King David's excessive mourning for Absalom is sternly rebuked by Joab, prompting David to re-engage with his loyal subjects. David then orchestrates his return to Jerusalem, appealing to Judah's loyalty and pardoning Shimei and addressing Mephibosheth's situation. The chapter concludes with Barzillai's farewell and a growing dispute between the tribes of Israel and Judah over their respective roles in the king's restoration.
Yo'av went inside to the king and said, "Today you made all your servants feel ashamed. They saved your life today, and the lives of your sons, daughters, wives and concubines.
But you love those who hate you and hate those who love you. Today you said that princes and servants mean nothing to you - for I can see today that it would have pleased you more if Avshalom had lived today, and we had all died!
Now get up, go out and speak heart-to-heart with your servants. For I swear by ADONAI that if you don't go out, not one man will stay here with you tonight - and that will be worse for you than all the misfortunes you have suffered from your youth until now."
So the king got up and sat in the city gateway; and when all the people were told, "Now the king is sitting in the gate," they came before the king. Meanwhile, Isra'el had fled, each man to his tent;
and throughout all the tribes of Isra'el there was dissension among all the people. They were saying, "The king delivered us from the power of our enemies, and he saved us from the power of the P'lishtim; but now he has fled the land to escape Avshalom.
King David sent this message to Tzadok and Evyatar the cohanim: "Ask the leaders of Y'hudah, 'Why are you the last to bring the king back to his palace? The king has already heard that all Isra'el wants to return him to his palace.
Also tell 'Amasa, 'You are my flesh and bone. May God bring terrible curses on me and worse ones yet if from now on you are not permanent commander of my army instead of Yo'av."
Thus he turned the hearts of all the men of Y'hudah around as if they were one man, so that they sent a message to the king, "Come back, you and all your servants!"
There were a thousand men of Binyamin with him, also Tziva the servant of the house of Sha'ul with his fifteen sons and twenty servants; and they rushed into the Yarden ahead of the king
to ferry the king's household across and do whatever else the king wanted done. Shim'i the son of Gera fell down before the king when he was ready to cross the Yarden
and said to the king, "May my lord not hold me guilty of a crime. Don't remember the wrong your servant did on the day my lord the king left Yerushalayim. May the king not take it to heart!
For your servant knows that I have sinned. Therefore, look - I am the first one of all the house of Yosef to come today and go down to meet my lord the king."
But David said, "What do I have in common with you, you sons of Tz'ruyah? Why have you become my adversaries today? Should anyone in Isra'el be put to death today? Don't I know that today I am king over Isra'el?"
M'fivoshet the son of Sha'ul came down to meet the king. He hadn't cared for his legs, trimmed his beard or washed his clothes from the day the king had left until the day he came home in peace.
He answered, "My lord king, my servant deceived me. I your servant had said, 'I will saddle a donkey for myself to ride on and go with the king,' since your servant is lame.
For all my father's household deserved death at the hand of my lord the king; nevertheless you placed your servant with those who eat at your own table. I deserve nothing more; so why should I come crying any more to the king?"
I am now eighty years old. Can I tell good from bad? Can your servant even taste what he eats or drinks? Can I hear the voice of men and women singing any more? Why should your servant burden my lord the king?
Please, just let your servant go back and die in my own city, near the grave of my father and mother. But here is your servant Khimham; let him cross with my lord the king; and do for him whatever seems good to you."
Now all the men of Isra'el came to the king and said to him, "Why have our kinsmen, the men of Y'hudah, stolen you away and brought the king and his household across the Yarden, and all David's men with him?"
All the men of Y'hudah answered the men of Isra'el, "Because the king is our close relative. Why are you angry about this? Have we eaten anything at the king's expense? Has any gift been given to us?"
The men of Isra'el answered the men of Y'hudah, "We have ten shares in the king; also we have more right in David than you. So why did you despise us? Weren't we the first to suggest bringing our king back?" But the men of Y'hudah spoke more vehemently than the men of Isra'el.
Study Notes for 2 Samuel 19
Verse 1
Joab, the acting commander, is the first to learn of David’s excessive mourning. This immediate reaction from the king, prioritizing personal grief over national victory, signals a serious crisis of leadership.
Verse 2
The victory was 'turned into mourning' because the soldiers, having risked their lives for the king, felt their loyalty was not valued. This atmosphere threatened the stability of David’s restored reign.
