Poole on 2 Samuel 19:9-15: The Return of the King

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Verse 9:[1]  And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is (2 Sam. 15:14) fled out of the land for Absalom.

[All the people was striving (thus Montanus, Pagnine, Montanus, Septuagint, Vatablus), ‎נָדוֹן [2]]  It was judged, that is, each in reproving the other, and in casting the blame upon another (Malvenda out of Munster, similarly Martyr).  He speaks of the people following Absalom (Vatablus).  It was reproved (Jonathan), disputing (quarreling [Piscator]) among themselves (Junius and Tremellius, similarly Tigurinus).  They were contending with rivalry concerning bringing back the King (Vatablus).  As previously they had incited one another against David, so in turn they now act, etc.:  thus fools are wont to act; the common people are fickle.  Their hearts are suddenly changed.  Thus God favorably disposes enemies to His elect[3] (Martyr).

All the people were at strife; quarrelling one with another, as the authors or abettors of this shameful and cursed rebellion, discoursing privately and publicly of David’s high merits, which God, being now reconciled to David, brings afresh to their memories, and reneweth the sense of their obligations to their king, which they had lately shaken off.  Thus the crowns of kings sit faster or looser upon their heads, as God is pleased to dispose of the thoughts and hearts of their people, which he can turn in an instant which way he will.

[The king delivered us, etc.]  God recalls into memory for them the benefits of David, of which they had previously been forgetful (Martyr).  They commemorated them both privately in small social circles, and publicly in civil assemblies (Menochius).

[He is fled from the land]  Out of this land (Junius and Tremellius), that is, from his own tribe of Judah (Menochius).

Now he is fled out of the land for Absalom:  now we come to reflect upon our own actions, we are sensible of our folly and unworthiness in adhering to Absalom, and thereby forcing David to flee out of the land of Canaan to the parts beyond Jordan for his security.

Verse 10:[4]  And Absalom, whom we anointed over us, is dead in battle.  Now therefore why speak ye not a word (Heb. are ye silent?[5]) of bringing the king back?

[Absalom, whom we anointed]  Either properly, although Abiathar and Zadok were away from him; for a King was able to be anointed by others than the High Priest; or anointing is taken for designation, etc., as the ceremony is often put for the think designated by it (Sanchez).

Whom we anointed, that is, caused to be anointed by Zadok or Abiathar, or some other of the priests, whom they persuaded or constrained to do this office:  for this being a sacred ceremony, of a great reputation, and a likely means to gain the more authority and veneration from the people to Absalom, as one whom God by his vicegerent had constituted and set up; and this rite being usual upon all translations of the government from one person to another in an extraordinary way, as this confessedly was; it is not likely that they would now omit it; though otherwise anointing is frequently put for designing or constituting.  Is dead in battle; and therefore we have no obligation to him, and no hope of any thing from him.

[How long will ye be silent?[6] (thus the Septuagint, Jonathan, Pagnine, similarly Munster, Montanus, Vatablus)]  That is, how long will ye delay? (Vatablus, Tigurinus), will ye remain inactive? (Junius and Tremellius).  To be silent sometimes means to cease, or to be at rest, as in Job 3:13, Now sleeping I should have been silent; and in the Psalms, Lord, be not silent,[7] etc.; and in Mark 4:39, He said to the sea, Be silent.[8]  Thus they accuse themselves here of idleness and tardiness (Sanchez).  Why do ye hesitate? (Syriac), why do ye not take counsel concerning the bringing back of the King? (Menochius).

Why speak ye not a word? the people of Israel speak thus to the elders of Israel, as appears by comparing this verse with the next.  Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and reestablish him.

Verse 11:[9]  And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

[David sent]  Understanding, messengers (Vatablus).

[To Zadok and Abiathar]  So that through the priests he might advise them of their duty and obligation, which was the office of ministers (Martyr).

Speak unto the elders of Judah; who being the first and chief abettors of Absalom’s rebellion, despaired of ever obtaining the king’s grace and pardon, and therefore were backward to promote the king’s restoration.

[Why are ye the last, etc.?]  That is, the men of the house of Judah were hindered by their conscience of sin and treachery, wherein they had sinned more than the rest, and perhaps had been the first supporters and followers of Absalom’s rebellion; as those that had been more closely and constantly intimate with him.  Therefore, David feared that they, despairing of grace, etc., might defend the royal city against him, etc.; and so he is eager to win them (Tirinus out of Sanchez).  He prudently assures, not only of pardon, but also of restored goodwill.  It is the noblest end of war, as often as it is settled by pardon, says Tacitus in Annals 12.  In addition, by the rivalry of the tribes he incites zeal for himself (Grotius).

To his house; to his royal palace at Jerusalem.

[(Now, the speech of all Israel had reached the King in his house)]  [These words are enclosed in Parentheses (Pagnine, Tigurinus, Strigelius, Dutch, English).]  These are the words of the author of the book; that is to say, while he was dictating these things to his messengers, the King received letters from all Israel (Hebrews in Vatablus).  [Others read them without the Parentheses:]  ‎וּדְבַר֙ כָּל־יִשְׂרָאֵ֔ל בָּ֥א אֶל־הַמֶּ֖לֶךְ אֶל־בֵּיתֽוֹ׃, and (or for [Piscator], or seeing that [Munster]) the word of all Israel came to the king, into his house (Montanus, Septuagint, Jonathan, Piscator, Munster); since the speech, etc., arrived to the King concerning the bringing back of the King to his house (Junius and Tremellius, Glassius).  An Ellipsis of words to be repeated out of the preceding member, as in Exodus 22:15, if for reward it was hired, he shall not make it good; it had come for his reward.  It is to be repeated out of verse 14.  Thus in Deuteronomy 1:4, and Og, etc., understanding, he had slain, in Edrei (Glassius’ “Grammar” 718).

To the king, even to his house, that is, even to Mahanaim, where now the king’s house and family is.  Thus sometimes one word is taken in divers senses in the same verse, as Matthew 8:22.  Or rather thus, About bringing the king back to his house: for, first, Those words are very fitly and easily understood here out of the foregoing member of the verse; such defects being usual in the Hebrew, which is a very concise or short language.  So it is Exodus 22:15; Deuteronomy 1:4, etc.  Secondly, It seems most reasonable to understand the same phrase, to his house, being twice here used in the same sense in both places, to wit, of his house in Jerusalem; and this is most agreeable to rule and to Scripture usage.  Thirdly, Thus the words have more emphasis than the other way; for if the speech came to the king at Mahanaim, it matters not whether it found him in his house there, or in the gatehouse, or in the field.  Fourthly, David had no house in Mahanaim which could properly be called his house, as he had in Jerusalem.  And then the parenthesis should close before those last words, even to his house, or even to his own house, to wit, that at Jerusalem.

Verse 12:[10]  Ye are my brethren, ye are (2 Sam. 5:1) my bones and my flesh:  wherefore then are ye the last to bring back the king?

[My brethren, etc.]  From my own tribe, in which I have many relations by blood and marriage (Menochius).

[My bone, etc.]  That is to say, do ye fear vengeance from me?  I am not able to hate my own flesh (Martyr).

My bones and my flesh; of the same tribe, and some of you of the same family, with myself; and therefore if I should revenge myself of you, which perhaps you may fear I will do when I have fully regained my power, I should but tear my own flesh in pieces, and hate my own body which nature and interest obligeth every man to preserve.  Wherefore then are ye the last to bring back the king? this delay doth not suit with the relation you have, and the affection you owe to me.

Verse 13:[11]  (2 Sam. 17:25) And say ye to Amasa, Art thou not of my bone, and of my flesh?  (Ruth 1:17) God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

[And say ye to Amasa, etc.]  Whom Absalom had made captain of the military, 2 Samuel 17:25 (Malvenda out of Junius).  He, therefore, either through shame or fear was able to be discouraged from coming together with the King; for this reason David sent for him specifically (Sanchez).  Thus Christ mentioned Peter specifically, Mark 16:7, because he would not have dared to appear among the disciples (Lyra).

Amasa, Absalom’s late general; who judging his case, above all others, desperate, might be ready to use all his interest with that tribe to delay or hinder the king’s return.

[Is he not my bone?]  That is, my nephew (Vatablus, Menochius), or my sister Abigail (Menochius, thus Martyr).

Of my bone, and of my flesh, that is, my near kinsman, my nephew.  See 1 Chronicles 2:16, 17.

[If thou be not captain of the military, etc.]  Joab’s legion did indeed remain his, 2 Samuel 20:7, but the sum of war was committed to Amasa, 2 Samuel 20:4, which, with Amasa dead, Joab recovered, more through David’s fear than favor, 2 Samuel 20:23; 24:2 (Grotius).

Before me, that is, in my presence, or now whilst I live; lest he should think he promised him only the reversion of it.

[Instead of Joab]  With Joab rejected, which he was rightfully able to do; 1.  because of the slaying of Absalom against the command of the King; 2.  because of the murder of Abner; 3.  because his impudence and imperiousness toward the King was grievous to him (Menochius out of Martyr).  Perhaps he had many other vices, which were better known to David than to others.  David was frequently contemplating taking command from Joab, but he was not able; Joab was influential among the soldiers, etc.  Now he thinks that a man is presented to him, who has as much power and authority as Joab.  It was an opportune time to depose Joab.  But David ought to have preferred a pious man to Joab, not perfidious Amasa (unless we should say that he saw that Joab was not corrected; concerning Amasa there was hope of correction).  However that may be, I observe here the divine providence, which willed, 1.  that through Amasa the heart of Judah, etc., might be inclined to David; 2.  that Amasa paid the penalty for treachery, with occasion for his assassination afterwards given (Martyr).

In the room of Joab; who, besides his other crimes, had lately exasperated the king by his wilful murder of Absalom, contrary to David’s express command; and by his insolent carriage towards him.  And therefore the king having now the opportunity of another person, who had a greater interest both in Judah and Israel than Joab, he gladly complies with it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which Joab had hitherto held him.  Yet it is not necessary, from those words in the room of Joab, to conclude that Joab was to be displaced to make room for Amasa, but that he might be in like condition with Joab; but what follows in the next chapter makes it very probable that he was indeed displaced, and Amasa put in his place.

Verse 14:[12]  And he bowed the heart of all the men of Judah, (Judg. 20:1) even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.

[And he inclined, etc.]  Who did?  Response:  Either, 1.  Amasa (Lapide, Hebrews in Vatablus, Sanchez); or, 2.  one of the high priests, Zadok or Abiathar (Vatablus); or, 3.  David; by this oration ent to the priests he bowed the hearts of all (certain interpreters in Vatablus, Malvenda and most interpreters in Malvenda).  Yet the Chaldean translates it intransitively, and the heart was bowed, etc., as if it read ‎וַיֵּט, and it was bowed[13] (Vatablus) [now, it is ‎וַיַּט, and he bowed,[14] in the text, namely, in the Polyglot Bible; but it is וַיֵּט, and it was bowed, in the Plantinian[15]].

He; either, first, Amasa, by his great influence upon them.  Or rather, secondly, David, by his prudent and kind message, and his free offer of pardon and favour to them, as if they had never offended.

[Saying, Return, thou, etc.]  Before these instructions it does not appear that the return to Jerusalem was free and open.  For the King moved immediately, etc. (Sanchez).

Verse 15:[16]  So the king returned, and came to Jordan.  And Judah came to (Josh. 5:9) Gilgal, to go to meet the king, to conduct the king over Jordan.

[The King returned]  With those that were in attendance from his own tribe, since those that were expected from the other tribes had not yet assembled, which matter gave occasion to a quarrel, concerning which below, verses 40-43 (Menochius).

And Judah came, etc.:  To attend upon the king in his passage over Jordan, and to furnish him with conveniences for his passage and journey.  See below, verses 41, 42.

[1] Hebrew: ‎וַיְהִ֤י כָל־הָעָם֙ נָד֔וֹן בְּכָל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַמֶּ֜לֶךְ הִצִּילָ֣נוּ׀ מִכַּ֣ף אֹיְבֵ֗ינוּ וְה֤וּא מִלְּטָ֙נוּ֙ מִכַּ֣ף פְּלִשְׁתִּ֔ים וְעַתָּ֛ה בָּרַ֥ח מִן־הָאָ֖רֶץ מֵעַ֥ל אַבְשָׁלֽוֹם׃

[2] דִּין, to judge, in the Niphal conjugation signifies to be at strife.

[3] See Proverbs 16:7.

