2 Samuel Chapter 19
The Kingdom Is Restored to David
A. David’s Mourning and Joab’s Rebuke
(2 Samuel 19:1–3)
“And Joab was told, Behold, the king weepeth and mourneth for Absalom. And the victory that day was turned into mourning unto all the people, for the people heard say that day how the king was grieved for his son. And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.”
The report of David’s grief spread quickly among the army. Instead of celebrating victory, the atmosphere of triumph was replaced with silence and sorrow. The men who had risked their lives for their king returned quietly, burdened and confused, as though they were defeated rather than victorious. The text says that “the victory that day was turned into mourning for all the people.” What should have been a day of national rejoicing and thanksgiving for deliverance became a day of shame and sadness. David’s personal grief over Absalom had overshadowed the nation’s victory.
David’s sorrow was understandable as a father, but as king, his duty extended beyond personal emotion. His mourning was so excessive that it discouraged and demoralized his men. These were men who fought not only for David’s throne but also for the stability and honor of Israel. Yet their loyalty was met with silence and sorrow rather than gratitude and recognition. His grief, though genuine, was misdirected in public expression, and its effect was destructive to the morale of his people.
There is such a thing as excessive mourning, a grief that is not governed by faith but by despair. The Apostle Paul warned believers about this in 1 Thessalonians 4:13, saying, “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” Believers are not forbidden to grieve, but they are commanded not to grieve as the hopeless do. Sorrow becomes sinful when it reflects unbelief in the sovereignty and goodness of God. Mourning is proper, but it must not blind one to the responsibilities of life or to the mercies of God still present.
Charles Spurgeon wisely observed that when a Christian is overcome with such despair, it is a sign of spiritual imbalance. He wrote, “If your dear ones are dead you cannot restore them to life by your unbelief; and if they still survive, it will be a pity to be downcast and unbelieving when there is no occasion for it. ‘Your strength is to sit still.’ Remember that you are a Christian, and a Christian is expected to be more self-possessed than those who have no God to fly to.” True faith anchors the heart in God’s promises, allowing sorrow to exist without destroying peace.
The passage continues, “the people stole back into the city that day, as people who are ashamed steal away when they flee in battle.” The joy of victory was replaced by guilt and humiliation. David’s men, who had bravely fought for him, now felt ashamed of their triumph. Their courage had secured David’s throne, yet his response made them feel as though they had done something wrong. When a leader’s emotions rule over reason, those under his command suffer. Leadership requires emotional restraint, especially when personal feelings conflict with public duty.
This moment reveals the tension between David the father and David the king. His heart was torn by the death of his rebellious son, but as God’s chosen ruler, he was called to rise above private anguish and fulfill his public calling. Excessive grief clouded his judgment and weakened his ability to lead. Faith teaches believers to bring their sorrows before God, trusting Him to heal, while still remaining faithful to the responsibilities He has given.
B. Joab Rebukes David
(2 Samuel 19:4–7)
“But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; in that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants, for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. Now therefore arise, go forth, and speak comfortably unto thy servants, for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night, and that will be worse unto thee than all the evil that befell thee from thy youth until now.”
David’s mourning for Absalom reached a point where it blinded him to his responsibilities as king. The text says he “covered his face” and “cried with a loud voice,” still repeating the same lament, “O my son Absalom.” His emotions had gained complete control, and his grief became a public display of defeat. Though sorrow is a natural part of loss, David’s mourning was not governed by faith. His emotions, though sincere, became his master. This moment reveals that even a man after God’s own heart can lose perspective when feelings overshadow duty.
God does not forbid emotions, nor does He desire cold-heartedness in His people. Scripture is filled with examples of godly men who felt deeply—Moses, Jeremiah, and even the Lord Jesus wept. Yet God calls His people to rule over their emotions, not to be ruled by them. Feelings must be subject to truth. David’s error was not in what he knew, for he understood the tragedy of his son’s rebellion and death. His problem was in what he forgot—that God was still sovereign, that victory had been granted, that mercy had been shown, and that his men had risked their lives to preserve his kingdom. When grief blinds one to God’s goodness and to the loyalty of others, it becomes self-centered.
