city - Did not march into it in companies, in a public and triumphant manner, as conquerors used to do; but entered in a private manner, one by one, or a very few together, not caring to be seen, entering secretly and silently into the city, as if ashamed after the commission of some crime.

as people being ashamed steal away when they flee in battle - as if they had been conquered, and not conquerors; as if they had acted a cowardly part, and ran away.

2Sa 19:4 But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

But the king covered his face - And would not see his generals, and thank them for their services: but wrapped himself in his mantle, after the manner of mourners: This was the custom of mourners.

2Sa 19:5 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;

which this day have saved thy life - Had Absalom gained the victory, it is likely that, according to the manner of rulers of those times, he would have sought to secure his throne by killing all possible competitors.

thou hast shamed this day the faces of all thy servants - they cannot lift up their heads, and look any in the face, nor one another; but behave as if they had committed some very great fault, in fighting with the rebels, and beating them:

2Sa 19:6 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.

thou lovest thine enemies, and hatest thy friends - Which though not strictly true, there was some appearance of it; in that he expressed so much grief and sorrow for Absalom his enemy, who had rebelled against him, and showed so little regard to his friends, that had exposed their lives for him:

2Sa 19:7 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 befell thee from thy youth until now.

speak comfortably unto thy servants - commend them for their courage and faithfulness, thank them for their services, and reward them suitably; at least give them assurance of it:

that will be worse unto thee than all the evil that befell thee from thy youth until now - for when he was persecuted by Saul he had a number of friends that adhered close to him; and when Ishbosheth was set up against him by Abner as king of Israel, the tribe of Judah cleaved to him, anointed him their king, and abode by him; wherefore, should he now be abandoned by his army, his case would be worse than ever it had been.

2Sa 19:8 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.

The king sat in the gate - The place where justice was administered to the people. David saw the justice of what Joab said, and the new danger which threatened him if he did not rouse himself from his grief.

all the people came before the king - that is, the loyal natives who had been faithful to his government, and fought in his cause. They came to congratulate him on the victory obtained, to receive his thanks and his favors.

Israel had fled — that is, the adherents of Absalom, who, on his defeat, had dispersed and saved themselves by flight. This sentence forms the transition to the account which follows.

2Sa 19:9 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.

all the people were at strife through all the tribes of Israel - Quarrelling one with another as the authors or abettors of this shameful rebellion, and discoursing privately and publicly of David's high merits. The kingdom was completely disorganized. The sentiments of three different parties are represented in 2Sa_19:9, 2Sa_19:10 : 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 re-ascend 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, dispatched 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 .

2Sa 19:10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

Now therefore why speak ye not a word - 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 reestablish him.

2Sa 19:11 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.

Speak unto the elders of Judah - They had joined Absalom in his rebellion, despaired of pardon, and therefore were backward to promote the king's restoration. 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.

why are ye the last to bring back the king - to his palace at Jerusalem, since David was of their tribe, and was first anointed their king.

the speech of all Israel is come to the king - or he has received invitations from all the tribes of Israel to return to his house or palace at Jerusalem; and so this was a part of the message of David to the priests, to be told to the elders as an aggravation of their backwardness, and as an argument to excite them to their duty.

2Sa 19:12 Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king?

Ye are my brethren, ye are my bones and my flesh - Being of the same tribe, and therefore he should deal gently with them, as if they were parts of his body; and not be severe upon them, for the hand they had in the conspiracy, as they might fear:

2Sa 19:13 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.

Of my bone and my flesh - It is curious to note how the phrase is used in 2Sa_5:1 And all the tribes of Israel came to David, to Hebron, and spoke, saying, Behold, we are your bone and your flesh. of common descent from Israel, in 2Sa_19:12 of the closer kindred of the tribe of Judah, and in this verse of the yet nearer kindred between David and Amasa his sister’s son.

in the room of Joab - It is very plain that David felt the weight of Joab’s overbearing influence to be very oppressive (compare 2Sa_19:22; 2Sa_3:39; 2Sa_16:10). He was, at this time, very angry with Joab for killing Absalom; and so, thinking it of vital importance to win over Amasa and the army of Judah, he did not scruple to offer him Joab’s high post.

in the room of Joab - Joab had got his ill will by many instances, as by the murder of Abner, and now by slaying Absalom against his orders; and by his rude and insolent behavior to him when lamenting the death of his son; he wanted to be rid of him, and now, having an opportunity of putting a valiant man into his place, and thereby attaching him to his interest, he was determined to make use of it.

if thou be not captain of the host before me - signifying that he would not only pardon the treason he had been guilty of, but raise him to the highest post in the army; and to assure him of it.

2Sa 19:14 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.

