2 Samuel 19
5 Then Joab went into the house to the king and said, "Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines. 6 You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. I see that you would be pleased if Absalom were alive today and all of us were dead. 7 Now go out and encourage your men. I swear by the LORD that if you don't go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come upon you from your youth till now."
8 So the king got up and took his seat in the gateway. When the men were told, "The king is sitting in the gateway," they all came before him.
2 Samuel 19:1-8
Explanation:
Soon after the messengers had brought the news of the defeat and death of Absalom to the court of Mahanaim, Joab and his victorious army followed, to grace the king’s triumphs and receive his further orders. Now here we are told,I. What a damp and disappointment it was to them to find the king in tears for Absalom’s death, which they construed as a token of displeasure against them for what they had done, whereas they expected him to have met them with joy and thanks for their good services: It was told Joab, v. 1 The report of it ran through the army (v. 2), how the king was grieved for his son. The people will take particular notice what their princes say and do. The more eyes we have upon us, and the greater our influence is, the more need we have to speak and act wisely and to govern our passions strictly. When they came to the city they found the king in close mourning, v. 4. He covered his face, and would not so much as look up, nor take any notice of the generals when they attended him. It could not but surprise them to find, 1. How the king proclaimed his passion, of which he ought to have been ashamed, and which he would have striven to smother and conceal if he had consulted either his reputation for courage, which was lessened by his mean submission to the tyranny of so absurd a passion, or his interest in the people, which would be prejudiced by his discountenancing what was done in zeal for his honour and the public safety. Yet see how he avows his grief: He cries with a loud voice, O my son Absalom! "My servants have all come home safe, but where is my son? He is dead; and, dying in sin, I fear he is lost for ever. I cannot now say, I shall go to him, for my soul shall not be gathered with such sinners; what shall be done for thee, O Absalom! my son, my son!’’ 2. How he prolonged his passion, even till the army had come up to him, which must be some time after he received the first intelligence. If he had contented himself with giving vent to his passion for an hour or two when he first heard the news, it would have been excusable, but to continue it thus for so bad a son as Absalom, like Jacob for so good a son as Joseph, with a resolution to go to the grave mourning and to stain his triumphs with his tears, was very unwise and very unworthy. Now see how ill this was taken by the people. They were loth to blame the king, for whatever he did used to please them (ch. 3:36), but they took it as a great mortification to them. Their victory was turned into mourning, v. 2. They stole into the city as men ashamed, v. 3. In compliment to their sovereign, they would not rejoice in that which they perceived so afflictive to him, and yet they could not but be uneasy that they were thus obliged to conceal their joy. Superiors ought not to put such hardships as these on their inferiors.II. How plainly and vehemently Joab reproved David for this indiscreet management of himself in this critical juncture. David never more needed the hearts of his subjects than now, nor was ever more concerned to secure his interest in their affections; and therefore whatever tended to disoblige them now was the most impolitic thing he could do, and the greatest wrong imaginable to his friends that adhered to him. Joab therefore censures him, v. 5-7. He speaks a great deal of reason, but not with the respect and deference which he owed to his prince. Is is fit to say to a king, Thou art wicked? A plain case may be fairly pleaded with those that are above us, and they may be reproved for what they do amiss, but it must not be done with rudeness and insolence. David did indeed need to be roused and alarmed; and Joab thought it no time to dally with him. If superiors do that which is foolish, they must neither think it strange nor take it ill if their inferiors tell them of it, perhaps too bluntly. 1. Joab magnifies the services of David’s soldiers: "This day they have saved thy life, and therefore deserve to be taken notice of, and have reason to resent it if they be not.’’ It is implied that Absalom, whom he honoured with his tears, sought his ruin and the ruin of his family, while those whom by his tears he puts a slight upon were such as preserved from ruin him and all that was dear to him. Great mischiefs have arisen to princes from the contempt of great merits. 