The Return of the King
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Transcript
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I. Persuading the Disputing Reluctant
I. Persuading the Disputing Reluctant
The dispute implies there was a difference of opinion, but only one opinion is named. The reason is that like most contentious issues, Absalom’s kingship was supported by some but not others. The side that supported Absalom obviously doesn’t have any more to say, but the side that still supported David has been greatly strengthened by the win and Absalom’s death. Those who supported Absalom did so in part because they falsely believed that David was a bad king, so they still don’t like him, but with their chosen leader dead they don’t know what to do now. So the Davidic supporters are now dominating the conversation, however, the country seems to be stalled.
The people as a whole, therefore, want to bring David back, but the will to act doesn’t exist. They don’t need to change their mind, as current events have done that for them. But they need encouragement to do what they already want to do.
David accomplishes this encouragement by both action and words.
Apparently the people of Judah are the most resistant, so David uses the family argument to make his case. It was the argument they had made to him when they first made him King 2 Samuel 5:1. It was also how Abimelech gained his authority Judges 9:2.
Then all the tribes of Israel came to David at Hebron and spoke, saying, “Indeed we are your bone and your flesh.
“Please speak in the hearing of all the men of Shechem: ‘Which is better for you, that all seventy of the sons of Jerubbaal reign over you, or that one reign over you?’ Remember that I am your own flesh and bone.”
Understandably David’s relationship with Joab has soured somewhat. He hasn’t accused Joab of murdering his son, as he knows it was justified. But that doesn’t meant he has to like it. He already didn’t like Joab’s violent tendencies, so this pushes him over the edge. He decides to abandon caution and appoint the enemy commander in Joab’s place. 2 Samuel 17:25
And Absalom made Amasa captain of the army instead of Joab. This Amasa was the son of a man whose name was Jithra, an Israelite, who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab’s mother.
As we will see, he still didn’t really have the power to do that, but the action was quite justified and it worked. Using the enemy commander gains him popular support among those who still supported Absalom, but are silent because they don’t know what to do.
II. Dealing with the Dangerous Desperate
II. Dealing with the Dangerous Desperate
We discover that Shimei isn’t just a random crazy dude, he is a man of considerable influence, for he brings a thousand men with him. This is important, for David needs the support of the Benjamites, who are already distant due to the fact that Saul was from that tribe.
Shimei asks for a Royal Pardon. He asks for forgiveness, but it isn’t personal forgiveness of one individual to another, but that the King would dismiss the legal charges that he knows he richly deserves. But how do we know if he sincerely repented, or if he just wants to save his neck?
Shimei gives as evidence of his change of heart that he is the first of the “house of Joseph.” Now Shimei was a Benjamite (2 Samuel 16:5), and had brought men of Benjamin with him. Joseph, you may remember, had two sons, Ephraim and Manassah. Benjamin was Joseph’s younger brother, not his son. So it might strike you as odd that Shimei declares himself to be the first of the “house of Joseph.” This is one of the first clear references to the Northern Tribes as “Joseph,” since while there were ten Northern tribes, Ephraim and Manasseh were the majority of them. Benjamin eventually ended up siding with Judah in the Southern Kingdom, but here Shimei considers Benjamin a part of the Northern Tribes. It is a testament to David’s brilliance here that Benjamin becomes so loyal that when the nation does split many decades later, Benjamin joins Judah and not the northern tribes.
While David does swear not to put Shimei to death, he doesn’t actually pardon him. At the end of his life, he asks Solomon to put Shimei to death for his crimes (1 Kings 2:8-9). What’s going on then? Now we have to make some assumptions here, because we don’t have the details of how Shimei acted in the years between here and David’s death. It is possible that David makes a mistake and holds a grudge, but I prefer to give him the benefit of the doubt. David remembers what just happened with Absalom, when he gave someone full rights to the court who secretly wanted David dead. David has learned his lesson, and isn’t going to make the same mistake with Shimei. He believes him to be dangerous, so doesn’t give Shimei any privileges in the royal court. But Shimei hasn’t done anything, so he doesn’t punish him either. It’s a gutsy move, for get it right and David wins support by kindness instead of violence; but get it wrong, and David himself might not survive the backlash.
“And see, you have with you Shimei the son of Gera, a Benjamite from Bahurim, who cursed me with a malicious curse in the day when I went to Mahanaim. But he came down to meet me at the Jordan, and I swore to him by the Lord, saying, ‘I will not put you to death with the sword.’
Now therefore, do not hold him guiltless, for you are a wise man and know what you ought to do to him; but bring his gray hair down to the grave with blood.”