Matthew Henry observed that sorrow for sin should exceed sorrow for affliction. David wept greatly over Absalom, but the Scripture never records him crying out, “O Uriah, would God I had died for thee.” His grief was inconsistent, stirred more by emotional loss than by spiritual repentance.
Joab, seeing the dangerous impact of David’s conduct, confronted him directly. His words were severe but necessary: “Thou hast shamed this day the faces of all thy servants.” Joab did not speak as a court flatterer but as a blunt soldier who understood morale. David’s excessive mourning was dishonoring the men who had preserved his life, his family, and his throne. Joab accused him of loving his enemies and hating his friends—of showing affection toward the one who betrayed him while neglecting those who were faithful. His statement, “If Absalom had lived and all we had died, it would have pleased thee well,” struck with precision. Joab’s rebuke exposed the selfishness behind David’s sorrow.
Joab’s command was clear: “Now therefore arise, go forth, and speak comfortably unto thy servants.” David was to stop indulging in grief and fulfill his duty as king. Joab warned that failure to do so would destroy what remained of his support: “For I swear by the LORD, if thou go not forth, there will not tarry one with thee this night.” Joab’s warning was prophetic in tone; David’s kingdom could have collapsed overnight had he not responded. Joab’s courage to confront his king reveals a valuable truth: sometimes love requires bold correction. Proverbs 27:6 says, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.”
(2 Samuel 19:8)
“Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king, for Israel had fled every man to his tent.”
David obeyed Joab’s counsel. Though his heart was still heavy, he mastered his emotions and took his rightful place in leadership. The phrase “the king sat in the gate” is significant—it was the ancient symbol of royal authority and governance. It signified that the king was present, ready to lead, to judge, and to restore order. By doing so, David reassured his people that the kingdom was secure.
David’s obedience to Joab’s rebuke marked a turning point. The people, seeing their king restored to composure and authority, came before him once again. Their morale was renewed because their leader was present and engaged. Leadership requires the discipline of acting rightly even when one does not feel like it. David’s decision to rise and sit in the gate silenced his despair. We never again hear the cry, “O Absalom.” Duty performed in faith can quiet the cries of grief that emotions alone cannot silence.
Joab’s rebuke accomplished its purpose because it was both courageous and truthful, and David’s wisdom was shown in receiving correction humbly. Proverbs 9:8–9 says, “Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. Give instruction to a wise man, and he will be yet wiser.” David’s response restored his credibility as king and his unity with the people.
C. Israel Returns to David
(2 Samuel 19:9–10)
“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 fled out of the land for Absalom. And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?”
After Absalom’s death, Israel was left in confusion and indecision. The nation that had once rallied behind David was now divided and unsure of its future. The text says that “all the people were at strife,” meaning they were in open debate and disagreement throughout the land. The tribes remembered how David had saved them from their enemies and delivered them from the Philistines, yet they also remembered their rebellion in following Absalom. Now, with Absalom dead, they were left leaderless, ashamed, and uncertain about returning to the true king.
The people’s acknowledgment—“The king saved us… and now he is fled”—reveals their guilty conscience. They knew that they had forsaken the one whom God had chosen and had instead exalted Absalom, a usurper who brought only destruction. This left them with the question: “Why do you say nothing about bringing back the king?” Their silence exposed both hesitation and pride. It is often difficult to return to rightful authority after rebellion because it requires humility and repentance.
Spiritually, this passage mirrors how many turn away from Christ, their rightful King, seeking fulfillment in false rulers—whether pleasure, pride, or sin. Only when those false kings fail do they begin to consider the King they rejected. Many, like Israel, do not seek the Lord until their idols have been proven empty. As the psalmist wrote in Psalm 16:4, “Their sorrows shall be multiplied that hasten after another god.” Yet the mercy of God, like David’s, waits patiently for the repentant heart to say, “Bring back the King.”
