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Now, we pick up with David's 
return to Jerusalem. Absalom had taken over the throne 
and the crown. Now that Absalom is dead, there 
is no king other than David. So, that's what the specific 
context is. So, beginning in verse 9, Now 
all the people were in a dispute throughout all the tribes of 
Israel, saying, The king saved us from the hand of our enemies, 
he delivered us from the hand of the Philistines, and now he 
has fled from the land because of Absalom. But Absalom, whom 
we anointed over us, has died in battle. Now therefore, why 
do you say nothing about bringing back the king? So David sent 
to Zadok and Abiathar the priests, saying, Speak to the elders of 
Judah, saying, Why are you the last to bring the king back to 
his house, since the words of all Israel have come to the king, 
to his very house? You are my brethren, you are 
my bone and my flesh. Why then are you the last to 
bring back the king? And say to Amasa, Are you not 
my bone and my flesh? God do so to me and more also, 
if you are not commander of the army before me continually in 
place of Joab. So he swayed the hearts of all 
the men of Judah, just as the heart of one man, so that they 
sent this word to the king, Return, you and all your servants. Then 
the king returned and came to the Jordan, and Judah came to 
Gilgal to go to meet the king, to escort the king across the 
Jordan. And Shimei, the son of Gerah, 
a Benjamite, who was from Baharim, hurried and came down with the 
men of Judah to meet King David. 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 the Jordan before the king. Then a ferry boat went 
across to carry over the king's household, and to do what he 
thought good. Now Shimei the son of Gerah fell 
down before the king when he had crossed the Jordan. Then 
he said to the king, Do not let my lord impute iniquity to me, 
or remember what wrong your servant did on the day that my lord the 
king left Jerusalem, that the king should take it to heart. 
For I, your servant, know that I have sinned. Therefore, here 
I am, the first to come today of all the house of Joseph, to 
go down to meet my lord the king. But Abishai, the son of Zariah, 
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, you sons of Zariah, that you should be 
adversaries to me today? Shall any man be put to death 
today in Israel? For do I not know that today 
I am king over Israel? Therefore the king said to Shimei, 
You shall not die. And the king swore to him. Now 
Mephibosheth, the son of Saul, came down to meet the king. And 
he had not cared for his feet, nor trimmed his mustache, nor 
washed his clothes from the day the king departed until the day 
he returned in peace. So it was, when he had come to, 
or probably from, Jerusalem to meet the king, that the king 
said to him, Why did you not go with me, Mephibosheth? And 
he answered, My lord, O king, my servant deceived me. For your 
servant said, I will saddle a donkey for myself, that I may ride on 
it and go to the king, because your servant is lame. And he 
has slandered your servant to my lord, the king. But my lord, 
the king, is like the angel of God. Therefore, do what is good 
in your eyes. For all my father's house were 
but dead men before my lord, the king. Yet you set your servant 
among those who eat at your own table. Therefore, what right 
have I still to cry out any more to the king? So the king said 
to him, why do you speak any more of your matters? I have 
said, you and Ziba divide the land. Then Mephibosheth said 
to the king, rather let him take it all, inasmuch as my lord the 
king has come back in peace to his own house. And Barzillai 
the Gileadite came down from Rogolim and went across the Jordan 
with the king to escort him across the Jordan. The Barzillai was 
a very aged man, 80 years old, and he had provided the king 
with supplies while he stayed at Mahanaim, for he was a very 
rich man. And the king said to Barzillai, 
come across with me, and I will provide for you while you are 
with me in Jerusalem. But Barzillai said to the king, 
how long have I to live that I should go up with the king 
to Jerusalem? I am today 80 years old. Can 
I discern between the good and bad? Can your servant taste what 
I eat or what I drink? Can I hear any longer the voice 
of singing men and singing women? Why then should your servant 
be a further burden to my lord the king? Your servant will go 
a little way across the Jordan with the king. But why should 
the king repay me with such a reward? Please let your servant turn 
back again, that I may die in my own city, near the grave of 
my father and mother. But here is your servant, Kimham. 
Let him cross over with my lord, the king, and do for him what 
seems good to you. And the king answered, Kim Ham 
shall cross over with me, and I will do for him what seems 
good to you. Now whatever you request of me, 
I will do for you. Then all the people went over 
the Jordan, and when the king had crossed over, the king kissed 
Barzillai and blessed him, and he returned to his own place. 
