Barzillai the Gileadite came down from Rogelim; and he went over the Jordan with the king, to conduct him over the Jordan.
Parallel Translations
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Barzillai the Gileadite came down from Rogelim; and he went over the Jordan with the king, to conduct him over the Jordan.
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And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.
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(19-32) And Barzillai the Gileadite came down from Rogelim; and he passed on to Jordan with the king, to bring him on the way over the Jordan.
Cross-references (4)
Passages linked to 2 Samuel 19:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 2:7 But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table; for so they came to me when I fled from Absalom your brother.
- 2 Samuel 17:27-29 When David had come to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, brought beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain, honey, butter, sheep, and cheese of the herd, for David, and for the people who were with him, to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.”
- Ezra 2:61 Of the children of the priests: the children of Habaiah, the children of Hakkoz, and the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.
- Nehemiah 7:63 Of the priests: the children of Hobaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Sa 19:31 And Barzillai the Gileadite came down from…
2Sa 19:31 And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.
Ver. 31. And Barzillai the Gileadite came down.] He was one of those three that had brought provision to him. {2Sa 17:27-28} Of the other two we hear no more. Some suspect that David neglected them, being all for Barzillai. See 1Ki 2:7. There will be faults as long as there are men.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And then to cross Jordan again, and so return…
And then to cross Jordan again, and so return to his native land.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain David had already graced the triumphs of his restoration…
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, Sa2 19:32. 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, Sa2 19:31. Let subjects learn hence to render tribute to whom tribute is due and honour to whom honour, Rom 13:7.
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II. The kind invitation David gave to him to court (Sa2 19:33): Come thou over with me. He invited him, 1. That he might have the pleasure of his company and the benefit of his counsel; for we may suppose that he was very wise and good, as well as very rich, otherwise he would not have been called here a very great man; for it is what a man is, more than what he has, that renders him truly great. 2. That he might have an opportunity of returning his kindness: "I will feed thee with me; thou shalt fare as sumptuously as I fare, and this at Jerusalem, the royal and holy city." David did not take Barzillai's kindness to him as a debt (he was not one of those arbitrary princes who think that whatever their subjects have is theirs when they please), but accepted it and rewarded it as a favour. We must always study to be grateful to our friends, especially to those who have helped us in distress.
III. Barzillai's reply to this invitation, wherein,
1. He admires the king's generosity in making him this offer, lessening his service, and magnifying the king's return for it: Why should the king recompense it with such a reward? Sa2 19:36. Will the master thank that servant who only does what was his duty to do? He though he had done himself honour enough in doing the king any service. Thus, when the saints shall be called to inherit the kingdom in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompence. Mat 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? Sa2 19:34. 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, Sa2 19:35. As it was in Moses's time, so it was in barzillai's and it is not worse now, that, if men be so strong that they come to fourscore years, their strength then is labour and sorrow, Psa 90:10. These were then, and are still, years of which men say they have no pleasure in them, Ecc 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, Sa2 19:37. It is good for us all, but it especially becomes old people to think and speak much of dying. "Talk of going to court!" says Barzillai; "Let me go home and die in my own city, the place of my father's sepulchre; let me die by the grave of my father, that my bones may be quietly carried to the place of their rest. The grave is ready for me, let me go and get ready for it, go and die in my nest."
3. He desires the king to be kind to his son Chimham: Let him go over with my lord the king, and have preferment at court. What favour is done to him Barzillai will take as done to himself. Those that are old must not grudge young people those delights which they themselves are past the enjoyment of, nor confine them to their retirements. Barzillai will go back himself, but he will not make Chimham go back with him; though he could ill spare Chimham, yet, thinking it would gratify and advance him, he is willing to do it.
IV. David's farewell to Barzillai. 1. He sends him back into his country with a kiss and a blessing (Sa2 19:39), 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 (Sa2 19:38): 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, Sa2 19:38. And, it should seem, Barzillai, who had experienced the innocency and safety of retirement, begged a country seat for him near Jerusalem, but not in it; for, long after, we read of a place near Beth-lehem, David's city, which is called the habitation of Chimham, allotted to him, probably, not out of the crown-lands or the forfeited estates, but out of David's paternal estate.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Barzillai the Gileadite came down from Rogelim,.... The…
And Barzillai the Gileadite came down from Rogelim,.... The place of his habitation, to Jordan, see Sa2 17:27,
and went over Jordan with the king to conduct him over Jordan; to accompany him over the river, and then take his leave of him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain 2Sa 19:31-33. Barzillai came down from Rogelim — Rogelim…
2Sa 19:31-33. Barzillai came down from Rogelim — Rogelim was a place in mount Gilead, and Barzillai came down from thence to do the king honour and see him safe over Jordan. He had provided the king sustenance — Barzillai had a very generous heart, which moved him to supply the wants of David and all his family and attendants as long as he stayed at Mahanaim, which was a considerable time. I will feed thee with me — Entertain thee at my own table as a singular friend.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Barzillai the Gileadite--The rank, great age, and chivalrous devotion…
Barzillai the Gileadite--The rank, great age, and chivalrous devotion of this Gileadite chief wins our respect. His declining to go to court, his recommendation of his son, his convoy across the Jordan, and his parting scene with the king, are interesting incidents. What mark of royal favor was bestowed on Chimham has not been recorded; but it is probable that David gave a great part of his personal patrimony in Beth-lehem to Chimham and his heirs in perpetuity (Jer 41:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain DAVID’S PARTING WITH BARZILLAI, 2Sa_19:31-39.
DAVID’S PARTING WITH BARZILLAI, 2Sa_19:31-39.
31. Barzillai — See 2Sa_17:27.
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Went over Jordan with the king — The conversation that follows probably took place while they were crossing.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 31–40. Barzillai’s farewell to David
31–40. Barzillai’s farewell to David
31. Barzillai] See ch. 2Sa_17:27.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Barzillai. Barzillai was so wealthy a man that, with…
Barzillai. Barzillai was so wealthy a man that, with some help from others, he had provided the king "of sustenance," or, in more modern English, "with sustenance," while his army lay encamped at Mahanaim; and now, though he was eighty years of age, he wished to attend the king in person until he reached the other side of Jordan.
Vers. 31-43. The facts are:
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1. Barzillai, having provided sustenance for David while he was at Mahanaim, and accompanying him over Jordan, is entreated to go and live with him at Jerusalem.
2. Barzillai, having no relish for the kind of life which he thought prevailed at court, pleads age and infirmity and a fear of being an incumbrance to David, as a reason for not complying with his request, but asks that his own son Chimham may be permitted to go.
3. David consents, promises to do for Barzillai all that he may require, kisses and blesses him, and, while the good old man returns home, David passes on to Gilgal, conducted by all the people of Judah and half the people of Israel.
4. The men of Israel protest against what they conceive to be the stealthyway in which the men of Judah forestalled them in bringing back the king.
5. The men of Judah assign, as the explanation of their conduct, that theywere not mercenary, but that their near kinship was the clue to their zeal.
6. The controversy waxes strong on the men of Israel asserting in theirrejoinder that, being ten tribes, they had more right in the king than had Judah.
A beautiful old age.
The scene described by the historian of the parting of Barzillai and David is one of the most touching to be found in Old Testament story; end the two elements which chiefly contribute to its interest are the return of the banished king to his beloved city and his throne at the close of a most anxious season; and the beautiful character of the venerable man who had befriended him in his misfortunes, and now, with a consciousness that his own earthly course is nearly run, bids him an affectionate farewell. There are many venerable saints referred to in the Bible from the time of Enoch to the beloved exile of Patmos and they all convey to us a certain common instruction concerning life and its destiny, blended with what is peculiar to each; but we shall here confine attention to those features of a beautiful old age which are specially brought out in the description given of Barzillai.
I OLD AGE ITSELF NATURALLY AWAKENS A TENDER INTEREST. This is the natural basis of all our regard for the aged, and is an element entering into the beauty which in some cases we recognize. In every age and clime, and among all except the most savage, age has won respect and developed tender feelings in the younger. We regard it as a sign of moral debasement when men fail to cherish tender consideration for the aged. The reasons that account for our best feelings are not always definite, and in this case they are certainly very subtle being hidden away in the thoughts and sentiments that grow with our growth. If we seek the analysis of our sentiment towards age, we shall find these items: a sense of our inferiority in all that makes up the deepest experiences of life; a conviction that the venerable form is the symbol of many a veiled sorrow and buried hope; a perception of traces of unrecorded conflicts; a feeling of sympathy with increasing infirmities; a remembrance of the fleeting character of the best and most vigorous manhood; and a reflection that a responsible being is getting near to the eternal world. In the presence of age we cannot but feel that to live is a grave and solemn business.