Alan Redpath comments, “The folly of their allegiance to Absalom was clear—it had brought only misery and confusion. They were on the wrong side; they had rejected their true king, and therefore the situation was full of unrest.” Sin always produces unrest because rebellion against God separates the heart from its rightful ruler. Peace is restored only when the King returns.
(2 Samuel 19:11–14)
“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. Ye are my brethren, ye are my bones and my flesh; wherefore then are ye the last to bring back the king? And say ye to Amasa, Art thou not of my bone, and of my flesh? 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 he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.”
David, ever the wise and patient leader, chose not to demand the throne by force. Instead, he sent word through Zadok and Abiathar, appealing to the elders of Judah—the tribe from which he descended. His message was diplomatic yet heartfelt: “You are my brethren, my bone and my flesh. Why then are you the last to bring back the king?” By speaking this way, David reminded them of their shared heritage and appealed to their loyalty. He desired reconciliation, not retribution.
David’s refusal to seize power illustrates the humility of true kingship. He would not return until invited by his people. This restraint foreshadows the greater Son of David, the Lord Jesus Christ, who likewise does not impose His reign on the human heart but waits to be received willingly. In Revelation 3:20, Jesus says, “Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.” God’s rule is never forced; it must be welcomed by the surrender of the heart.
David also made a political gesture of unity by appointing Amasa, Absalom’s former commander, as head of the army in place of Joab. This was both a rebuke to Joab—whose actions had grown increasingly ruthless—and a gesture of reconciliation toward those who had supported Absalom. By offering Amasa a position of honor, David demonstrated forgiveness and sought to heal divisions within the kingdom.
The strategy worked: “He bowed the heart of all the men of Judah, even as the heart of one man.” The hearts of David’s people were united once again. The priests’ intercession and David’s gracious message succeeded where force could not. Unity came not by coercion but by persuasion and love. True leadership wins hearts, not merely obedience.
In the same way, God’s Spirit woos the sinner to repentance, not by threat, but by grace. Romans 2:4 declares, “The goodness of God leadeth thee to repentance.” Just as David would not return until his people invited him, Christ will not reign in a heart that resists His rule. Yet once the heart is yielded, the response becomes unified—“just as the heart of one man.”
The men of Judah finally sent their message to David: “Return, you and all your servants.” This invitation marked the turning point from rebellion to restoration. The king who had been rejected was now received with joy. It is a beautiful picture of reconciliation and the triumph of mercy over judgment.
D. David Crosses the Jordan and Is Welcomed Back
(2 Samuel 19:15–18a)
“So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan. And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David. And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. And there went over a ferry boat to carry over the king’s household, and to do what he thought good.”
At last, the moment of restoration arrived. The text begins, “Then the king returned,” marking the fulfillment of what the people had debated and what David had patiently waited for. He did not seize the throne by force nor manipulate the people into submission; rather, he waited until they willingly called him back. This moment illustrates a timeless truth: God’s anointed king does not force His reign but rules by the willing submission of hearts. David’s return across the Jordan represents reconciliation, mercy, and divine restoration after rebellion and loss.
The tribe of Judah, which had once wavered in loyalty, now took the lead in welcoming him back. They came to Gilgal, a site of great historical significance. Gilgal was the first encampment of Israel after crossing the Jordan under Joshua’s leadership. It symbolized new beginnings, covenant renewal, and divine favor (Joshua 4:19–24). Now, centuries later, Gilgal once again became the setting for a national restoration as Israel welcomed back its rightful king. The same river that once marked the beginning of Israel’s conquest now marked the renewal of David’s reign.
David had left Jerusalem as a broken man, humiliated, barefoot, and weeping as he fled from Absalom (2 Samuel 15:30). Yet now he returned in triumph, accompanied by loyal subjects who rejoiced in his restoration. God had turned mourning into joy, vindicating His anointed servant. The Psalmist later echoed this truth in Psalm 30:5, “Weeping may endure for a night, but joy cometh in the morning.”