Now the king went on to Gilgal, and Kimham went on with him, 
and all the people of Judah escorted the king, and also half the people 
of Israel. Just then all the men of Israel 
came to the king and said to the king, Why have our brethren, 
the men of Judah, stolen you away and brought the king, his 
household, and all David's men with him across the Jordan? So 
all the men of Judah answered the men of Israel, because the 
king is a close relative of ours. Why then are you angry over this 
matter? Have we ever eaten at the king's expense, or has he 
given us any gift? And the men of Israel answered 
the men of Judah and said, We have ten shares in the king, 
therefore we also have more right to David than you. Why then do 
you despise us? Were we not the first to advise 
bringing back our king? Yet the words of the men of Judah 
were fiercer than the words of the men of Israel. Amen. Well, as we look at David's return 
to Jerusalem, there are just a few things we ought to observe 
before we begin. Now, the nation of Israel was 
one particular body. It was one particular people 
group. But when you look at the nation of Israel on a map, you'll 
see that roughly it divides into two portions. You have northern 
tribes and you have southern tribes. Now, when we get to 1 
Kings 12, there is a definitive breach between those two kingdoms. 
You have the northern tribes of Israel and the southern tribes 
of Judah. But even long before 1 Kings 
12, you see that there was this disunity. There was already these 
factions in place. There was already this sort of 
a northern and southern, not breach necessarily, but you see 
even in a chapter like this or in a passage like this, there 
were differences between Israel and Judah. So, when you read 
your Bible and you see the word Israel, that can at times mean 
the entirety of the nation. It can at times mean the northern 
tribes. It can at times mean non-Gentile. It's the context that ultimately 
decides for you how the word Israel is being used. Sometimes 
it can be a bit confusing. And then later on in the Bible, 
you get to the place where in certain of the prophets, the 
entire nation is referred to as Ephraim. And you go, well, 
where did that come from? Well, after having been somewhat 
familiar with Scripture, you will see that many of these things 
are appended or names for Israel as a people. But I want us to 
understand. that there is a division between 
the North and the South with reference to the return of David. 
In fact, this section starts with division and ends with division. 
And the end division is going to breed the rebellion that we 
find in chapter 20. So David returns home from a 
long time outside of Jerusalem, and instead of getting home and 
finding comfort and warmth and happiness and reception, he finds 
more division and rebellion. So don't ever let anyone tell 
you it's easy to be a king. David would certainly probably 
disagree with you. Well, let's carve up this particular 
section, verses 9 to 43, into three considerations. First, 
the decision concerning the king. Secondly, the subjects of the 
king. And then thirdly, the quarrel 
over the king. And remember that all of this 
finds its place in the larger context of chapters 9 to 20 in 
2 Samuel, which deal with the consequences of David's sin. Remember David committed adultery, 
he committed murder, and then he was plunged into despair. God, through Nathan, told him 
that the sword would never depart from his house, God would raise 
up adversity from within his house, and that David's wives 
would be violated in the sight of all Israel. Well, certainly 
all of this comes as a result of that promise by Nathan, because 
we see that Absalom, a son of David, revolted against his father. 
So let's pick up this decision concerning the king, verses 9 
to 15. The emphasis in the first place 
is on the tribes of Israel, the northern tribes. Notice verses 
9 and 10. Now all the people were in a 
dispute, or we might call that a deliberation or a decision. It isn't necessarily a vicious 
dispute, it's a discussion, a decision concerning the king of Israel. Notice, the king saved us from 
the hand of our enemies, he delivered us from the hand of the Philistines, 
and now he has fled from the land because of Absalom. But 
Absalom, whom we anointed over us, has died in battle. Now therefore, 
why do you say nothing about bringing back the king? So you 
see that Israel starts first with reference to the question 
concerning the disposition of David. They're going to use this 
later on in the quarrel at the end. We were the first to ask 
about David. But this is good, this is legit, 
this is all accurate information. David had indeed delivered them 
or saved them from the hand of their enemies. He had delivered 
them from the hand of the Philistines and he had to flee because of 
Absalom. Now that Absalom's dead, we ought to ask the question, 
why isn't David returning to the kingship? Everybody following 
at this point? Now notice, David gets wind of 
this. Verse 10 in the Septuagint, which 
is a Greek translation of the Old Testament, actually adds 
this clause, and the word of all Israel came to the king, 
but we certainly conclude it because David now sends these 
messengers to the tribe of Judah. David is from the tribe of Judah, 
remember that. David has a special or close 
affinity with the people of Judah, so he wants to know why it is 
that they have not come on board with asking for his return. Notice 
in verse 11, so King David sent to Zadok and Abiathar, the priests. He had done this previously in 
chapters 15 and 17. Remember, David used the sons 
of the priests to communicate messages to the priests and they 
would then bring back intel to David to communicate to him what 
was going on under Absalom's authority in Jerusalem. So he 
says, speak to the elders of Judah, saying, why are you the 
last to bring the king back to his house, since the words of 
all Israel have come to the king to his very house? You see, David 
wants Judah to be involved. Robert Alter says, throughout 
this episode, there is a central focus on who will be first and 
who will be the last to show support for the Davidic restoration. You've got to understand the 
particular scene and the particular logistics. David has been ousted 
from his command. He has been dethroned by his 
son. His son is dead and David suspects 
or David supposes or David believes that it's going to be Judah that 
clamors first for his return. The northern tribes, Alter goes 
on to say, have already evinced their support, verse 10. And 
David is concerned to enlist the backing of his own tribe, 
Judah, which had largely swung to Absalom during the insurrection. See, David doesn't just return 
saying, well, I was the lawful king, and I was ousted unlawfully 
by Absalom, and I deserve to be here. David is a wise leader. He wants the support of the people, 
In particular, he wants to make sure that Judah is on board. 
