2 Samuel 19:9-15 sits inside this longer paragraph.
8Then the king arose, and sat in the gate. They told to all the people, saying, “Behold, the king is sitting in the gate.” All the people came before the king. Now Israel had fled every man to his tent. 9All the people were at strife throughout all the tribes of Israel, saying, “The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines; and now he has fled out of the land from Absalom. 10Absalom, whom we anointed over us, is dead in battle. Now therefore why don’t you speak a word of bringing the king back?”
11King David sent to Zadok and to Abiathar the priests, saying, “Speak to the elders of Judah, saying, ‘Why are you the last to bring the king back to his house? Since the speech of all Israel has come to the king, to return him to his house. 12You are my brothers. You are my bone and my flesh. Why then are you the last to bring back the king?’ 13Say to Amasa, ‘Aren’t you my bone and my flesh? God do so to me, and more also, if you aren’t captain of the army before me continually instead of Joab.’ ” 14He bowed the heart of all the men of Judah, even as one man; so that they sent to the king, saying, “Return, you and all your servants.”
15So the king returned, and came to the Jordan. Judah came to Gilgal, to go to meet the king, to bring the king over the Jordan. 16Shimei the son of Gera, the Benjamite, who was of Bahurim, hurried and came down with the men of Judah to meet king David. 17There were a thousand men of Benjamin with him, and Ziba the servant of Saul’s house, and his fifteen sons and his twenty servants with him; and they went through the Jordan in the presence of the king. 18A ferry boat went to bring over the king’s household, and to do what he thought good. Shimei the son of Gera fell down before the king, when he had come over the Jordan. 19He said to the king, “Don’t let my lord impute iniquity to me, or remember that which your servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 20For your servant knows that I have sinned. Therefore behold, I have come today as the first of all the house of Joseph to go down to meet my lord the king.”
Geneva Bible translators 1599 · Public Domain On vv9, 11, 13 Everyone blamed another and strove who should first bring…
Everyone blamed another and strove who should first bring him home.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–15 2Sa 19:9 And all the people were at strife…
2Sa 19:9 And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.
Ver. 9. And all the people were at strife.] Hereby it appeareth that David was not readmitted without some dispute, some great thoughts of heart: the devil doubtless stickled hard to have hindered it.
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Saying, The king saved us.] The prevailing and better part said so.
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 On vv9–15 All the people were at strife; quarrelling one with…
All the people were at strife; quarrelling one with another, as the authors or abettors of this shameful and cursed rebellion, discoursing privately and publicly of David’s high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their king, which they had lately shaken off. Thus the crowns of kings sit faster or looser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will.
Now he is fled out of the land for Absalom: now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalom, and thereby forcing David to flee out of the land of Canaan to the parts beyond Jordan for his security.
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 On v9 It is strange that David did not immediately upon…
It is strange that David did not immediately upon the defeat and dispersion of Absalom's forces march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were in confusion and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return, and therefore would be satisfied that the people were well-affected to have him before he would stir. 3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people's darling, without doubt, looks greater and makes a much better figure than the prince that has strength enough to make himself his people's terror. It is resolved therefore that David must be brought back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted.
I. The men of Israel (that is, the ten tribes) were the first that talked of it, Sa2 19:9, Sa2 19:10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it: "Let him either come back himself or stay where he is;" others appeared zealous for it, and reasoned as follows here, to further the design, 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to their right minds. 2. That Absalom had now disappointed them. "We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him: he is consumed, and we narrowly escaped being consumed with him. Let us therefore return to our allegiance, and think of bringing the king back." Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no (all agreed it was to be done), but whose fault is was that it was not done. As is usual in such cases, every one justified himself and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected all sides must share in the blame; every one might do more than he does, in the reformation of manners, the healing of divisions, and the like.
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II. The men of Judah, by David's contrivance, were the first that did it. It is strange that they, being David's own tribe, were not so forward as the rest. David had intelligence of the good disposition of all the rest towards him, but nothing from Judah, though he had always been particularly careful of them. But we do not always find the most kindness from those from whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe. Judah was his lawgiver, Psa 60:7. That his way home might be the more clear, 1. He employed Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, Sa2 19:11, Sa2 19:12. No men more proper to negociate this affair than the two priests, who were firm to David's interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir them up to it. Many will follow in a good work who will not lead: it is a pity that they should continue idle for want of being spoken to. Or perhaps they were so sensible of the greatness of the provocation they had given to David, by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason: "You are my brethren, my bone and my flesh, and therefore I cannot be severe with you." The Son of David has been pleased to call us brethren, his bone and his flesh, which encourages us to hope that we shall find favour with him. Or perhaps they were willing to see what the rest of the tribes would do before they stirred, with which they are here upbraided: "The speech of all Israel has come to the king to invite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe? Where is its loyalty?" Note, We should be stirred up to that which is great and good by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty. 2. He particularly courted into his interest Amasa, who had been Absalom's general, but was his own nephew as well as Joab, Sa2 19:13. He owns him for his kinsman, and promises him that, if he will appear for him now, he will make him captain-general of all his forces in the room of Joab, will not only pardon him (which, it may be, Amasa questioned), but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa's interest might do David good service at this juncture. But, if David did wisely for himself in designating Amasa for this post (Joab having now grown intolerably haughty), he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab's hand, Sa2 20:10. 3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente - unanimously, for the recall of the king, Sa2 19:14. God's providence, by the priests' persuasions and Amasa's interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, Sa2 19:15. Our Lord Jesus will rule in those that invite him to the throne in their hearts and not till he be invited. He first bows the heart and makes it willing in the day of his power, and then rules in the midst of his enemies, Psa 110:2, Psa 110:3.
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 On vv9–15 And all the people were at strife through all…
And all the people were at strife through all the tribes of Israel,.... Excepting the tribe of Judah; they blamed and reproved one another for taking part with Absalom in the rebellion, and especially for their coldness and backwardness in bringing back David to Jerusalem:
saying, the king saved us out of the hand of our enemies; exposed his life to danger, fought our battles for us, and gained us victory over our enemies, and saved us from them, especially those next mentioned:
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and he delivered us out of the hand of the Philistines; in the times of Saul, and since; which were benefits which ought to have endeared him to them, and were aggravations of the crime of those who had been concerned in the late rebellion; and were such as ought not to be buried in oblivion, and were proper arguments to engage them to return to their allegiance to him, and abide by it:
and now he is fled out of the land for Absalom; being obliged to quit Jerusalem, and the land of Judea on this side Jordan, and to pass that river; not from a spirit of cowardice, but from tenderness to his son, he did not choose to fight against; and from a concern for his metropolis Jerusalem, lest that should be hurt, as well as for the safety of his person.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 10, 11, 13, 14 At strife - Quarrelling one with another as the…
At strife - Quarrelling one with another as the authors or abettors of this shameful rebellion, and discoursing privately and publickly of David's high merits, which God, being now reconciled to David, brings afresh to their memories.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 14 Verse 11. Speak unto the elders of Judah] David…
Verse 11. Speak unto the elders of Judah] David was afraid to fall out with this tribe: they were in possession of Jerusalem, and this was a city of great importance to him. They had joined Absalom in his rebellion; and doubtless were now ashamed of their conduct. David appears to take no notice of their infidelity, but rather to place confidence in them, that their confidence in him might be naturally excited: and, to oblige them yet farther, purposes to make Amasa captain of the host in the place of Joab.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 11, 13, 14 2Sa 19:9-10. All the people were at strife throughout…
2Sa 19:9-10. All the people were at strife throughout all the tribes — Either, 1st, Striving who should be most forward to bring back the king, and blaming one another’s slackness in the business: or, 2d, Censuring and quarrelling one with another, as the authors and abetters of this shameful rebellion, and discoursing privately and publicly of David’s high merits, which God, being now reconciled to him, brings afresh to their memories. Now, therefore, why speak ye not a word, &c. — The people of Israel speak thus to their elders, as appears by comparing this verse with the next. Seeing their designs for raising Absalom to the throne disappointed, they now repented of that undertaking, and were willing to testify this by their forwardness to bring David back, and re-establish him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v13 Of my bone ... - Render as in preceding…
Of my bone ... - Render as in preceding verse, “art thou not my bone and my flesh?” It is curious to note how the phrase is used in 2Sa 5:1 of common descent from Israel, in 2Sa 19:12 of the closer kindred of the tribe of Judah, and in this verse of the yet nearer kindred between David and Amasa his sister’s son.
Captain ... in the room of Joab - It is very plain that David felt the weight of Joab’s overbearing influence to be very oppressive (compare 2Sa 19:22; 2Sa 3:39; 2Sa 16:10). He was, at this time, very angry with Joab for killing Absalom; and so, thinking it of vital importance to win over Amasa and the army of Judah, he did not scruple to offer him Joab’s high post.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 11, 13, 14, 15 Silent; inactive and indifferent, as this word often denotes,…
Silent; inactive and indifferent, as this word often denotes, Josue x. 12. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 13, 14, 15 THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
all the people were at strife throughout all the tribes of Israel--The kingdom was completely disorganized. The sentiments of three different parties are represented in Sa2 19:9-10 : the royalists, the adherents of Absalom who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of Jordan, in expectation of being invited back. That invitation was given without, however, the concurrence of Judah. David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest in his cause. It was the act of a skilful politician. Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance and duty; it was an appeal to their honor not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly followed by fatal consequences [see Sa2 19:40-43].
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 On vv9, 11, 13, 14 RIVALRY BETWEEN ISRAEL AND JUDAH OVER DAVID’S RETURN, 2Sa_19:9-14.
RIVALRY BETWEEN ISRAEL AND JUDAH OVER DAVID’S RETURN, 2Sa_19:9-14.
“Absalom is dead. David is victorious. What more has the king to do but to cross the Jordan, march to Jerusalem, and take possession of his throne! This had been ill speed — it had been too abrupt. David is much to be commended for the delicacy with which he acted. Seeing that the defection of the people and the preference of Absalom had been so general among the tribes west of the Jordan, he feared even the appearance of forcing himself upon them, or seeming to recover possession of his throne as a conqueror. He therefore tarried beyond the river, waiting to be invited back. There was some delay in giving this invitation; perhaps because the king’s wish and his motive in delaying to move westward were not at first understood.” — Kitto.
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9. Were at strife — נדון, Were casting reproaches at one another. They felt that in following Absalom they had been guilty of insurrection against the king, and were under obligations to secure his return from Mahanaim. From 2Sa_19:11 we learn that their words were reported to David.
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 On vv10–15 9–15. Negotiations for David’s Restoration. His return
9–15. Negotiations for David’s Restoration. His return
10. whom we anointed] The anointing of Absalom is not elsewhere mentioned.
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At the end of the verse the Sept. adds, “And the word of all Israel came to the king,” that is, either he heard of the movement for his restoration, or he actually received overtures from Israel. The clause is necessary to introduce 2Sa_19:11.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 11, 12, 13, 15 (9) The king saved us.—With the collapse of the…
(9) The king saved us.—With the collapse of the rebellion the accompanying infatuation passed away, and the people began to remember how much they owed to David. There seems to have been a general disposition among the people to return to their allegiance, yet the movement was without organisation or leadership.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–15 Late reflection and appreciation.
Late reflection and appreciation.
The rebels against King David having been defeated, and their chosen leader slain, they bethink themselves of their position and of the claims of their injured sovereign; and begin to stir up each other to obtain his return and reinstatement. Their words are obviously true; but the facts they now recognize were as truly facts when they rose in rebellion. It was only their feeling with respect to them that had changed. So it is commonly. Under the excitement of sinful feeling, the most obvious truths are forgotten and neglected. Well is it when there is a reawakening to their significance, and a consequent return to the path of duty. Especially desirable is it that all who are living without any due feeling of the claims of their great King should become sensible of them, and begin to render them a practical recognition.
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I THE ACTUAL AND ABIDING CLAIMS OF CHRIST TO BE ACCEPTED AND OBEYED AS KING.
1. His nature. Divine and human; including all qualifications for rule.
2. His Divine appointment. Signified in manifold ways.
3. The deliverance he has wrought. It is here said of David, "The king saved us," etc. Our Lord has saved us in a more marvellous way, from enemies more to be dreaded than the heathen that harassed Israel. He has conquered, in personal conflict and through suffering unto death, Satan, the world, sin, and death. He has thus "saved us out of the hand of our enemies," including those that, like the Philistines in relation to Israel, are nearest to us and most ready and able to harass us our own special besetting sins. True, the deliverance is not yet completely accomplished in actual experience; but it is assured, and as really ours, if we are Christ"s, as if we were already perfectly freed from all evil
II THE INSENSIBILITY TO THESE CLAIMS WHICH COMMONLY PREVAILS. Looking at the lives of most men, even where Christ is made known, it is painfully manifest that they have no due sense of his rights and their duty to him; for they do not submit their minds, hearts, and lives to his government.
1. Causes of such insensibility.
(1) A depraved nature, whose spiritual sensibilities are further suppressed and benumbed by the practice of sin.
(2) Absorption in worldly pursuits. Leaving no opportunity for higher matters to attract attention, no time to think of them.
(3) Unconcern as to the enemies from whom Christ delivers. No conviction of sin; no sense of the evil of it; no desire for rescue from its guilt or power. The Deliverer, therefore, excites no real interest.
(4) Familiarity with the truth. The habit of hearing, or reading, or even repeating it, without accepting it; or of assenting to it without really believing it; or of accepting (in a sense) the atonement, and relying on Jesus for pardon, without receiving him as King. The process also of indulging feeling and sentiment about Christ, without rendering obedience; and of resisting the feelings which prompt to obedience, thus resisting and grieving the Holy Spirit. In this way the gospel becomes a means of hardening the heart against itself.
(5) The attractions of some pretender to the throne. As Absalom "stole the hearts of the men of Israel" (2Sa_15:6) by his youth, beauty, activity, assiduous attentions, insinuating address, and hints as to the defects of his father"s government, and the improvements which he would make if he were in power; so the hearts of many are withdrawn from the Lord Jesus by the attractions of some newly revived system of error in philosophy or religion, or anti-religion, of which the novelty (to them) is charming, and the representations of human nature more flattering, and the demands less exacting. The old king comes to be regarded and treated as worn out, quite unsuited to the needs of an enlightened and scientific age; and the young pretenders are welcomed, one by one class, and another by another, with shouts of joy and paeans of anticipated victory.
2. Effects of such insensibility.
(1) Negatively, in the prevention of faith and love, loyal obedience and active service.
(2) Positively, by leading to disaffection and active rebellion; as in the case of Israel and David.
III THE HAPPY AWAKENING WHICH IS OFTEN EXPERIENCED. As in the case of the Israelites in respect to David. This may be produced:
1. By calamity. As the Israelites were awakened by defeat and disaster. Troubles stir the conscience, lead the soul to look around for support, throw an unusual light on objects, reveal the vanity of cherished dependencies, prepare for due appreciation of those which are solid and satisfying; and so lead to a right appreciation of Christ.
2. By impressive presentation of forgotten facts. As by the tribes of Israel to each other, reminding of their obligations to David, and the ill requital he had received from them. It may be a sermon heard with unaccustomed interest, or some part of the Holy Book read with a new perception of the significance and importance of its teaching, or the appeals, of a friend, or the statements of a tract, or words of parents or teachers long ago, recurring with new power to the mind; whatever it be that stirs the heart to consideration and renders it sensible of the rights and worth of Christ, blessed are the means, blessed the moment when such effects are produced.
3. Always by the enlightening and convincing Spirit. Whose work it is to reveal and glorify the Son of God. (Joh_16:14)
IV THE CHANGE PRODUCED BY THIS AWAKENING. Similar to that in the text.
1. In conduct.
(1) Return to allegiance, loyalty, and service to the rightful Sovereign. Incitement of others to return.
2. In position. The returning rebels are accepted, and restored to the privileges of faithful subjects. Not because the heavenly King is, like David, dependent on his subjects, needing them as much as they him, but of pure grace. However long they may have been insensible and rebellious, on coming to a sense of their duty, and seeking forgiveness, they are pardoned and restored to favour.
Lastly, the awakening may come too late, producing terror and remorse, but not repentance, and importunate prayers which are unavailing. G.W. (see Luk_13:24-28)
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 On v10 Now therefore why speak ye not a word of…
2Sa_19:10
Now therefore why speak ye not a word of bringing the king back?
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Bringing the king back
I. Many have lost the comfortable presence of the Lord Jesus Christ. Some have long dwelt in the cold shade of suspended fellowship, and must be anxiously pining after its restoration. Now to such as these, who see no longer the bright and morning star, we say, Why speak ye not a word of bringing the king back? If your soul has been nipped with the frosts of a long and dreary winter, if the Sun of Righteousness do but cross the line and manifest his meridian splendour, your summer will return at once. Let the king come, and all his court will follow--all the graces display themselves where the Lord of grace is revealed. Always beware of any instruction or direction which would withdraw you from the cross as the sole and simple ground of your comfort. While your bark is tossed about at sea, it is very likely that she wants a new copper bottom, or the deck requires holy-stoning, or the rigging is out of repair, or the sails want overhauling, or fifty other things may be necessary; but if the wind is blowing great guns, and the vessel is drifting towards those white-crested breakers, the first business of the mariner is to make for the haven at once, to avoid the hurricane. When he is all snug in port, he can attend to hull and rigging: and all the odds and ends besides. So with you, child of God, one thing you must do, and I beseech you do it. Do not be looking to this, or to that, or to the other out of a thousand things that may be amiss, but steer straight for the cross of Christ, which is the haven for distressed spirits. Why speak ye not a word of bringing the king back?
