Ver. 1. And it was told Joab.] By Ahimaaz and Cushi, likely. And mourneth.] Showeth his sorrow by habit and gesture, as Exodus 33:4.
Ver. 2. Was turned into mourning unto all the people.] Nullos habitura triumphos, as the poet saith of the civil wars of Rome. The king was grieved.] This marred all the mirth of that day.
Ver. 3. And the people gat them by stealth.] As if they had fled in the battle, and were ashamed of their cowardice; or like a dog that claps his tail between his legs, and getteth away as he can.
Ver. 4. But the king covered his face.] After the manner of mourners. See 2 Samuel 15:20. Aut prae pudore, ne flere videtur, saith Vatablus, -for shame, lest he should be seen to weep. O my son Absalom,] He had never done with this doleful ditty. How much sweeter sang David, when—like a bird that having got a note by the end, recordeth it over and over—he so oft repeateth in one psalm, “For his mercy endureth for ever!”
Ver. 5. And Joab came into the house to the king.] For by this time, it seemeth, he had got home to his house or quarters, having first vented his passion in the chamber over the gate, but not wholly eased himself of it. Thou hast shamed this day, &c.] A rough and rude reproof, such as David could never digest, though for the present he prudently gave place to it, and said little: At manet alta mente repostum. Josephus addeth, that he asked him if he were not ashamed to be thus affected with sorrow for a son that had been of so hostile a mind against him; and bade him come forth and speak friendly to the people, and give them thanks, threatening that if he did not, he would give the army and kingdom to another. The truth is, Joab had some reason to speak, and much of that he speaketh stands with good reason; but byssina verba, better language to his sovereign, had better becomed him. Mountfort, Earl of Leicester, gave our Henry III the lie.— Dan. Hist., 172.
Ver. 6. And hatest thy friends.] This was not true: neither did David love Absalom as an enemy, but as a son, through a nimium excessively of natural affection. Then it had pleased thee well.] But what, then, would have become of good David? and how would his darling son have served him? would he not have been forced, if he escaped with life, to supplicate Absalom in like sort as old Andronicus, the great emperor, to this effect did his young nephew? ‘Reverence my miserable old age, which of itself promiseth unto me shortly death, but unto thee a rest after long cares; reverence the hands which have oftentimes most lovingly embraced thee, yet crying in thy swathing clothes; reverence those lips which have oftentimes most lovingly kissed thee and called thee mine other self; have pity upon a bruised reed cast down by fortune, and do not thou again tread upon it. And seeing thou art thyself a man, be not too proud of thy present condition, but consider the uncertainty and variety of worldly things, taking by me example. See in me the end of long life, and marvel how one might, having received me an emperor of many years, leave me now subject unto another man’s power for ever.’ Thus he, and much more to the same purpose. Turk. Hist., fol. 172.
Ver. 7. Now therefore arise, go forth.] Good counsel, but ill administered: like a good potion ill prepared, or not well sweetened. How much better Melancthon, who when he found on a time Luther overcome by his passions, overcame both him and them by saying, “ Vince animos, iramque tuam, qui caetera vincis. ” There will not tarry one with thee.] They will choose them a ruler that can better rule his passions, and use his great place and power with more sobriety and moderation: they will depose thee, and expose thee to the greatest miseries. And all this Joab bindeth with an oath (but not well), to startle and scare David. Non pernoctaturum, sc., ex meo iussu. -Piscat.
Ver. 8. Then the king arose, and sat in the gate.] Though thus harshly roused out of his passions and rattled up, as we call it, he showeth himself gentle and persuadable: he sat in the gate and did justice, which was an excellent means to allay his passions: neither henceforth hear we any more of his “O Absalom,” &c.
Ver. 9. And all the people were at strife.] Hereby it appeareth that David was not readmitted without some dispute, some great thoughts of heart: the devil doubtless stickled hard to have hindered it. Saying, The king saved us.] The prevailing and better part said so.
