Introduction

At the conclusion of chapter 19, hot words were exchanged between the men of Israel and the men of Judah—with the men of Judah being the harsher of the two. This created an opportunity for a demagogue to arise, and history shows us that such opportunities are seldom neglected.

The Text

“And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel . . .” (2 Sam. 20:1).

Summary of the Text

For most of this chapter, this account is structured in a chiasm:

A. Tents and trumpets (2 Sam. 20: 1-2);

B. David orders the rebellion be dealt with (2 Sam. 20: 3-7);

C. Joab takes out Amasa (2 Sam. 20: 8-13);

B’ Joab deals with the rebellion (2 Sam. 20:14-22a);

A’ Tents and trumpets (2 Sam. 20:22b).

A worthless man named Sheba reverses the claims of Israel, moving from “ten parts” in the king to “no part” in the king (v. 1), and this son of Belial initially got quite a following (v. 2). David returned to Jerusalem, and that return is simply marked in the pathetic story about the concubines (v. 3). David then told Amasa to muster the troops within three days in order to go after Sheba (v. 4), which Amasa failed to do (v. 5). Remember that Amasa had been Absalom’s commander, and David would have to have been none too sure about him. So David commanded Abishai to pursue Sheba (v. 6). But in the next breath we see the pursuit is taken up byJoab’s men (v. 7), along with David’s personal bodyguard. When they got to Gibeon, they met Amasa (v. 8). Joab had arranged for his sword to be loose and available in an unusual place. He greeted Amasa treacherously (v. 9), and then struck him in the fifth rib (v. 10). He didn’t have to strike him twice, and Amasa died in a welter of blood. One of Joab’s men then rallied the troops in the name of Joab and David, with Joab’s name tellingly first (v. 11). But the body of Amasa was hindering the pursuit (v. 12), and so he was pulled out of the road and covered up (v. 13).

By the time Sheba got to the fortified city of Abel in the far north, he didn’t have nearly the following he had at the beginning (v. 14). It becomes apparent by this point that he was not the real threat. Joab and his army besieged the city (v. 15), and a wise woman of the city cried out to Joab (v. 16)—in poetry. She confirmed his identity (v. 17), and then spoke to him about what he was doing. She told him that Abel was known as a city of wisdom, not a city of rebellion (vv. 18-19). Why would you destroy such a city? Joab denied the accusation (v. 20). The problem here was Sheba, he said (v. 21). The wise woman was clearly one with authority, and she promised that the rebel head would be thrown over the wall immediately. She then went and had it arranged (v. 22). Good to his word, Joab blew a trumpet, and every man returned to his tent (v. 22).

In the new consolidation, the roster of authorities is then given, and Joab is at the head of the list (v. 23). Benaiah was commander of the bodyguard (v. 23). Adoram was in charge of the corvée, or forced labor (v. 24), with Jehoshaphat as the recorder (v. 24). Sheva was scribe (v. 25), and Zadok and Abiathar continued as priests in the public worship (v. 25). A man named Ira apparently replaced David’s sons as a private priest, as a private chaplain of sorts (v. 26).

The Blood of Gibeon

Joab killed Amasa at Gibeon by stabbing him in the belly. Gibeon was the same place where civil war had broken out originally, when there had been a choreographed combat between 12 champions from both sides (2 Sam. 2). As you recall, all 24 had died the same way—and in the same way that Amasa dies here. Joab kills Amasa by a similar method to the one he had used on Abner (2 Sam. 3:27).

The Joabite

As this history unfolds, we see how Joab—a highly skilled and competent man—placed his foundational allegiance. Joab was, at the end of the day, a true blue Joabite. And the structure of the narrative shows us that Joab, although he dispatched the threat posed by Sheba, was in fact himself the threat posed by Sheba. Joab succeeded in hamstringing the king, and there wasn’t a thing in the world that David could do about it. In fact, this amounts to an almost coup. This is why David leaves the problem of Joab to his son, Solomon.

The Wise Woman and the Head Wound

One of the great redemptive themes of Scripture is given to us in the first pages of the Bible. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his
heel” (Gen. 3:15). We are given a number of glimpses of this throughout Scripture. A woman throws a millstone from a tower, and it crushes Abimelech’s head (Judg. 9:53). Jael, the wife of Heber, nails Sisera’s head to the ground with a tent peg (Judg. 4:21). Esther arranges to have Haman hanged by the neck until dead (Esther 7:1). We have this incident, where a wise woman arranges to have the head of a son of Belial thrown over the wall—yet another deliverance via yet another woman who administers a head wound. When a wise woman kills a foolish man, you can expect it to be a head wound. And never forget that godly women aresly.

In the New Testament, we have the same promise discussed in terms of its ultimate fulfillment. We, the congregation of Christ, are the bride of Christ, and we are that wise woman. “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen” (Rom. 16:20). This is a head wound, and it is administered by the bride of Christ, by the woman of faith.

Introduction

We saw in the previous chapter that the death of Absalom was a reverse type of the death of the great son of David. We will see in this chapter another set of related contrasts—the attitude and response of the respective fathers involved.