Among those who came to meet David was Shimei, the son of Gera, a Benjamite from Bahurim—the same man who had cursed David and hurled stones at him during his flight from Jerusalem (2 Samuel 16:5–13). Now Shimei, humbled and fearful, hurried to meet the returning king. His presence, along with a thousand men of Benjamin, reveals that even the tribe that once opposed David was now seeking reconciliation. The very ones who had supported Saul’s house and later Absalom now came in submission to David’s restored rule.
Ziba, the servant of Saul’s house and caretaker of Mephibosheth’s estate, also appeared with his fifteen sons and twenty servants. Together they crossed the Jordan to serve the king, demonstrating both loyalty and gratitude. The passage mentions a “ferryboat” that went over to carry the king’s household—a humble but fitting symbol of service and restoration. Every detail underscores the new unity forming around David’s kingship.
The scene is rich in typological meaning. Just as David was welcomed back to his kingdom after rejection, so the Lord Jesus will one day return to establish His rightful rule over Israel and the nations. Zechariah 12:10 foretells, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon Me whom they have pierced, and they shall mourn for Him.” The people will recognize their rejection of the true King and welcome Him with repentant hearts, just as Israel welcomed David back at the Jordan.
The phrase “to escort the king” highlights the reversal of circumstances. David had once crossed the Jordan in grief and shame, but now he crossed it in triumph, surrounded by honor. Those who once doubted him now rejoiced in his restoration. This change reveals the faithfulness of God, who humbles His servants only to lift them up again in due time. As 1 Peter 5:6 declares, “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.”
E. David’s Kindness to His Subjects
(2 Samuel 19:18b–23)
“And Shimei the son of Gera fell down before the king, as he was come over Jordan; and said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. For thy servant doth know that I have sinned, therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD’s anointed? And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel? Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.”
As David crossed the Jordan to resume his rule, one of the first to greet him was Shimei, the very man who had once cursed and reviled him in public disgrace. Shimei’s earlier behavior was full of arrogance and rebellion, yet now he appeared broken and repentant. The narrative portrays a beautiful contrast between David’s former humiliation and his present magnanimity. The man who once hurled stones now fell prostrate at the king’s feet.
Shimei’s words show a full confession: “Do not let my lord impute iniquity unto me… for thy servant doth know that I have sinned.” His repentance was marked by humility, honesty, reverence, and action. First, his humility was displayed when he “fell down before the king.” His posture revealed genuine contrition and an acknowledgment of David’s authority. Second, he honored David by appealing to his mercy rather than his justice. When he said, “Do not let my lord impute iniquity unto me,” he admitted that David had the right to remember and judge his sin but pleaded instead for grace. Third, his confession was honest: “I have sinned.” There was no evasion or justification, no attempt to minimize his offense. True repentance always acknowledges sin plainly before God and man. Finally, Shimei’s repentance was proven by action: “Behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.” Words alone do not prove repentance; obedience and humility in action do.
This moment mirrors the heart of genuine repentance before God. Just as Shimei sought mercy from his king, the sinner must fall before Christ, confessing guilt and pleading for undeserved grace. Scripture declares in 1 John 1:9, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Shimei’s confession, though imperfect, demonstrates the posture every soul must take before the King of kings.
However, not everyone was ready to forgive. Abishai, the fiery son of Zeruiah, insisted that Shimei should die for his offense: “Shall not Shimei be put to death for this, because he cursed the LORD’s anointed?” Abishai’s zeal for justice, though understandable, lacked mercy. He viewed Shimei’s crime only through the lens of law and vengeance, forgetting that the nation was in a moment of restoration and grace.
David’s response to Abishai was both firm and gracious: “What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me?” David rebuked Abishai’s harsh spirit, recognizing that vengeance would spoil the joy of national reconciliation. The day of restoration was not a day for death but for mercy. His rhetorical question, “Shall there any man be put to death this day in Israel?” declared that the new reign would be marked by forgiveness, not bloodshed.