Remember that the revolt occurs specifically in Hebron, which 
is in Judah. Of course, Absalom was from Judah. Ahithophel was from Judah. Amasa was from Judah. So Judah's 
not looking good in terms of the revolt against David. So 
now that Absalom is dead, David wants to make sure that Judah 
is on board with his return to the kingship in Israel. Israel, the northern tribes, 
are on board. He wants to make sure that Judah 
is on board. Again, he's not a demagogue. 
He doesn't thrust himself back upon the throne. He wants to 
make sure that popular support is there. He's a wise leader. He's a good leader. And he's 
a godly and upright man. He appeals to them in terms of 
their affinity with one another. You are my brethren. You are 
my bone and my flesh, verse 12. Why then are you the last to 
bring back the king? Probably in an attempt to root 
out any traces of this rebellion or this attitude of usurpation 
that was present in Judah. Now note what he does in verse 
13. And say to Amasa, are you not 
my bone and my flesh? He was literally, he was his 
nephew. God do so to me and more also 
if you are not commander of the army before me continually in 
place of Joab." Now this is a pretty powerful statement that David 
makes in this particular context. Joab has served David faithfully 
and Joab has served David well. For the most part, as we have 
considered Joab, he has his ups and his downs. He's not always 
the most balanced individual. But for the most part, he's been 
a good military leader. But perhaps David is mindful 
at the thought that Joab was at least somewhat involved in 
the death of Absalom. David did not want Absalom to 
die and Joab was involved in that. So perhaps this is an attempt 
to get one over on Joab by making Amasa the military commander. As well, it could have been a 
politically savvy move to gain support of those who supported 
Absalom. Absalom appointed Amasa as his 
military commander. And David may be appealing to 
those persons now, saying, Amasa is going to be my military commander. And as well, by sparing Amasa, 
he is communicating to Judah that there isn't going to be 
this heavy-handed retaliation that falls upon the Judahites. 
Because wouldn't you suspect that? If you were in Judah, you 
had revolted against the king, what might you believe would 
be the first order of business when the king returns to Jerusalem? 
Get everybody who defected and bring them to the gallows, bring 
them to the chopping block, take them out to the field and stone 
them. We've got to eradicate any and all that would have sympathized 
with Absalom. But by sparing Amasah, he is 
communicating to the Judahites that summary executions are not 
in their near future. So this is political wisdom on 
the part of David. Probably a combination of those 
things is the reason why he makes Amasah his particular military 
commander. Verse 14, he swayed the hearts 
of all the men of Judah, just as the heart of one man, so that 
they sent this word to the king, return you and all your servants. Now remember, David is on the 
east side of the river Jordan. You've got Israel, if you know, 
we probably have a map. Actually, it's not the best of 
maps. You have Israel, but then there's the River Jordan, and 
east of the River Jordan, there are three tribes of Israel over 
there. Remember, that's where David 
went during this usurpation by Absalom. So in order for David 
to return to Jerusalem, guess what he has to do? He has to 
cross the River Jordan to come back so that he can occupy the 
throne in Jerusalem. That's what verse 15 tells us. Then the king returned and came 
to the Jordan, And Judah came to Gilgal to go to meet the king, 
to escort the king across the Jordan. So Judah is in. Their hearts have been swayed 
as one man. As far as we can tell in verses 
9 and 10, Israel, the northern tribes, are in collectively. Unanimously, all of Israel is 
poised for the return of David to occupy the throne, to receive 
the crown once again, and to rule over all Israel. Now notice, 
in the second place, the subjects of the king. Remember when we 
followed David's departure from Jerusalem, we noted that he met 
several interesting characters along the way. And as he returns 
to Jerusalem, he meets some of those same characters again. 
And I'm going to lean on Ralph Davis in this particular section 
because he draws out some very particular lessons concerning 
the various men that are named. But remember, when David departed 
from Jerusalem, the narrator recorded meetings with several 
along the way. There was Ittai. Remember Ittai, 
the Gittite? He was a faithful man that supported 
David. He newly arrived to Israel. David 
essentially tells him, you might as well just leave because this 
isn't your fight. And Ittai says, I'm going to 
stay with you. I'm going to submit to you. I 
am going to serve you. Ittai was a faithful man along 
the way. And then Zadok, the priest, and 
then Hushai, who became David's counselor. and then Ziba in chapter 
16, verses 1 to 4, and then Shimei in chapter 16, verses 5 to 14. 
