2 Samuel 19:8b–40

19:9 “All the tribes of Israel” describes the northern tribes as distinct from Judah (cf. vv. 11–15). “All the people,” probably here the whole population, “were arguing”—not squabbling but discussing the rights and wrongs of the situation. Somewhat belatedly they recall David’s past successes against surrounding nations and particularly the Philistines. “And now” it is incongruous that one who has done so much for them has “fled out of the land,” since territory on the east of the Jordan is not considered part of the Promised Land.

19:10 The people also acknowledge that with Absalom’s death, the situation has fundamentally changed. That Absalom had been “anointed over us” (presumably as in 5:3) is not mentioned elsewhere. But in the changed circumstances the elders (“you” is plural) are challenged to reinstate David. It is implied that a consensus develops along these lines.

19:11 Judah is slower in adjusting, perhaps because of the numbers from there who supported Absalom. So from Mahanaim, David communicates with Zadok and Abiathar (15:24–29) to convene a meeting of the “elders of Judah” and to spur them on to open the way for him to return. They are liable to be outdone by others, since an invitation has already been issued by the north.

19:12 The priests are also to remind the elders of Judah that they and David are all from the same tribe. For “my bone and my flesh,” cf. comment on 5:1. It would be inappropriate for his own tribe to “be the last to bring back the king.” But the repeated use of questions shows that the outcome is far from certain.

19:13 In a conciliatory gesture, the priests are to approach Amasa, the former commander of Absalom’s army who is “my bone and my flesh” (cf. v. 12), being David’s nephew (17:25). Amasa is to be given a sworn commitment (for “God do so to me and more also,” cf. comment on 1 Sam. 3:17) that David would make him “commander of my army from now on [lit., “all the days,” that is, a permanent post].” There are two sides to this proposal: it would allay fears of reprisals and would demote Joab, a man David now knows had blatantly ignored his wishes and killed his son.

19:14 Because the subject of “he swayed” is not identified, it might be David, or Amasa acting on his behalf, or even God. Most probably it is David who skillfully persuades the men of Judah to unite in backing his return from Transjordan.

19:15 So David leaves Mahanaim to “come back to the Jordan.” Meanwhile, at Gilgal, which lies between the Jordan and Jericho (1 Sam. 7:16), the tribal representatives of Judah assemble to extend a formal welcome to David and escort him over the Jordan. The threefold use of “the king” emphasizes that David is again ruler of the land. “Bring . . . over” (ʻabar; 2 Sam. 15:18) is the first recurrence of this key root used thirteen times during the return journey.

19:16 Before continuing to tell of David’s progress to Jerusalem, the narrator provides three cameos (out of chronological sequence) illustrating how David treats those who contact him on his journey.

First off is Shimei, who is in the awkward position of having earlier hurled curses and stones at David (16:5–13). Though a Benjaminite, he hurries from Bahurim (16:5) to associate himself with the men of Judah as they go down toward the Jordan to meet the king. Shimei obviously considers approaching David directly a better strategy than waiting to see what vengeance David might wreak.

19:17 He comes with “a thousand men from Benjamin,” not to threaten David but to prove that he is a figure with considerable political influence in his own tribe.

At the same time Ziba, another figure from the past (chs. 9 and 16), also “rushed down to the Jordan” to welcome the king. David had given him possession of Mephibosheth’s property, and it is unclear if the desire to show himself a loyal supporter or an uneasy conscience motivates his speedy arrival. He is accompanied by a much smaller group of “his fifteen sons and his twenty servants.” Because he has already had his say, no further speech of his is recorded.

19:18b–19 Shimei performs obeisance before David and asserts his loyalty by addressing him as “my lord” and “my lord the king.” He wishes to be forgiven for his past behavior (16:5–8, 13) and admits his earlier wrongdoing. “Do not let the king take it to heart” requests David to set aside Shimei’s past conduct.