David’s reason for mercy is key: “Do not I know that I am this day king over Israel?” Secure in God’s calling, David had no need to prove his authority through punishment. Those who are confident in the Lord’s sovereignty can afford to show grace. Insecurity breeds revenge, but security in God’s promise breeds mercy. David understood that his throne was not upheld by vengeance but by God’s hand.
His decision to spare Shimei’s life and his solemn oath, “Thou shalt not die,” reveal the heart of a true king—one who rules with both justice and mercy. This act of forgiveness foreshadows the grace of Christ, who prayed from the cross, “Father, forgive them; for they know not what they do” (Luke 23:34). As Spurgeon beautifully said, “Perhaps you have been like Shimei, who cursed king David, and you are afraid that Jesus will never forgive you. But David forgave Shimei, and Jesus is ready to forgive you. He delighteth in mercy. I do believe that the harps of heaven never give to Christ such happiness as He has when He forgives the ungodly, and saith, ‘Thy sins are forgiven; go in peace.’”
David’s forgiveness of Shimei was genuine, though not naïve. Later in 1 Kings 2:8–9, David would instruct Solomon to keep an eye on Shimei, showing that mercy does not eliminate discernment. Forgiveness does not always erase consequences, but it does release the heart from bitterness and vengeance.
F. David’s Understanding Toward Mephibosheth
(2 Samuel 19:24–30)
“And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. For all of my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.”
After David’s merciful encounter with Shimei, he was met by Mephibosheth, the crippled son of Jonathan and the last living heir of Saul’s line. His appearance told the story before he even spoke—his feet were uncared for, his beard untrimmed, and his clothes unwashed since the day David fled from Jerusalem. This was the outward evidence of inner loyalty and grief. Mephibosheth had remained in mourning the entire time David was in exile, demonstrating that his heart had never wavered in its allegiance to the king.
David, remembering Ziba’s earlier report that Mephibosheth had betrayed him, asked, “Wherefore wentest not thou with me?” It was a fair question, for Ziba’s deceitful words in 2 Samuel 16:1–4 had cast suspicion upon Mephibosheth’s loyalty. Mephibosheth, however, calmly and humbly gave his explanation: “My servant deceived me.” Being lame, he depended on Ziba to prepare a donkey for travel so that he could accompany David. But Ziba betrayed him, abandoning him and then slandering him to the king for personal gain. This was the cruel act of a servant seeking to exploit his master’s weakness for his own advantage.
Mephibosheth did not protest angrily, nor did he demand restitution. His words were marked by humility, reverence, and gratitude: “My lord the king is as an angel of God: do therefore what is good in thine eyes.” This statement reveals his heart of submission and trust. He left his fate entirely in David’s hands, recognizing his unworthiness and acknowledging that the king’s judgment would be just. Mephibosheth’s perspective was profoundly humble—he remembered that David had once rescued him from obscurity and given him a place at the royal table. “For all my father’s house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table.”
This expression of gratitude shows that Mephibosheth never forgot the grace he had already received. He knew that he deserved nothing and that everything he had was a result of the king’s mercy. Therefore, he said, “What right therefore have I yet to cry any more unto the king?” It is the same spirit found in those who truly understand grace—they do not argue for their rights but rest in the kindness already shown to them. Likewise, the believer who has been redeemed by Christ does not contend for personal vindication but rejoices that his name is written in the Book of Life.
David, seeking to resolve the matter quickly, said, “Thou and Ziba divide the land.” Earlier, in haste, David had granted all of Mephibosheth’s estate to Ziba when he fled Jerusalem, believing the servant’s false report. Now, hearing both sides, David sought a compromise, perhaps weary of the conflict and desiring peace more than property disputes. Though this judgment seems imperfect, it reflects David’s desire to move forward rather than reopen past wounds.