Ver. 10. And Absalom…is dead.] By “the wrath of God revealed from heaven” against both him and us for so mad an attempt: and should we not now return to our right minds?
Ver. 11. Speak unto the elders of Judah.] Who having been most forward in the late horrid rebellion, might haply most despair of pardon, and thereupon hang back. To these David sendeth and sueth; like as Christ also doth to his greatest enemies for reconciliation. (2 Corinthians 5:20) His grace doth in a manner kneel to us, who are naturally both averse and adverse thereunto.
Ver. 12. Ye are my brethren.] Which only title is sufficient to stint all strife, if well considered. Ye are my bones and my flesh.] Now, “no man ever hated his own flesh,” (hurt his own bones), “but nourisheth and cherisheth it.” (Ephesians 5:29) We may likewise promise ourselves all good from Christ our brother, upon this account.
Ver. 13. And say ye to Amasa.] Who having been Absalom’s captain general, had still the command of the strong tower of Zion, and of the city of Jerusalem, and so might have raised further troubles and tragedies had he not been thus won over by promise of free pardon and highest preferment. Art thou not of my bone? &c.] Mine own sister’s son, and not a bastard neither, as some would prove from 2 Samuel 17:25. And should not good blood bewray itself? God do so to me, and more also.] Ita faciat mihi Deus, et ita pergat. So? How? So as I cannot tell how: it importeth the heaviest penalty: it being a fearful thing to fall into the punishing hands of the living God. In the room of Joab.] Who, though faithful to David, yet was always overbold with him, and therefore suspected by him, nequid novi in eum moliretur, saith Theodoret, lest he should work some treason. The murder of Abner also was fresh in David’s memory, who it seemeth was resolved to cut him off (as the French king did Biron lately), which he could not have done but by making Amasa generalissimo, who was of great power with all Israel. Thus David had designed it likely; but God had otherwise ordered it.
Ver. 14. And he bowed the heart of all the men of Judah.] David did: so doth God bow and draw the hearts of his elect, by motions of mercy, and proffers of pardon upon their return unto him. See Isaiah 55:7,8.
Ver. 15. And Judah came to Gilgal.] The rendezvous was there. But why were not the rest of the tribes acquainted therewith? Had not they first shown their forwardness to reduce David? and did not this neglect of them breed ill blood, and cause a quarrel? (2 Samuel 19:40,41) It is easier to stir strife than to stint it. Tostatus blameth David as overpartial to his own tribe.
Ver. 16. And Shimei…hasted and came down.] As hoping that he also should get pardon among the many; who were faulty too, but not so deeply as himself. It is good thrusting in where pardon is to be had. “Let the redeemed of the Lord say so”—viz., “that his mercy endureth for ever.”
Ver. 17. And there were a thousand men of Benjamin with him.] And, as some think, under him as their captain; for he was of the house of Saul, and haply a great man in that tribe. And they went over Jordan before the king,] sc., To salute him, and to see him set safe over the river.
Ver. 18. And there went over a ferry boat.] Ponto. This boat the tribe of Judah had sent before, and Shimei with his company followed it, to make his peace with the king.
Ver. 19. Let not my lord impute iniquity unto me.] He justly feared punishment for those heinous outbursts of his intemperate tongue: and earnestly deprecateth it. Let us take unto us like words, and say unto God, “Take away all iniquity, and receive us graciously, and love us freely.” (Hosea 14:2) This is to prevent fleeing to the caves, crying to the hills, tiring the deaf mountains with moans to no purpose.
Ver. 20. For thy servant doth know that I have sinned.] Thus the fox taken in a toil looketh pitifully, but it is only that he may get out. This confession was merely extorted by fear of punishment: it came not like water out of a spring, with a voluntary freeness, but like water out of a still, which is forced with fire. I am come the first this day.] That in me first thou mightest show forth all longsuffering for a pattern to them which shall hereafter submit to thy mercy and clemency, (1 Timothy 1:16) which in a king is no small commendation, and to his delinquent subjects no small encouragement. Of all the house of Joseph.] Joseph and Benjamin were so near akin that their tribes are spoken of as if one and the same.