[4] Hebrew:  ‎וְאַבְשָׁלוֹם֙ אֲשֶׁ֣ר מָשַׁ֣חְנוּ עָלֵ֔ינוּ מֵ֖ת בַּמִּלְחָמָ֑ה וְעַתָּ֗ה לָמָ֥ה אַתֶּ֛ם מַחֲרִשִׁ֖ים לְהָשִׁ֥יב אֶת־הַמֶּֽלֶךְ׃ ס

[5] Hebrew:  ‎מַחֲרִשִׁים.

[6] Hebrew:  ‎לָמָ֥ה אַתֶּ֛ם מַחֲרִשִׁ֖ים.  חָרֵשׁ signifies to be silent.

[7] See, for example, Psalm 28:1; 35:22; 83:1.

[8] Mark 4:39:  “And he arose, and rebuked the wind, and said unto the sea, Peace, be still (σιώπα, πεφίμωσο, be silent, hold thy peace).  And the wind ceased, and there was a great calm.”

[9] Hebrew: ‎וְהַמֶּ֣לֶךְ דָּוִ֗ד שָׁ֠לַח אֶל־צָד֙וֹק וְאֶל־אֶבְיָתָ֥ר הַכֹּהֲנִים֘ לֵאמֹר֒ דַּבְּר֞וּ אֶל־זִקְנֵ֤י יְהוּדָה֙ לֵאמֹ֔ר לָ֤מָּה תִֽהְיוּ֙ אַֽחֲרֹנִ֔ים לְהָשִׁ֥יב אֶת־הַמֶּ֖לֶךְ אֶל־בֵּית֑וֹ וּדְבַר֙ כָּל־יִשְׂרָאֵ֔ל בָּ֥א אֶל־הַמֶּ֖לֶךְ אֶל־בֵּיתֽוֹ׃

[10] Hebrew:  ‎אַחַ֣י אַתֶּ֔ם עַצְמִ֥י וּבְשָׂרִ֖י אַתֶּ֑ם וְלָ֧מָּה תִהְי֛וּ אַחֲרֹנִ֖ים לְהָשִׁ֥יב אֶת־הַמֶּֽלֶךְ׃

[11] Hebrew: ‎וְלַֽעֲמָשָׂא֙ תֹּֽמְר֔וּ הֲל֛וֹא עַצְמִ֥י וּבְשָׂרִ֖י אָ֑תָּה כֹּ֣ה יַֽעֲשֶׂה־לִּ֤י אֱלֹהִים֙ וְכֹ֣ה יוֹסִ֔יף אִם־לֹ֠א שַׂר־צָבָ֞א תִּהְיֶ֧ה לְפָנַ֛י כָּל־הַיָּמִ֖ים תַּ֥חַת יוֹאָֽב׃

[12] Hebrew:  ‎וַיַּ֛ט אֶת־לְבַ֥ב כָּל־אִישׁ־יְהוּדָ֖ה כְּאִ֣ישׁ אֶחָ֑ד וַֽיִּשְׁלְחוּ֙ אֶל־הַמֶּ֔לֶךְ שׁ֥וּב אַתָּ֖ה וְכָל־עֲבָדֶֽיךָ׃

[13] In the Niphal Conjugation.

[14] In the Hiphil Conjugation.

[15] The Plantin (or Antwerp) Polyglot, as known as the Biblia Regia, was printed by Christopher Plantin in Antwerp in eight volumes, 1568-1573.  The first four volumes cover the Old Testament in Hebrew, Greek, and Chaldean, each with a Latin translation.  Volume 5 contains the New Testament in Greek and Syriac, both with a Latin translation, and the Syriac with a Hebrew translation.  A complete Bible in the original languages, and an interlinear Bible, are found in volume 6.  Volumes 7 and 8 provide lexical and grammatical aids.

[16] Hebrew:  ‎וַיָּ֣שָׁב הַמֶּ֔לֶךְ וַיָּבֹ֖א עַד־הַיַּרְדֵּ֑ן וִיהוּדָ֞ה בָּ֣א הַגִּלְגָּ֗לָה לָלֶ֙כֶת֙ לִקְרַ֣את הַמֶּ֔לֶךְ לְהַעֲבִ֥יר אֶת־הַמֶּ֖לֶךְ אֶת־הַיַּרְדֵּֽן׃