2 Samuel 19: 1 – 43
Love your enemies, hate your friends
19 And Joab was told, “Behold, the king is weeping and mourning for Absalom.” 2 So the victory that day was turned into mourning for all the people. For the people heard it said that day, “The king is grieved for his son.” 3 And the people stole back into the city that day, as people who are ashamed steal away when they flee in battle. 4 But the king covered his face, and the king cried out with a loud voice, “O my son Absalom! O Absalom, my son, my son!” 5 Then Joab came into the house to the king, and said, “Today you have disgraced all your servants who today have saved your life, the lives of your sons and daughters, the lives of your wives and the lives of your concubines, 6 in that you love your enemies and hate your friends. For you have declared today that you regard neither princes nor servants; for today I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well. 7 Now therefore, arise, go out and speak comfort to your servants. For I swear by the LORD, if you do not go out, not one will stay with you this night. And that will be worse for you than all the evil that has befallen you from your youth until now.” 8 Then the king arose and sat in the gate. And they told all the people, saying, “There is the king, sitting in the gate.” So, all the people came before the king. For everyone of Israel had fled to his tent. 9 Now all the people were in a dispute throughout all the tribes of Israel, saying, “The king saved us from the hand of our enemies, he delivered us from the hand of the Philistines, and now he has fled from the land because of Absalom. 10 But Absalom, whom we anointed over us, has died in battle. Now therefore, why do you say nothing about bringing back the king?” 11 So King David sent to Zadok and 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 words of all Israel have come to the king, to his very house? 12 You are my brethren, you are my bone and my flesh. Why then are you the last to bring back the king?’ 13 And say to Amasa, ‘Are you not my bone and my flesh? God do so to me, and more also, if you are not commander of the army before me continually in place of Joab.’ ” 14 So he swayed the hearts of all the men of Judah, just as the heart of one man, so that they sent this word to the king: “Return, you and all your servants!” 15 Then the king returned and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to escort the king across the Jordan. 16 And Shimei the son of Gera, a Benjamite, who was from Bahurim, hurried and came down with the men of Judah to meet King David. 17 There were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over the Jordan before the king. 18 Then a ferryboat went across to carry over the king’s household, and to do what he thought good. Now Shimei the son of Gera fell down before the king when he had crossed the Jordan. 19 Then he said to the king, “Do not let my lord impute iniquity to me or remember what wrong your servant did on the day that my lord the king left Jerusalem, that the king should take it to heart. 20 For I, your servant, know that I have sinned. Therefore, here I am, the first to come today of all the house of Joseph to go down to meet my lord the king.” 21 But Abishai the son of Zeruiah answered and said, “Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?” 22 And David said, “What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For do I not know that today I am king over Israel?” 23 Therefore the king said to Shimei, “You shall not die.” And the king swore to him. 24 Now Mephibosheth the son of Saul came down to meet the king. And he had not cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he returned in peace. 25 So it was, when he had come to Jerusalem to meet the king, that the king said to him, “Why did you not go with me, Mephibosheth?” 26 And he answered, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go to the king,’ because your servant is lame. 27 And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore, do what is good in your eyes. 28 For all my father’s house were but dead men before my lord the king. Yet you set your servant among those who eat at your own table. Therefore what right have I still to cry out anymore to the king?” 29 So the king said to him, “Why do you speak anymore of your matters? I have said, ‘You and Ziba divide the land.’ 30 Then Mephibosheth said to the king, “Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house.” 31 And Barzillai the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan. 32 Now Barzillai was a very aged man, eighty years old. And he had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man. 33 And the king said to Barzillai, “Come across with me, and I will provide for you while you are with me in Jerusalem.” 34 But Barzillai said to the king, “How long have I to live, that I should go up with the king to Jerusalem? 35 I am today eighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king? 36 Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward? 37 Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant Chimham; let him cross over with my lord the king and do for him what seems good to you.” 38 And the king answered, “Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you.” 39 Then all the people went over the Jordan. And when the king had crossed over, the king kissed Barzillai and blessed him, and he returned to his own place. 40 Now the king went on to Gilgal, and Chimham went on with him. And all the people of Judah escorted the king, and also half the people of Israel. 41 Just then all the men of Israel came to the king, and said to the king, “Why have our brethren, the men of Judah, stolen you away and brought the king, his household, and all David’s men with him across the Jordan?” 42 So all the men of Judah answered the men of Israel, “Because the king is a close relative of ours. Why then are you angry over this matter? Have we ever eaten at the king’s expense? Or has he given us any gift?” 43 And the men of Israel answered the men of Judah, and said, “We have ten shares in the king; therefore, we also have more right to David than you. Why then do you despise us—were we not the first to advise bringing back our king?” Yet the words of the men of Judah were fiercer than the words of the men of Israel.
To love our enemies does not mean that we suddenly become their friends. If it is our enemies we are to love, they must remain enemies. Unless you have enemies, you cannot love them. And if you have no enemies, I wonder if you have any friends. The moment you choose your friends, their enemies become your own enemies. By having convictions, we make ourselves the enemies of those who oppose these convictions. But let’s be sure we agree on what we mean by terms like Friend, Enemy, Hatred, or Love.
The mutual intimacy we share with our best friends is one of the greatest gifts of life, but it is not always given when we call someone a friend. Friendship need not even be mutual. How about organizations like Friends of Our Local Library? Friends of Elephants, and of other endangered species? Friendship allows for many degrees of closeness and takes many different forms. What it always implies is active support of those whom we befriend, engagement to help them reach their goals.
With enemies it is the exact opposite. After all, the very word ‘enemy’ comes from the Latin ‘inimicus’ and means simply ‘not a friend’. Of course, not everyone who is not a friend is therefore an enemy. Enemies are opponents – not opponents for play, as in sports or games, but in mutual opposition with us in matters of deep concern. Their goals are opposed to our own highest aspirations. Thus, out of conviction we must actively try to prevent them from reaching their goals. We can do this lovingly, or not – and thus we find ourselves head-on confronted with the possibility to love our enemies.
Enemies are in mutual opposition with us in matters of deep concern.
Love makes us first of all think of romantic attraction, affection and desire – a whirlwind of emotions, yes, but that is only one of countless forms in which we experience love. In so many different contexts do we speak of love that one may actually wonder what they have in common, if anything: love between teacher and pupil, love of parents for children, of children for parents; love of your dog or your cats, your country, your grandparents. Again, how different our love for a grandmother is from that for a grandfather and both from love for a pet geranium among our potted plants, let alone love for a sweetheart. Is there a common denominator for all these varieties of love? Yes, indeed, there is.
Love in every one of its forms is a lived ‘yes’ to belonging. I call it a ‘lived yes’, because the very way loving people live, and act says loudly and clearly: “Yes, I affirm and respect you and I wish you well. As members of the human family we belong together, and this belonging goes far deeper than anything that can ever divide us.” In an upside-down way, a ‘Yes’ to belonging is even present in hatred. While love says this yes joyfully and with fondness, hatred says it grudgingly with animosity, gall. Still, even one who hates acknowledges mutual belonging. Have there not been moments in your life when you couldn’t say whether you loved or hated someone close to your heart? This shows that hatred is not the opposite of love. The opposite of love (and of hatred) is indifference.
How, then, can we go about loving our enemies?
Show your enemies the genuine respect that every human being deserves. Learn to think of them with compassion.
Don’t cling to your own convictions. Examine them considering your enemies’ convictions with all the sincerity you can muster.
Do not judge your enemies but look closely at the effect of their actions. Are they building up or endangering the common good?
To counteract your enemies effectively on a given issue show them kindness. Do them as much good you can. At least, sincerely wish them well.
Loving our enemies is an ideal for human beings of any spiritual tradition. It calls to mind the saying of our Lord Jesus:
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you.”
The Christian ideal has not been tried and found wanting in this area. It has been found difficult; and left untried.
Difficult, yes, but eminently worth trying, especially in our world torn by enmity. In the mess we are in, we don’t have much to lose by trying anything. Who knows? To love our enemies may be our only way out.
Today, we are going to continue to witness the heartache of David regarding the death of his son Absalom. David’s general Joab was off the reservation in that he took matters into his own hand regardless of the decisions of his Commander in Chief David. He ignored king David’s orders to spare the life of his son. Joab ignored this command and slew Absalom. Apparently, word had gotten back to David on exactly what really occurred. We will find it most interesting that David assigns Absalom’s military general in place of Joab. We start to get mixed up on exactly who are David’s real friends and enemies. Let’s see what happens next.
19 And Joab was told, “Behold, the king is weeping and mourning for Absalom.”
Presumably it was one of David’s close personal servants who reported David’s mourning and weeping to Joab, because he knew that people were being negatively affected by it. He clearly felt that as his commander-in-chief Joab was the man to deal with the situation.
2 So the victory that day was turned into mourning for all the people. For the people heard it said that day, “The king is grieved for his son.”
For David’s grieving had become common knowledge with the result that those who had naturally wanted to celebrate the great victory did not do so lest they upset the king. Instead they themselves began to feel one with his grief. It was adversely affecting the whole of the army who had fought so expertly for David.
3 And the people stole back into the city that day, as people who are ashamed steal away when they flee in battle.
This was so much so that they were creeping in and out of the city stealthily, not wanting to draw attention to themselves, in the way that they would have done had they themselves had to flee from the battle. They must have felt very discouraged.
4 But the king covered his face, and the king cried out with a loud voice, “O my son Absalom! O Absalom, my son, my son!”
Meanwhile the king was oblivious of everything else as he mourned his son. He sat above the gate-house with his face covered, and he cried with a loud voice, “O my son Absalom, O Absalom, my son, my son!” without any thought of how those who had fought for him, and especially those who had been wounded in the battle to save him from Absalom, might be feeling.
We have already had cause to see from the way that David had prayed about the child born to Bathsheba how emotional David could be. But it is quite clear that his love for Absalom was exceptionally deep.
5 Then Joab came into the house to the king, and said, “Today you have disgraced all your servants who today have saved your life, the lives of your sons and daughters, the lives of your wives and the lives of your concubines 6 in that you love your enemies and hate your friends. For you have declared today that you regard neither princes nor servants; for today I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well.
Loyal Joab rightly decided that it was time that he faced David up with what he was doing. So, he went in to him and pointed out that all he was doing was covering with shame those who had so bravely fought for him. They had saved his life, and the lives of his sons and daughters who might well have perished in the reprisals as presenting threats to Absalom’s position. And he was failing to show his gratitude. It is doubtful whether the wives and concubines would have been executed, but they would certainly have been put in ward. Joab was, however trying to make the strongest case possible.
Because of his continual grieving David was demonstrating his love for the son who had hated him, but it was at the cost of those who loved him. He was ignoring their contribution and treating them as though they did not matter. He was giving the impression that it would not have mattered to him how many of them had died as long as Absalom had lived.
7 Now therefore, arise, go out and speak comfort to your servants. For I swear by the LORD, if you do not go out, not one will stay with you this night. And that will be worse for you than all the evil that has befallen you from your youth until now.”
So now David was urged by Joab to get up from his condition of mourning and speak words of comfort to his servants. And he warned him that if he did not do so the men might well desert him and leave him to his own devices. The consequence was that things would then be worse for him than they had ever been during the days of his worst troubles with Saul, days which Joab also had good cause to remember.
8 Then the king arose and sat in the gate. And they told all the people, saying, “There is the king, sitting in the gate.” So, all the people came before the king. For everyone of Israel had fled to his tent.
Recognizing the rightness and truth of Joab’s diagnosis David arose and went to sit in the gate where the people passed by. And when the news spread around that he was there they all took advantage of it by passing through the gate to greet the king. It made them feel that things were back to normal again.
The rebellious Israelites had all returned to their homes after their defeat by David’s forces, and the question now was what they should do next. As a result, there was discussion taking place throughout Israel as to the next step. They were beginning to realize how foolish and ungrateful they had been, recognizing only too late that it was because of David that they no longer feared the Philistines. And now because of their anointing Absalom as their king, and because of Absalom’s consequent rebellion, this savior-king had fled from the land from Absalom. But now Absalom was dead, and they were without a king, and all the king’s sons were with him in Mahanaim, while the Philistines were no doubt waiting across the border considering the position and wondering whether to act. Therefore, the people of Israel were beginning to point out to each other that they would be wise to call for the king to return to rule them.
9 Now all the people were in a dispute throughout all the tribes of Israel, saying, “The king saved us from the hand of our enemies, he delivered us from the hand of the Philistines, and now he has fled from the land because of Absalom. 10 But Absalom, whom we anointed over us, has died in battle. Now therefore, why do you say nothing about bringing back the king?”
The rebellion over, discussion began to break out all over Israel about yielding allegiance to David and hoping for forgiveness. They recognized now that they had made a treacherous, foolish and ungrateful choice. David meanwhile was ready to respond to their desires, but he was cautious of acting unless Judah was also involved. It was after all they who had first rebelled, and it was they over whom he had been king for the longest period. Furthermore, he probably recognized that anger over the removal of precedence from Hebron in favor of Jerusalem had been at least partly responsible for the rebellion. He did not therefore wish to exacerbate matters further, by allowing Israel to be the ones who welcomed him back alone. So, he sent dependable messengers to negotiate with the elders of Judah to get matters settled.
11 So King David sent to Zadok and 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 words of all Israel have come to the king, to his very house?
David, however, understood in returning to rule over Israel alone he would be cutting himself off from Judah. After all, they had been the first to approve of him as their king, and they had also been the first to approve of the rebellion. But he wanted a united Israel-Judah. Thus, he sent the two High Priests, Zadok and Abiathar, to parley with the elders of Judah, and to call on them to invite the king back as well. By that means he hoped (unavailingly) to avoid friction between the two parts of the nation. He pointed out that Israel had spoken the word which had invited him back. What then about Judah?
12 You are my brethren, you are my bone and my flesh. Why then are you the last to bring back the king?’
David pointed out to them that they were his own kinsfolk. Why then were they slower to call on the king to return? David no doubt also understood the fears of reprisal that might be at the back of their minds. Most kings in David’s position would have taken a heavy revenge.
13 And say to Amasa, ‘Are you not my bone and my flesh? God do so to me, and more also, if you are not commander of the army before me continually in place of Joab.’ 14 So he swayed the hearts of all the men of Judah, just as the heart of one man, so that they sent this word to the king: “Return, you and all your servants!”
So, David offered them a olive leaf peace gesture, which was also a sign of his genuine forgiveness. Not only did he want them to invite him back, but he promised that he would put their own commander-in-chief Amasa, who was his own blood relative, over the army of ‘all Israel’. Thus, they could be sure that there would be no reprisals. He was trying his best to give them an undeserved sense of security. It was an act of true forgiveness.
If this appointment of Amasa appears a little surprising, we must recognize that it is probable that having found out the whole story of what had occurred during the battle he now recognized that Joab had been directly responsible for the death of Absalom. Thus, in some ways this may well have been intended as a kind of punishment. On the other hand, it was a convenient appointment in the circumstances, for Judah would undoubtedly have been unhappy for the army of occupation (as they would have seen it) to be under Joab, so while it might seem to have been very unfair to Joab who had always been faithful to him.
David does certainly give the appearance of having constantly wrestled with his conscience about Joab, for while Joab had certainly been a loyal supporter of his from the earliest days, and was also David’s nephew (or half-nephew), there was no question about the fact that he had the bad habit of ‘doing his own thing’ in the face of what he knew that David wanted, for example in the killing of Abner (3.26-27). Furthermore, we must remember that Joab had also been responsible for the return of Absalom, and that through trickery (14.1-21). Such actions were evidence of a hardness and ambition in Joab that David deplored (3.39). It may also be that Joab’s co-operation with him in disposing of Uriah (11.14-21) was something that weighed on his conscience, even though it had been in response to his own request. David had paid a serious penalty for his part in ordering the killing and the one who also wound up allowing other soldiers to die un-necessary got off Scott free.
Having sent off his messengers to Judah, and having been invited back by Israel, the king returned from Mahanaim to the east side of the River Jordan and awaited events. He did not want anyone to feel that he was about to launch an invasion.
Judah responded promptly to David’s overtures and as a result came to Gilgal to meet the king. This promptness would prove to be very unfortunate for it would later be resented by the Israelites who suddenly found themselves pre-empted because they themselves had not moved quickly enough. While in the short-term Judah’s response probably pleased David, it would bring out just how unhappy many in Israel were. We cannot thus hide from the fact that because of the complacent state that David had fallen into, he had not ruled his own people well. And even in this case he clearly failed to consider what Israel’s attitude might be towards his behavior.
It is a reminder to all Christian leaders that they must ensure that they keep in touch with all parts of their flock, not just with their ‘favorites’.
15 Then the king returned and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to escort the king across the Jordan.
In response to David’s overtures the men of Judah now came to Gilgal, on the west side of the Jordan rift valley, to meet the king and welcome him back.
16 And Shimei the son of Gera, a Benjamite, who was from Bahurim, hurried and came down with the men of Judah to meet King David. 17 There were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over the Jordan before the king.
Along with the men of Judah also came Shimei, the man who had cursed David when he was fleeing from Jerusalem (16.5-13). Now he wanted to make his peace with David and had brought along a whole unit of Benjaminite’s to swear allegiance to David. It therefore behooved David to forgive him. To do otherwise would have been to offend the Benjaminite’s at a time when he could least afford it. Ziba also came along with his fifteen sons and twenty servants, almost a military unit in themselves. He too was seeking to maintain David’s goodwill, no doubt being aware that Mephibosheth would shortly be accusing him of disloyalty.
Also, with Shimei came Ziba and his fifteen sons and twenty servants. He had by now possibly taken over control of the large lands that David had allotted to him (16.4), and would thus also be an influential figure, to say nothing of having his own small military unit of sons and servants. The support of all these people would have been welcome to David at this time and would be a demonstration to him that God was with him.
18 Then a ferryboat went across to carry over the king’s household, and to do what he thought good. Now Shimei the son of Gera fell down before the king when he had crossed the Jordan.
A large ferry-boat was also sent over to bring back the king’s household along with all their possessions. It was put wholly at the king’s disposal and left open to the king to use as he wished. And as soon as David had landed, Shimei, having accompanied the ferry by means of the ford, flung himself on his face before him and pleaded for mercy. He would know that his life hung by a hairsbreadth.
19 Then he said to the king, “Do not let my lord impute iniquity to me, or remember what wrong your servant did on the day that my lord the king left Jerusalem, that the king should take it to heart.
Having humbled himself Shimei sought David’s forgiveness for cursing him on that previous occasion when he had been fleeing from Jerusalem. He expressed his hope that he had not taken it to heart. It was a desperate attempt on his part to remedy the disastrous position that he had landed himself in, as he must have realized.
20 For I, your servant, know that I have sinned. Therefore, here I am, the first to come today of all the house of Joseph to go down to meet my lord the king.”
He humbly declared that he was aware of how deeply he had sinned, and that to indicate his repentance he had wanted to be the first of all the house of Joseph (i.e. Israel in contrast with Judah) to come down to meet the king. All it did prove, of course, was that he was trying everything that he knew to redeem the situation that he had brought on himself. His predicament is a reminder to us that we should always think carefully before we speak ill of someone, remembering among other things that it might one day rebound on us.
21 But Abishai the son of Zeruiah answered and said, “Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?”
At this stage Abishei, the son of David’s sister Zeruiah, intervened. He called for Shimei to be executed because he had cursed ‘Yahweh’s Anointed’. He had asked a similar thing at the actual time of the curse (16.9), and David had then explained why he had not intended to do it. Possibly Abishai had in mind what David had said on a previous occasion, ‘who can stretch forth his hand against Yahweh’s Anointed and be guiltless?’ (1 Samuel 26.9). But David was not now about to change his mind about Shimei. He would have known that it could indeed have rebounded on him with the remaining Benjaminite’s. Shimei had undoubtedly been very shrewd.
22 And David said, “What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For do I not know that today I am king over Israel?”
Instead of heeding Abishai David rebuked him for opposing him on a day when mercy was called for, pointing out how similar Abishai and Joab were to him in that to him this was not a day for executions and revenge, because it was the day when his kingship over all Israel had been confirmed by Yahweh. God had shown mercy to him, and therefore he considered that he should imitate that mercy.
23 Therefore the king said to Shimei, “You shall not die.” And the king swore to him.
In consequence the king assured Shimei on oath that he would not die for what he had done. This was not a day for executions but for rejoicing.
When we remember how shocked David must have been after his betrayal by his own beloved son we can understand why he now found it difficult to trust anyone who might do him hurt and undermine his position. And he was aware that any descendant of Saul was certainly able to do that. Thus, when he met up with Mephibosheth, who had not accompanied him on his flight, and who had been charged by Ziba as having designs on the throne, we can appreciate why he was wary. On the one hand Mephibosheth’s excuse, when he heard it, appeared to be genuine, but on the other Ziba’s arrival with provisions had gladdened his heart at a time when he needed it, and he had furthermore also given him wholehearted support on his return. Who then was telling the truth? So, he took what appeared to be the politically wise course, divide and rule. In other words, he divided up the large inheritance of Saul so that neither of the two ended up by being too powerful. That way they could both be more easily contained and could yet still be content. And as Mephibosheth presumably continued to live at court and eat at the king’s table it really made little difference to him personally how much land he had.
24 Now Mephibosheth the son of Saul came down to meet the king. And he had not cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he returned in peace.
Mephibosheth, heir of the house of Saul, also ‘came down’ to meet David. Since the day that David had departed from Jerusalem he had neither washed and dressed his feet, trimmed his beard, nor washed his clothes. This had been in order to indicate deep mourning. It was a brave attitude to have taken up, for had Absalom discovered what he was about he might well have been executed. It revealed therefore that his distress was genuine.
25 So it was, when he had come to Jerusalem to meet the king, that the king said to him, “Why did you not go with me, Mephibosheth?”
On Mephibosheth’s arrival before the king, David questioned him as to why he had not accompanied him on his flight. Before passing judgment on him he wanted his testimony from his own mouth.
26 And he answered, “My lord, O king, my servant deceived me. For your servant said, ‘I will saddle a donkey for myself, that I may ride on it and go to the king,’ because your servant is lame.
Mephibosheth then explained that he had in fact wanted to accompany the king, but that Ziba had deceived him. He had seemingly ordered him to saddle his ass for him to ride on, because being lame in both feet he could not walk. But it was apparent that Ziba had not only failed to do so but had also left without him, leaving him helpless to do anything.
27 And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore, do what is good in your eyes.
Mephibosheth then explained that Ziba had simply been telling lies about him. He assured the king, however, that he was open for the king to do what he liked with him, for he knew that he was ‘as an angel of God’, knowing everything.
28 For all my father’s house were but dead men before my lord the king. Yet you set your servant among those who eat at your own table. Therefore, what right have I still to cry out anymore to the king?”
He humbly acknowledged that David had previously treated him better than he deserved (in terms of the thinking of those days) for as the direct heir of Saul he could only have expected to be executed. Instead David had not only spared him but had given him a place at the king’s table as one of the honored in the land. So, he asked, what right then had he to plead for any further favors?
29 So the king said to him, “Why do you speak anymore of your matters? I have said, ‘You and Ziba divide the land.’
David’s reply suggested that he accepted Mephibosheth’s version of events. “Why do you speak any more of your affairs?” probably meant, ‘you have said enough, I believe you.’ But he obviously found himself in a dilemma. Ziba had unquestionably risked his own life by supporting David at a difficult time (for had Absalom found out what he had done he would have been executed), and he had also been one of the first to greet David’s return, giving him the full support of his household. Furthermore, David was very much aware that he himself had given his word, allotting the lands of Saul to him. A king’s word could not easily be broken. On the other hand, he now recognized that he had been unfair to Mephibosheth who appeared to be innocent, and that he had originally promised Saul’s lands to Mephibosheth. So, he took the course of appeasement. His decision was that they would share the lands. Neither would then dare to express disagreement lest they lose what they had gained. And both would still be well provided for, for Saul’s lands must have been extensive. David’s hope appears to have been to keep them both ‘on side’ and reasonably satisfied.
30 Then Mephibosheth said to the king, “Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house.”
Mephibosheth’s reply was in fact a polite acceptance of the king’s decision.
Mephibosheth certainly comes best out of the incident, but it is probably unfair to criticize David too much. He had after all been caught in a dilemma through no fault of his own and was now trying to be fair to all. We may feel that he should have seen through Ziba’s deception from the start, but we need to remember that it happened at a time when he was still reeling from the treachery of his own son. At such times common sense is often lacking.
31 And Barzillai the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan. 32 Now Barzillai was a very aged man, eighty years old. And he had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man.
Accompanying David in order to escort him over the River Jordan was Barzillai the Gileadite, a wealthy Transjordanian Israelite who had loyally supported David and had played a large part in provisioning him and his men at Mahanaim (17.27-28) and would almost certainly have provided a number of warriors. Now he had the privilege of escorting David safely back across the Jordan.
33 And the king said to Barzillai, “Come across with me, and I will provide for you while you are with me in Jerusalem.”
David thus wanted to reward Barzillai for his loyalty by taking him with him to Jerusalem and letting him enjoy luxurious sustenance at court as an honored courtier.
34 But Barzillai said to the king, “How long have I to live, that I should go up with the king to Jerusalem? 35 I am today eighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king?
In reply Barzillai pointed out that at his advanced age he would not be able to enjoy the luxuries at court. He admitted that his taste buds were no longer active, and that his deafness would prevent him from enjoying music. Thus, he would gain little benefit from it. All he would do was be a burden on the king. He was in fact tactfully laying the foundation for turning down the king’s offer without causing offence, recognizing how easily such an act could count against him. In those days such an invitation from the king was not seen as being optional. Unless the grounds were extremely good the refusal of it would normally be seen as an insult, or even as an indication of possible rebellion. But he was hoping that his great age would make it clear that this was not the case with him.
36 Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward?
He then pointed out how little he was doing to deserve such a reward. All he was doing was going over the River Jordan with the king as part of the ceremonies welcoming him back as king. That hardly justified such a great reward. He modestly ignored the huge contribution that he had made to the king’s welfare. As a loyal subject he felt that it had been his privilege to do it. We are reminded of Jesus’ words about the loyal servant who declared, ‘I have only done what it was my duty to do’ (Luke 17.10).
37 Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant Chimham; let him cross over with my lord the king, and do for him what seems good to you.”
In view of all this Barzillai therefore requested that he might rather return home in order that he might die in his own city, where his father and mother were buried. So Barzillai pleaded, ‘Let the king, therefore, be pleased rather to take his son Chimham to court and treat him as he saw best’. While the account nowhere describes Chimham as his son it is deducible from 1 Kings 2.7 where Solomon was called on to allow the sons of Barzillai to eat at the king’s table, presumably in continuation of the privilege being bestowed at this point. The other son or sons presumably entered David’s court when they came of age, as the sons of a loyal father. David never forgot those who had demonstrated their loyalty to him.
38 And the king answered, “Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you.”
David recognized the good sense of what Barzillai was saying and agreed that instead of Barzillai himself he would take his son Chimham, and do for him what he had intended to do for Barzillai himself. What is more, he would do anything further that Barzillai requested of him, whether for his sons or for himself.
39 Then all the people went over the Jordan. And when the king had crossed over, the king kissed Barzillai and blessed him, and he returned to his own place.
The ceremony of the king’s crossing of the Jordan to receive back the kingship was then observed, and all the people who were with the king went over the Jordan, most no doubt by fording it, although the most important would be with David on the royal ferry-boat. And once they had reached the other side David bestowed on Barzillai a royal kiss, presumably on the cheek or forehead, and then gave him his blessing as a priest after the order of Melchizedek. And with that Barzillai returned to his own home well satisfied.
40 Now the king went on to Gilgal, and Chimham went on with him. And all the people of Judah escorted the king and also half the people of Israel.
Also involved in the ceremonial of the crossing were the men of Judah, and a portion of the men of Israel. These included the Benjaminite’s, and presumably any Israelites who had come together to assist David in his battles against Absalom. But it meant that the ‘mainland’ Israelites were not there to participate, which would shortly be the cause of more trouble.
The failure of David to treat Judah and Israel equally exacerbated the problems within his kingdom, and the consequence was that when the elders of Judah replied to the elders of Israel with harsh words, it resulted in open rebellion. But we cannot hide from the fact that this revealed the underlying currents that were at work in a ‘nation’ which had on the surface appeared to be so united. It revealed that it had simply been held together by the fear of the surrounding nations and its need for a strong king, but that once those nations had been subdued and had become vassals, and the strong king had become complacent and somewhat negligent, its unity had come under strain. It would have constantly required great wisdom and understanding to hold it together, and that was something that David in his backslidden had not displayed.
41 Just then all the men of Israel came to the king, and said to the king, “Why have our brethren, the men of Judah, stolen you away and brought the king, his household, and all David’s men with him across the Jordan?”
David having been ceremonially transported over the Jordan and brought to Gilgal, with Israel only partly involved in the celebrations, the part of Israel not so involved reacted strongly. They felt that the honor of their tribes had been slighted in that while they had been the first to invite David back they had been snubbed as regards his actual return by not being invited to participate in the ceremonial return. In their eyes all the honor had gone to Judah who had been the last to respond to David. Thus, they came to the king in a solemn assembly of the tribes, probably held at Gilgal, for the matter to be looked into and for their wrong to be righted. At this stage they appear to have been open to being reconciled. It was thus a time for conciliation and cool heads.
Given tribal pride Israel undoubtedly had a cause of grievance. For while we can certainly understand why David wanted to be sure that Judah, who had been the original cause of the rebellion, had been brought on side, there is no doubt that he had not sufficiently considered the sensitivities and feelings of Israel. He had failed to recognize the strong tribal rivalry that existed between the two sides which, once he had become king of the joint nations, had initially been hidden by the parlous situation in which they were, threatened on every side. It only manifested itself, as such things will, once the whole country had become secure and they began to have time to think about their own rights and privileges. And the tribal system meant that the nation, divided into tribes which were ruled by their own elders, was, in comparison with other nations, almost ‘democratic’, as it operated through its appointed elders. But as a result of continual mutual assistance the northern tribes on the West of the Jordan had formed a united bond which did not take in Judah. Thus, it was not wise for their sensitivities to be ignored. They had still not become reconciled to the idea that the king was sovereign in all final decisions and could override the tribal leaders. In their eyes that was not the way in which their traditions presented kingship. They rather saw the king as being the servant of Yahweh, and they believed that Yahweh always listened to His people (Deuteronomy 17.17-20).
It is in fact interesting that this viewpoint was tacitly supported by this coming together of ‘the assembly of Israel’, for the whole point of the assembly was in order to iron out difficulties between themselves and Judah and be fair to all parties. It was here then that they had brought their grievance, ostensibly to David, but in fact to the whole assembly. It is noteworthy that David appears to have kept out of the argument.
42 So all the men of Judah answered the men of Israel, “Because the king is a close relative of ours. Why then are you angry over this matter? Have we ever eaten at the king’s expense? Or has he given us any gift?”
Initially Judah’s response in the assembly was tactful. They pointed out that while it was true that they had been prominent in the crossing of the river celebration (along with Benjamin and the Gileadites), it was because the king was near kin to them. And they stressed that they had not gained any material benefit from what had happened. They were unable therefore to understand why Israel were so concerned and angry. It appeared strange to them because in their view it had been a family affair and they had gained nothing out of it. Thus, as far as they saw it, Israel had nothing to grumble about. In which case what was it that was eating at their hearts?
43 And the men of Israel answered the men of Judah, and said, “We have ten shares in the king; therefore, we also have more right to David than you. Why then do you despise us—were we not the first to advise bringing back our king?” Yet the words of the men of Judah were fiercer than the words of the men of Israel.
The bristling men of Israel soon told them. They were larger and more numerous than Judah and therefore considered that they had greater rights in the king who, in their view, ruled equally over the twelve tribes. They thus saw him as ten twelfths belonging to them. And furthermore, they pointed out that they had been the first to invite David back as their king. Thus, they’re not having been called to take part in the ceremonial of crossing the Jordan, or even be consulted about it, had been an almost unforgivable insult. They considered that they should have been consulted about the crossing and that it should have awaited their coming so that they could play a full part in it.
Sadly, the men of Judah did not consider what was said and reply with conciliatory words. They were fiercely proud of their relationship with David. So instead of answering tactfully they returned fierce and contemptuous answers which simply riled the men of Israel and resulted in their leaving the assembly in fury.
The histories of the church and of other nations are full of similar examples. How important it is for Christians to seek to see all viewpoints which arise among themselves, and then to be conciliatory, and to treat one another with fairness and with love, only demanding adherence to what are the most basic and central truths. Thereby much division could have been, and would be, avoided.