2. He aggravates the discouragement David had given them: "Thou hast shamed their faces; for, while they have shown such a value for thy life, thou hast shown no value for theirs, but preferrest a spoiled wicked youth, a false traitor to his king and country, whom we are happily rid of, before all thy wise counsellors, brave commanders, and loyal subjects. What can be more absurd than to love thy enemies and hate thy friends?’’ 3. He advises him to present himself immediately at the head of his troops, to smile upon them, welcome them home, congratulate their success, and return them thanks for their services. Even those that may be commanded yet expect to be thanked when they do well, and ought to be. 4. He threatens him with another rebellion if he would not do this, intimating that rather than serve so ungrateful a prince he himself would head a revolt from him, and then (so confident is Joab of his own interest in the people) "there will not tarry with thee one man. If I go, they will go. Thou hast now nothing to mourn for: but, if thou persist, I will give thee something to mourn for (as Josephus expresses it) with a true and more bitter mourning.’’III. How prudently and mildly David took the reproof and counsel given him, v. 8. He shook off his grief, anointed his head, and washed his face, that he might not appear unto men to mourn, and then made his appearance in public in the gate, which was as the guild-hall of the city. Hither the people flocked to him to congratulate his and their safety, and all was well. Note, When we are convinced of a fault, we must amend, though we are told of it by our inferiors, and indecently, or in heat and passion.
David Returns to Jerusalem
9
Throughout the tribes of
Israel, the people were
all arguing with each
other, saying, "The king
delivered us from the
hand of our enemies; he
is the one who rescued
us from the hand of the
Philistines. But now he
has fled the country
because of Absalom; 10
and Absalom, whom we
anointed to rule over
us, has died in battle.
So why do you say
nothing about bringing
the king back?"
11 King David sent this
message to Zadok and
Abiathar, the priests:
"Ask the elders of
Judah, 'Why should you
be the last to bring the
king back to his palace,
since what is being said
throughout Israel has
reached the king at his
quarters? 12 You are my
brothers, my own flesh
and blood. So why should
you be the last to bring
back the king?' 13 And
say to Amasa, 'Are you
not my own flesh and
blood? May God deal with
me, be it ever so
severely, if from now on
you are not the
commander of my army in
place of Joab.' "
14 He won over the
hearts of all the men of
Judah as though they
were one man. They sent
word to the king,
"Return, you and all
your men." 15 Then the
king returned and went
as far as the Jordan.
Now the men of Judah had
come to Gilgal to go out
and meet the king and
bring him across the
Jordan.
2 Samuel 19:9-15
Explanation:
It is strange that David
did not immediately upon
the defeat and
dispersion of Absalom’s
forces march with all
expedition back to
Jerusalem, to regain the
possession of his
capital city, while the
rebels were in confusion
and before they could
rally again. What
occasion was there to
bring him back? Could
not he himself go back
with the victorious army
he had with him in
Gilead? He could, no
doubt; but, 1. He would
go back as a prince,
with the consent and
unanimous approbation of
the people, and not as a
conqueror forcing his
way: he would restore
their liberties, and not
take occasion to seize
them, or encroach upon
them. 2. He would go
back in peace and
safety, and be sure that
he should meet with no
difficulty or opposition
in his return, and
therefore would be
satisfied that the
people were
well-affected to have
him before he would
stir. 3. He would go
back in honor, and like
himself, and therefore
would go back, not at
the head of his forces,
but in the arms of his
subjects; for the prince
that has wisdom and
goodness enough to make
himself his people’s
darling, without doubt,
looks greater and makes
a much better figure
than the prince that has
strength enough to make
himself his people’s
terror. It is resolved
therefore that David
must be brought back to
Jerusalem his own city,
and his own house there,
with some ceremony, and
here we have that matter
concerted. I. The men of
Israel (that is, the ten
tribes) were the first
that talked of it, v. 9,
10. The people were at
strife about it; it was
the great subject of
discourse and dispute
throughout all the
country. Some perhaps
opposed it: "Let him
either come back himself
or stay where he is;’’
others appeared zealous
for it, and reasoned as
follows here, to further
the design, 1. That
David had formerly
helped them, had fought
their battles, subdued
their enemies, and done
them much service, and
therefore it was a shame
that he should continue
banished from their
country who had been so
great a benefactor to
it. Note, Good services
done to the public,
though they may be
forgotten for a while,
yet will be remembered
again when men come to
their right minds. 2.