Ver. 21. Because he cursed the Lord’s anointed?] Or, Inasmuch as he cursed, &c. Shall he be therefore spared, because he hath acknowledged his fault after a sort, and now beggeth pardon? Let us show like zeal for God against blasphemers, as this noble captain doth for David.
Ver. 22. Shall there any man be put to death this day?] Which is, as it were, a day of my new election and inauguration into the kingdom, and should therefore be auspicated not with bloodshed, but with an act of oblivion. That I am this day king over Israel?] And so not only may exercise my kingly prerogative in pardoning whom I please, but must in prudence show my readiness so to do: that it may be said of me, as afterwards it was of Julius Caesar, Nihil oblivisci solet praeter iniurias, He is of that happy memory that he never forgetteth anything but injuries.
Ver. 23. Thou shalt not die.] Quod me attingit tibi condono; et facti iudicium aliis relinquo: I pardon thee for my part, and leave others to judge of thy fact, and to deal with thee as is meet, for thy future offences. Thou shalt not die ex meo iussu, et iam, by my command, and at this time. Piscat.
Ver. 24. And had neither dressed his feet.] Which in those parts were frequently fouled with travelling, and in that people— qui ex complexione olent aeque ac Arabes instar hircorum, who naturally stink as goats, say some—were usually washed and dressed, as apt to smell most of any part. Nor trimmed his beard.] Ut squallidus et hirtus appareret, in token of mourning. Nor washed his clothes.] His inner clothes, his linens.
Ver. 25. When he was come to Jerusalem to meet the king.] Or, When Jerusalem went to meet the king, as they did fully and wholly at his return. Mephibosheth went also; not having opportunity through Ziba’s treachery to come sooner.
Ver. 26. My servant deceived me.] He doth not say, My servant hath by false informations and unjust accusations got my land from me: this troubled Mephibosheth nothing so much as the loss of his good name, and that good esteem that David formerly had of him. He said, “ Ego si bonam famam servasso, sat dives ero.” -Plaut. His comfort was that God, howsoever, would be his character witness at the resurrection.
Ver. 27. And he hath slandered thy servant.] Traduxit, detulit per criminationem falsam. The slanderer’s tonic, as sharp as the quills of a porcupine, woundeth the good name of another; this is an unexpressible injury; for, Postea nullus eris. afterward you will be nothing.
Ver. 28. For all of my father’s house were but dead men,] sc., For our siding with Ishbosheth. What right therefore have I yet to cry? &c.,] i.e., To complain of my servant’s treachery, or mine own infelicity.
Ver. 29. I have said, Thou and Ziba divide the land.] Condemnatur hic Mephiboshethus ex asse. David now, in haste, and full of business, passeth an unjust sentence; intending, perhaps, to be better informed hereafter: and not willing at present to displease Ziba, by taking back from him all that he had given him. The Hebrews say, that because David broke his oath made to Jonathan, and divided Mephibosheth’s land, that afterward his kingdom was divided in Rehoboam’a days. Abulensis thinketh that David made Mephibosheth amends for this wrong some other way.
Ver. 30. Yea, let him take all] Ego enim satis dives ac beatus mihi videor, for I am well enough and rich enough, now that thou art safe returned. Seneca could say to his friend who was in heaviness, Fas tibi non est, salvo Caesare, de fortuna tua queri: hoc incolumi, salvi tibi sunt tui, &c. It is not fit for thee to complain of thy hard lot, so long as Caesar is in safety.
Ver. 31. And Barzillai the Gileadite came down.] He was one of those three that had brought provision to him. (2 Samuel 17:27,28) Of the other two we hear no more. Some suspect that David neglected them, being all for Barzillai. See 1 Kings 2:7. There will be faults as long as there are men.
