Following Absalom's defeat, a Benjamite named Sheba incites a new rebellion, drawing away most of Israel from David. King David dispatches Amasa to gather Judah's forces, but Amasa's delay leads David to send Joab and Abishai in pursuit of Sheba. Joab, encountering Amasa, treacherously murders him and then continues the chase.
There happened to be there a scoundrel whose name was Sheva the son of Bikhri, a Binyamini. He sounded the shofar and said, "We have no share in David, no inheritance in the son of Yishai; so, Isra'el, every man to his tent!"
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.
When David arrived at his palace in Yerushalayim, the king took the ten women who were his concubines, whom he had left to care for the palace, and put them under guard. He provided for their needs but never slept with them again. They were kept in confinement until the day of their death, living like widows with their husband still alive.
David said to Avishai, "Sheva the son of Bikhri is going to do us more harm than Avshalom. Take your lord's servants and pursue him, so that he won't take over fortified cities and escape us."
On arrival at the big rock in Giv'on, 'Amasa came to meet them. Yo'av was wearing his battle clothes, over which he had girded a belt with a sheathed sword; but as he came forward it fell out.
'Amasa took no notice of the sword in Yo'av's hand, so Yo'av stabbed him in the groin. His insides poured out on the ground, and he died without being stabbed a second time. Yo'av and Avishai his brother continued in pursuit of Sheva the son of Bikhri.
'Amasa lay wallowing in his blood in the middle of the road; so that as the troops came up, they all halted there. When the man saw that all the people were standing still, he dragged 'Amasa off the road into the field and threw a cloak over him.
Yo'av's troops came and put him under siege in Avel of Beit-Ma'akhah - they put up a ramp in the moat against the city wall; and all the people with Yo'av battered the wall in order to bring it down.
He approached her, and the woman asked, "Are you Yo'av?" He answered, "I am." She said to him, "Listen to what your servant has to say." He answered, "I'm listening."
We are among those in Isra'el who are peaceful and faithful. Why are you destroying a city and a mother in Isra'el? Why swallow up the inheritance of ADONAI?"
That's not how it is. Rather, a man from the hills of Efrayim, Sheva the son of Bikhri, has raised his hand against the king, against David. Just turn him over to me, and I will leave the city." The woman said to Yo'av, "All right, his head will be thrown to you over the wall."
Then the woman went to all the people with her wise plan. They cut off the head of Sheva the son of Bikhri and threw it out to Yo'av. So he sounded the shofar, and they left the city, sending each man to his tent; while Yo'av returned to the king in Yerushalayim.
Sheba, a Benjamite, uses the recent tribal strife and the dismissal of the northern tribes (Israel) to launch a new revolt. His cry, 'We have no part in David,' echoes the anti-monarchic sentiment and sectional rivalry that plagued David’s reign.
Verse 2
The speed with which 'every man of Israel' abandoned David demonstrates the fragility of the unified kingdom, which had been only nominally restored after Absalom’s defeat. Only the tribe of Judah remained loyal.
Verse 3
David’s action regarding the ten concubines (who had been defiled by Absalom in 16:21-22) was necessary to prevent any future political claim being made through them. By sequestering them, David ensured they lived in perpetual widowhood, neutralizing them as political pawns.
Verse 4
David appoints Amasa, his nephew and former commander of Absalom’s army (19:13), to lead the pursuit. This move was intended both to test Amasa’s loyalty and to bypass the problematic Joab, whom David had promised to replace.
Verse 6
Amasa’s delay (v. 5) prompts David to act decisively, fearing that Sheba's rebellion could quickly become more damaging than Absalom's due to its underlying sectionalism. David instructs Abishai, Joab's brother, to lead the pursuit.
Verse 8
The description of the sword mechanism suggests premeditation. Joab likely arranged for the sword to 'fall out' so that when he retrieved it, he could approach Amasa unarmed, making the fatal attack appear sudden or accidental in the chaos of meeting.
Verse 10
Joab murders Amasa under the guise of an affectionate greeting, eliminating the man David had appointed as his successor. This ruthless action secured Joab’s position as commander of the army, demonstrating that David lacked the power to effectively depose him.
Verse 19
The wise woman appeals to Joab’s sense of covenant justice. Calling the city 'a mother in Israel' signifies that it is a prominent, loyal administrative center, and destroying it would be an attack on the foundational order of the kingdom.
Verse 22
The resolution highlights the power of wise counsel and diplomacy over indiscriminate military destruction. The city’s inhabitants prioritize their collective safety by executing the rebel leader and delivering his head, immediately ending the siege.
Verse 23
This appendix, listing David's chief administrators, serves as a literary device to demonstrate that after the threats of Absalom and Sheba, the monarchy is securely re-established. Joab retains his position despite his recent acts of murder and insubordination.
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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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