That Absalom had now
disappointed them. "We
were foolishly sick of
the cedar, and chose the
branch to reign over us;
but we have had enough
of him: he is consumed,
and we narrowly escaped
being consumed with him.
Let us therefore return
to our allegiance, and
think of bringing the
king back.’’ Perhaps
this was all the strife
among them, not a
dispute whether the king
should be brought back
or no (all agreed it was
to be done), but whose
fault is was that it was
not done. As is usual in
such cases, every one
justified himself and
blamed his neighbor. The
people laid the fault on
the elders, and the
elders on the people,
and one tribe upon
another. Mutual
excitements to the doing
of a good work are
laudable, but not mutual
accusations for the not
doing of it; for usually
when public services are
neglected all sides must
share in the blame;
every one might do more
than he does, in the
reformation of manners,
the healing of
divisions, and the like.
II. The men of Judah, by
David’s contrivance,
were the first that did
it. It is strange that
they, being David’s own
tribe, were not so
forward as the rest.
David had intelligence
of the good disposition
of all the rest towards
him, but nothing from
Judah, though he had
always been particularly
careful of them. But we
do not always find the
most kindness from those
from whom we have most
reason to expect it. Yet
David would not return
till he knew the sense
of his own tribe.
Judah was his lawgiver,
Ps. 60:7. That his way
home might be the more
clear, 1. He employed
Zadok and Abiathar, the
two chief priests, to
treat with the elders of
Judah, and to excite
them to give the king an
invitation back to his
house, even to his
house, which was the
glory of their tribe, v.
11, 12. No men more
proper to negotiate this
affair than the two
priests, who were firm
to David’s interest,
were prudent men, and
had great influence with
the people. Perhaps the
men of Judah were remiss
and careless, and did it
not, because nobody put
them on to do it, and
then it was proper to
stir them up to it. Many
will follow in a good
work who will not lead:
it is a pity that they
should continue idle for
want of being spoken to.
Or perhaps they were so
sensible of the
greatness of the
provocation they had
given to David, by
joining with Absalom,
that they were afraid to
bring him back,
despairing of his favor;
he therefore warrants
his agents to assure
them of it, with this
reason: "You are my
brethren, my bone and my
flesh, and therefore
I cannot be severe with
you.’’ The Son of David
has been pleased to call
us brethren, his bone
and his flesh, which
encourages us to hope
that we shall find favor
with him. Or perhaps
they were willing to see
what the rest of the
tribes would do before
they stirred, with which
they are here upbraided:
"The speech of all
Israel has come to the
king to invite him back,
and shall Judah be the
last, that should have
been the first? Where is
now the celebrated
bravery of that royal
tribe? Where is its
loyalty?’’ Note, We
should be stirred up to
that which is great and
good by the examples
both of our ancestors
and of our neighbors,
and by the consideration
of our rank. Let not the
first in dignity be last
in duty. 2. He
particularly courted
into his interest Amasa,
who had been Absalom’s
general, but was his own
nephew as well as Joab,
v. 13. He owns him for
his kinsman, and
promises him that, if he
will appear for him now,
he will make him
captain-general of all
his forces in the room
of Joab, will not only
pardon him (which, it
may be, Amasa
questioned), but prefer
him. Sometimes there is
nothing lost in
purchasing the
friendship of one that
has been an enemy.
Amasa’s interest might
do David good service at
this juncture. But, if
David did wisely for
himself in designating
Amasa for this post
(Joab having now grown
intolerably haughty), he
did not do kindly by
Amasa in letting his
design be known, for it
occasioned his death by
Joab’s hand, ch. 20:10.