Ver. 32. Now Barzillai was a very aged man.] Senex quasi seminex, he had lost his colour, but had kept his sweet savour with the rose: and like a flower, though he were withering, yet “the root of the matter was in him,” as Job speaketh. For he was a very great man.] Else he could not have so long sustained the king and his company. Crassus accounted no man rich that could not do as much. Pythias, by entertaining Xerxes and his great army, came to extreme poverty.
Ver. 33. I will feed thee with me in Jerusalem.] God is not unrighteous to forget their labour of love who do minister to his saints, and feed his poor afflicted. (Matthew 25:34,35 Hebrews 6:10)
Ver. 34. How long have I to live?] q.d., My breath is corrupt—or, my spirits are spent—my days are extinct, the graves are ready for me, as Job 17:1. Pedetentim morior, as that old poet Alexis said, I die piecemeal, sensim sine sensu, every day yielding somewhat to death. It is therefore high time for old people to make up their litte bundles, and prepare to begone hence, as Sturmius wrote to Zanchy.
Ver. 35. Can I discern between good and evil?] Am I fit for courtly pleasures? It is past time of day with me for such matters. See Ecclesiastes 12:2-4. [See Trapp on “Ec 12:2”] [See Trapp on “Ec 12:3”] [See Trapp on “Ec 12:4”] Can I hear any more the voice?] David was a musical man, and had variety of signing and music at his meals. So had Muleasses, king of Tunis, who, that he might with more pleasure hear them, used to cover his eyes all the while.
Ver. 36. And why should the king recompense it me with such a reward?] The saints in heaven say so doubtless; being wholly swallowed up with admiration at that “excessive and eternal weight of glory,” so freely conferred upon them. For coals we shall have pearls, said that martyr to his fellows; joys without measure or mixture; desiderio generante satistatem, et satistate desiderium parante, as Bernard hath it; desire begetting satiety, and satiety bringing forth desire. De Pass. Dom.
Ver. 37. That I may die in mine own city.] Where I may retire and rest me, prepare for death, lay hold on eternal life. This is, or ought to be, the old man’s chief study.
Ver. 38. Chimham shall go over with me.] See on 2 Samuel 9:7.
Ver. 39. And blessed him.] Benedixit, i.e., valedixit ei. At parting he prayed hard for him, and so dismissed him, not without many thanks for his great courtesy.
Ver. 40. And also half the people of Israel.] i.e., A part of them; so many as well could, and had a mind to it.
Ver. 41. Why have they…stolen thee away?] Fetched thee home without our privity: as if they alone had true title to thee, and true love toward thee? This is the voice of those who will shortly fight against David under the son of Bichri; so little hold is there of popular favour. And all David’s men with him, over Jordan.] Or thus; -“Why have our brethren the men of Judah stolen thee away, and have brought the king and his household over Jordan? Now all the men of David were with him,” that is, his soldiers; -and this made the men of Judah so bold and fierce, as 2 Samuel 19:42,43.
Ver. 42. Have we eaten at all of the king’s cost?] Have we, as parasites, used our tongues to purvey for our teeth? have we sought ourselves in this service? were we hired or waged to do that we did?
Ver. 43. Why then did ye despise us?] Gens haec, - saith Gerald concerning the Irish, — sicut et natio quaevis barbara, quanquam honorem nesciant, honorari tamen supra modum affectant. None can endure to be slighted. And the words of the men of Judah were fiercer.] Heb., Harder; that is, more arrogant and insolent in the judgment of Him who will one day execute judgment upon ungodly sinners for all their hard speeches. (Jude 1:15) The tribe of Judah, binding upon the king’s favour, and backed by his guard, duriore sermone Israelitas abegit, berated the Israelites with their rough language; and this caused a sedition, as the next chapter showeth. The Rabbis say that they gave them the lie. David either spake not at all, or could not be heard in that tumult. “Behold, how great a matter a little fire kindleth!” (James 3:5)