Abishai’s readiness to violence surfaces again. He wanted to kill him earlier, and wants to do it again. Abishai reflects what ancient Near Eastern kings usually thought and did. They usually brutally suppressed all rivals. David, however, is not a normal ANE king. He chooses to try to win the people by gentleness and kindness. Now remember, David’s retaking of his throne isn’t just his private idea for power; God has appointed him to this position, so he must be king. Thus, the use of force would be justified, especially here. But David sees the opportunity to win over Benjamin by kindness instead, by pardoning this very influential man. However, he does not believe Shimei has actually changed, and thinks that Shimei is only saying this because he doesn’t want to die. His oath secures Shimei’s life, and David’s long reign has given him the personal influence to keep Shimei from becoming a problem, but David never forgets that Shimei secretly hasn’t changed. So later, when Solomon takes the throne, he must treat Shimei as the danger he is, since Solomon doesn’t have the personal influence that David has.
Personal influence is the power leaders develop simply by being in a given role for a long time. If you are given power, you have the power of your office, that is, the right to do whatever your position says you can do. But when people lead for a long time, people get to know them, and that gives them influence over others that the newly chosen leader cannot have. Solomon, as newly crowned King, will face considerable danger from Shimei. This is why David tells him to kill Shimei; but why, also, Solomon doesn’t have him executed, but puts him under house arrest. It’s the action of someone who believes that Shimei is very dangerous, but hasn’t actually done anything worthy of death.
David’s reason for doing this is not that Shimei deserves it, but that this day of joy shouldn’t be marred by anyone’s death, deserved or not. It’s what Saul had said after his victory many years ago; one of the best things Saul ever did. 1 Samuel 11:13
But Saul said, “Not a man shall be put to death this day, for today the Lord has accomplished salvation in Israel.”
III. Judging the helpful deceiver
III. Judging the helpful deceiver
When David was fleeing, Ziba had met David and claimed that Mephibosheth had betrayed David. However, Ziba had also given David welcome provisions. David, at the time, had gratefully promised Ziba all of Saul’s lands, completely disinheriting Mephibosheth. 2 Samuel 16:1-4
Now, David has a big problem. Mephibosheth has clearly not been thinking that way, as he hasn’t cared for himself, which in that day is what someone did when they were in mourning for the dead. Nobody acts visibly in mourning for David while also trying to get into Absalom’s favor, as Ziba claimed he was doing. So Mephibosheth has compelling evidence that his account here is truthful. He really is truly grateful for David’s generosity and knows his grandfather’s sins have disqualified him from any claim to his own inheritance.
However, Ziba is also right there with his fifteen sons and twenty servants (v.17). Ziba is clearly still a wealthy man, to be able to afford enough wives to have that many sons and to have that many servants. He is also influential with the Benjamites, and did actually provide a great deal of help. Without that help Mephibosheth might not have a king to give him anything; and it’s not a good look to meet someone who helped and immediately take away everything he thought he had. So David splits the land half and half. Ziba does still come out ahead, but Mephibosheth doesn’t lose everything over the deceit. Again I think the reason isn’t that David feels Ziba deserves it, but because David’s focus is on winning back hearts and minds by kindness wherever possible. If the kindness doesn’t work David is going to have to use force, and that might be worse for everyone, Mephibosheth included.
IV. Blessing the aged benefactor
IV. Blessing the aged benefactor
Finally an easy decision! Barzillai had provided for David out of his considerable wealth. This assistance was essential for David’s success, and David is determined not to forget it. He offers Barzillai in effect a royal pension, taking care of him for the rest of his life.
Barzillai, however, as a very aged man does not want to leave home, and points out that his declining faculties means he couldn’t enjoy or benefit from the offer. He offers Chimham in his place, who can enjoy it. Later, David still hadn’t forgotten. He tells Solomon to give the Son of Barzillai the same treatment (1 Kings 2:7).
“But show kindness to the sons of Barzillai the Gileadite, and let them be among those who eat at your table, for so they came to me when I fled from Absalom your brother.
V. Quarrel over the King
V. Quarrel over the King
The delegation from Israel arrived after the crossing had already completed, and it nearly causes a national split. Israel accuses Judah of trying to get special privileges with the King.
The “flesh and blood” argument that David used to get Judah to welcome him back into his own house backfires spectacularly. The men of Judah deny using any special privileges, and only say that they were acting because of the closer relation
the men of Israel’s response is that David belongs to everyone, so as they are ten tribes and Judah is one (Simeon went in with Judah, so Judah is technically two tribes), so they have more right to David.
It is all a bit silly. David wants to reign over all Israel, not over either one more than the other, but this silliness is threatening to break the nation apart. Still, David is back in his house and back on his throne.