2 Samuel 19:9-15
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. 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?
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. 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.
MATTHEW HENRY (1662-1714): “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,” 2 Samuel 19:2. What a damp disappointment it was to them to find the king in tears for Absalom’s death, which they construed as a token of displeasure against them for what they had done, whereas they expected him to have met them with joy and thanks for their good services. The report of it ran through the army. The people will take particular notice what their princes say and do. The more eyes we have upon us, and the greater our influence is, the more need we have to speak and act wisely and to govern our passions strictly. When they came to the city they found the king in close mourning. He covered his face, and would not so much as look up, nor take any notice of the generals when they attended him. It could not but surprise them to find how the king proclaimed his passion.
C. H. SPURGEON (1834-1892): David does not appear to have asked, “How have we won the victory?” but, “Is the young man Absalom safe?” Not, “Is Joab, the captain of my host, alive, for upon him so much depends?” but, “Is the young man Absalom safe?” Not, “How many of our noble troops have fallen in the battle?” but, “Is the young man Absalom safe?” It has been said that he showed here more of the father than of the king—more of affection than of wisdom—that is, doubtless, a correct criticism upon the old man’s absorbing fondness. David was no doubt, in this case, weak in his excessive tenderness.
A. W. PINK (1886-1952): David’s conduct displeased the Lord, and He used an unwelcome instrument to bestir the king to a renewed sense of his responsibility…He could have easily softened the heart of Joab toward David; that He did not do so, intimates He was displeased with him for his inordinate grief.
ALEXANDER WHYTE (1836-1921): When David broke out in that terrible sorrow which sounds in our hearts to this day, Joab would not have it.
THOMAS COKE (1747-1814): Joab, vexed at the king’s indiscreet behaviour, with an unbecoming disrespect goes in to expostulate with him on the error and danger of his conduct; he remonstrates how ungrateful it was to shew such neglect of those who, at the hazard of their own, had saved his life and the lives of all his family, whom Absalom would have murdered; that it appeared as if he had so loved the traitor, as to hate his best friends for his sake. He therefore urges him to appear in public instantly, and speak comfortably to the people, thanking them for their fidelity, and congratulating their victory; with a solemn oath declaring, that if he did not, every soldier would desert him, himself included, and a worse rebellion would arise than had just been suppressed.
MATTHEW HENRY: He speaks a great deal of reason, but not with the respect and deference which he owed to his prince. “Is it fit to say to a king, Thou art wicked?” A plain case may be fairly pleaded with those that are above us, and they may be reproved for what they do amiss, but it must not be done with rudeness and insolence. David did indeed need to be roused and alarmed; and Joab thought it no time to dally with him.
ADAM CLARKE (1760-1832): Joab’s speech to David on his immoderate grief for the death of his rebellious son is not only remarkable for the insolence of office, but also for good sense and firmness.
THOMAS COKE: Good counsel, though bluntly given, should be thankfully received. David is convinced of the necessity of submitting to the advice, and, restraining his anguish, washes, anoints, and sits in public, to the great joy of his army, “and all the people came before the king.”
THE EDITOR: Nevertheless, although David accepted Joab’s rebuke, he was weary of his nephew’s arrogance.
JOHN GILL (1697-1771): Joab had got David’s ill will by many instances, as by the murder of Abner, and now by slaying Absalom against his orders; and by his rude and insolent behaviour to him when lamenting the death of his son; he wanted to be rid of him, and now, having an opportunity of putting a valiant man into his place, and thereby attaching him to his interest, he was determined to make use of it. “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.”
THOMAS COKE: All the tribes in general, except that of Judah, were in motion to bring the king back to his capital: but Judah had not yet declared in his favour, and they were in possession of Jerusalem; and as Amasa himself was present there, and had a great interest in the people’s affections, it became absolutely necessary to David’s restoration to gain over that city, and secure Amasa’s friendship.
JOHN GILL: It signified that David would not only pardon the treason Amasa had been guilty of, but raise him to the highest post in the army; and to assure him of it, of which he might be doubtful, considering what he had done to merit his displeasure, he makes this oath: “God do so to me, and more also”—more than he had done to Absalom; or he imprecates the greatest evil upon himself that could be thought of or named.
THE EDITOR: But was it wisdom to bind himself to God’s wrath by such hasty words? “Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.” Ecclesiates 5:2. Without consulting God about appointing Amasa, David acted on his own carnal reasoning, as his hasty vow clearly demonstrates. On a human level, David saw this not only as his own opportunity to rid himself of Joab, but also as a magnanimous political gesture to unite Judah behind him. But although something seems plausible, and politically expedient, and personally advantageous—it does not make it right.
CHARLES BRIDGES (1794-1869): A vow cannot make right that which is morally wrong.
THE EDITOR: As a man after God’s own heart, pardoning Amasa suited David’s inclination to mercy and a gracious willingness to forgive, and his sovereign right to pardon whomsoever he pleased; such is our God, Who does not deal with His family members according to what our iniquities deserve, but in grace and mercy, and to our good, never forsaking us. However, our human “hearts are deceitful above all things, and desperately wicked: who can know it?” Jeremiah 17:9. As king of Israel, David was responsible to God for an impartial administration of justice according to God’s law. Amasa was David’s nephew, the son of another sister, 2 Samuel 17:25; and David had failed to punish yet another nephew for a treasonous crime against the nation. Was this another malignant sprout from that same old deceitful stump—his heart idol of natural family affection?