3. The point was hereby
gained. He bowed the
heart of the men of
Judah to pass a vote,
nemine
contradicente—unanimously,
for the recall of the
king, v. 14. God’s
providence, by the
priests’ persuasions and
Amasa’s interest,
brought them to this
resolve. David stirred
not till he received
this invitation, and
then he came as far back
as Jordan, at which
river they were to meet
him, v. 15. Our Lord
Jesus will rule in those
that invite him to the
throne in their hearts
and not till he be
invited. He first bows
the heart and makes it
willing in the day of
his power, and then
rules in the midst of
his enemies, Ps.
110:2, 3.
16 Shimei son of
Gera, the Benjamite from
Bahurim, hurried down
with the men of Judah to
meet King David. 17 With
him were a thousand
Benjamites, along with
Ziba, the steward of
Saul's household, and
his fifteen sons and
twenty servants. They
rushed to the Jordan,
where the king was. 18
They crossed at the ford
to take the king's
household over and to do
whatever he wished.
When Shimei son of Gera
crossed the Jordan, he
fell prostrate before
the king 19 and said to
him, "May my lord not
hold me guilty. Do not
remember how your
servant did wrong on the
day my lord the king
left Jerusalem. May the
king put it out of his
mind. 20 For I your
servant know that I have
sinned, but today I have
come here as the first
of the whole house of
Joseph to come down and
meet my lord the king."
21 Then Abishai son of
Zeruiah said, "Shouldn't
Shimei be put to death
for this? He cursed the
LORD's anointed."
22 David replied, "What
do you and I have in
common, you sons of
Zeruiah? This day you
have become my
adversaries! Should
anyone be put to death
in Israel today? Do I
not know that today I am
king over Israel?" 23 So
the king said to Shimei,
"You shall not die." And
the king promised him on
oath.
2 Samuel 19:16-23
Explanation:
Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered God particularly from the land of Jordan (Ps. 42:6), and now that land, more than any other, was graced with the glories of his return. David’s soldiers furnished themselves with accommodations for their passage over this river, but, for his own family, a ferry-boat was sent on purpose, v. 18. A fleet of boats, say some; a bridge of boats was made, say others; the best convenience they had to serve him with. Two remarkable persons met him on the banks of Jordan, both of whom had abused him wretchedly when he was in his flight. I. Ziba, who had abused him with his fair tongue, and by accusing his master, had obtained from the king a grant of his estate, ch. 16:4. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king (v. 17), that he may obtain the king’s favor, and so come off the better when Mephibosheth shall shortly undeceive him, and clear himself, v. 26.II. Shimei, who had abused him with his foul tongue, railed at him, and cursed him, ch. 16:5. If David had been defeated, no doubt he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David would be glad to make their peace too when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men of Judah, as one in their interest. 2. He brought a regiment of the men of Benjamin with him, 1000, of which perhaps he was chiliarch, or commander-in-chief, offering his own and their service to the king; or perhaps they were volunteers, whom by his interest he had got together to meet the king, which was the more obliging because of all the tribes of Israel there were none, except these and Judah, that appeared to pay him this respect. 3. What he did he hastened to do; he lost no time. Agree with thy adversary quickly, while thou art in the way. Here is, (1.) The criminal’s submission (v. 18–20): He fell down before the king, as a penitent, as a supplicant; and, that he might be thought sincere, he did it publicly before all David’s servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime: Thy servant doth know that I have sinned. He aggravates it: I did perversely. He begs the king’s pardon: Let not the king impute iniquity to thy servant, that is, deal with me as I deserve. He intimates that it was below the king’s great and generous mind to take it to his heart; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David’s reign had distinguished themselves from Judah by their adherence to Ishbosheth, ch. 2:10) that came to meet the king. He came first, that by his example of duty the rest might be induced, and by his experience of the king’s clemency the rest might be encouraged to follow. (2.) A motion made for judgment against him (v. 21): "Shall not Shimei be put to death as a traitor? Let him, of all men, be made an example.’’ This motion was made by Abishai, who would have ventured his life to have been the death of Shimei when he was cursing, ch 16:9. David did not think fit to have it done then, because his judicial power was cut short; but, now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David’s feelings more than his true interest. Princes have need to arm themselves against temptations to severity. (3.) His discharge by the king’s order, v. 22, 23. He rejected Abishai’s motion with displeasure: What have I to do with you, you sons of Zeruiah? The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honor. Those who advise us to what is wrong are really Satans, adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, restored to, and re-established in, his kingdom, and therefore his honor inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni—it suffices the lion that he has laid his victim prostrate. His joy inclined him to forgive. The pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God’s mercy in restoring him to his kingdom, his exclusion from which he attributed to his sin, inclined him to show mercy to Shimei. Those that are forgiven must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites (ch. 12:31), but easily passes by the abuse done to himself by an Israelite. That was an affront to Israel in general, and touched the honor of his crown and kingdom; this was purely personal, and therefore (according to the usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest. If he should put to death Shimei, who cursed him, those would expect the same fate who had taken up arms and actually levied war against him, which would drive them from him, while he was endeavoring to draw them to him. Acts of severity are seldom acts of policy. The throne is established by mercy. Shimei, hereupon, had his pardon signed and sealed with an oath, yet being bound, no doubt, to his good behavior, and liable to be prosecuted if he afterwards misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government as he was now of its clemency, and in both of its prudence.
26 He said, "My lord the king, since I your servant am lame, I said, 'I will have my donkey saddled and will ride on it, so I can go with the king.' But Ziba my servant betrayed me. 27 And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever pleases you. 28 All my grandfather's descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king?"
29 The king said to him, "Why say more? I order you and Ziba to divide the fields."
30 Mephibosheth said to the king, "Let him take everything, now that my lord the king has arrived home safely."
2 Samuel 19:24-30
Explanation:
The day of David’s return was a day of bringing to remembrance, a day of account, in which what had passed in his flight was called over again; among other things, after the case of Shimei, that of Mephibosheth comes to be enquired into, and he himself brings it on. I. He went down in the crowd to meet the king (v. 24), and as a proof of the sincerity of his joy in the king’s return, we are here told what a true mourner he was for the king’s banishment. During that melancholy time, when one of the greatest glories of Israel had departed, Mephibosheth continued in a very melancholy state. He was never trimmed, nor put on clean linen, but wholly neglected himself, as one abandoned to grief for the king’s affliction and the kingdom’s misery. In times of public calamity we ought to abridge our enjoyments in the delights of sense, in conformity to the season. There are times when God calls to weeping and mourning, and we must comply with the all. II. When the king came to Jerusalem (since he could not sooner have an opportunity) he made his appearance before him (v. 25); and when the king asked him why he, being one of his family, had staid behind, and not accompanied him in his exile, he opened his case fully to the king. 1. He complained of Ziba, his servant who should have been his friend, but had been in two ways his enemy; for, first, he had hindered him from going along with the king, by taking the ass himself which he was ordered to make ready for his master (v. 26), basely taking advantage of his lameness and his inability to help himself; and, secondly, he had accused him to David of a design to usurp the government, v. 27. How much mischief is it in the power of a wicked servant to do to the best master! 2. He gratefully acknowledged the king’s great kindness to him when he and all his father’s house lay at the king’s mercy, v. 28. When he might justly have been dealt with as a rebel, he was treated as a friend, as a child: Thou didst set thy servant among those that did eat at thy own table. This shows that Ziba’s suggestion was improbable; for could Mephibosheth be so foolish as to aim higher when he lived so easily, so happily as he did? And could he be so very disingenuous as to design any harm to David, of whose great kindness to him he was thus sensible? (3.) He referred his cause to the king’s pleasure (Do what is good in thy eyes with me and my estate), depending on the king’s wisdom, and his ability to discern between truth and falsehood (My lord the king is as an angel from God), and disclaiming all pretensions of his own merit: "So much kindness I have received above what I deserved, and what right have I to cry any more unto the king? Why should I trouble the king with my complaints when I have already been so troublesome to him? Why should I think any thing hard that is put upon me when I hitherto been so kindly treated?’’ We were all as dead men before God; yet he has not only spared us, but taken us to sit at his table. How little reason then have we to complain of any trouble we are in, and how much reason to take all well that God doe! III. David hereupon recalls the sequestration of Mephibosheth’s estate; being deceived in his grant, he revokes it, and confirms his former settlement of it: "I have said, Thou and Ziba divide the land (v. 29), that is, Let it be as I first ordered it (ch. 9:10); the property shall still be vested in thee, but Ziba shall have occupancy: he shall till the land, paying thee a rent.’’ Thus Mephibosheth is where he was; no harm is done, only Ziba goes away unpunished for his false and malicious information against his master. David either feared him too much, or loved him too well, to do justice upon him according to that law, Deu. 19:18, 19; and he was now in the humor of forgiving and resolved to make every body easy. IV. Mephibosheth drowns all he cares about his estate in his joy for the king’s return (v. 30): "Yea, let him take all, the presence and favor of the king shall be to me instead of all.’’ A good man can contentedly bear his own private losses and disappointments, while he see Israel in peace, and the throne of the Son of David exalted and established. Let Ziba take all, so that David may be in peace.
34 But Barzillai answered the king, "How many more years will I live, that I should go up to Jerusalem with the king? 35 I am now eighty years old. Can I tell the difference between what is good and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of men and women singers? Why should your servant be an added burden to my lord the king? 36 Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? 37 Let your servant return, that I may die in my own town near the tomb of my father and mother. But here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever pleases you."
38 The king said, "Kimham shall cross over with me, and I will do for him whatever pleases you. And anything you desire from me I will do for you."
39 So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and gave him his blessing, and Barzillai returned to his home.
2 Samuel 19:31-39
Explanation:
David had already graced the triumphs of his restoration with the generous remission of the injuries that had been done to him; we have him here gracing them with a no less generous reward of the kindnesses that had been shown to him. Barzillai, the Gileadite, who had a noble seat at Rogelim, not far from Mahanaim, was the man who, of all the nobility and gentry of that country, had been most kind to David in his distress. If Absalom had prevailed, it is likely he would have suffered for his loyalty; but now he and his shall be no losers by it. Here is, I. Barzillai’s great respect to David, not only as a good man, but as his righteous sovereign: He provided him with much sustenance, for himself and his family, while he lay at Mahanaim, v. 32. God had given him a large estate, for he was a very great man, and, it seems, he had a large heart to do good with it: what else but that is a large estate good for? To reduced greatness generosity obliges us, and to oppressed goodness piety obliges us, to be in a particular manner kind, to the utmost of our power. Barzillai, to show that he was not weary of David, though he was so great a charge to him, attended him to Jordan, and went over with him, v. 31. Let subjects learn hence to render tribute to whom tribute is due and honor to whom honor, Rom. 13:7.II. The kind invitation David gave to him to court (v. 33): Come thou over with me. He invited him, 1. That he might have the pleasure of his company and the benefit of his counsel; for we may suppose that he was very wise and good, as well as very rich, otherwise he would not have been called here a very great man; for it is what a man is, more than what he has, that renders him truly great. 2. That he might have an opportunity of returning his kindness: "I will feed thee with me; thou shalt fare as sumptuously as I fare, and this at Jerusalem, the royal and holy city.’’ David did not take Barzillai’s kindness to him as a debt (he was not one of those arbitrary princes who think that whatever their subjects have is theirs when they please), but accepted it and rewarded it as a favor. We must always study to be grateful to our friends, especially to those who have helped us in distress. III. Barzillai’s reply to this invitation, wherein,1. He admires the king’s generosity in making him this offer, lessening his service, and magnifying the king’s return for it: Why should the king recompense it with such a reward? v. 36. Will the master thank that servant who only does what was his duty to do? He though he had done himself honor enough in doing the king any service. Thus, when the saints shall be called to inherit the kingdom in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompense. Mt. 25:37, Lord, when saw we thee hungry, and fed thee? 2. He declines accepting the invitation. He begs his majesty’s pardon for refusing so generous an offer: he should think himself very happy in being near the king, but, (1.) He is old, and unfit to remove at all, especially to court. He is old, and unfit for the business of the court: "Why should I go up with the king to Jerusalem? I can do him no service there, in the council, the camp, the treasury, or the courts of justice; for how long have I to live? v. 34. Shall I think of going into business, now that I am going out of this world?’’ He is old and unfit for the diversions of the court, which will be ill-bestowed, and even thrown away, upon one that can relish them so little, v. 35. As it was in Moses’s time, so it was in barzillai’s and it is not worse now, that, if men be so strong that they come to fourscore years, their strength then is labor and sorrow, Ps. 90:10. These were then, and are still, years of which men say they have no pleasure in them, Eccl. 12:1. Dainties are insipid when desire fails, and songs to the aged ear are little better than those sung to a heavy heart, very disagreeable: how should they be otherwise when the daughters of music are brought low? Let those that are old learn of Barzillai to be dead to the delights of sense; let grace second nature, and make a virtue of the necessity. Nay, Barzillai, being old, thinks he shall be a burden to the king, rather than any credit to him; and a good man would not go any where to be burdensome, or, if he must be so, will rather be so to his own house than to another’s. (2.) He is dying, and must begin to think of his long journey, his removal out of the world, v. 37. It is good for us all, but it especially becomes old people to think and speak much of dying. "Talk of going to court!’’ says Barzillai; "Let me go home and die in my own city, the place of my father’s sepulchre; let me die by the grave of my father, that my bones may be quietly carried to the place of their rest. The grave is ready for me, let me go and get ready for it, go and die in my nest.’’3. He desires the king to be kind to his son Chimham: Let him go over with my lord the king, and have preferment at court. What favor is done to him Barzillai will take as done to himself. Those that are old must not grudge young people those delights which they themselves are past the enjoyment of, nor confine them to their retirements. Barzillai will go back himself, but he will not make Chimham go back with him; though he could ill spare Chimham, yet, thinking it would gratify and advance him, he is willing to do it. IV. David’s farewell to Barzillai. 1. He sends him back into his country with a kiss and a blessing (v. 39), signifying that in gratitude for his kindnesses he would love him and pray for him, and with a promise that whatever request he should at any time make to him he would be ready to oblige him (v. 38): Whatsoever thou shalt think of, when thou comest home, to ask of me, that will I do for thee. What is the chief excellency of power but this, that it gives men a capacity of doing the more good? 2. He takes Chimham forward with him, and leaves it to Barzillai to choose him his preferment. I will do to him what shall seem good to thee, v. 38. And, it should seem, Barzillai, who had experienced the innocence and safety of retirement, begged a country seat for him near Jerusalem, but not in it; for, long after, we read of a place near Beth-lehem, David’s city, which is called the habitation of Chimham, allotted to him, probably, not out of the crown-lands or the forfeited estates, but out of David’s paternal estate.
41 Soon all the men of Israel were coming to the king and saying to him, "Why did our brothers, the men of Judah, steal the king away and bring him and his household across the Jordan, together with all his men?"
42 All the men of Judah answered the men of Israel, "We did this because the king is closely related to us. Why are you angry about it? Have we eaten any of the king's provisions? Have we taken anything for ourselves?"
43
Then the men of
Israel answered
the men of
Judah, "We have
ten shares in
the king; and
besides, we have
a greater claim
on David than
you have. So why
do you treat us
with contempt?
Were we not the
first to speak
of bringing back
our king?"
But the
men of Judah
responded even
more harshly
than the men of
Israel.
2 Samuel 19:40-43
Explanation:
