TRV
Translation
King James Version
So every man of Israel went up from after David, and followed Sheba the son of Bichri: but the men of Judah clave unto their king, from Jordan even to Jerusalem.
Complete Jewish Bible
All the men of Isra'el left off following David and went after Sheva the son of Bikhri. But the men of Y'hudah stuck with their king, from the Yarden to Yerushalayim.
Berean Standard Bible
So all the men of Israel deserted David to follow Sheba son of Bichri. But the men of Judah stayed by their king all the way from the Jordan to Jerusalem.
American Standard Version
So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah clave unto their king, from the Jordan even to Jerusalem.
World English Bible Messianic
So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah joined with their king, from the Jordan even to Jerusalem.
Geneva Bible (1599)
So euery man of Israel went from Dauid and followed Sheba the sonne of Bichri: but the men of Iudah claue fast vnto their King, from Iorden euen to Ierusalem.
Young's Literal Translation
And every man of Israel goeth up from after David, after Sheba son of Bichri, and the men of Judah have cleaved to their king, from the Jordan even unto Jerusalem.
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Commentary on 2 Samuel 20 verses 1–3
1 ¶ And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.
2 So every man of Israel went up from after David, and followed Sheba the son of Bichri: but the men of Judah clave unto their king, from Jordan even to Jerusalem.
3 And David came to his house at Jerusalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them. So they were shut up unto the day of their death, living in widowhood.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. 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
Second Samuel 20:2 powerfully illustrates the immediate resurgence of deep-seated tribal divisions and renewed rebellion against King David, even as he was in the process of returning to Jerusalem after Absalom's defeat. It vividly portrays the swift defection of the northern tribes of Israel, who abandoned David to follow Sheba, a Benjamite agitator, while simultaneously highlighting the unwavering loyalty of the men of Judah who "clave unto their king" throughout his journey back to the capital. This verse underscores the fragile unity of David's kingdom and the persistent challenges to his authority rooted in profound inter-tribal tensions, setting the stage for yet another internal conflict.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 2 Samuel 20:2 is Contrast. The verse sharply juxtaposes the actions of "every man of Israel" (who "went up from after David" and "followed Sheba") with "the men of Judah" (who "clave unto their king"). This stark opposition immediately highlights the deep tribal schism that permeated David's kingdom and foreshadows the eventual division of the united monarchy. Furthermore, Synecdoche or Metonymy is employed, where "Israel" and "Judah" stand in for the larger tribal confederations and their respective political allegiances, representing the collective will and actions of those groups. The specific mention of "Sheba the son of Bichri" introduces a Foil character, whose sudden emergence and ability to draw away the northern tribes serves to underscore the ongoing instability and the precarious nature of David's authority, even after overcoming a major rebellion. The narrative's rapid shift from Absalom's defeat to Sheba's rebellion also creates a sense of Juxtaposition, emphasizing the relentless challenges David faced as king and the volatile political landscape of his reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the persistent human tendency towards division, disloyalty, and the fracturing of unity, even in the face of divinely appointed leadership. It serves as a poignant reminder that even God's anointed leaders and the communities they govern are susceptible to internal strife, tribalism, and the allure of new, often rebellious, figures. The immediate re-ignition of rebellion after Absalom's defeat highlights the deep-seated brokenness of human relationships and the difficulty of achieving lasting unity outside of a truly transformed heart. The unwavering loyalty of Judah, however, stands as a testament to the power of commitment and faithfulness, even when the majority wavers. Theologically, this passage foreshadows the eventual division of the kingdom of Israel, a consequence of persistent disobedience and tribal animosity that would plague the nation for centuries. It underscores the biblical theme that true unity is a precious commodity, often elusive in a fallen world, and requires intentional cultivation and steadfast devotion, ultimately pointing to the need for a perfect King and a new covenant.
