2 Samuel 20:11

KJV

And one of Joab's men stood by him, and said, He that favoureth Joab, and he that [is] for David, [let him go] after Joab.

KJV (with Strong's)

And one {H376} of Joab's {H3097} men {H5288} stood {H5975} by him, and said {H559}, He {H4310} that favoureth {H2654} Joab {H3097}, and he that is for David {H1732}, let him go after {H310} Joab {H3097}.

Complete Jewish Bible

One of Yo'av's young men standing by Yo'av said, "Whoever is on Yo'av's side, whoever is for David - let him follow Yo'av."

Berean Standard Bible

One of Joab’s young men stood near Amasa and said, “Whoever favors Joab, and whoever is for David, let him follow Joab!”

American Standard Version

And there stood by him one of Joab’s young men, and said, He that favoreth Joab, and he that is for David, let him follow Joab.

Commentary

### SUMMARY
This verse captures a pivotal and highly dramatic moment during Sheba's rebellion against King David, immediately following Joab's ruthless assassination of Amasa. It records the cunning and assertive rallying cry of one of Joab's loyal men, strategically designed to overcome the confusion and paralysis among the Israelite forces caused by Amasa's body blocking the road. This declaration serves as a masterstroke of manipulation, linking allegiance to the controversial Joab directly with loyalty to King David, thereby reasserting Joab's de facto command and redirecting the army's focus toward the urgent pursuit of the rebel Sheba.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the narrative of [2 Samuel 20](/2_samuel/20 "2 Samuel 20 - Sheba's Rebellion"), directly following the shocking and brutal murder of Amasa by Joab in [2 Samuel 20:10](/2_samuel/20-10 "2 Samuel 20:10 - Joab Murders Amasa"). King David had previously appointed Amasa as commander of his army, a move intended to replace Joab and reconcile with elements that had supported Absalom. When Sheba, son of Bichri, initiated a new rebellion, David dispatched Amasa to gather forces. Amasa's delay prompted David to send Abishai (and by extension, Joab) to pursue Sheba. Joab, seizing the opportunity, met Amasa, feigned a friendly greeting, and then treacherously murdered him. With Amasa's body lying in the middle of the road, causing the advancing troops to halt in shock and confusion, one of Joab's loyal followers delivered this powerful and manipulative declaration. The scene is one of chaos, moral ambiguity, and a desperate need for decisive leadership amidst civil unrest.
* **Historical & Cultural Context:** The events of [2 Samuel 20](/2_samuel/20 "2 Samuel 20 - Sheba's Rebellion") unfold in the immediate aftermath of Absalom's devastating rebellion, which had deeply fractured David's kingdom and tested his authority (see [2 Samuel 15-19](/2_samuel/15 "2 Samuel 15-19 - Absalom's Rebellion")). David's reign was still fragile, marked by internal strife and persistent tribal divisions. Joab, David's nephew and long-standing military commander, possessed immense power and influence, often acting independently of David's direct orders, as seen in his murder of Absalom (cf. [2 Samuel 18:14-15](/2_samuel/18-14-15 "2 Samuel 18:14-15 - Joab Kills Absalom")). The appointment of Amasa, who had previously commanded Absalom's army, was a strategic move by David to reconcile with the southern tribes and perhaps curb Joab's unchecked power. Joab's murder of Amasa, therefore, was not merely an act of personal vengeance or jealousy but a calculated, ruthless move to eliminate a rival and reassert his indispensable position as the army's true leader in a time of national crisis.
* **Key Themes:** This verse contributes significantly to several key themes within [2 Samuel](/2_samuel "The Book of 2 Samuel - David's Reign"):
* **Usurpation of Authority and Unchecked Ambition:** Joab, though not officially the commander, effectively reasserts his leadership through a violent act and this rallying cry. It highlights his persistent ambition and willingness to bypass or eliminate rivals to maintain his power and influence within David's army, demonstrating how personal ambition can override legitimate authority. This is a recurring tension throughout David's reign, particularly concerning Joab's actions (e.g., [2 Samuel 3:27](/2_samuel/3-27 "2 Samuel 3:27 - Joab Murders Abner")).
* **Loyalty and Manipulation:** The statement masterfully links loyalty to Joab with loyalty to King David, making it seem as if following Joab is synonymous with supporting the legitimate king and quelling the rebellion. This was a highly persuasive tactic to rally the hesitant troops who might have been conflicted by Amasa's death and Joab's questionable actions, illustrating the power of rhetoric in shaping allegiance and the ease with which it can be misdirected.
* **Civil Disorder and Leadership Vacuum:** The rebellion of Sheba, following closely on the heels of Absalom's revolt, underscores the fragility of David's reign and the deep-seated divisions within Israel. In this moment of crisis, Joab steps into a leadership vacuum, albeit through violent and morally reprehensible means, to restore order and pursue the enemy, highlighting the desperate need for decisive action in times of national instability and the complex moral landscape of ancient warfare and politics.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Favoureth (Hebrew, _châphêts_):** This verb (H2654) signifies more than mere agreement; it implies a deep-seated allegiance, a willing support, and a personal affinity for Joab. It means "to delight in," "to desire," or "to be pleased with." By using this word, the speaker appeals to the soldiers' personal inclination and loyalty, framing Joab as someone worthy of their devotion, not just their obedience. It suggests a voluntary, almost affectionate, alignment with Joab's cause.
* **David (Hebrew, _Dâvid_):** This proper noun (H1732) refers to King David, the divinely appointed monarch of Israel. Its inclusion in the rallying cry is the rhetorical linchpin, designed to conflate loyalty to Joab with loyalty to the legitimate king. This strategic pairing makes it difficult for any soldier to object to following Joab without appearing disloyal to David himself, thus leveraging the king's authority for Joab's benefit.
* **After (Hebrew, _ʼachar_):** This word (H310) indicates following in pursuit or behind someone, denoting active participation under their leadership. It is a direct command for action, urging the troops to move forward under Joab's command to continue the military campaign. It transforms the sentiment of "favoring" into concrete, immediate action, demanding physical movement and compliance.

