Synopsis of the Chapter
David mourns the death of Absalom; then, verse 9, Israel and the tribe of Judah restores David to the kingdom; Shimei meets him, verse 16, seeking pardon for his curses, and David spares him; and Mephibosheth, verse 24, excusing his slowness and accusing his servant Ziba. Finally, verse 31, Barzillai, invited by David, excuses himself through his servant, and in his place substitutes his son Chimham.
Verse 3: The People Steal Away ¶
3. AND THE PEOPLE AVOIDED, ETC. — The Hebrew and Chaldean have: And the people stole themselves away on that day to enter the city, as peoples steal away who are put to shame when they flee in battle and turn their backs on the enemy. "He stole," that is, he secretly withdrew, secretly entered the city; not with a triumph, as victors are accustomed, but like those who have escaped by flight and are defeated.
The Rabbis add that David stripped Joab of the command of the army because he had killed Absalom against his order, as I said in chapter XVIII, 14. Theodoret adds and says: "David hated the audacity of Joab with perpetual hatred; but he tolerated him because of his talent and prudence, while being suspicious of him lest he plot something new against him."
Verse 5: Joab Rebukes David ¶
5. YOU HAVE PUT TO SHAME (Vatablus: disgraced) TODAY THE FACES OF ALL YOUR SERVANTS WHO SAVED YOUR LIFE — who by fighting for you saved your life, which the enemy and traitor Absalom was striving to take from you, whose death you mourn today, as though you would have preferred that all of us had been conquered and perished so that he might be the survivor and victor.
Verse 11: David Summons the Tribe of Judah ¶
11. NOW THE WORD OF ALL ISRAEL (which preceded concerning the reconciliation and restoration of the king) HAD REACHED THE KING IN HIS HOUSE — that is, David therefore more freely summoned and in the manner of a friendly complaint accused his kinsmen and the tribe of Judah for coming late to restore him to the kingdom, and for being the last in this matter, because he knew that the other tribes of Israel had by common consent decided to restore him.
12. WHY ARE YOU THE LAST TO BRING BACK THE KING? — The tribe of Judah, and especially the citizens of Jerusalem, when David fled, had received Absalom coming with a great army and had handed over to him the city and the citadel of Zion, which Absalom had fortified with a strong garrison of soldiers; therefore, with a guilty conscience because they had offended David, and fearing the garrison of Absalom occupying the citadel of Zion, they did not dare to recall David. David therefore kindly invites them all to himself, calling them his kinsmen and promising amnesty, so that they would receive him back into the city and the kingdom.
Verse 13: Amasa Appointed Commander ¶
13. AND SAY TO AMASA: ARE YOU NOT MY BONE AND MY FLESH? — For Amasa was the son of Abigail, who was David's sister, as was stated in chapter XVII, 25. MAY GOD DO THIS TO ME AND MORE ALSO IF YOU ARE NOT COMMANDER OF THE ARMY BEFORE ME FOR ALL TIME IN PLACE OF JOAB — that is, in the position and role of Joab, says Abulensis, Dionysius, and others. Amasa was the commander of Absalom's army: therefore when David strives to win him back, he promises him the command of his own army in place of Joab; for he knew that Absalom's army depended on Amasa. Amasa therefore put an end to the rebellion and reconciled all the Israelites to David, which without him David would have accomplished slowly and with difficulty, and not without a dangerous war.
14. AND HE INCLINED (namely Amasa, or, as others say, Zadok the high priest) THE HEART OF ALL THE MEN OF JUDAH AS ONE MAN — so that they would unanimously and by the common consent of all recall their king David.
Verse 17: Ziba's Haste ¶
AND ZIBA THE SERVANT OF THE HOUSE OF SAUL — that is, Ziba, servant of Mephibosheth, who through Jonathan was the grandson of Saul. Ziba outran his master Mephibosheth in order to preserve David's favor, and so that David would consider him more faithful to himself than Mephibosheth, and thus would confirm the grant of Mephibosheth's property that had been made to him.
Verse 20: Shimei Claims the House of Joseph ¶
THEREFORE TODAY I CAME FIRST OF ALL THE HOUSE OF JOSEPH — that is, of the ten tribes of Israel, whose chief was the tribe of Ephraim, who was the son of Joseph: for otherwise Shimei was descended from the tribe of Benjamin, not from Ephraim or Joseph, as I said in chapter XVI, verse 5. He therefore contrasts the house of Joseph with the house of Judah, that is, Israel or the ten tribes against the tribe of Judah.