And he bowed the heart of all the men of Judah - This the Jewish commentators generally understand that Amasa, who had been won over, used his great influence in re-attaching the whole tribe of Judah to the interest of David; but it seems best to understand it of David, who by these gentle methods, kind messages, and affectionate speeches, powerfully inclined and engaged the hearts of the people towards him; so that they were unanimously and affectionately agreed to restore him: in this way David chose to return; he could have come without their leave, or any invitation from them, as he was their lawful king, and a victorious one, the rebellion being crushed; and had it in his power to chastise those concerned in it, and use them with severity; but he chose rather to gain the hearts of his people, and to come in a way peaceable to them, and honorable to himself:

2Sa 19:15 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.

Judah came to Gilgal - that is, the elders, or principal men of the tribe of Judah came there. It appeared to be the most convenient place where preparations could be made for bringing the king and court over the Jordan.

2Sa 19:16 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.

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. Shimei being aware that Judah was unanimous in recalling the king, lost no time in trying to make his peace with David, by bringing a large Benjamite force with him.

2Sa 19:17 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.

Before the king - to meet the king.

a thousand men of Benjamin with him — This display of his followers was to show what force he could raise in support of the king. Expressing the deepest regret for his former outrageous conduct, he was pardoned on the spot.

Ziba the servant of the house of Saul - Who, being conscious of his former abuse of David, and of his master Mephibosheth in 2 Samuel 16:1-4, which he knew the king would understand, designed to sweeten David's spirit towards him, by forwardness in meeting him.

2Sa 19:18 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;

There went over a ferryboat - This is the first mention of any thing of the kind. His wives and children, who could not so well ford the river on foot: some will have this to be a bridge of boats, a pontoon; and one scholar thinks it might be a company of men, who carried the women and children on their shoulders, one after another: Josephus says they prepared a bridge over the Jordan, to facilitate his passage.

Shimei the son of Gera fell down before the king - as he was crossing over Jordan; took the first opportunity of coming into his presence, and fall down before him, and make his submission to him.

2Sa 19:19 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.

neither do thou remember that which thy servant did - he desires that he would not only forgive, but forget it.

2Sa 19:20 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.

of all the house of Joseph - This is the first time that the “house of Joseph,” or “Joseph,” stands for all the ten tribes of which Ephraim was the head and leader. 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.

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, 1Ch_5:2.

2Sa 19:21 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?

Abishai the son of Zeruiah - The same person that would have taken off the head of Shimei at the time he cursed David, if he would have given him leave, 2Sa_16:9,

2Sa 19:22 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?

that ye should this day be adversaries unto me - or a Satan unto me, as the word is, by advising him to do what would be prejudicial to his interest; Mat_16:23 But He turned and said to Peter, Go, Satan! You are an offense to Me, for you do not savor the things that are of God, but those that are of men. For it was David's interest at this time to appease the people, and reconcile them to him.

I am this day king over Israel - and can and will do as he pleased; as he had been driven from his throne and palace, and was now invited back again, and upon his return, it was as if he was made king anew, and afresh inaugurated into his office; and therefore no blood should be split on that day on which he was restored to his kingdom.

2Sa 19:23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

the king sware unto him - that he should not die for that offence, or for that only; but if he committed a new one, this oath was no longer binding on him, and not at all upon his heir and successor.

2Sa 19:24 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.

Mephibosheth the son of Saul came down to meet the king - Not down to Jordan, but Jerusalem; when the king was come thither, he came from his own dwelling to the king's palace; he is called the son of Saul, though he was his grandson, and grandsons are sometimes called sons.

Nor trimmed his beard - The “moustache,” the beard of the upper lip.

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 fact related in this verse tends to clear Mephibosheth from the suspicion of unfaithfulness to David.

nor washed his clothes - All these were tokens of mourning, and showed him to be a sincere mourner for the king's departure, and the trouble he was in, since it was so long continued:

2Sa 19:25 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?

Wherefore wentest not thou with me Mephibosheth - it is probable David would never have asked him this question, knowing his lameness, had it not been for the suggestion of Ziba his servant, that he stayed at Jerusalem, hoping that the kingdom of his father would be restored to him, 2Sa_16:3.

2Sa 19:26 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.

my servant deceived me - His servant Ziba, who, instead of saddling an ass for him by his order, went off with that and another himself, 2Sa_16:1.

2Sa 19:27 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.

The king is as an angel of God - for understanding and wisdom, to discern the falsehood of such suggestions.

do therefore what is good in thine eyes - condemn him or acquit him; reject him or receive him into favor; he entirely submitted himself to him, to do with him as seemed good in his sight.

2Sa 19:28 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?