Verse 4
David’s public lament echoes his earlier cry (18:33). While emotionally understandable, this display of grief for the rebel leader undermined the morale and loyalty of the troops who had just saved the kingdom.
Verse 5
Joab takes the highly risky step of confronting the king directly. As a political pragmatist, Joab recognized that David’s behavior was creating a dangerous rift between the king and his loyal military.
Verse 7
Joab delivers an ultimatum: David must immediately affirm his soldiers, or they will desert, leading to a collapse of his government more severe than the recent rebellion.
Verse 8
By sitting 'in the gate,' David publicly resumed his role as king, judge, and accessible leader, demonstrating that he had accepted Joab’s counsel and prioritized the stability of the nation.
Verse 9
The 'strife' or debate among the tribes shows that David’s return was not automatic but required political consensus and a formal invitation, especially since he had fled the land.
Verse 11
David uses the priests (Zadok and Abiathar) as political emissaries to negotiate his return, initiating contact with Judah, his own tribe, to ensure their loyalty first.
Verse 12
The appeal 'Ye are my brethren, ye are my bones and my flesh' is a powerful tribal and kinship claim, urging Judah to act swiftly and cement their primary relationship with the restored monarch.
Verse 13
David makes a politically dangerous move: replacing Joab (who saved his life) with Amasa, Absalom’s former general. This was intended to appease the defeated rebels and ensure Judah's support, but it guaranteed future conflict with Joab.
Verse 14
David's strategy succeeded; the promise regarding Amasa and the appeal to kinship swayed Judah's elders, consolidating their support for his return.
Verse 16
Shimei, a member of Saul's extended family, had violently cursed David during his flight (2 Sam 16:5-13). His haste in meeting David shows quick recognition that the legitimate monarchy had been reestablished.
Verse 19
Shimei’s appeal for mercy is immediate and absolute, demonstrating that he understood his life was forfeit unless David chose to grant amnesty.
Verse 21
Abishai, one of the zealous 'sons of Zeruiah,' seeks strict justice. This highlights the tension between David’s need for mercy to unite the kingdom and the military’s desire for swift retribution against traitors.
Verse 22
David rejects the counsel of the zealous brothers. He declares that the day of his restoration must be marked by mercy and unification rather than bloodshed, asserting his authority as the sole source of justice.
Verse 24
Mephibosheth’s unkempt appearance—neglecting basic hygiene and mourning rituals—served as physical evidence that he had been grieving David's absence, contradicting Ziba's earlier slander (2 Sam 16:3).
Verse 26
Mephibosheth asserts that his servant Ziba intentionally deceived him, preventing him from joining David because of his lameness. This contradicts Ziba’s earlier story of Mephibosheth seeking the throne.
Verse 27
Mephibosheth offers no further defense, appealing solely to David’s absolute authority and divine wisdom ('angel of God'). He submits completely to the king's judgment.
Verse 29
David’s decision to divide the land is an ambiguous ruling. It may reflect his weariness, unwillingness to investigate the complex allegations, or a judgment that both men bore some responsibility.
Verse 30
Mephibosheth shows his loyalty is to the king himself, not the land. His peaceful return is more important than the property dispute, reinforcing his sincerity.
Verse 31
Barzillai was a crucial benefactor who provided logistical support and provisions for David and his loyalists while they were exiled in Mahanaim (2 Sam 17:27-29).
Verse 33
David offers Barzillai the honor of court life in Jerusalem, intending to repay his kindness with security and luxury.
Verse 35
Barzillai’s refusal is profoundly humble and wise. He recognizes that, due to old age, the pleasures and responsibilities of the court would be wasted on him, and he would become a financial and social burden.
Verse 37
Barzillai requests only to be buried in his hometown and suggests his son, Chimham, be taken into David’s service instead, ensuring his family receives the royal patronage.
Verse 41
The northern tribes ('men of Israel') accuse Judah of 'stealing' the king, highlighting the resurgence of tribal jealousy. They felt Judah had monopolized the honor and political advantage of escorting the king home.
Verse 42
Judah defends its actions based on kinship ('near of kin') and denies any material gain, but their defensive posture failed to placate the northern tribes.
Verse 43
Israel asserts its numerical dominance ('ten parts') and claims a greater political stake in the king. The resulting 'fierce' words set the stage for the next major rebellion (Sheba’s revolt in Chapter 20) and foreshadow the eventual division of the kingdom.
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The Calling of Disciples
19And he saith unto them, Follow me, and I will make you fishers of men.
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