19:20 Shimei admits, “I have sinned” (cf. comment on 24:17), but with “therefore, behold” (lit., “And/but behold!”) he puts the past behind him and introduces the new Shimei, whose loyalty to David is proved by the fact that he is “the first of all the house of Joseph to come down to meet” him, where “house of Joseph” covers the northern tribes in general.

19:21 Before David can respond, in line with his earlier proposal to behead Shimei (16:9) Abishai makes known that he is not prepared to countenance such an about-turn. The full severity of the law should be imposed (Ex. 22:28) “because he cursed the Lord’s anointed.” For the Lord’s “anointed,” cf. comment on 1 Samuel 2:10.

19:22 Once more David rebukes Abishai with the words, “What have I to do with you?” (cf. 16:10; in both verses “you” is plural). The thinking of the sons of Zeruiah (Abishai and Joab) diverges so much from David’s that they have become “as an adversary [satan; cf. 1 Sam. 29:4].” Strongly conscious of his role—of which Abishai has reminded him—David does not wish “this day” (“today” as in 2 Sam. 19:5–6; used three times) of his return to power to be marred by anyone’s being put to death (cf. 1 Sam. 11:13, where Saul senses a similar incongruity). It is also a wise, though risky, move to promote reconciliation in the troubled nation.

19:23 David offers Shimei the commitment “You shall not die” and confirms his royal pledge with a solemn oath. Shimei’s offense is not, however, forgotten. Only during David’s reign will this personal amnesty guarantee him immunity from punishment. When David is dying, he instructs Solomon to call Shimei to account for his conduct (1 Kings 2:8–9).

19:24 In his thematic presentation the narrator brings forward David’s next interview to present his behavior toward one whose loyalty had been questioned. Mephibosheth, “the son of Saul,” is his grandson (4:4)—the lineal heir of the house of Saul. He “came down” from Gibeah to Jerusalem (19:25).

On his outward journey, David had, on the basis of what Ziba had alleged, deprived Mephibosheth of his patrimony. Now a disheveled Mephibosheth comes to greet David. By accepting that he has acted as one in mourning ever since David left Jerusalem, the narrator presents Mephibosheth as genuinely attached to David and concerned for his well-being. Note the inclusio of “in safety” here and “safely” (v. 30; both shal om).

19:25 When David left Jerusalem, Mephibosheth would no longer have been maintained at court and had probably retired to Gibeah (the location of Saul’s property) to show his lack of support for Absalom. It is from there he “came down” to Jerusalem (the same event as in v. 24a).

David asks, “Why did you not go with me?” Staying behind was prima facie a sign of disloyalty, and that is how Ziba had presented Mephibosheth to David. So David is suspicious of Mephibosheth’s position.

19:26 Again (cf. v. 20) the use of “my lord, O king” (five times in vv. 26–30) incorporates a profession of loyalty to David, as does “your servant” (three times). Mephibosheth claims that he had tried to join David but had been deceived by his servant (Ziba). Either before Mephibosheth had time to saddle a donkey, or instead of doing so for him, Ziba had taken their donkeys and gone off himself to David. As a result, Mephibosheth had been stranded because, being lame, he could reach David only by riding.

19:27 When Ziba returned home as proprietor of the property, Mephibosheth received some sort of explanation, but he totally rejected as slander whatever Ziba had alleged concerning him. Moreover, Mephibosheth, comparing David to “the angel of God,” presumably in his ability “to discern good and evil” (cf. 14:17), is content to accept whatever decision the king arrives at.

19:28 Mephibosheth buttresses his argument by claiming, “All my father’s house were but men doomed to death [lit., “men of death”] before my lord the king,” possibly a reference to the fate of Saul’s relatives in 21:1–9. But toward Mephibosheth David has acted graciously and provided for him (9:7). In the light of this, Mephibosheth believes he has no grounds for making any further appeal to David to intervene on his behalf.