Verse 22: Why Do You Become My Adversary? ¶
WHY DO YOU BECOME FOR ME AN ADVERSARY TODAY? — That is: Why do you oppose my clemency, my interests, and my glory? For Satan in Hebrew means the same as "adversary." Hence Christ said to Peter in Matthew chapter 16, verse 23: "Get behind Me, Satan," that is, do not oppose Me, but follow Me going to death and the cross. From this the devil is called Satan, because he is the supreme and sworn enemy of the faithful.
Verse 23: David Spares Shimei ¶
AND THE KING SAID TO SHIMEI: YOU SHALL NOT DIE — that is, you shall not be killed by me today nor as long as I live, lest I stain this happy day of my return with your blood; and so that by this show of clemency I may recall to myself all the Israelites guilty of rebellion. Therefore David did not break the pledge given to Shimei when, on his deathbed, he ordered Solomon to kill him under some convenient pretext, 1 Kings 2. For David, in granting favor and pardon to Shimei, could limit it at his own discretion: for he showed him great favor in that he did not immediately kill him, as Abishai urged, indeed he left him untouched throughout his entire life. Therefore that he spared Shimei during his life was an act of great clemency: but that on his deathbed he ordered him killed was an act of justice and just punishment. A king must punish the wicked: for so brazen a malediction, and so atrocious an injury against the royal majesty, should not have been left unpunished as an example for others.
Furthermore, the Hebrews according to St. Jerome, and from them Angelomus and the Gloss, think that in punishment of this injustice of David, God shortly afterward divided his kingdom between Rehoboam and Jeroboam. But the true cause of this division and schism was different, namely the idolatry of Solomon, as we shall hear in book III, chapter XI.
Verse 24: Mephibosheth's Unwashed Feet ¶
MEPHIBOSHETH ALSO THE SON OF SAUL CAME DOWN TO MEET THE KING WITH UNWASHED FEET. — The Septuagint adds: nor had he trimmed his nails, that is, he had not cut his nails as a sign of mourning over David's exile, so that he might appear unkempt and shaggy.
AND HAD NOT WASHED HIS CLOTHES — understand the inner garments, namely the linen ones that cling to the body, such as shirts: for these are customarily washed, but not the outer woolen garments.
Verse 27: You Are Like an Angel of God ¶
BUT YOU, MY LORD THE KING, ARE LIKE AN ANGEL OF GOD — that is: You are most wise, and you judge and decide most prudently; therefore do with me what "is pleasing to you:" for whatever you decide, I will accept it as from the hand of an angel, as most wisely and excellently done.
Verse 29: You and Ziba Divide the Possessions ¶
YOU AND ZIBA DIVIDE THE POSSESSIONS. — It seems that David recognized Mephibosheth's innocence, both from his filth and neglect, which showed no appearance of coveting the kingdom, which his servant Ziba had imputed to him; and because Ziba the accuser, who was present, responded nothing to the charges. Hence many think that David sinned here by injustice, because he took away half the property from the innocent Mephibosheth and gave it to Ziba his slanderer. So Abulensis, Cajetan, and others.
LET HIM EVEN TAKE IT ALL. — Mephibosheth said this with a somewhat offended spirit toward David; but it does not seem that Mephibosheth wished to insult David or murmur against God, but rather said these things with a somewhat bitter heart.
Verse 35: Barzillai's Old Age ¶
35. I AM EIGHTY YEARS OLD TODAY; DO MY SENSES STILL FUNCTION? — For in old age, as Ecclesiastes says, chapter 12, verse 3: "Those who look through the windows will grow dim," namely the eyes, "and all the daughters of song will be silenced," namely the ears, "and the caper berry will be dispersed," namely the appetite, in whose place succeeds a disgust for food, pleasures, and all things; hence Solon used to say that "old age" was "the winter of life," just as youth is its spring. Diogenes, when asked: "What is old age?" replied: "It is a wintry life, subject to storms."
Verse 37: Chimham as Substitute ¶
37. BUT HERE IS YOUR SERVANT CHIMHAM — namely my son; that is: My son Chimham in place of me, worn out by old age, will accompany you, and the favors you were planning to bestow on me, confer on him. Mystically, St. Jerome, and from him Angelomus: "Chimham," he says, "is interpreted as 'sighing': for as long as he remained with his father, he was called 'sighing'; but after he passed into the instruction of King David, he was called not Chimham but Chimhan, which is interpreted as 'faithful.'"
Verse 43: The Quarrel of Israel and Judah ¶
43. I HAVE TEN SHARES — because there were ten tribes in Israel; but in Judah only one, giving the tribe of Benjamin to Judah, says Theodoret and St. Jerome. Behold, from this quarrel begins the dissension between Judah and Israel, which under Rehoboam erupted into open schism; indeed in the following chapter it incited the sedition of Sheba. Morally, learn from this proud quarrel of Judah with Israel how true is Proverbs 15:1: "A soft answer turns away wrath, but a harsh word stirs up anger."