Mephibosheth’s response is one of remarkable character: “Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.” To him, David’s restoration was worth far more than land, wealth, or reputation. The return of the king in peace was his greatest reward. His words reveal the heart of true loyalty—his joy was found not in personal gain but in the prosperity and peace of the king he loved.
G. Campbell Morgan insightfully comments, “For his own enrichment this man cared nothing at all. It was everything to him that his king should come into the possession of his kingdom in peace. It is to be feared that too often we are more concerned about our rights than about His. It is a great and glorious thing when our loyalty and love make us far more concerned about the victories of our Lord, than about our own unquestioned rights. Yet that should be the normal attitude of all who sit at the King’s table.”
This encounter serves as a picture of the believer’s heart toward Christ. Like Mephibosheth, we were once fallen and unworthy, yet brought by grace to the King’s table. When accusations arise or trials come, our defense rests not in self-justification but in the character of our King. The true follower of Christ finds his greatest joy not in what he possesses but in the peace and glory of the Lord who reigns.
G. David’s Appreciation Toward Barzillai
(2 Samuel 19:31–39)
“And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan. Now Barzillai was a very aged man, even fourscore years old, and he had provided the king of sustenance while he lay at Mahanaim, for he was a very great man. And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem. And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old, and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king? Thy servant will go a little way over Jordan with the king, and why should the king recompense it me with such a reward? Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king, and do to him what shall seem good unto thee. And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee, and whatsoever thou shalt require of me, that will I do for thee. And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him, and he returned unto his own place.”
As David continued his return to Jerusalem, he was met by Barzillai the Gileadite, one of the loyal men who had sustained him during his darkest days at Mahanaim. Barzillai had shown remarkable faithfulness and generosity when David was an exile, hunted by Absalom and cut off from his resources. Scripture describes him as “a very great man,” meaning that he was both wealthy and respected, yet his greatness was not in riches alone but in how he used them. When others abandoned David, Barzillai supplied his needs, feeding and caring for the king and his followers. His loyalty was practical, costly, and steadfast.
David, in gratitude, invited Barzillai to come and live with him in Jerusalem: “Come thou over with me, and I will feed thee with me in Jerusalem.” This was no small offer—it was an invitation to share in royal fellowship and honor. David wanted to reward the aged man who had been his friend in adversity. True to his gracious character, David remembered those who had helped him when he was in need. Many forget their friends in prosperity, but David’s heart was full of gratitude.
Barzillai’s reply was filled with humility, wisdom, and contentment. He said, “How long have I to live, that I should go up with the king unto Jerusalem? I am this day fourscore years old.” At eighty years old, he had no desire for the luxuries of the palace. He recognized the limitations of age—he could no longer enjoy rich foods, hear music, or take pleasure in the entertainments of court life. His mind was fixed on rest, not reward. He was content to spend his remaining days at home, near the graves of his father and mother.
His words reflect a rare kind of godliness. Barzillai had lived long enough to understand the fleeting nature of worldly comfort. He declined the king’s honor not out of disrespect but from selfless humility. “Why should the king recompense it me with such a reward?” he asked, showing that his service to David was done out of love, not for personal gain. Barzillai’s generosity flowed from devotion, not ambition.
Barzillai then proposed that his servant Chimham go in his place: “Behold thy servant Chimham; let him go over with my lord the king.” In doing this, he showed both humility and foresight. Though he himself no longer desired royal honor, he wished for his family to continue in faithful service to the king. David gladly agreed: “Chimham shall go over with me, and I will do to him that which shall seem good unto thee.” This was a wise and noble gesture from both men—Barzillai passed on his blessing, and David extended his kindness to the next generation.
This relationship carried forward beyond this moment. Years later, as David prepared to die, he remembered the sons of Barzillai and instructed Solomon in 1 Kings 2:7, “But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table, for so they came to me when I fled because of Absalom thy brother.” David never forgot the loyalty and goodness of this man and his household.
The closing scene is tender and full of warmth: “The king kissed Barzillai, and blessed him, and he returned unto his own place.” This was a farewell between two faithful men who had shared mutual respect and devotion. The kiss was a gesture of love and gratitude; the blessing was David’s final expression of honor.
Barzillai’s story exemplifies the quiet virtue of faithful service. He was a man of means who used his wealth for God’s purposes, not for self-indulgence. Jesus warned in Luke 12:21, “So is he that layeth up treasure for himself, and is not rich toward God.” Barzillai was rich toward God, investing his resources in the service of the Lord’s anointed. His example teaches that true greatness is not measured by what one possesses but by how one uses what has been entrusted to him.
H. Israel and Judah Quarrel Over David
(2 Samuel 19:40–43)
“Then the king went on to Gilgal, and Chimham went on with him, and all the people of Judah conducted the king, and also half the people of Israel. And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David’s men with him over Jordan? And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king’s cost? or hath he given us any gift? And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel.”
As David’s return to Jerusalem drew near, the ceremony of restoration took an unfortunate turn. The tribes of Israel began to quarrel among themselves over who had the greater claim to David’s favor. The text says, “All the people of Judah conducted the king, and also half the people of Israel.” What was meant to be a moment of unity became an occasion for rivalry. The northern tribes felt overlooked and disrespected because Judah had taken the lead in escorting the king back across the Jordan. Instead of celebrating the restoration of God’s anointed ruler, pride and jealousy ignited division.
The men of Israel accused Judah, saying, “Why have our brethren, the men of Judah, stolen thee away?” Their complaint reveals a sense of wounded pride and suspicion. They viewed Judah’s initiative not as loyalty but as favoritism, interpreting the act of escorting the king as an attempt to claim exclusive privilege. Human pride can turn even noble acts into fuel for discord when hearts are not governed by humility.
Judah replied defensively: “Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king’s cost? or hath he given us any gift?” Their argument was that their closeness to David as fellow tribesmen (both being of the tribe of Judah) justified their leading role. They also insisted that they had not taken advantage of their relationship with the king for personal benefit. Their defense, while factual, was not diplomatic. Pride was met with pride, and tension grew.
The men of Israel countered sharply: “We have ten parts in the king, and we have also more right in David than ye.” Their claim was based on numerical superiority—the ten northern tribes versus Judah and Benjamin. They argued that the majority entitled them to greater influence in the kingdom. This attitude of entitlement and rivalry sowed seeds of deep division. They continued, “Why then did ye despise us, that our advice should not be first had in bringing back our king?” The accusation of being “despised” reveals that the quarrel was rooted not in principle but in pride and hurt feelings.
The closing line of the passage—“Yet the words of the men of Judah were fiercer than the words of the men of Israel”—indicates that Judah’s temper and tone escalated the dispute. What began as a disagreement about ceremony and protocol grew into open hostility. This event marks the first clear crack in the unity of the tribes under David’s reign. The same competitive spirit between Judah and the northern tribes would later erupt into rebellion under Sheba in the very next chapter (2 Samuel 20) and ultimately lead to the permanent division of the kingdom after Solomon’s death (1 Kings 12).
This episode illustrates a sobering truth about human nature: unity is fragile when pride governs the heart. The people had just witnessed God’s mercy in restoring their king after rebellion and bloodshed, yet they quickly turned to self-importance and envy. Instead of rejoicing that David had been restored, they fought over who deserved more recognition for it. Pride always turns victory into conflict.
James 3:16 warns, “For where envying and strife is, there is confusion and every evil work.” The discord between Judah and Israel stemmed from jealousy and competition for recognition. Likewise, in the body of Christ, division often arises not from doctrinal truth but from wounded pride, personal ambition, or a desire for preeminence. Philippians 2:3 teaches, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.”
Spiritually, this passage serves as a warning to believers and leaders alike: unity cannot be sustained by position or proximity alone. It must be rooted in humility, mutual respect, and shared devotion to the true King. When loyalty to Christ becomes overshadowed by rivalry, jealousy, or pride, the result is always fragmentation.