#### Verse Breakdown
* **"And one of Joab's men stood by him":** This detail emphasizes the immediate aftermath of Amasa's murder and the presence of Joab's loyal inner circle. The man's proximity to Joab (and Amasa's body) suggests a pre-meditated or at least a highly opportunistic move to capitalize on the chaos and reassert control. It highlights Joab's shrewdness in having loyalists ready to act decisively in moments of crisis.
* **"and said":** This signifies a public, authoritative declaration, not a whispered suggestion. The man speaks with conviction and a clear purpose, aiming to cut through the confusion and direct the masses. His voice is meant to be heard and obeyed by the assembled troops, indicating a deliberate attempt to seize control of the narrative and the situation.
* **"He that favoureth Joab":** This clause directly appeals to personal loyalty and support for Joab, who, despite his controversial actions, was still a highly effective and feared military leader. It is a call to those who recognize Joab's prowess and perceive him as the necessary agent for victory, even if his methods are brutal or morally questionable. It targets those who already have an inclination towards Joab.
* **"and he that [is] for David":** This is the critical rhetorical move. By linking "favoureth Joab" directly with "for David," the speaker masterfully frames Joab as the indispensable agent of the king's will. It creates a false equivalence, implying that supporting Joab is the only way to genuinely support the legitimate king and quell the rebellion. The bracketed "[is]" indicates that the verb "to be" is implied in the Hebrew, making the connection even more direct and forceful.
* **"[let him go] after Joab":** This is the decisive command, urging immediate action and adherence to Joab's leadership. The bracketed "[let him go]" indicates an implied imperative in the Hebrew, making the statement a direct order to follow Joab into battle. It effectively bypasses any lingering questions about Amasa's death or Joab's authority, demanding immediate military compliance and redirection of focus from the shocking murder to the ongoing mission.

#### Literary Devices
The verse employs several powerful **literary devices** to achieve its manipulative effect. The primary device is **Rhetorical Manipulation**, where the speaker crafts a statement designed to sway opinion and action through clever association rather than pure logic or moral appeal. This is achieved through **Juxtaposition**, specifically placing "favoureth Joab" directly alongside "for David." This creates a **False Equivalence**, subtly suggesting that loyalty to Joab is synonymous with loyalty to the king, thereby legitimizing Joab's controversial actions and reasserting his authority. The statement also functions as a form of **Obfuscation**, diverting attention from the brutal murder of Amasa and framing the pursuit of Sheba under Joab's command as the only righteous and loyal path. Furthermore, there is an element of **Dramatic Irony**, as the audience (and likely David himself) is aware of Joab's ruthless ambition and the treachery involved, while the soldiers on the ground are presented with a seemingly clear choice of loyalty. The speaker's words serve as a powerful **Rallying Cry**, designed to cut through confusion and galvanize immediate action, demonstrating the persuasive power of language in times of crisis.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The scene in 2 Samuel 20:11, with Joab's man manipulating loyalty to the king to legitimize Joab's violent reassertion of power, raises profound theological questions about leadership, means and ends, and the nature of true allegiance. While God often uses flawed human instruments to accomplish His purposes, this verse starkly illustrates the dangers of unchecked ambition and the moral compromises that can arise when pragmatism overshadows righteousness. It highlights the tension between divinely appointed authority (David) and the exercise of raw, often violent, human power (Joab). Theologically, it reminds us that God's plan unfolds amidst human sin and political maneuvering, but His character remains untainted by such actions. It also challenges us to discern true loyalty—to God and His righteous ways—from manipulative appeals that conflate personal agendas with divine will or national good, reminding us that God desires obedience more than sacrifice, and righteousness more than ruthless efficiency.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before a Fall")
* [Matthew 6:24](/matthew/6-24 "Matthew 6:24 - Cannot Serve Two Masters")
* [Romans 13:1-2](/romans/13-1-2 "Romans 13:1-2 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
The dramatic scene in 2 Samuel 20:11 offers profound insights into the complexities of leadership, loyalty, and the human heart. It serves as a powerful reminder that not all calls to action, even those cloaked in appeals to legitimate authority, are morally sound. Joab's man masterfully exploits the situation, leveraging the public's desire for order and loyalty to the king to advance Joab's personal agenda and secure his position. This challenges us to cultivate discernment, to look beyond the surface rhetoric, and to critically evaluate the motives and methods of those who claim leadership. In our own lives, we are often confronted with situations where "the ends justify the means" is subtly or overtly presented as a viable option. This verse cautions against such pragmatism when it compromises integrity, justice, or righteous principles. True loyalty, whether to a leader, an organization, or a cause, must always be rooted in truth and righteousness, not in manipulation, fear, or self-interest. It compels us to ask: What are we truly loyal to, and what means are we willing to employ to achieve our ends?

#### Questions for Reflection
* **How do we discern genuine leadership that serves the common good from manipulative power that serves personal ambition?**
* **What are the dangers of equating personal loyalty to an individual with loyalty to a higher cause or institution?**
* **In what ways might we be tempted to use "the end justifies the means" in our own lives, work, or ministries?**
* **How should believers respond when authority figures act unrighteously or demand allegiance based on questionable actions?**

### FAQ
**Why did Joab kill Amasa, and how does this verse relate to that event?**

Answer: Joab killed Amasa primarily out of a combination of jealousy, ambition, and a pragmatic desire to reassert his undisputed command of David's army. David had appointed Amasa, who had previously commanded Absalom's army, as the new commander, replacing Joab (see [2 Samuel 19:13](/2_samuel/19-13 "2 Samuel 19:13 - David Appoints Amasa")). Joab saw Amasa as a direct threat to his long-held position and influence. When Amasa was slow to gather troops to pursue Sheba, Joab seized the opportunity. He met Amasa, feigned a friendly greeting, and then brutally stabbed him (as detailed in [2 Samuel 20:8-10](/2_samuel/20-8-10 "2 Samuel 20:8-10 - Joab's Treachery")). This verse, [2 Samuel 20:11](/2_samuel/20-11 "2 Samuel 20:11 - Joab's Man Rallies the Troops"), immediately follows Amasa's murder. With Amasa's body causing the troops to halt in shock and horror, Joab's man steps in to clear the path and, more importantly, to rally the confused soldiers by cleverly linking loyalty to Joab with loyalty to King David, thereby legitimizing Joab's continued leadership despite his murderous act and ensuring the army's pursuit of Sheba.

**What was Sheba's rebellion, and why was it significant?**

Answer: Sheba's rebellion (described in [2 Samuel 20:1-2](/2_samuel/20-1-2 "2 Samuel 20:1-2 - Sheba's Rebellion Begins")) was a tribal uprising led by Sheba, a Benjamite, who declared, "We have no portion in David, nor any inheritance in the son of Jesse!" This rebellion was significant because it immediately followed Absalom's revolt and highlighted the deep-seated tribal divisions and instability that plagued David's kingdom. It showed that despite David's return to Jerusalem, his authority was still tenuous, particularly among the northern tribes, who felt marginalized. The rebellion underscored the ongoing challenges David faced in unifying all Israel and the constant threat of internal strife. Joab's decisive (though ruthless) action in quelling this rebellion ultimately helped stabilize David's reign, even as it further solidified Joab's own powerful, often problematic, position as the indispensable military commander.

### CHRIST-CENTERED FULFILLMENT
The dramatic scene in 2 Samuel 20:11, where a loyalist manipulates allegiance to the king to legitimize a ruthless leader, stands in stark contrast to the true nature of Christ's kingdom and His leadership. Joab's authority was gained and maintained through violence, manipulation, and the elimination of rivals, embodying a worldly power structure that relies on coercion and fear. In contrast, Jesus, the ultimate King and Commander, establishes His reign not through force or cunning, but through humble service and self-sacrificial love (as seen in [Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Obedience")). He is the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), not a lion who devours His rivals. Loyalty to Christ is not coerced by a manipulative rallying cry but is freely given by those who recognize His divine authority and saving grace (cf. [John 14:15](/john/14-15 "John 14:15 - If you love me, keep my commandments")). He is the one who truly brings peace and order, not through the violent suppression of rebellion, but by reconciling all things to Himself through the cross, making peace through His blood (as beautifully articulated in [Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Christ's Supremacy and Reconciliation")). Unlike Joab, whose actions ultimately led to his own judgment (cf. [1 Kings 2:5-6](/1_kings/2-5-6 "1 Kings 2:5-6 - David's Charge to Solomon Concerning Joab")), Christ's reign is eternal, righteous, and brings true freedom and life to all who follow Him, calling for a loyalty rooted in love and truth, not fear or deception.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 20:13

When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.

2 Samuel 20:6

And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than [did] Absalom: take thou thy lord's servants, and pursue after him, lest he get him fenced cities, and escape us.

2 Samuel 20:7

And there went out after him Joab's men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the son of Bichri.

2 Samuel 20:4

¶ Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present.

2 Kings 9:32

And he lifted up his face to the window, and said, Who [is] on my side? who? And there looked out to him two [or] three eunuchs.

2 Samuel 20:21

The matter [is] not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, [even] against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.