TRV
Translation
King James Version
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.
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.
World English Bible Messianic
There stood by him one of Joab’s young men, and said, “He who favors Joab, and he who is for David, let him follow Joab!”
Geneva Bible (1599)
And one of Ioabs men stoode by him, and saide, He that fauoureth Ioab, and hee that is of Dauids part, let him go after Ioab.
Young's Literal Translation
And a man hath stood by him, of the young men of Joab, and saith, `He who hath delight in Joab, and he who is for David--after Joab!'
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Commentary on 2 Samuel 20 verses 4–13
4 ¶ Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present.
5 So Amasa went to assemble the men of Judah: but he tarried longer than the set time which he had appointed him.
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.
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.
8 When they were at the great stone which is in Gibeon, Amasa went before them. And Joab's garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.
9 And Joab said to Amasa, Art thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.
10 But Amasa took no heed to the sword that was in Joab's hand: so he smote him therewith in the fifth rib, and shed out his bowels to the ground, and struck him not again; and he died. So Joab and Abishai his brother pursued after Sheba the son of Bichri.
11 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.
12 And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still.
13 When he was removed out of the highway, all the people went on after Joab, to pursue after Sheba the son of Bichri.
We have here Amasa's fall just as he began to rise. He was nephew to David (Sa2 17:25), had been Absalom's general and commander-in-chief of his rebellious army, but, that being routed, he came over into David's interest, upon a promise that he should be general of his forces instead of Joab. Sheba's rebellion gives David an occasion to fulfil his promise sooner than he could wish, but Joab's envy and emulation rendered its fulfillment of ill consequence both to him and David.
I. Amasa has a commission to raise forces for the suppressing of Sheba's rebellion, and is ordered to raise them with all possible expedition, Sa2 20:4. It seems, the men of Judah, though forward to attend the king's triumphs, were backward enough to fight his battles; else, when they were all in a body attending him to Jerusalem, they might immediately have pursued Sheba, and have crushed that cockatrice in the egg. But most love a loyalty, as well as a religion, that is cheap and easy. Many boast of their being akin to Christ that yet are very loth to venture for him. Amasa is sent to assemble the men of Judah within three days; but he finds them so backward and unready that he cannot do it within the time appointed (Sa2 20:5), though the promotion of Amasa, who had been their general under Absalom, was very obliging to them, and a proof of the clemency of David's government.
II. Upon Amasa's delay, Abishai, the brother of Joab, is ordered to take the guards and standing forces, and with them to pursue Sheba (Sa2 20:6, Sa2 20:7), for nothing could be of more dangerous consequence than to give him time. David gives these orders to Abishai, because he resolves to mortify Joab, and degrade him, not so much, I doubt, for the blood of Abner, which he had shed basely, as for the blood of Absalom, which he had shed justly and honourably. "Now (says bishop Hall) Joab smarteth for a loyal disobedience. How slippery are the stations of earthly honours and subject to continual mutability! Happy are those who are in favour with him in whom there is no shadow of change." Joab, without orders, though in disgrace, goes along with his brother, knowing he might be serviceable to the public, or perhaps now meditating the removal of his rival.
III. Joab, near Gibeon, meets with Amasa, and barbarously murders him, Sa2 20:8-10. It should seem, the great stone in Gibeon was the place appointed for the general rendezvous. There the rivals met; and Amasa, relying upon his commission, went before, as general both of the new-raised forces which he had got together, and of the veteran troops which Abishai had brought in; but Joab there took an opportunity to kill him with his own hand; and, 1. He did it subtilely, and with contrivance, and not upon a sudden provocation. He girded his coat about him, that it might not hang in his way, and girded his belt upon his coat, that his sword might be the readier to his hand; he also put his sword in a sheath too big for it, that, whenever he pleased, it might, upon a little shake, fall out, as if it fell by accident, and so he might take it into his hand, unsuspected, as if he were going to return it into the scabbard, when he designed to sheath it in the bowels of Amasa. The more there is of plot in a sin the worse it is. 2. He did it treacherously, and under pretence of friendship, that Amasa might not be upon his guard. He called him brother, for they were own cousins, enquired of his welfare (Art thou in health?) and took him by the beard, as one he was free with, to kiss him, while with the drawn sword in his other hand he was aiming at his heart. Was this done like a gentleman, like a soldier, like a general? No, but like a villain, like a base coward. Just thus he slew Abner, and went unpunished for it, which encouraged him to do the like again. 3. He did it impudently, not in a corner, but at the head of his troops, and in their sight, as one that was neither ashamed nor afraid to do it, that was so hardened in blood and murders that he could neither blush nor tremble. 4. He did it at one blow, gave the fatal push with a good-will, as we say, so that he needed not strike him again; with such a strong and steady hand he gave this one stroke that it was fatal. 5. He did it in contempt and defiance of David and the commission he had given to Amasa; for that commission was the only ground of his quarrel with him, so that David was struck at through the side of Amasa, and was, in effect, told to his face that Joab would be general, in spite of him. 6. He did it very unseasonably, when they were going against a common enemy and were concerned to be unanimous. This ill-timed quarrel might have scattered their forces, or engaged them one against another, and so have made them all an easy prey to Sheba. So contentedly could Joab sacrifice the interest both of king and kingdom to his personal revenge.
IV. Joab immediately resumes his general's place, and takes care to lead the army on in pursuit of Sheba, that, if possible, he might prevent any prejudice to the common cause by what he had done. 1. He leaves one of his men to make proclamation to the forces that were coming up that they were still engaged in David's cause, but under Joab's command, Sa2 20:11. He knew what an interest he had in the soldiery, and how many favoured him rather than Amasa, who had been a traitor, was now a turn-coat, and had never been successful; on this he boldly relied, and called them all to follow him. What man of Judah would not be for his old king and his old general? But one would wonder with what face a murderer could pursue a traitor; and how, under such a heavy load of guilt, he had courage to enter upon danger. Surely his conscience was seared with a hot iron. 2. care is taken to remove the dead body out of the way, because at that they made a stand (as Sa2 2:23), and to cover it with a cloth, Sa2 20:12, Sa2 20:13. Wicked men think themselves safe in their wickedness if they can but conceal it from the eye of the world: if it be hidden, it is with them as if it were never done. But the covering of blood with a cloth cannot stop its cry in God's ear for vengeance, or make it the less loud. However, since this was no time to arraign Joab for what he had done, and the common safety called for expedition, it was prudent to remove that which retarded the march of the army; and then they all went on after Joab, while David, who no doubt had notice soon brought him of this tragedy, could not but reflect upon it with regret that he had not formerly done justice upon Joab for the death of Abner, and that he now had exposed Amasa by preferring him. And perhaps his conscience reminded him of his employing Joab in the murder of Uriah, which had helped to harden him in cruelty.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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). 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). This verse, 2 Samuel 20:11, 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) 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). He is the true Lamb of God who takes away the sin of the world, 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 (John 14:15). 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). Unlike Joab, whose actions ultimately led to his own judgment (1 Kings 2:5-6), 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.