The Text

“And it was told Joab, 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 . . .” (2 Samuel 19:1-43)

Summary of the Text

Joab was told that David was in mourning (v. 1). The victory of the people was consequently turned into mourning (v. 2). The troops crept back into the city, as though they had been defeated (v. 3). The king covered his face, and cried out loudly (v. 4)—meaning that he could not see or hear. Joab came in and rebuked him bluntly (vv. 5-6). He tells him to get out there and review the troops (v. 7). Word spread that the king had come out, and the troops appeared before him (v. 8).

But things were still very unsettled politically (vv. 9-10). Israel wanted bring him back, so David sent word to Judah—why should you be last to bring back the king (vv. 11-12)? And David offered Amasa command of the army instead of Joab (v. 13), which would be like Lincoln offering a post-war command to Robert E. Lee. And so Judah, which had been with Absalom, came back to David, and so the king came back to them (vv. 14-15).

David was met by Shimei (v. 16), and then Ziba (v. 17). As the king was ferried across Jordan, Shimei pled for mercy (vv. 18-20). Abishai, true to form, wanted to execute Shimei, but David refused (vv. 21-23). Then Mephibosheth came—he had been in mourning the entire time (v. 24). He reported how Ziba had slandered him (vv. 25-28). David divided the land between Ziba and Mephibosheth (v. 29). Mephibosheth responded with great grace (v. 30). Barzillai, although old, met David, who offered to bring him back to Jerusalem. He declined being too old, and requested a blessing for Chimham instead (vv. 31-40). Judah escorted the king, along with half of Israel (v. 40). All Israel objected to the king (v. 41), and the men of Judah responded angrily and defensively (v. 42). The men of Israel retorted, but the men of Judah were harsher (v. 43).

David Restored, But Rattled

When David was in mourning, it was extravagant mourning, and inarticulate. When Saul and Jonathan had died, he had composed a moving elegy. When Abner was killed, he did the same thing. When his son by Bathsheba died, his words were sober and composed. But here, he just disintegrates. He covers his face and loudly cries, trying to shut out the world. Joab successfully rebukes him, but when David goes out to the troops, he does not speak to them as Joab had demanded. His subsequent behavior indicates that this episode did not endear David to Joab.

When David decides between Mephibosheth and Ziba, this is likely another indication that he does not have the strength or clarity of mind to cut through the competing claims. It is possible that his decision was a final test for Mephibosheth. If so, he passed, but it is more likely that David is simply weary.

On top of this, when David comes back to Jerusalem, he does not have the moral authority to keep the tribes from breaking out into a quarrel right in front of him. And Absalom had gotten much of his influence by complaining back in chapter 15 about how there was unequal treatment between tribes. There was a simmering discontent there that has not been addressed. There is an indication here that David was favoring rebellious Judah, much as he had favored rebellious Absalom.

Sons of Satan

When Shimei pleads for mercy, David gives it to him. Shimei is plainly more than just a private citizen here— he comes with a thousand men from Benjamin, and also represents to a certain extent “the house of Joseph.” David grants mercy, and fiercely rebukes Abishai, who claimed he wanted to defend David’s honor with blood.

Shimei is a stand-in for Absalom, and David forgives him. Note that he uses the plural in his rebuke—you sons of Zeruiah. This means it is likely that he has found out Joab’s role in the killing of Absalom. He calls Abishai a satan (adversary). When David appointed Amasa as commander, he was doing two things. He was demoting Joab (or so he thought), and he was consolidating the nation again. But this was a satan that would not go away readily.

Ascending Loyalty

As David comes back to Jerusalem, he is met by different kinds of people, and there is an ascending order of loyalty in it. First is Shimei, who confesses his treason. Then there is Ziba, who was a political friend, but who had falsehood in his heart. Then came Mephibosheth, who was true to David, but was falsely represented as a traitor. Last, David meets Barzillai, whose loyalty was unquestioned. David comes back into power, but after this insurrection, his hold on things is pretty tenuous.

Two Fathers

Joab rebuked David for preferring the life of Absalom over the lives of the people. The Father of Jesus Christ, by way of contrast, preferred the lives of His people over the life of His Son.

David saw himself in Absalom, and wanted to die in Absalom’s stead (2 Sam. 18:33). This can be a godly impulse, as we see in both Moses and Paul (Ex. 32:32; Rom. 9:3), and both those godly examples happen in the midst of conflict, just as here. The desire of Moses is expressed right after the Levites had been sent to slay the idolaters, and Paul’s desire is expressed concerning those who were trying to kill him—his enemies. But in David’s case, there is something misplaced, something wrong with it. He was not living in a world with just two people in it. As Joab pointed out, to love Absalom in the way he did was tantamount to hating the people who loved him as their king. Joab was right about this, and David accepted it—but Joab was right in the wrong way. God the Father acted quite differently. David would have sacrificed all his people for the sake of his son, on Joab’s account. But God sacrificed His Son for the sake of His people “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32). God the Father does not cover His face and wail over your salvation. It was His settled purpose and intent. God gave up His Son willingly, and David most unwillingly.