II OLD AGE EXHIBITS A SPECIAL BEAUTY WHERE IT IS PERVADED BY KINDLY FEELINGS AND EARNEST PIETY. Sometimes we meet with old age rendered hard, bitter, venomed, and remorseful, and, while our hearts are touched with tender interest, we feel that we can only pity there is no admiration, because there is no moral, and probably no physical, beauty. In Barzillai we see all the natural, physical beauties of age crowned by virtues of the most attractive kind. His generous provision for the king when in need, and his making an effort to see him happily on his way home, revealed kindliness. His desire to share in such valued society so far as strength permitted, his right estimate of what befits the closing days of life, and his quiet content with the comforts and joys of home, show his wisdom. His anxiety not to be a burden to the king amidst the duties and cares of government, and his request for a favour to his son, (1Ki_2:7) prove his considerateness. His wish to live and die and be buried among the kindred whom he had loved so long, was evidence of his domestic affection. His having befriended, honoured, and loved the banished king when appearances were against him, and his being privileged to take so tender a leave of the Lord"s anointed, was a sign of distinguished loyalty. His obvious faith in the right cause when the rebellion was at its height, his.bold identification of his interests with those of the Lord"s afflicted servant, his doing all for the right cause without any idea of compensation, was proof of deep piety. Thus the beauty of old age lies much in years being crowned with kindliness of disposition, wisdom of conduct, consideration of feeling, deep affection for one"s own people, faithfulness in the relationships of life, and calm and strong piety. How lovely is old age when so adorned!
III AN OLD AGE THUS BEAUTIFIED IS VERY HELPFUL TO OTHERS. Barzillai was helpful to David in his trials and triumphs; but it was not the mere food (2Sa_17:28, 2Sa_17:29) which he, with others, brought that gave strength to David"s heart and raised his hope in God. The hoary head, crowned with the glory of true goodness, was more to David than all the material supplies. To have the friendship and the kindly attentions of a vendable man of God, was to the king a real spring of new life and vigour. The vain and trifling young man might go off to take sides with rebellion, but age, with its wisdom, its deep experience, its large heartedness and settled piety, was with him. As cold water to a thirsty soul was the loyalty and affection of so honoured a man. It is a blessing and real help to have the favour and sympathy of men who have had large experience in life, and have won for themselves imperishable honours; and, though the infirmities of age may seem to set a narrow limit to the usefulness of the aged, yet their moral power is very great. Their influence is quiet, but real and pervading. The tone they impart to home affects the world outside, and their known interest in Christ"s servants and the work they are doing, is power and cheer to many a heart.
IV A BEAUTIFUL OLD AGE IS AN ABIDING CHARM IN THE MEMORY. David and Barzillai never met again on earth. Their parting partook of all the sweet tenderness of a final severance. Before David had finished his career, the venerable man had passed away to his blessed reward. (1Ki_2:7) But it could not but be, as was evident from his charge to Solomon, that throughout his life David cherished the memory of the good old man, and found amid the cares and sorrows of life much comfort therein. The vision of that bent form, laden with precious fruits of a long and godly experience, bending before him and bidding him God speed in his high vocation would often use up and again cheer his spirit. The dead yet speak to us. Our memories retain the cherished form and words and tender embraces of venerable saints, and, as we think of their faith and hope and triumph over the world, we take fresh courage and struggle on. Thank God for aged Christians living or departed!
GENERAL LESSONS.
1. We see how wondrously God does, in his kind providence, sweeten thebitters of life by friendships which would not have been formed but for the trouble.
2. There is great blessedness in being enabled to render encouragement toGod"s servants when they are engaged in arduous and perplexing service, and this form of usefulness may be sought by all, especially by the aged.
3. We should, in our own lives and in others, look for an advance of moralpowers proportionate to the advance of age.
4. We should covet the honour of bringing our ripest and best attainmentsand placing them at the service of Christ.
The uses and perils of rivalry. It was natural that, at first, there should be some hesitation in at least the leaders of the people, both in Judah and Israel, in making overtures to David and in sending deputations to welcome him back. Israel, however, overcame this feeling first, and David, reasonably anxious that Judah, so near to him, should not be outdone, took means to inform them of what was in contemplation, and urged that they certainly need not hesitate, seeing that his promotion of Amasa was proof of his unchanged feelings of interest in them. (2Sa_19:11-13) Influenced by desire not to be outdone in expressions of loyalty, they were first at Jordan. and carried off the honour of accompanying the king to Jerusalem. There is no evidence that David wished Judah to steal a march on Israel, and so embitter the feeling between them. Probably he thought that a conference would take place for joint action. His sole anxiety was that Judah should not be tardy in indicating restored allegiance and taking measures for showing it. For reasons not stated, Judah acted alone, much to the chagrin of Israel, and hence the controversy (vers. 41, 43) as to the relative right to manifest special interest in the king. It was a rivalry in good works, not unmixed with questionable feelings. Rivalry has its uses and its dangers.
I IT TENDS TO STIMULATE ACTION AND DEVELOP LATENT POWERS. The thought that Israel might reach Jordan first, and so get the honour of showing attachment to the king, stirred up zeal in Judah, and drew forth whatever feeling of loyalty was latent in the community; and the fact that Judah outstripped Israel roused the heart of Israel to give verbal evidence of strong attachment to the king. This rivalry in accomplishing a common work enters into all life; it seems to have its roots deep down in our nature. It is associated with the conviction that duties have to be attended to, and that our honour is concerned in attending to them, at least as well as other people. Thus it is a side issue of the action of conscience, though it may easily develop unworthy feelings which will render its connection with conscience very obscure. Leaving out the question of improper feelings for the present, it doubtless does develop our powers, and even draws out latent forces, the existence of which had not been known. By the parallel action of the rivals much mutual instruction is gained as to methods of work, and weakness and strength of character, which instruction being applied, renders effort more successful.
II IT TENDS TO KEEP THE IDEAL OF DUTY MORE CONSPICUOUSLY BEFORE THE MIND. The suggestion that Israel was about to welcome the king at once set before Judah in striking form the highest ideal of allegiance. Any thoughts concerning it hitherto cherished now were cleared of obscurity, and the duty was manifest. Rivalry among pupils, workmen, statesmen, and literary men necessarily causes all who enter into it to direct their attention from their own achievements as adequate, to the ideal towards which all are striving. This constant presence of a lofty ideal is a great gain to humanity. It is the absence of ideals which marks off the beast from man. When we are expected to provoke one another to love and good works, we at once think of the standard after which we are, as Christians, bound to strive. (Php_3:12-14) The fact that others surpass us is a reminder of the vows we have taken, and so, setting the "mark" before us afresh, we press forward with renewed zeal. The healthful effect on us of the presence of a superior Christian is well known. The sight of holy men and women devoting their energies to the service of Christ in the world rebukes sloth, points to "what manner of persons" we ought to be, and so, by rendering the ideal more real to the mind, enable us to be more faithful to our Lord.
III THERE IS, HOWEVER, A RISK OF LOSING SIGHT OF BROAD PRINCIPLES, AND BEING ABSORBED IN SIDE ISSUES. Judah and Israel were right in provoking to loyalty and reassertion of allegiance, and so far as they purely followed out the first impulse of rivalry all was well; but the ideal before them became obscured as soon as they began to dispute on a matter of detail as to precedence and personal motive. The question as to whether the motive of Judah was pure arose out of the zeal of Judah on the one side and the zeal of Israel on the other. Probably Judah did design to outwit Israel. The secrecy was not purely for the sake of loyalty to David, but to gratify pride in being first. It was not an open competition. Thus, by the minor feelings of the rivalry being allowed to gain ascendancy, there arose an issue which exposed a wholesome rivalry to the danger of being the occasion of sowing the seeds of permanent mischief. Here lies the great danger of rivalry in deeds and enterprises perfectly good in themselves. Especially is there a great risk in the matter of the competition of denominations and religious parties. Work is done, perhaps, to outstrip others, to gain notoriety, to gratify a love of preeminence, and also, in the heat of zeal, motives are impugned, and time and strength spent in mutual recriminations which had better be spent in rendering service to Christ.
IV RIVALRY BRINGS FORTH ITS WORST FRUIT WHEN IT ISSUES IN PERMANENTLY DEBASED FEELINGS AND MUTUAL ESTRANGEMENT. We see in this controversy the beginning of an unholy feeling of jealousy and ill will, which, we know, issued at last in positive aversion and enmity. They were one people, the people of God, called to do a good and holy work in the world, and held under the government of God"s anointed. This consideration ought to have been uppermost in all times of effort and of difficulty. For one to seek to gratify pride at the cost of another was base; for the other to cherish bitterness of spirit was wrong; for both to weaken, by fierce controversy, the brotherly sentiment, and to create separate interests, instead of being one in devotion to their king and country, was a moral debasement from which they never recovered. To do Christian work well in rivalry requires watchfulness over motives, generous consideration of others, add delight in what they accomplish for the Master"s sake, and a conscientious maintenance of the honour and glory of Christ above all the petty considerations of personal or denominational interest. The mutual estrangement of Christians is a great calamity.. It has its root in the inferior feelings which have been allowed to mingle with genuine zeal for the kingdom of God; and the removal of it is to be sought in deep searching of heart, and a return to the simplicity of entire consecration to Christ"s service.
GENERAL LESSONS.
1. The holy rivalry of the primitive Christians (Joh_20:1-4) to be first at the sepulchre should be preferred as a model, both as to aim and spirit, to that of Judah and Israel.
2. The temptation to indulge in a feeling of personal pride should be met bya reflection on the serious evils that may issue from even one departure from purity.
3. In all our Christian enterprises it should be our endeavour to keep Christand his honour clearly in view, and get inspiration from the zeal of others, not simply to outstrip them, but to bring more glory to him than any one else can.
4. In our efforts we should remember that we are all equally "kin" toChrist, and are equally dear to his heart.
5. In our estimate of Churches we are to give more weight to spiritualqualities than to numbers.
6. If on our guard against lurking evils, we may frequently ask ourselveshow we can more perfectly prove our fidelity to our Lord and advance the honour of his Name.
Vers. 31-40. (THE JORDAN.)
Old Barzillai.
"How long have I to live?" (ver. 34). Barzillai dwelt at Rogelim (his own city, ver. 37), in Gilead, where, amidst the rich highland pastures, diligently superintending his flocks and herds, he spent his days in peace. He enjoyed "the blessing of the Old Testament prosperity; and was "a very great wealthy man." Like Machir ben-Ammiel, (2Sa_9:4) he was loyal, hospitable, and generous. (2Sa_17:28) One of his sons, (1Ki_2:7) named Chimham, accompanied him to do honour to the king at his restoration. He was an octogenarian, his memory reaching back to the appointment of the first King of Israel, and Saul"s brilliant exploit on behalf of Jabesh-Gilead. (1Sa_11:11) Of his genuine piety, his answer to the king"s invitation, "Come over with me, and I will provide (ver. 32) for thee in Jerusalem," leaves no room for doubt. "May we not legitimately infer that his conduct was influenced, not merely by loyalty to his earthly sovereign, but by the recognition of the higher spiritual truths, and the hope for Israel and the world, symbolized by the reign of David?" (Edersheim). More especially, he furnishes a picture of a beautiful old age. (1Sa_12:2) To every one, if he should live long enough, old age will come, with impaired powers of judgment, sensibility, and activity; (Ecc_12:1) but whether it will be honourable, useful, and happy depends on the course previously pursued and the character possessed. "Clearness and quickness of intellect are gone; all taste for the pleasures and delights of sense is gone; ambition is dead; capacity of change is departed. What is left? The old man lives in the past and in the future. The early child love for the father and mother who hung over his cradle eighty years ago remains fresh. He cannot "hear any more the voice of singing men and singing women;" but he can hear, stealing through almost a century, the old tones, thin and ghostlike, of the dear ones whom he first learnt to love. The furthest past is fresh and vivid, and in memory of it is half his life. Also he looks forward familiarly and calmly to the very near end, and thinks much of death. That thought keeps house with him now, and is nearer to him than the world of living men is. Thus one-half of his life is memory, and the other half is hope; and all his hopes are now reduced to one the hope to die, and then to be laid down and go to sleep again beside his father and mother. And so he returns to his city, and passes out of our sight" (Maclaren). Notice
I HIS CLEAR RECOGNITION OF THE NEARNESS OF HIS APPROACHING END. "How many are the days of the years of my life?" etc. (vers. 34, 35; Gen_47:9) Many an old man considers not that he is old, and must shortly leave the world; he rather strives to keep both his age and his departure out of sight. But such a man as Barzillai is accustomed to reflect on his actual condition, deems himself a "stranger and pilgrim on the earth" (Heb_11:13; 1Ch_29:15) and feels certain that a few more steps will bring him to the end of his journey. He also understands what is possible and becoming during his brief continuance, and acts accordingly. "Can anything be more amiable than these simple and sensible words? What a cheerful and peaceful spirit do they breathe! and how does he put to shame very many old men of our day, who, the more the years perform their dismantling work upon them, are so much. the more zealously bent on concealing the decay of their strength behind the glittering surroundings of vain dignities, titles, and high alliances!" (Krummacher). "Usually the nearer men approach to the earth, they are more earthly minded; and, which is strange to amazement, at the sunset of life are providing for a long day" (W. Bates).
II HIS CHEERFUL RESIGNATION UNDER THE INFIRMITIES OF ADVANCED AGE. He utters no complaint (such as is too common with others) at the failure of his mental and bodily powers, the loss of earthly pleasures formerly possessed, his incapacity for new enterprises and excitements, which, at an earlier age, might have been suitable and desirable. His language is singularly free from fretfulness, disappointment, and discontent. He perceives and acquiesces with a "glad contentment" in the will of God, who "hath made everything beautiful in its season", (Ecc_3:11) and, although deprived of some enjoyments, he is not destitute of others of a higher order. "It is this, the tasteless meats, the deafness to the singing men and singing women, the apathy to common pleasures, for which old age is pitied and deplored; but this is God"s mercy, it is not his vengeance; he deadens the keenness of our bodily senses only to guide us to immortality; we are disgusted with the pleasures of youth, we deride the objects of manly ambition, we are wearied with one worldly trifle or another, that Our thoughts may centre at last in God" (Sydney Smith. "On the Pleasures of Old Age"). "Old age may be not only venerable, but beautiful, and the object of reverence untinctured by compassion. The intellect, the emotions, the affections (the best of them) all alive, it is the passions and appetites only that are dead; and who that is wise and has felt the plague of them, does not, with the aged Cephalus, in Plato"s "Republic," account a serene freedom from their clamorous importunities a compensation for the loss of their tumultuous pleasures?" ("Sel. from the Correspondence of R.E.H. Greyson, Esq.").
III HIS COURTEOUS REFUSAL OF THE PROFFER OF EARTHLY FAVOURS. What can even a monarch give him now? The society, the pleasures, the honours, of a court; enlarged influence, increased responsibility, more abundant wealth. Is it worth while for their sake to be transplanted to a new soil from the place where he has been so long growing; and when he must so soon be removed from the world altogether? If he had been a sensual, ambitious, or avaricious man, the craving for such things would have remained, and led him (like others) to grasp at their possession, though no longer able to enjoy them or employ them aright. "What so distressing as to see the withered face of old age dull and dead to every consideration of eternity, and kindling with life only at the mention of earthly vanities?" (Blaikie). He declines them, not because they are sinful and worthless in themselves, but because they are unsuitable to him. His heart is set on ether pleasures; his immediate duties are determined and sufficient for his strength. He will not take new burdens on himself, nor be a burden to others. He will accompany the king "a little way," to show his loyal devotion, and then return. (2Ki_4:13) "With all the dignity of self-respect, with the courtesy of a true gentleman, undervaluing not the king"s offers, but his own service to him, with the prudent love of a father for the son whom he recommends to his kindness, having outlived nothing really belonging to the true character of the life of man, he returned with the royal kiss and blessing, master of his own will, to his own place" (W. Romanis).
IV HIS CHERISHED REMEMBRANCE OF PARENTS AND THE FAMILIAR SCENES OF HIS EARLY DAYS. "Let thy servant, I pray thee, turn back," etc. (ver. 37). His thoughts turn back to his native place, his childhood, his father and his mother, whom he must have loved and honoured; (Exo_20:12) and the memory of whom, tender, affectionate, and reverent, is a fountain of pure and undying joy in his breast. How much does the happiness of old age depend upon its memories! Whilst in one case old age is tormented by the recollection of "the pleasures of sin," in another it is gladdened by the recollection of the practice of piety; and such recollections mingle with and, in great measure, determine its anticipations.
Son of Jesse, let me go: Why should princely honours slay me? Where the streams of Gilead flow, Where the light first met mine eye, Thither would I turn and die; Where my parents" ashes lie, King of Israel! bid them lay me. (Sigourney.)
V HIS CONSTANT DESIRE FOR REST in his "long home", (Ecc_12:5) "the house of eternity." It is now a pervading and increasing feeling. He longs for repose in the sacred spot where his parents lie, as a pilgrim longs for home. The grave for him has no terrors. "He looks for a city which hath foundations," etc.; (Heb_11:10, Heb_11:16) and desires to be "gathered with his fathers," and to be forever at rest in God (1Sa_25:1; 2Sa_7:12; Psa_49:15; Dan_12:13) "Lord, now lettest thou thy servant depart in peace". (Luk_2:29) "A man should still be bound for home as you see all creatures be. Let a bird be far from the nest, and it grow towards night, she will home even upon the wings of the wind. Every poor beast, and every creature, though the entertainment be but slender at home, yet if you let it slip loose, it will home as fast as it can. Everything tends to its place; there is its safety, there is its rest, there it is preserved, there it is quiet. Now, since it is so with every creature, why should it not be so with us? Why should not we be for our home? This is not our home; here is not our rest. That is our home where our chief friends be, where our Father God is, where our Husband Christ is, where our chief kindred and acquaintance be, all the prophets and apostles and martyrs of God departed are; that is our home, and thither should we go" (R. Harris). "I am now passing through the latest stage of my pilgrimage on earth. My sun is speedily going down; but ere it wholly disappear, its parting beams stream sweetly forth upon the face of all things, and cover all the horizon with a blaze of glory. My Father"s house shines bright before my eyes. Its opening door invites me onward, and fills me with an earnest longing to be safe at home. My richest treasures and my dearest hopes are all packed up and gone before, while my whole soul is on the wing to follow after" (W. Gilpin).
VI HIS CONSIDERATE REGARD for the welfare of those who survive him. "Let thy servant Chimham go over," etc. (vers. 38, 40). He is not wholly absorbed in thoughts of past time or of his final rest; but is interested in the younger man now present with him, and sympathizes with his enjoyments and aspirations. He remembers his own youth. What he declines for himself, he seeks and obtains for his son. (Jer_41:17) "When the king could not persuade the father, he gladly accepts the charge of his son. He seems to feel as if the care of this young man would bring comfort to his heart, which was still bleeding for the loss of Absalom. It was not in lightness that he made the request, and when on his death bed he remembered it and charged Solomon to show kindness to the son for the sake of what his father had done for him when he fled from the face of Absalom. In Barzillai we have
(1) a man who knows that he is old, but is not distressed by the thought of it;
(2) who is rich, but is satisfied with his natural possessions;
(3) of long experience, who has kept up his love of simple pleasures;
(4) and is attached to the past, but does not distrust the future" (John Ker). "It is a very reasonable conjecture of Grotius, that David, having a patrimony in the field of Bethlehem, the place of his nativity, bestowed it on Barzillai"s son; and from thence this place took the name of Chimham, which remained unto the days of Jeremiah" (Patrick). His descendants continue for ages to partake of the fruit of his piety and beneficence, to perpetuate his name and honour his memory (Ezr_2:61; Psa_102:28) D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Barzillai the Gileadite came down from Rogelim, and…
2Sa_19:31-41
And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king.
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Barzillai the great man in society
1. One feature in the Bible is that it represents members of every class of society, as not only belonging to, but actually working in Gods Church. The great gathering of the people of God, which the Bible brings to notice, numbers kings, counsellors, captains, and honourable men, without distinction, as forming a part in Gods great Church on earth. The jewels of God, when made up to form His crown, are of every hue and colour; not only the diamond reflecting the varied lustre of the saintly character, which dwelling apart from the world, realises itself as a denizen of heaven; but there also is the purple amethyst of earthly royalty; the pale sapphire of female loveliness; and the emerald, which borrows from the earth its hues, reminding us of the works of the creation of God.
2. Barzillai of Rogelim is one of a class of which many are mentioned in the Bible--great and rich men who served the Lord. Boaz, Caius, Joseph of Arimathea, and Barnabas are his companions. Boundless wealth and magnificence, mark at once his circumstance; unlimited hospitality is the leading feature of his conduct; loyalty, whose keen edge is only whetted by the adversity of the king whom he serves, marks his principles. He was one who had been used to feast under the song of the singing men and singing women; ease, courtesy, and independence marked his manner; and the marble which contained the dust of his fathers marked at the same time the last earthly aim of Barzillai. There are some to whom the aristocracy of the tomb has a nobler lustre than the aristocracy of life; there are some who count it a higher honour that their dust should slumber with the dust of their ancestors than that they in life should repose in the palace of kings. It is among the leading features of those who are truly great in this world. Now these are the features of a great man, and suggest many lessons to the great among ourselves:
(1) His exceeding great position is established;
(2) His boundless hospitality.
(3) His unswerving loyalty, and that shown especially in the kings adversity.
(4) His uncompromising independence.
(5) His carelessness about a court, or the luxuries of-life.
(6) His suggesting a representative of himself to attend the king; and lastly, his feeling about his burial.
3. One duty of the great, rich man which we learn from the case of Barzillai is that of wide, enlarged hospitality. Means are a talent given to improve. But men frequently mistake the tenure of their wealth. The most minute description of the last day in the Bible is based on the claims of hospitality. It is a duty, and in exercising it a man fulfils one great rule and law of Christianity, exercises a distinct talent which God has given him, and fulfils one of those modes of employing his talents which God has left him.
4. Barzillai suggests another lesson: He entertained a king--in adversity. A persecuted outcast, king went by, and he threw his gates open to receive him. Those who are great in wealth and power too often seek the credit of those whose worldly position will cast honour on themselves by having them under their roof. The Christian and religious man of wealth and power is he who rather receives those whom the world frowns upon under his roof; and loves to lend his wealth to buy a share in the return of those on whom Gods chastening hand is laid, than refuse the shelter which may bring discredit in the eyes of the world. Barzillai seems to have acted as he did without a conscious desire of worldly honour or human praise. It is not this office or that which makes a man great, it is the way in which a man occupies any office.
5. Barzillai desired burial with his father and mother. The punishment of kings of Israel was that they should not be buried by their fathers, and the first aim of Abraham was not the purchase of a dwelling-place but the purchase of a burial place. The burial of our Blessed Lord stands as a prominent feature in the acts of His saving Life and Death, though it was where no man had yet lain. His Sacred Body opened a new vault for the human race, and led the way to a new cave of Machpelah, beneath whose consecrated escutcheons all the Church desire burial. The burial in sure and certain hope of a resurrection to eternal life. The burial under the motto, Resurgam, and the escutcheon of the wing which bears the soul to heaven. So the associations of the grave became ennobled and sanctified. There the felled trees lie. There lies the record of the character with the finish which it had received at death; the penitent, the patient, the innocent, or the heavily-minded. Let those who stand in high places like him aim at an integrity and a stainless association with the past, and they Will do well. It is not the pomp of the funeral or the magnificence of the eulogy which sheds the lustre on the departed: but the epitaph of their tomb. (E. Monro.)
Barzillai, the Gideonite; or, the influence of age
Barzillais words to the king of Israel remind us of the influence that age produces upon men.
I. A mellowness of heart. There is a feeling soft and subdued running through the words of this patriarchal Gideonite. In the gradual passage from maturity to helplessness, the harshest characters sometimes have a period in which they are gentle and placid as young children. One who saw the Duke of Wellington in his last years, describes him as very gentle in his aspect and demeanour.
II. An indisposition to exertion. How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old. It seems benevolently arranged that, as the limbs get feeble and incapable of action, the inclination to exertion decreases too.
III. A lack of interest in the world. To an old man the world is a plum that has lost its bloom, an orange that has been sucked till the peel is dry. The pageantries of court and the dazzle of fashionable life are to the old man but as the worthless gilt that spangles the dress of an actor. When old age comes over the millionaire, how shapes the world to him?
IV. An incapacity for earthly enjoyments. Can thy servant taste what I eat or what I drink? He could not relish either the banquets or the concerts of the court. The choicest delicacies of the table would fall upon his appetite, the most transporting strains of music would fall dead upon his ear: The desire has failed, and the daughters of music are brought low. Years not only steal away our strength, but our relish for earthly pleasures.
V. An interest in the dead. Let thy servant, I pray thee, turn back again, etc. Here is the filial instinct glowing in the breast of an old man. Conclusion.
1. Here is a rebuke to worldliness. What if you amass a princely fortune? Whilst it will not make you happy, either in the morning of your youth or the zenith of your noon, it will be utterly worthless to you if you live to old age.
2. Here, is, too, an argument for religion. Form an alliance with those eternal principles that will make your spirits young and strong amidst the infirmities of age. Prepare for the future! (Homilist.)
Barzillai the Gileadite
Some of the most interesting spots in our Scottish landscapes are hidden from the hasty traveller. He passes through a beautiful valley, sees the clear rushing river, the green fields fringed by the dark woods which climb the skirts of the hills, the mountain tops with their massive swell or rocky precipice indenting the sky, and he thinks he knows the whole. But there are exquisite spots of beauty hidden among the hills, shady pools in the streams, quiet retreats so fresh and far away from the worlds eye, that when he sees them he feels as if the foot of man had never been there before, It is so in the Bible. We read the great roll of the heroes of faith in the eleventh chapter of the Hebrews, and it seems as if we had traversed the history of the ancient Church of God. Buts when we pass through the first ranks and the grander scenes, we light upon spots of tranquil beauty and characters of transparent faith and truthfulness which fill us with the gladness of surprise. The story of Barzillai is one of these.
I. We have a man who knows that he is old, but who is not distressed by the thought of it. He has no reticence, no shame, and, so far as we can see, he has no regret. He numbers up his weaknesses, indeed, but it is much in the way a soldier counts the scars he has brought from his battlefields. This is the hoary head which is so beautiful when it is found in the way of righteousness. We should aim at this even from youth. But how are we to prepare for this? First, surely, by taking God with us early in the journey of life. God is willing to receive a man whenever he turns to Him; but the later he turns, the more shall be his regrets. Next, by providing beforehand the compensations which God is willing to give for everything that may be taken away by the changes of life. If the eye is to become dim, we may be preparing an inner vision more open and clear for Divine and eternal realities; if the ear is to be dulled to earthly music, and hard of access to the voice of friends, we can ask that friend to say to it, Ephphatha, Be opened! who will enter our solitude with his words--To old age I am He, to hoar hairs I will carry you; if the feet and hands become powerless for their accustomed work, we may exercise ourselves in the faith and hope which make the feet more than youthful and change the hands to wings, so that we shall mount up like eagles, and run and not be weary, and walk and not faint. Someone has said that it would be a melancholy world without children, and an inhuman world without the aged; and the world is never better than when these two can meet and give and receive gladness. We have a natural reluctance to the feeling that we are growing old; we put it away, and when something at last forces it upon us, it is like the rush of an armed man from an ambush, or the flake of the first snow to tell us that the long summer days are gone, and that winter is at hand. And yet, as you may have seen, it is the transition which is the most painful. When the first days of brown October show us the fresh green leaves of summer, now sere and yellow, dropping from the boughs under the wind that wails through the thin woods, we cannot help a feeling of sadness creeping over the heart. But when winter has come it has its own enjoyments; there is the long, quiet evening, the cheerful gleam of the hearth, the closer bosom of the family and of friendship, the pleasant memories of summer, and the hopes of its return--these give to winter its gladness, and even its glow. If we are in this transition, or nearing it, we should seek to realise it, and to rise above it by looking forward. Every time of life to a true man is only a transition to something better.
II. We have a man who is rich, but who is satisfied with his natural position. No doubt, the remark will readily be made by some, It is easy for a rich man to be satisfied; let us have his wealth, and we shall blame ourselves if we ask for anything more. But if you look round on the world, you will perceive that it is at the stage of prosperity that the dissatisfaction of many men begins. It is quite true that the Bible forbids no man to seek the improvement of his worldly circumstances, or to use that improvement in a wise and generous way. It has no malediction an wealth itself, and no canonising of poverty. When our Saviour bade the young man sell all he had, and give to the poor, it was a test of character, not a condition of discipleship. But there are two things against which a man who has risen to wealth should carefully watch--becoming the slave of sensual gratification: What more can I eat and drink? or How can I shine in the social circle? In the midst of empty ambitions, and vain contests for pre-eminence, our wisdom is to prefer the position which agrees with what is deepest in our nature, and which is most helpful to our spiritual life.
III. We have a man of long experience, who has kept up his love of simple pleasures. We can infer this from the tone in which he speaks. In these times of tumult and change, we think with envy of the quiet, primitive days, when men grew up in their place with leisure for spreading out their thoughts like branches, and sending down their affections like roots. We have no wish to depreciate that kind of life which occupies itself with the activities of the world, which presses into the highways of cities, and the throng of business, and which has its pleasure in breasting and battling with the great waves of public movement in social and intellectual and political progress. There are faculties in mans nature which find their proper exercise in this; the world could not advance or even live without it, and the calm recesses, which seem shut out from the great sea of life, would stagnate if they were not stirred by its tides. But we should take care that the whirl of public life does not unfit us for enjoying private life.
IV. We have a man who is attached to the past, but who does not distrust the Future. There was evidently a great change coming over the land of Israel at this time. The old patriarchal ways were losing their hold. The capital was growing, and men and gold and silver flowing into it. New views were prevailing which looked on the past as antiquated, and pressed forward, often recklessly, into unknown futures. The young men of revolution who gathered round Absalom were a sign of it, and after the splendour of Solomons reign it came out more distinctly under his successor. In the parting of Barzillai and David we seem to have the two tendencies, the recoil of the old, the advance of the new. We are in the midst of one of these transitions now, when many are fearing, and some predicting, only evil. The quiet old life of our country is retiring evermore into the background, and the towns with their rush of life, their battles of thought and action, their impulses for good and evil are in the front. We cannot help regretting it, and wishing to retain as much as we can of what was good. When we think of the old life of Scotland among its hills and cottage homes, of its men and women so intelligent and God-fearing, so independent in spirit, yet so kindly and courteous, it is hard to believe that its departure can be a blessing. The land can scarcely anywhere rear a nobler people than those who, on a Sabbath morning, gathered like streams from the valleys to the house of God, to sing the psalms which had been the strength of their fathers when they were outcasts among the mountains. There is another view of the time which may make us still more anxious. Insurrections of self-will and lawlessness are breaking out which threaten all things human and Divine. Men are setting their mouths against the heavens, and laying bitter and persistent siege to the citadels in which faith has felt itself secure for ages. These things sadden and startle us when we think of the future. The world looks like a ship descending the rapids, and some surge of the stream may dash and shatter it on the black reefs of atheism and anarchy which shoot their heads above the foam. (J. Ker, D. D.)
Barzillai
I. His sense of the nearness of death. How long have I to live? . . . I am this day fourscore years old. To him the thought of death seemed to be neither unfamiliar nor unpleasant. Christian men and women who are advanced ill years should seek to copy Barzillais example, accustoming themselves to the thought and approach of death.
II. His contentment under the infirmities of age. Can I discern between good and evil? Can thy servant taste what I eat or what I drink? He had no wish for court-life, for he was no longer fit to enjoy it. His powers were waning; he was no longer able to find enjoyment in that which ministered pleasure to others. Resignation marks his words. Some aged people are fretful over their infirmities. Peevishness is a common characteristic of advanced life. Others endeavour to conceal the ravages of time, and eagerly mingle in the pleasures of youth. With one foot in the grave, they wish to appear and be considered as young as possible. Both courses are alike unbecoming in those who are in the sere and yellow leaf.
III. His unworldliness. Why should the king recompense it me with such a reward? Davids proposal would have been greedily grasped at by many. Notwithstanding its attractiveness Barzillai courteously declined it. How beautiful to see at a time of life, when men, as a rule, cling more closely to worldly things, such an un-regretful renunciation of worldly honour and prosperity!
IV. His unselfishness. Behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good to thee. Barzillai was not unwilling that another should enjoy the benefits of which he felt he was unable to avail himself. Too often aged people, no longer able to enjoy life, frown upon those younger than themselves, who do enjoy it. Forgetful that they themselves were once young, they seek to crush the harmless desires and damp the seasonable enjoyments of youth.
V. His filial affection. 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. Even at his great age, the memory of his parents was fresh and tender. It is pleasant to remember that the good that Barzillai was thus privileged to do to his earthly sovereign was not interred with his bones, but lived after him. David graciously granted the old mans request, and Chimham not only was taken as his fathers substitute to eat at the royal table, but in addition obtained a portion of Davids patrimonial possession near Bethlehem (Jer_41:17). The memory of the just is blessed. (Thomas S. Dickson, M. A.)
David and Barzillai
It is very refreshing to fall in with a man like Barzillai in a record which is so full of wickedness, and without many features of a redeeming character. He is a sample of humanity at its best--one of those men who diffuse radiance and happiness wherever their influence extends. Of Barzillais previous history we know nothing. We do not even know where Rogelim, his place of abode, was, except that it was among the mountains of Gilead. The facts stated regarding him are few, but suggestive.
1. He was a very great man. The expression seems to imply that he was both rich and influential. Dwelling among the hills of Gilead, his only occupation, and main way of becoming rich, must have been as a farmer. Barzillais ancestors had probably received a valuable and extensive allotment, and had been strong enough and courageous enough to keep it for themselves. Consequently, when their flocks and herds multiplied, they were not restrained within narrow dimensions, but could spread over the mountains round about.
2. His generosity was equal to his wealth. The catalogue of the articles which he and another friend of Davids brought him in his extremity (2Sa_17:28-29) is instructive from its minuteness and its length. Like all men liberal in heart, he devised liberal things.
3. His loyalty was not less thorough than his generosity. When he heard of the kings troubles, he seems never to have hesitated one instant us to throwing in his lot with him. It mattered not that the king was in great trouble, and apparently in a desperate case. Barzillai was no sunshine courtier, willing to enjoy the good things of the court in days of prosperity, but ready in darker days to run off and leave his friends in the midst of danger. He was one of those true men that are ready to risk their all in the cause of loyalty when persuaded that it is the cause of truth and right. Risk? Can you frighten a man like this by telling him of the rink be runs by supporting David in the hour of adversity? Why, he is ready not only to risk all, but to lose all, if necessary, in a cause which appears so obvious to be Divine, all the more because he sees so well what a blessing David has been to the country. Why, he has actually made the kingdom. He has given unity and stability to all the internal arrangements of the kingdom. And is not a country happy that has such citizens, men who place their personal interest far below the public weal, and are ready to make any sacrifice, of person or of property, when the highest interests of their country are concerned?
4. Barzillai was evidently a man of attractive personal qualities. The king was so attracted by him that he wished him to come with him to Jerusalem, and promised to sustain him at court.
5. Barzillai was not dazzled even by the highest offers of the king, because he felt that the proposal was unsuitable for his years. He was already eighty, and every day was adding to his burden, and bringing him sensibly nearer the grave. David had made the offer as a compliment to Barzillai, although it might also be a favour to himself, and as a compliment the aged Gileadite was entitled to view it. In Barzillais choice, we see the predominance of a sanctified common sense, alive to the proprieties of things, and able to see how the enjoyment most suitable to an advanced period of life might best be had. It was not by aping youth or grasping pleasures for which the relish had gone. There are few more jarring notes in English history than the last days of Queen Elizabeth. As life was passing away, a historian of England says, she clung to it with a fierce tenacity. She hunted, she danced, she jested with her young favourites, she coquetted, and frolicked, and scolded at sixty-seven as she had done at thirty. The Queen, wrote a courtier, a few months before her death was never so gallant these many years, nor so set upon jollity. She persisted, in spite of opposition, in her gorgeous progresses from country house to country house. She clung to business as of old, and rated in her usual fashion one who minded not, to giving up some matter of account. And then a strange melancholy settled on her. Her mind gave way, and food and rest became alike distasteful. Clever woman, yet very foolish in not discerning how vain it was to attempt to carry the brisk habits of youth into old age, and most profoundly foolish in not having taken pains to provide for old age the enjoyments appropriate to itself l How differently it has fared with those who have been wise in time and made the best provision for old age! I have waited for Thy salvation, O my God, says the dying Jacob, relieved and happy to think that the object for which he had waited had come at last. I am now ready to be offered, says St. Paul, and the time of my departure is at hand.
6. Holding such views of old age, it was quite natural and suitable for Barzillai to ask for his son Chimham what he respectfully declined for himself. For his declinature was not a rude rejection of an honour deemed essentially false and vain. The narrative is so short that not a word is added as to how it fared with Chimham when he came to Jerusalem. Only one thing is known of him; it is said that, after the destruction of Jerusalem by Nebuchadnezzer, when Jonathan conducted to Egypt a remnant of Jews that he had saved from the murderous hand of Ishmael, they departed and dwelt in the habitation of Chimham, which is by Bethlehem, to go into Egypt. We infer that David bestowed on Chimham some part of his paternal inheritance at Bethlehem. The meeting with Barzillai and the finding of a new son in Chimham must have been looked on by David with highly pleasant feelings. In every sense of the term, ha had lost a son in Absalom; he seems now to find one in Chimham. We dare not say that the one was compensation for the other. Such a blank as the death of Absalom left in the heart of David could never be filled up from any earthly source whatever. Blanks of that nature can be filled only when God gives a larger measure of His own presence and His own love. (W. G. Blaikie, D. D.)
Barzillai an example of loyalty in perilous times
Barzillai was indeed a noble old man. He loved his country, he loved his king, and in perilous times and days of turbulence and anarchy stood forward the friend of the distressed, the consoler of fallen greatness, and the constant and determined supporter of the rightful government and ancient institutions of his land. I wish you to mark two features of the character thus brought before you--the loyalty and the piety of Barzillai. In the midst of the rampant successes of rebellion he would not forsake the cause of his rightful sovereign, and the interests of his country. And his loyalty was disinterested. He looked for no return, he would accept no reward. You have seen that the reinstated sovereign proffered to him all the splendours of a residence with a royal family in the imperial city. And this in general estimation was no worthless boon. It embraced all that most men court, all that the world with such anxiety is toiling for. He would be admitted to the highest circles in the realm; men would bow down to him, and do him reverence; every luxury would be at his command; he was to sit at the kings table; chariots and horsemen, stately attendants, rich and costly clothing, worldly power, honour, magnificence--all that is dazzling in earthly grandeur, all that is enchanting to a worldly mind was within his grasp. But mark his piety. He declined it all! He would not now distract his mind with the dissipating round of earthly vanity. He would rather end his days in peaceful retirement; and, in the simplicity of country life, mature his soul for heaven.
I. I remind you that loyalty is part of religion, and must spring from a principle of obedience to God, who is the sovereign ruler of all worlds.
II. Again, such a loyal spirit as that which animated barzillai, will lead to a cheerful devotion of our substance, so far as it may be needed, for the usual purposes of government, or the occasional exigencies of the State. The good old man hastened of his own accord to bring his ample supply to David and his people in their extraordinary reverses. And let us cheerfully contribute to the maintenance of good government, by rendering those imposts which the wisdom of the legislature has arranged.
III. And let our true loyal feeling find its expression in fervent prayer to him who sits enthroned above--the King of kings and Lord of lords. I exhort, saith the apostle, that prayers be made for kings and all that are in authority: that we may lead a quiet and peacable life in all godliness and honesty.
IV. In conclusion, cultivate, above all, that pious spirit which Barzillai manifested in his thoughtfulness of death; his disregard of worldly greatness; and his anxiety to have repose in his latter days to prepare for heaven. (A. Bumstead, B. A.)
The lives of courtiers
We suppose Barzillai was a good man, and that his example sufficiently proves it.
I. Our question is this, how far does the world, a court, or business become a young man?
1. A wise man will never choose a court, or high offices, as most and best fitted to procure true peace.
2. A wise man will always consider a court, and eminent posts, as dangerous to his salvation. It is in a court, it is in eminent posts, that, generally speaking, the most dangerous snares are set for conscience.
3. A wise man will never enter a court or accept of an eminent post, without fixed resolutions to surmount the temptations, with which they are accompanied, and without using proper measures to succeed in his design.
4. The evils, which embitter the lives of courtiers, and of all who are elevated to eminent posts, and (what may seem a paradox), the hazard of being damned among human grandeurs, ought not to discourage those from occupying the highest offices, who are capable of doing great good to society and the church, It is a tempting of God to expose ones self to danger when no good will come of it it is rash, it is tempting God to expose ourselves to difficulties, which cannot possibly be surmounted. His refusal proceeds from three causes.
1. The insensibility of old age is the first cause of the refusal of Barzillai. This insensibility may proceed either from a principle of wisdom.
(1) a man, who hath experienced the vanity of human grandeur; a man, who hath often asked himself what good comes of this pomp and pleasure? Such a man does not entertain a very high idea of the privilege of living with the great, of eating at their tables, and of participating their pleasures. Such pleasures are approved by reason, ripened by age, and such pleasures are satisfactory at all times, and in all stages of life.
(2) But there is also a constitutional insensibility. The senses, which transmit pleasures to us, become blunt, and pleasures are blunted with them.
2. The disgraces of old age are a second reason of the refusal of Barzillai. Why should thy servant be a burden to my lord the king? Certainly, an old man ought to be treated with the greatest respect and caution. Whatever idea Barzillai formed of the equity and benevolence of David, he did justice to himself. He well knew, that a man of eighty would be a burden to this good king. A man at this time of life too strikingly exhibits human infirmities to give pleasure in circles of company, where such mortifying ideas are either quite forgotten, or slightly remembered.
3. In fine, Barzillai revolved in his mind the nearness of old age to death. This was the principal cause of his refusal. Was ever principle better founded? How little is necessary to overset and break the frame of a man of this age? What is necessary? A vapour! a puff of wind!
III. But if the principle of this good old man be well founded, the consequence derived from it is better founded, that is, that worldly affairs do not suit a man drawing near the end of his life; that when death is so near, a man should be wholly employed in preparing for it. Everything engages Barzillai to avoid disconcerting himself in his last moments, and to devote the few that remain to seriousness.
1. The long time he had lived. If the account, which God requires every man to give at death, be terrible to all men, it should seem particularly so to old men. An old man is responsible for all the periods of his life, all the circumstances he has been in, and all the connections he hath formed.
2. The continued cares, which exercised the mind of Barzillai, were second spring of his action. How necessary is it to make up, by retirement and recollection in the last stages of life, what has been wanting in the days of former hurry, and which are now no more! I recollect a saying of a captain of whom historians have taken more cars to record the wisdom than the name. It is said that the saying struck the Emperor Charles V. and confirmed him in his design of abdicating his crown, and retiring to a convent. The captain required the Emperor to discharge him from service. Charles asked the reason. The prudent soldier replied, Because there ought to be a pause between the hurry of life and the day of death.
3. In fine, if Barzillai seemed to anticipate his dying clay by continually meditating on the subject, it was because the meditation, full of horror to most men, was full of charms to this good old man. (J. Saurin.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain
CHAPTER X X V I.
DAVID AND BARZILLAI.
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2Sa_19:31-40.
IT is very refreshing to fall in with a man like Barzillai in a record which is so full of wickedness, and without many features of a redeeming character. He is a sample of humanity at its best - one of those men who diffuse radiance and happiness wherever their influence extends. Long before St. Peter wrote his epistle, he had been taught by the one Master to "put away all wickedness, and all guile, and hypocrisies, and envies, and evil-speakings;" and he had adopted St. Paul's rule for rich men, "that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate." We cannot well conceive a greater contrast than that between Barzillai and another rich farmer with whom David came in contact at an earlier period of his life - Nabal of Carmel: the one niggardly, beggarly, and bitter, not able even to acknowledge an obligation, far less to devise anything liberal, adding insult to injury when David modestly stated his claim, humiliating him before his messengers, and meeting his request with a flat refusal of everything great or small; the other hastening from his home when he heard of David's distress, carrying with him whatever he could give for the use of the king and his followers, continuing to send supplies while he was at Mahanaim, and now returning to meet him on his way to Jerusalem, conduct him over Jordan, and show his loyalty and goodwill in every available way. While we grieve that there are still so many Nabals let us bless God that there are Barzillais too.
Of Barzillai's previous history we know nothing. We do not even know where Rogelim, his place of abode, was, except that it was among the mountains of Gilead. The facts stated regarding him are few, but suggestive.
1. He was "a very great man." The expression seems to imply that he was both rich and influential. Dwelling among the hills of Gilead, his only occupation, and main way of becoming rich, must have been as a farmer. The two and a half tribes that settled on the east of the Jordan, while they had a smaller share of national and spiritual privileges, were probably better provided in a temporal sense. That part of the country was richer in pasturage, and therefore better adapted for cattle. It is probable, too, that the allotments were much larger. The kingdoms of Sihon and Og, especially the latter, were of wide extent. If the two and a half tribes had been able thoroughly to subdue the original inhabitants, they would have had possessions of great extent and value. Barzillai's ancestors had probably received a valuable and extensive allotment, and had been strong enough and courageous enough to keep it for themselves. Consequently, when their flocks and herds multiplied, they were not restrained within narrow dimensions, but could spread over the mountains round about. But however his riches may have been acquired, Barzillai was evidently a man of very large means. He was rich apparently both in flocks and servants, a kind of chief or sheikh, not only with a large establishment of his own, but enjoying the respect, and in some degree able to command the services, of many of the humble people around him.
2. His generosity was equal to his wealth. The catalogue of the articles which he and another friend of David's brought him in his extremity (2Sa_17:28-29) is instructive from its minuteness and its length. Like all men liberal in heart, he devised liberal things. He did not ask to see a subscription list, or inquire what other people were giving. He did not consider what was the smallest amount that he could give without appearing to be shabby. His only thought seems to have been, what there was he had to give that could be of use to the king. It is this large inborn generosity manifested to David that gives one the assurance that he was a kind, generous helper wherever there was a case deserving and needing his aid. We class him with the patriarch of Uz, with whom no doubt he could have said, "When the eye saw me, then it blessed me, and when the ear heard me, it bare witness unto me; the blessing of him that was ready to perish came upon me, and I made the widow's heart to leap for joy."
3. His loyalty was not less thorough than his generosity. When he heard of the king's troubles, he seems never to have hesitated one instant as to throwing in his lot with him. It mattered not that the king was in great trouble, and apparently in a desperate case. Neighbours, or even members of his own family, might have whispered to him that it would be better not to commit himself, seeing the rebellion was so strong. He was living in a sequestered part of the country; there was no call on him to declare himself at that particular moment; and if Absalom got the upper hand, he would be sure to punish severely those who had been active on his father's side. But none of these things moved him. Barzillai was no sunshine courtier, willing to enjoy the good things of the court in days of prosperity, but ready in darker days to run off and leave his friends in the midst of danger. He was one of those true men that are ready to risk their all in the cause of loyalty when persuaded that it is the cause of truth and right. We cannot but ask. What could have given him a feeling so strong? We are not expressly told that he was a man deeply moved by the fear of God, but we have every reason to believe it. If so, the consideration that would move him most forcibly in favour of David must have been that he was God's anointed. God had called him to the throne, and had never declared, as in the case of Saul, that he had forfeited it; the attempt to drive him from it was of the devil, and therefore to be resisted to the last farthing of his property, and if he had been a younger man, to the last drop of his blood. Risk? Can you frighten a man like this by telling him of the risk he runs by supporting David in the hour of adversity? Why, he is ready not only to risk all, but to lose all, if necessary, in a cause which appears so obviously to be Divine, all the more because he sees so well what a blessing David has been to the country. Why, he has actually made the kingdom. Not only has he expelled all its internal foes, but he has cowed those troublesome neighbours that were constantly pouncing upon the tribes, and especially the tribes situated in Gilead and Bashan. Moreover, he has given unity and stability to all the internal arrangements of the kingdom. See what a grand capital he has made for it at Jerusalem. Look how he has planted the ark on the strongest citadel of the country, safe from every invading foe. Consider how he has perfected the arrangements for the service of the Levites, what a delightful service of song he has instituted, and what beautiful songs he has composed for the use of the sanctuary. Doubtless it was considerations of this kind that roused Barzillai to such a pitch of loyalty. And is not a country happy that has such citizens, men who place their personal interest far below the public weal, and are ready to make any sacrifice, of person or of property, when the highest interests of their country are concerned? We do not plead for the kind of loyalty that clings to a monarch simply because he is king, apart from all considerations, personal and public, bearing on his worthiness or unworthiness of the office. We plead rather for the spirit that makes duty to country stand first, and personal or family interest a long way below. We deprecate the spirit that sneers at the very idea of putting one's self to loss or trouble of any kind for the sake of public interests. We long for a generation of men and women that, like many in this country in former days, are willing to give "all for the Church and a little less for the State." And surely in these days, when no deadly risk is incurred, the demand is not so very severe. Let Christian men lay it on their consciences to pay regard to the claims under which they lie to serve their country. Whether it be in the way of serving on some public board, or fighting against some national vice, or advancing some great public interest, let it be considered even by busy men that their country, and must add, their Church, have true claims upon them. Even heathens and unbelievers have said, "It is sweet and glorious to die for one's country." It is a poor state of things when in a Christian community men are so sunk in indolence and selfishness that they will not stir a finger on its behalf.
4. Barzillai was evidently a man of attractive personal qualities. The king was so attracted by him, that he wished him to come with him to Jerusalem, and promised to sustain him at court. The heart of King David was not too old to form new attachments. And towards Barzillai he was evidently drawn. We can hardly suppose but that there were deeper qualities to attract the king than even his loyalty and generosity. It looks as if David perceived a spiritual congeniality that would make Barzillai, not only a pleasant inmate, but a profitable friend. For indeed in many ways Barzillai and David seem to have been like one another. God had given them both a warm, sunny nature. He had prospered them in the world. He had given them a deep regard for Himself and delight in His fellowship. David must have found in Barzillai a friend whose views on the deepest subjects were similar to his own. At Jerusalem the men who were of his mind were by no means too many. To have Barzillai beside him, refreshing him with his experiences of God's ways and joining with him in songs of praise and thanksgiving, would be delightful. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" But however pleasant the prospect may have been to David, it was not one destined to be realized.