1. Perhaps, you reply, We speak not a word of this because we are afraid that the king may have forgotten us. Oh, cruel thought concerning so kind a friend! Hear ye his own words, I am God; I change not; therefore ye sons of Jacob are not consumed.
2. But you say, How shall I return to him? I feel ashamed to come to him yet again. Recollect that, bad as you are, you are not now worse than when you first came to him. Why speak ye not a word of bringing the King back?
3. I hope the answer to that question is not that you have forgotten Him. Forgotten the man of Gethsemane, crimsoned with his own blood for you? Forgotten Him whose hands were pierced for you, who bore the crown of thorns, and bowed his head, and gave up the ghost for you? Forgotten that faithful lover who ever since he ascended above the stars has never ceased to intercede for you, and such as you? Oh, shame indeed!
II. Many professors do very little to bring Christ back to his kingdom in the world.
III. A large class are rebellious subjects of this King. The ox knoweth its owner, and the ass its masters crib, but you do not know, and you have lived all these years without considering. Is it not unjust? Does not conscience tell you that you do wrong to rebel against the God that made you? Christ is your lawful King, and you are a rebel against Him. (C. H. Spurgeon.)
David, a king and saviour in Israel
Joabs timely advice, followed by the suffering father. (Pro_14:28; Pro_16:15.)
I. Why did he not immediately go back?
1. Restoration of the kings presence must be sought by rebel subjects.
2. Because he would be king of their hearts, not of the land and city merely. So Christs sovereignty now must be voluntary. One day it will be obligatory, as was Solomons. (Php_2:10; Rev_2:27.) Christ will only rule over willing hearts in His kingdom of grace. Many Christians have their own way. Christ does not coerce; but they are slaves to self instead of being Christs freedmen. Observe the nature of Christs kingdom in the heart. (Rom_14:17; 1Jn_3:9, with Gal_3:16; Gal_4:19; Col_1:27 (Mat_2:3 --born king); 1Co_15:45-50; 1Co_15:24.) Christ waits to be invited as David did. He will not reign at Mahanaim, only at Jerusalem; but He sends messages. Davids message to rebellious Judah is really a pardon, and as such moved the hearts of the people. (verse 14.)
II. Pardon of shimei. Abishai was legally right (Exo_22:28; 1Sa_26:9), but was reminding David of that incident in his past life, and thus helping him to remain true to his own generous instincts. (1Sa_24:5.) The grand answer. I am King, because I can be a Saviour. (1Sa_11:12-13.) Christ might have been King in right of His election (Psa_2:6-8), and will be some day; but He willed to reign by right of His cross. (Psa_72:1-2; Psa_72:14.)
III. Mephibosheth, type of the true children of the bride-chamber. (Mar_2:19-20; Joh_16:20-22.)
IV. Barzillai, type of the truly weaned soul, content to do without temporal blessings and sensible comforts; satisfied with the certainty of the kings favour. Fruitful also, leaving those whom he has led to Christ to carry on his service. Chimham apparently received Davids own inheritance. (Jer_41:17; Joh_17:24; Rev_3:21; Rev_22:16; Rev_2:28. (R. E. Faulkner.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11, 13 out of the hand of our enemies
out of the hand of our enemies
Here "hand" means control. AT: "from under the control of our enemies" or "from our enemies' control" (See: Metonymy)
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out of the hand of the Philistines
Here "hand" means control. AT: "from under the control of the Philistines" or "from the Philistines' control" (See: Metonymy)
out of the land because of Absalom
This means that he had left the country fleeing from Absalom. This can be stated clearly. AT: "out of the country fleeing from Absalom" (See: Assumed Knowledge and Implicit Information)
why do you say nothing about bringing the king back?
This means they should consider bringing David back now that Absalom was dead. The question may be written as a statement. AT: "we should be talking about bringing the king back." (See: Rhetorical Question)
the king
This refers to David.
translationWords
tribe
Israel
hand
Philistines
anoint
die
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 On vv9, 11, 13, 15 19:9-10 The argument among the tribes of Israel (possibly…
19:9-10 The argument among the tribes of Israel (possibly referring only to the northern tribes) resulted in the consensus that they should ask David to come back, perhaps instead of going back to the semiautonomy of the era of the judges (cp. 20:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.