For all of my father's house were but dead men - Or "men of death"; worthy of death, on account of the attempt of Ishbosheth to get the kingdom from him, which might be deemed treason, and so the family was tainted for it; though the sense may be only this, that their lives lay at his mercy, and that if he had dealt with severity towards them, as was usual for princes to do towards the family of their predecessors, who had any claim to the kingdom, put them to death, this would have been their case:

yet didst thou set thy servant among them that eat at thine own table - which was showing him great kindness, and doing him great honor:

2Sa 19:29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

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 2Sa_9:10; 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.

Thou and Ziba divide the land - Unable to get to the bottom of the story, and perhaps unwilling to make an enemy of Ziba, David compromised the matter by dividing the land, thus partially revoking his hasty sentence 2Sa_16:4. We still see the impatient temper of David.

2Sa 19:30 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.

let him take all - The whole estate, as David had given it to him; he was content that that last grant should stand:

my lord the king is come again in peace - his palace in Jerusalem; which was a strong expression of affection for him, and loyalty to him.

2Sa 19:31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

2Sa 19:32 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.

he had provided the king of sustenance - had supported him and his family, furnished him with provisions, and all the necessaries of life, during his stay there: 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.

2Sa 19:33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

come thou over with me - Over Jordan; Barzillai came with an intent to accompany the king over Jordan; but the king meant not only to go over Jordan, but when over to go further with him, even to Jerusalem:

I will feed thee with me in Jerusalem - meaning, that he should dwell with him in his palace, and eat at his table, in return for feeding him at Mahanaim.

2Sa 19:34 And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem?

how long have I to live - it might be conjectured from the age he was, and the infirmities that attended him, that he could not live long; it was but a short time he had to be in the world:

that I should go up with the king to Jerusalem - he could not think of it, or judge it advisable at such an age to take such a journey, change his place of abode, and manner of living.

2Sa 19:35 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?

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.

I am this day fourscore years old - Not that that day was precisely his birthday, but that he was about such an age.

can I discern between good and evil - signifying, either that his intellectual powers were impaired, and could not distinguish what was right and wrong, and so could be of no service to David in his privy council, or any court of judicature, he was fit for no post or office under him; or that his natural senses were not quick to distinguish between good and bad, particularly between good and bad food, which he could neither discern by smell nor taste, as follows:

can thy servant taste what I eat or what I drink - have any gust or relish of, or take any delight or pleasure in eating and drinking; so that the most delicious food, and richest wines, and all the dainties of a king's table, would signify nothing to him:

can I hear any more the voice of singing men and singing women - being so deaf that he could not hear them

2Sa 19:36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward?

why should the king recompense it with such a reward - the sense is, why should the king recompense so trifling a thing as he had done, and which was but his duty, with such a reward.

2Sa 19:37 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.

Thy servant Chimham - It is generally understood that this was Barzillai’s son; and this is probable from 1Ki_2:7 But show kindness to the sons of Barzillai the Gileadite, and let them be of those that eat at your table. For so they came to me when I fled because of Absalom your brother. It is very probable that this Chimham was one of the sons of Barzillai. 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.

do to him what shall seem good unto thee - advance him, and put him into any post or office the king should think fit, or bestow a pension upon him, or give him an estate to live upon, or whatever he pleased.

2Sa 19:38 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.

I will do unto him that which shall seem good unto thee - he puts it to Barzillai, and leaves it with him to ask what he would for his son, and he would grant it. We nowhere read what it was that Barzillai asked, or whether he asked anything; only this we read, that some hundreds of years afterward there was a place called the habitation of Chimham near Bethlehem, Jer_41:17; which makes it probable that David gave him a paternal estate of his there.

2Sa 19:39 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.

all the people went over Jordan - That were with David: The “people” is the term especially applied in this narrative to David’s followers

2Sa 19:40 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.

half the people of Israel - or a part of them, as the word used signifies, and not always an equal half.

2Sa 19:41 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?

All the men of Israel - the representatives of the other tribes of Israel. They were representatives from the tribes not included in “half the people of Israel” 2Sa_19:40. A large number of them, the other part that did not come over with David, some of their principal men, who met him upon the road:

stolen thee away - secretly, privately, and unknown to them, and were bringing him back to Jerusalem:

2Sa 19:42 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?

the king is near of kin to us - being of their tribe, and his palace was within their borders, and therefore they were proper persons to bring him home

have we eaten at all of the king's cost - they had maintained themselves at their own expense, going and returning; they had no self-interest or selfish views to serve.

2Sa 19:43 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.

we have ten parts in the king - being ten tribes, reckoning Simeon in the tribe of Judah, within which it lay, Jos_19:1.

we have ten parts in the king - 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.

we have ten parts in the king - 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.

we have also more right in David than ye - being more numerous than they; or they had more affection and good will towards David than the men of Judah, though he was of their tribe, and dwelt among them; since the rebellion was begun, and was cherished and carried on among them: