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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 20:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
David, in the midst of his triumphs, has here the affliction to see his kingdom disturbed and his family disgraced.
I.His subjects revolting from him at the instigation of a man of Belial, whom they followed when they forsook the man after God's own heart. Observe,
1.That this happened immediately upon the crushing of Absalom's rebellion. We must not think it strange, while we are in this world, if the end of one trouble be the beginning of another: deep sometimes calls unto deep.
2.That the people were now just returning to their allegiance, when, of a sudden, they flew off from it. When a reconciliation is newly made, it ought to be handled with great tenderness and caution, lest the peace break again before it be settled. A broken bone, when it is set, must have time to knot.
3.That the ring-leader of this rebellion was Sheba, a Benjamite by birth (Sa2 20:1), who had his habitation in Mount Ephraim, Sa2 20:21. Shimei and he were both of Saul's tribe, and both retained the ancient grudge of that house. Against the kingdom of the Messiah there is an hereditary enmity in the serpent's seed, and a succession of attempts to overthrow it (Psa 2:1, Psa 2:2); but he that sits in heaven laughs at them all.
4.That the occasion of it was that foolish quarrel, which we read of in the close of the foregoing chapter, between the elders of Israel and the elders of Judah, about bringing the king back. It was a point of honour that was disputed between them, which had most interest in David. "We are more numerous," say the elders of Israel. "We are nearer akin to him," say the elders of Judah. Now one would think David very safe and happy when his subjects are striving which shall love him best, and be most forward to show him respect; yet even that strife proves the occasion of a rebellion. The men of Israel complained to David of the slight which the men of Judah had put upon them. If he had now countenanced their complaint, commended their zeal, and returned them thanks for it, he might have confirmed them in his interest; but he seemed partial to his own tribe: Their words prevailed above the words of the men of Israel; as some read the last words of the foregoing chapter. David inclined to justify them, and, when the men of Israel perceived this, they flew off with indignation. "If the king will suffer himself to be engrossed by the men of Judah, let him and them make their best of one another, and we will set up one for ourselves. We thought we had ten parts in David, but such an interest will not be allowed us; the men of Judah tell us, in effect, we have no part in him, and therefore we will have none, nor will we attend him any further in his return to Jerusalem, nor own him for our king." This was proclaimed by Sheba (Sa2 20:1), who probably was a man of note, and had been active in Absalom's rebellion; the disgusted Israelites took the hint, and went up from after David to follow Sheba (Sa2 20:2), that is, the generality of them did so, only the men of Judah adhered to him. Learn hence,
(1.)That it is as impolitic for princes to be partial in their attentions to their subjects as it is for parents to be so to their children; both should carry it with an even hand.
(2.)Those know not what they do that make light of the affections of their inferiors, by not countenancing and accepting it. Their hatred may be feared whose love is despised.
(3.)The beginning of strife is as the letting forth of water; it is therefore wisdom to leave it off before it be meddled with, Pro 17:14. How great a matter doth a little of this fire kindle!
(4.)The perverting of words is the subverting of peace; and much mischief is made by forcing invidious constructions upon what is said and written and drawing consequences that were never intended. The men of Judah said, The king is near of kin to us. "By this," say the men of Israel, "you mean that we have no part in him;" whereas they meant no such thing.
(5.)People are very apt to run into extremes. We have ten parts in David, said they; and, almost in the next breath, We have no part in him. Today Hosanna, tomorrow Crucify.
II.His concubines imprisoned for life, and he himself under a necessity of putting them in confinement, because they had been defiled by Absalom, Sa2 20:3. David had multiplied wives, contrary to the law and they proved a grief and shame to him. Those whom he had sinfully taken pleasure in he was now,
1.Obliged, in duty, to put away, they being rendered unclean to him by the vile uncleanness his son had committed with them. Those whom he had loved must now be loathed.
2.Obliged, in prudence, to shut up in privacy, not to be seen abroad for shame, lest the sight of them should give occasion to people to speak of what Absalom had done to them, which ought not to be so much as named, Co1 5:1. That that villany might be buried in obscurity.
3.Obliged, in justice to shut up in prison, to punish them for their easy submission to Absalom's lust, despairing perhaps of David's return, and giving him up for gone. Let none expect to do ill and fare well.
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Summary
This verse dramatically introduces Sheba, a Benjamite, who immediately capitalizes on the deep-seated tribal tensions and lingering disunity following Absalom's rebellion. By blowing a trumpet and uttering a secessionist slogan, Sheba incites a significant new uprising against King David's authority, exposing the persistent fragility of national unity in Israel and the deep resentments that continued to plague the nascent monarchy, even after a major civil war.
Context
Literary Context
2 Samuel 20:1 bursts forth directly in the immediate aftermath of Absalom's failed rebellion, a period of profound national trauma and political instability. The preceding chapter, 2 Samuel 19, meticulously details King David's sorrowful and politically complex return to Jerusalem. Crucially, it highlights the escalating and bitter dispute between the men of Judah and the men of Israel (the northern tribes) concerning who had the greater right and responsibility to escort the king back (2 Samuel 19:41-43). Sheba, a Benjamite, shrewdly exploits this unresolved tension and the northern tribes' sense of being slighted by David's perceived favoritism towards Judah. His rebellion is thus not an isolated event but a direct, opportunistic consequence of the deep-seated disunity and tribal jealousies that Absalom's coup had exposed and exacerbated, and which David's handling of the aftermath failed to fully reconcile.
Historical & Cultural Context
David's reign, though divinely appointed, was a continuous struggle to forge a cohesive nation from twelve disparate tribes, each possessing its own historical grievances, regional loyalties, and distinct identities. The tribe of Benjamin, in particular, harbored lingering resentment over the loss of the kingship from their kinsman, Saul, to David of Judah. The act of "blowing a trumpet" was a universally recognized and potent signal in ancient Israel, used to convene assemblies, declare war, announce festivals, or proclaim a king. In this context, Sheba's trumpet blast is a deliberate, public, and unmistakable act of sedition—a formal call to rebellion and secession. His rallying cry, "We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel," was a deeply resonant slogan of disaffection. This precise phrase would famously be echoed centuries later by the northern tribes during the permanent division of the kingdom under Rehoboam, David's grandson, as recorded in 1 Kings 12:16, underscoring its historical significance as a declaration of independence from the Davidic monarchy.
Key Themes
2 Samuel 20:1 powerfully contributes to several overarching themes woven throughout the book of Samuel and the broader Deuteronomistic History. Firstly, it vividly illustrates the persistent theme of Rebellion and Disunity, demonstrating how easily internal strife can be ignited by opportunistic leaders who capitalize on existing discontent and tribal loyalties. Secondly, it underscores the continuous Challenge to David's Kingship, revealing that despite his divine anointing (1 Samuel 16:13), his reign was never free from human opposition and resistance to God's chosen authority. Thirdly, the identification of Sheba as a "man of Belial" introduces the profound theme of The Nature of Wickedness and Lawlessness, portraying individuals who are fundamentally opposed to divine order and righteous rule, embodying destructive chaos. Lastly, the verse highlights the ongoing and perilous struggle between narrow Tribalism vs. National Unity, a tension that repeatedly threatened to tear Israel apart and ultimately led to the kingdom's tragic division.
Exposition and Analysis
Key Word Analysis
From בְּלִי and יַעַל, this term literally means "without profit," "worthlessness," or "destruction," and by extension, "wickedness." It is not a proper name but a descriptive epithet used in the Old Testament (often with "man," "son," or "daughter") to denote individuals or groups characterized by extreme depravity, lawlessness, and rebellion against God and righteous authority. To call Sheba "a man of Belial" immediately marks him as a morally bankrupt, destructive force, utterly without moral restraint or loyalty, embodying opposition to divine and human order. It signifies his complete rejection of the values and authority that should govern a godly society.
From חָלַק, meaning "smoothness (of the tongue)" or "an allotment." In this context, it refers to an allotted portion, a share, or an inheritance. Sheba's declaration, "We have no part in David," signifies a complete renunciation of any share, stake, or allegiance to David's kingdom or his rule. It is a declaration of political and social disassociation, asserting that the northern tribes have no vested interest or common destiny with the Davidic dynasty. This rejection of "part" is a direct challenge to the very idea of a unified Israel under David.
Or שֹׁפָר, from שָׁפַר in the original sense of incising, referring to a cornet or curved horn that gives a clear sound. The shofar was a ram's horn used for various purposes in ancient Israel: to call assemblies, signal war, announce new moons and festivals, or proclaim a king. In this verse, the blowing of the trumpet by Sheba is a deliberate, public, and unmistakable act of rebellion. It is a formal declaration of war against David's authority, a call to arms for those who would join his cause, and a symbolic shattering of any lingering national unity, transforming a private grievance into a public, organized revolt.
Verse Breakdown
"And there happened to be there a man of Belial, whose name [was] Sheba, the son of Bichri, a Benjamite"
This clause immediately introduces the instigator of the new rebellion. The designation "man of Belial" is a damning characterization, marking Sheba as wicked, lawless, and worthless, a person utterly opposed to legitimate authority and divine order. His tribal affiliation as a "Benjamite" is critically important, linking him to the tribe of Saul, the former king, and highlighting the deep-seated tribal jealousies and resentments that persisted against David's reign, particularly after the recent dispute between Judah and Israel over David's return.
"and he blew a trumpet, and said"
This describes Sheba's decisive and public action. Blowing a trumpet was a widely understood public signal, a call to assembly or battle. It signifies a formal, open declaration of rebellion, not a clandestine conspiracy. The act is bold and provocative, designed to rally immediate support and challenge David's authority directly and publicly, leveraging the lingering disunity from Absalom's rebellion.
"We have no part in David, neither have we inheritance in the son of Jesse"
This is the core of Sheba's secessionist message, a powerful declaration of disaffection. "No part in David" and "no inheritance in the son of Jesse" are parallel expressions emphasizing a complete rejection of David's kingship, his lineage, and his claim to rule over all Israel. It's a declaration of political and familial disassociation, denying any shared destiny or allegiance with the Davidic dynasty. This slogan directly attacks David's legitimacy and seeks to dismantle the unified kingdom he had painstakingly established. The phrase "son of Jesse" is used derisively, reducing David to his humble origins and denying his divine anointing.
"every man to his tents, O Israel"
This is the rallying cry for disunity and a return to tribal autonomy. "To his tents" signifies a return to one's home, one's tribe, and a rejection of centralized authority. It is a call for the northern tribes to abandon their allegiance to David and to revert to their independent tribal structures, effectively advocating for the dissolution of the united monarchy. This phrase would become a historical echo, famously used again during the division of the kingdom under Rehoboam, David's grandson.
Literary Devices
The verse employs several potent Literary Devices to convey its urgent message. Characterization is immediately and powerfully established through the epithet "man of Belial," which succinctly and negatively defines Sheba's moral and spiritual nature, signaling him as a destructive and lawless force. The use of Symbolism is prominent with the "trumpet," which functions as a clear symbol of a public call to rebellion and war, transforming a private grievance into a national crisis. Similarly, the phrase "to his tents, O Israel" is deeply symbolic, representing a call for a return to tribal autonomy and a rejection of national unity under a centralized monarchy. There is also a strong element of Foreshadowing, as Sheba's rallying cry, "We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel," directly anticipates the later, more permanent division of the kingdom under Rehoboam, David's grandson, as recorded in 1 Kings 12:16. This repetition underscores the deep-seated, persistent tribal tensions that plagued Israel's monarchy and would ultimately lead to its fragmentation.
Theological and Thematic Connections
This verse powerfully illustrates the persistent human tendency toward rebellion against established authority, even divinely ordained leadership. Following the chaos of Absalom's rebellion, Sheba's immediate uprising demonstrates that sin's destructive power is relentless, always seeking to exploit weakness and sow discord. It highlights the fragility of unity in the face of self-interest and tribalism, revealing how easily a nation, or indeed any community, can be fractured by divisive voices that appeal to discontent. The "man of Belial" serves as a theological archetype of one who is fundamentally opposed to God's order and righteousness, a vessel for chaos and destruction. This constant struggle against internal disunity and rejection of God's chosen leader foreshadows the greater spiritual battle against sin and rebellion that humanity faces, ultimately pointing to the need for a perfect, unifying King.
Reflection and Application
2 Samuel 20:1 serves as a timeless warning about the insidious nature of disunity and the ease with which it can arise, even in the wake of reconciliation. Just as Sheba capitalized on lingering tribal resentments and perceived slights, divisive voices today often exploit unresolved tensions, past grievances, or perceived injustices within communities, families, or the church. This passage calls us to vigilance, urging us to discern the spirit behind the words we hear and to guard against those who sow discord for personal gain, out of bitterness, or from a spirit of lawlessness. True spiritual maturity involves actively pursuing reconciliation, addressing underlying issues with grace and truth, and fostering a spirit of unity rather than succumbing to tribalism, factionalism, or self-serving ambitions. Our ultimate loyalty should be to Christ, the true King, and to the unity of His body, the Church, which He purchased with His own blood. We are called to be peacemakers, not instigators of strife, and to build up rather than tear down, recognizing that genuine unity reflects the heart of God.
Questions for Reflection
FAQ
Who was Sheba and why was he called "a man of Belial"?
Sheba, the son of Bichri, was a Benjamite who emerged as a rebel leader immediately after Absalom's defeat. He is called "a man of Belial" (Hebrew: bᵉlîyaʻal), which is not a proper name but a descriptive epithet meaning "worthlessness," "wickedness," or "lawlessness." This term is used in the Old Testament to describe individuals who are utterly depraved, without moral restraint, and fundamentally opposed to God's order and righteous authority. It signifies his character as a destructive, rebellious force, embodying the very spirit of disunity and opposition to David's God-ordained kingship. His Benjamite lineage also connects him to the tribe of Saul, the former king, suggesting a lingering tribal resentment against David's rule, particularly after the dispute between Judah and Israel over David's return (2 Samuel 19:41-43).
What is the significance of the cry "every man to his tents, O Israel"?
This phrase was a traditional rallying cry for disaffection and secession in ancient Israel. "To his tents" signified a return to one's tribal home and a rejection of centralized authority. By shouting "every man to his tents, O Israel," Sheba was publicly calling for the northern tribes to abandon their allegiance to King David and revert to their independent tribal structures, effectively advocating for the dissolution of the united monarchy. This very slogan would famously be used again centuries later by the northern tribes when they seceded from the Davidic dynasty under Rehoboam, leading to the permanent division of the kingdom (1 Kings 12:16). Its use here highlights the deep-seated tribal jealousies and the persistent threat of national disunity.
How does this rebellion relate to Absalom's?
Sheba's rebellion is a direct consequence of and immediately follows Absalom's rebellion. While Absalom's revolt was a dynastic challenge from within David's own family, Sheba's uprising capitalized on the lingering disunity and tribal resentments exposed and exacerbated by Absalom's failed coup. Specifically, the heated dispute between the men of Judah and the men of Israel over who had a greater claim in bringing David back from exile (2 Samuel 19:41-43) provided fertile ground for Sheba, a Benjamite, to sow further discord. He exploited the perceived favoritism towards Judah and the northern tribes' sense of being overlooked, demonstrating how quickly one crisis can lead to another when underlying tensions are not fully resolved.
Christ-Centered Fulfillment
The relentless rebellion against King David, exemplified by Sheba's uprising, powerfully foreshadows humanity's inherent rebellion against the ultimate King, Jesus Christ. Just as Sheba, a "man of Belial," sought to fragment Israel and reject David's legitimate rule, so too does sin, the ultimate "man of Belial," continually incite humanity to reject the reign of God's Anointed One. The cry, "We have no part in David, neither have we inheritance in the son of Jesse," echoes the world's rejection of Christ's divine authority and His rightful claim as King of Kings and Lord of Lords (John 1:11). Yet, unlike David, whose kingdom was perpetually threatened by internal strife and external enemies, Jesus establishes a kingdom that "shall never be destroyed" (Daniel 2:44). He is the true Son of David, who came not to divide but to unite, breaking down the "dividing wall of hostility" (Ephesians 2:14) between Jew and Gentile, and ultimately, between humanity and God. Through His atoning sacrifice, Christ offers a true inheritance, not in an earthly lineage, but in an eternal, unshakable kingdom where all who believe are reconciled and brought into perfect unity under His gracious and sovereign rule (Colossians 1:13-14). He is the King who overcomes all rebellion, bringing lasting peace and true belonging to all who turn "to His tents"—His presence and His church—finding their ultimate "part" and "inheritance" in Him.