19:29 Mephibosheth’s conduct and speech provide ample testimony of his integrity, and David realizes he has been taken in again by Ziba’s renewed claims of loyalty (vv. 17–18). Highly embarrassed, David cuts Mephibosheth short with a curt question, “Why speak any more of your affairs?” So intent is David on effecting reconciliation in the land that he cannot totally annul his former decree (16:4), but he uses his royal prerogative to determine the matter: “You and Ziba shall divide the land.” This compromise is hardly to David’s credit.

19:30 But the royal settlement does clarify Mephibosheth’s position. Later on, Solomon is called to adjudicate between competing claims regarding a child (1 Kings 3:16–28). His verdict to cut the child in two soon makes it evident who is the real mother of the child. When Mephibosheth here exclaims, “Oh [an emphatic particle, “indeed,” “really”], let him take it all,” he shows his genuine unconcern about material possessions. Like his father, Jonathan, Mephibosheth is motivated by a high regard for David and his well-being (“safely,” Hb. shalom; cf. 2 Sam. 19:24).

19:31–32 David’s third interview occurred somewhat earlier, with an undoubtedly loyal supporter whom he proposes rewarding. Since etiquette required a departing guest be escorted on the first part of his journey (Gen. 18:16), Barzillai “had come down from Rogelim” (perhaps at this stage, or he may not have returned from Mahanaim) and “went on” (Hb. ʻabar; 2 Sam. 19:15) with the royal procession to the Jordan “to escort him over the Jordan,” where he would leave David. Barzillai is “eighty years old” and has used his great wealth to provide generously for David and his troops (17:27–29).

19:33 In this instance David takes the initiative: “You come over [ʻabar] with me” (AT), as if to say, “Our roles are now reversed.” He invites his former benefactor to cross the Jordan with him, promising to maintain him in Jerusalem and grant him an honored place in his court.

19:34–35 “Eighty years old” constitutes the upper limit of typical life expectancy (Ps. 90:10). Recognizing his advanced years, Barzillai gives a polite, but firm, refusal through four questions. He can no longer tell the difference between “what is pleasant and what is not” (lit., “between good to evil,” referring to sensation, not moral character; cf. Eccles. 12:1–7). His age precludes him from enjoying many of the pleasant experiences of life, so that he cannot really benefit from David’s offer. He can no longer taste his food properly. Further, he can no longer hear well and so would not enjoy the professional singers employed in court. Barzillai argues that “an added burden” is all he would be to David (cf. 2 Sam. 15:33).

19:36–37 While Barzillai will cross the Jordan and escort David a little farther, he does not think he merits any further honor. Instead he requests permission to return to his hometown of Rogelim and to end his days in the land of his ancestors. However, he presents Chimham to David, requesting that he be his substitute in David’s entourage. It is not clearly stated that Chimham is his son, but David later mentions “the sons of Barzillai the Gileadite” to Solomon for good, extending the pledge to subsequent generations (1 Kings 2:7; see also Ezra 2:61; Jer. 41:17).

19:38 David readily assents to this proposal, with an elegant variation. He undertakes to extend to Chimham not merely whatever he was going to bestow on Barzillai but also “whatever seems good to you”—anything further that Barzillai stipulates. Furthermore, David undertakes to do “all that you desire of me” for Barzillai personally.

19:39 When all the people have gone over the Jordan and the king has followed them, he takes his leave of Barzillai, who, contented with the service he has rendered to the covenant king, returns home. David’s kiss is one of true affection, unlike the one he gave Absalom (14:33), and he blesses him, imploring God’s favor on him (cf. 6:18, 20).

19:40 David then “went on” (ʻabar) from the Jordan to Gilgal, “and Chimham went on [ʻabar] with him.” Gilgal, where Saul’s reign both started (1 Sam. 11:14–12:25) and ended (1 Samuel 15), is an appropriate place for the full ceremony associated with David’s return to the land and the acceptance of his rule by the people.

The narrator then includes this significant statement: “All the people of Judah, and also half the people of Israel, brought [ʻabar] the king on his way.” But the military escort with contingents from both south and north includes only “half the people of Israel.” All is not well, a reality explored in the following section.