5. For Barzillai was not dazzled even by the highest offers of the king, because he felt that the proposal was unsuitable for his years. He was already eighty, and every day was adding to his burden, and bringing him sensibly nearer the grave. Even though he might be enjoying a hale old age, he could not be sure that he would not break down suddenly, and thus become an utter burden to the king. David had made the offer as a compliment to Barzillai, although it might also be a favour to himself, and as a compliment the aged Gileadite was entitled to view it. And viewing it in that light, he respectfully declined it. He was a home-loving man, his habits had been formed for a quiet domestic sphere, and it was too late to change them. His faculties were losing their sharpness; his taste had become dulled, his ear blunted, so that both savoury dishes and elaborate music would be comparatively thrown away on him. The substance of his answer was, I am an old man, and it would be unsuitable in me to begin a courtier's life. In a word, he understood what was suitable for old age. Many a man and woman too, perhaps, even of Barzillai's years, would have jumped at King David's offer, and rejoiced to share the dazzling honours of a court, and would have affected youthful feelings and habits in order to enjoy the exhilaration and the excitement of a courtier's life. In Barzillai's choice, we see the predominance of a sanctified common sense, alive to the proprieties of things, and able to see how the enjoyment most suitable to an advanced period of life might best be had. It was not by aping youth or grasping pleasures for which the relish had gone. Some may think this a painful view of old age. Is it so that as years multiply the taste for youthful enjoyments passes away, and one must resign one's self to the thought that life itself is near its end? Undoubtedly it is. But even a heathen could show that this is by no means an evil. The purpose of Cicero's beautiful treatise on old age, written when he was sixty-two, but regarded as spoken by Cato at the age of eighty-four, was to show that the objections commonly brought against old age were not really valid. These objections were - that old age unfits men for active business, that it renders the body feeble, that it deprives them of the enjoyment of almost all pleasures, and that it heralds the approach of death. Let it be granted, is the substance of Cicero's argument; nevertheless, old age brings enjoyments of a new order that compensate for those which it withdraws. If we have wisdom to adapt ourselves to our position, and to lay ourselves out for those compensatory pleasures, we shall find old age not a burden, but a joy. Now, if even a heathen could argue in that way, how much more a Christian! If he cannot personally be so lively as before, he may enjoy the young life of his children and grandchildren or other young friends, and delight to see them enjoying what he cannot now engage in. If active pleasures are not to be had, there are passive enjoyments - the conversation of friends, reading, meditation, and the like - of which all the more should be made. If one world is gliding from him, another is moving towards him. As the outward man perisheth, let the inward man be renewed day by day.
There are few more jarring scenes in English history than the last days of Queen Elizabeth. As life was passing away, a historian of England says, "she clung to it with a fierce tenacity. She hunted, she danced, she jested with her young favourites, she coquetted, and frolicked, and scolded at sixty-seven as she had done at thirty." "The Queen," wrote a courtier, "a few months before her death was never so gallant these many years, nor so set upon jollity." She persisted, in spite of opposition, in her gorgeous progresses from country house to country house. She clung to business as of old, and rated in her usual fashion one "who minded not to giving up some matter of account." And then a strange melancholy settled on her. Her mind gave way, and food and rest became alike distasteful. Clever woman, yet very foolish in not discerning how vain it was to attempt to carry the brisk habits of youth into old age, and most profoundly foolish in not having taken pains to provide for old age the enjoyments appropriate to itself! How differently it has fared with those who have been wise in time and made the best provision for old age! "I have waited for Thy salvation, O my God," says the dying Jacob, relieved and happy to think that the object for which he had waited had come at last. "I am now ready to be offered," says St. Paul, "and the time of my departure is at hand. I have fought the good fight; I have finished my course; I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day, and not to me only, but unto all them also that love His appearing." Which is the better portion - he whose old age is spent in bitter lamentation over the departed joys and brightness of his youth? or he whose sun goes down with the sweetness and serenity of an autumn sunset, but only to rise in a brighter world, and shine forth in the glory of immortal youth?
6. Holding such views of old age, it was quite natural and suitable for Barzillai to ask for his son Chimham what he respectfully declined for himself. For his declinature was not a rude rejection of an honour deemed essentially false and vain. Barzillai did not tell the king that he had lived to see the folly and the sin of those pleasures which in the days of youth and inexperience men are so greedy to enjoy. That would have been an affront to David, especially as he was now getting to be an old man himself. He recognized that a livelier mode of life than befitted the old was suitable for the young. The advantages of residence at the court of David were not to be thought little of by one beginning life, especially where the head of the court was such a man as David, himself so affectionate and attractive, and so deeply imbued with the fear and love of God. The narrative is so short that not a word is added as to how it fared with Chimham when he came to Jerusalem. Only one thing is known of him: it is said that, after the destruction of Jerusalem by Nebuchadnezzar, when Johanan conducted to Egypt a remnant of Jews that he had saved from the murderous hand of Ishmael, "they departed and dwelt in the habitation of Chimham, which is by Bethlehem, to go into Egypt." We infer that David bestowed on Chimham some part of his paternal inheritance at Bethlehem. The vast riches which he had amassed would enable him to make ample provision for his sons; but we might naturally have expected that the whole of the paternal inheritance would have remained in the family. For some reason unknown to us, Chimham seems to have got a part of it. We cannot but believe that David would desire to have a good man there, and it is much in favour of Chimham that he should have got a settlement at Bethlehem. And there is another circumstance that tells in his favour: during the five centuries that elapsed between David's time and the Captivity, the name of Chimham remained in connection with that property, and even so late as the time of Jeremiah it was called ''Chimham's habitation." Men do not thus keep alive dishonoured names, and the fact that Chimham's was thus preserved would seem to indicate that he was one of those of whom it is said, "The memory of the just is blessed."
Plans for life were speedily formed in those countries; and as Rebekah wished no delay in accompanying Abraham's servant to be the wife of Isaac, nor Ruth in going forth with Naomi to the land of Judah, so Chimham at once went with the king. The interview between David and Barzillai was ended in the way that in those countries was the most expressive sign of regard and affection: "David kissed Barzillai," but "Chimham went on with him."
The meeting with Barzillai and the finding of a new son in Chimham must have been looked back on by David with highly pleasant feelings. In every sense of the term, he had lost a son in Absalom;he seems now to find one in Chimham. We dare not say that the one was compensation for the other. Such a blank as the death of Absalom left in the heart of David could never be filled up from any earthly source whatever. Blanks of that nature can be filled only when God gives a larger measure of His own presence and His own love. But besides feeling very keenly the blank of Absalom's death, David must have felt distressed at the loss as it seemed, of power, to secure the affections of the younger generation of his people, many of whom, there is every reason to believe, had followed Absalom. The ready way in which Chimham accepted of the proposal in regard to him would therefore be a pleasant incident in his experience; and the remembrance of his father's fast attachment and most useful friendship would ever be in David's memory like an oasis in the desert.
We return for a moment to the great lesson of this passage. Aged men, it is a lesson for you. Titus was instructed to exhort the aged men of Crete to be "sober, grave, temperate, sound in faith, in charity, in patience." It is a grievous thing to see grey hairs dishonoured. It is a humiliating sight when Noah excites either the shame or the derision of his sons. But "the hoary head is a crown of glory if it is found in the way of uprightness." And the crown is described in the six particulars of the exhortation to Titus. It is a crown of six jewels. Jewel the first is "sobriety," meaning here self-command, self-control, ability to stand erect before temptation, and calmness under provocation and trial. Jewel the second is "gravity," not sternness, nor sullenness, nor censoriousness, but the bearing of one who knows that ''life is real, life is earnest," in opposition to the frivolous tone of those who act as if there were no life to come. Jewel the third is "temperance," especially in respect of bodily indulgence, keeping under the body, never letting it be master, but in all respects a servant. Jewel the fourth, "soundness in faith," holding the true doctrine of eternal life, and looking forward with hope and expectation to the inheritance of the future. Jewel the fifth, "soundness in charity," the charity of the thirteenth chapter of I Corinthians, itself a coruscation of the brightest gem in the Christian cabinet. Jewel the sixth, "soundness in patience," that grace so needful, but so often neglected, that grace that gives an air of serenity to one's character, that allies it to heaven, that gives it sublimity, that bears the unbearable, and hopes and rejoices on the very edge of despair.
Onward, then, ye aged men, in this glorious path! By God's grace, gather round your head these incorruptible jewels, which shine with the lustre of God's holiness, and which are the priceless gems of heaven. Happy are ye, if indeed you have these jewels for your crown; and happy is your Church where the aged men are crowned with glory like the four-and-twenty elders before the throne!
But what of those who dishonour God, and their own grey hairs, and the Church of Christ by stormy tempers, profane tongues, drunken orgies, and disorderly lives? "O my soul, come not thou into their secret! To their assembly, mine honour, be not thou united!"
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 See how you translated this man's name in 2…
Barzillai
See how you translated this man's name in 2 Samuel 17:27. (See: How to Translate Names)
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Gileadite
See how you translated the name of this people group in 2 Samuel 17:27. (See: How to Translate Names)
Rogelim ... Mahanaim
See how you translated the names of these places in 2 Samuel 17:27. (See: How to Translate Names)
the Jordan
the Jordan River
eighty years old
"80 years old" (See: Numbers)
had furnished the king with provisions
"had provided what the king needed"
translationWords
king
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:31-40 Because he was very old and frail, Barzillai…
19:31-40 Because he was very old and frail, Barzillai declined David’s invitation to the royal court in Jerusalem as reward for his assistance. David took Barzillai’s son Kimham instead (see also 1 Kgs 2:7).
19:31 Gilead was part of Manasseh’s territory on the east side of the Jordan (Josh 17:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.