REFLECTION AND APPLICATION
The narrative of 2 Samuel 20:2 resonates deeply with contemporary challenges of leadership, community, and personal integrity. It compels us to consider the sources of disunity in our own lives, families, churches, and societies. Just as tribal loyalties undermined national unity in ancient Israel, so too can factions, personal grievances, or unaddressed tensions fragment any group. This verse challenges us to examine our own loyalties: are we quick to abandon established leadership or relationships when difficulties arise, or do we "cleave" with steadfast commitment? The steadfastness of Judah, despite widespread defection, serves as a powerful example of faithfulness in adversity, reminding us of the value of commitment even when others waver or popular opinion shifts. It calls us to be agents of reconciliation and unity, working to bridge divides rather than exploit them, and to uphold our commitments even when it is costly, recognizing that true unity is a gift to be cherished and pursued.
Questions for Reflection
FAQ
Who was Sheba, and why was he able to gather support so quickly?
Answer: Sheba was a Benjamite, from the tribe of Saul, David's predecessor. He was able to gather support quickly because he shrewdly exploited the deep-seated tribal resentments and simmering discontent that already existed between the northern tribes of Israel and the tribe of Judah. Immediately prior to Sheba's rebellion, there had been a heated dispute between these two factions over who had the greater right and responsibility in bringing King David back to Jerusalem after Absalom's defeat (2 Samuel 19:41-43). Sheba's rallying cry, "We have no portion in David, neither have we inheritance in the son of Jesse!" (2 Samuel 20:1), resonated with those who felt marginalized, overlooked, or who harbored lingering anti-Davidic sentiment, particularly from Saul's own tribe. His call provided a focal point for existing disunity and a perceived opportunity for the northern tribes to assert their independence from David's Judean-centric rule.
What does "clave unto their king" signify in this context?
Answer: The phrase "clave unto their king" signifies deep, unwavering, and committed loyalty. The Hebrew word dabaq (דָּבַק), translated as "clave," means to cling, stick, hold fast, or be joined to. It implies an inseparable bond and a profound commitment. This term is famously used in Genesis 2:24 to describe the intimate and enduring bond between a husband and wife, emphasizing a profound unity. In the context of 2 Samuel 20:2, it highlights the steadfast allegiance of the tribe of Judah to King David, their kinsman and chosen leader. This loyalty stands in stark contrast to the easy defection of the other tribes, underscoring Judah's unique and enduring fidelity to David, even when the rest of Israel abandoned him. It speaks to a bond that transcended political expediency, rooted in shared identity and a deep personal connection, demonstrating a faithfulness that endured through adversity.
CHRIST-CENTERED FULFILLMENT
The tumultuous narrative of 2 Samuel 20:2, with its themes of widespread defection and a loyal remnant, powerfully foreshadows the experience of Jesus Christ, the ultimate King. David, though God's anointed, faced constant rejection and disunity from his own people, a pattern that finds its ultimate fulfillment in Christ. Just as "every man of Israel went up from after David" to follow a rebel, so too did many of God's chosen people reject Jesus, their Messiah, turning away from Him to follow other voices and priorities, as lamented in John 1:11. Yet, while many abandoned David, a faithful remnant, "the men of Judah," "clave unto their king." Similarly, despite the widespread rejection of Jesus, a core group of disciples and believers "clave" to Him, recognizing Him as the "Holy One of God" even when others departed (John 6:66-69). Christ's kingdom, unlike David's, is not divided by tribal loyalties or human factions, but is a spiritual kingdom unified by the Holy Spirit (Ephesians 4:3-6). Through His atoning sacrifice, Jesus creates a new people, drawn from every tribe and nation, where the old divisions are abolished and all are one in Him (Galatians 3:28). True "cleaving" in the New Covenant is to Christ alone, as believers are called to be "rooted and built up in him and established in the faith" (Colossians 2:6-7). Ultimately, Jesus' reign will be one of perfect and eternal unity, where His kingdom "shall not be destroyed" (Daniel 2:44) and He will reign forever, ensuring an undivided and glorious kingdom that perfectly fulfills the fractured hopes of David's reign (Revelation 11:15).