He would also meet Barzillai in 17, 27 to 28. Now, when he 
returns, he meets Shimei again, he meets Mephibosheth instead 
of Ziba, and then he meets Barzillai. And as I said, there are lessons 
here that we can learn from each of these particular men. Altar, 
again, says there is an approximate symmetry between David's encounters 
in his exodus from Jerusalem and those that now occur in his 
return. In other words, the author is 
essentially picking up the storyline for us in case we get to chapter 
19 and we start to scratch our melon and we start to say, well, 
David's on his way back to Jerusalem and everything's going to be, 
you know, happiness and joy forever and ever. What about Ziba? What 
about Mephibosheth? What about Barzillai that he 
met on his departure from Jerusalem? Well, it's as if the author wants 
to tidy up and he wants to tie up any loose ends so that we 
understand those persons in David's life and what has become of them. Now, note in the first place, 
with reference to the subjects of the king, the pardon of Shimei. the pardon of Shimei. Verse 16. And Shimei, the son of Gerah, 
a Benjamite who was from Baharim, hurried and came down with the 
men of Judah to meet King David. There were a thousand men of 
Benjamin with him, and Zeba, the servant of the house of Saul, 
and his fifteen sons and his twenty servants with him, and 
they went over the Jordan before the king. Notice his quickness 
to act. Ziba has a lot to lose, doesn't 
he? As we recall what Shimei does 
back in chapter 16, he blasphemes, he curses, he throws rocks at 
David. Remember this? Yes, you were 
just here. It couldn't have been more than 
two months ago. Time ability is escaping me, but I don't think 
it was that long ago, but we all remember Shimei and we all 
remember Abishai at the time when Shimei was doing what he 
was doing. Abishai is a predictable fellow. When Shimei cursed and 
when Shimei threw stones, Abishai said to David, let me go take 
off his hat. When he comes groveling for pardon, 
Abishai says, let me take off his head. You know, Abishai, 
for right, wrong, or indifferent, you know what you're going to 
get with Abishai, the son of Zariah. But he's swift to act. He needs to act quickly, because 
if this purge does go on, then Shimei is certainly going to 
top the list as a candidate for getting his head chopped off 
for what he has done. Note the numbers that accompany 
him. There were a thousand men of 
Benjamin with him, and Ziba, the servant of the house of Saul, 
with his fifteen sons and his twenty servants with him. So 
Shimei has a lot of people with him as he goes to try and make 
peace with David. Note in verses 18B to 20, the 
acknowledgement of his error. He says in verse 19, do not let 
my Lord impute iniquity to me, or remember what wrong your servant 
did on the day that my Lord, the King, left Jerusalem, that 
the King should take it to heart. In other words, let's let bygones 
be bygones. Please, don't busy yourself with 
the memories of the way things used to be. You see, Shimei knows 
that David has every right to be upset with him. I mean, David 
is departing from Jerusalem, having been thrown off the throne 
by his own son. He's in the lowest place of his 
life, reaping the consequences for his sin, and he meets a Shimei 
who curses him, who throws stones at him, and who charges him with 
the death of the house of Saul. That was absolutely inaccurate, 
but nevertheless, David saw it as of the Lord. David knew his 
sin, David understood that nothing too bad was too good for him, 
because he had sinned against God, he had committed adultery 
with Bathsheba, and he had murdered Uriah. Now notice what he goes 
on to say in verse 20, for I your servant know that I have sinned, 
therefore here I am, the first to come today of all the house 
of Joseph to go down to meet my Lord the King. Now the house 
of Joseph there is probably a reference to the northern kingdom, the 
tribes of Israel, perhaps Joseph being You know, one of the friendliest 
ones, some even suggest that he's hoping to suggest to David 
that though you meant this for evil, God overruled it for good, 
please don't destroy me for having done what I've done. Now, notice 
the particular emphasis that he then highlights, I'm sorry, 
Abishai's response in verse 21, shall not Shimei be put to death 
for this because he cursed the Lord's anointed. Abishai is wanting 
to protect the king. Now, there are certain commentators 
that say, you know, Abishai shouldn't be doing this and he shouldn't 
be doing that. Well, Abishai has a particular task and he 
wants to protect the king. That is a lawful and a good task. 
But note David's response, what have I to do with you, you sons? Notice plural, of Zariah. Now the brother of Abishai was 
Joab. So it could be the case that 
here and as well in chapter 16, when Abishai says, let me take 
off his head, Joab is standing right there with him. Or David 
may mean concerning Absalom. Because Joab had been involved, 
at least to some degree, with the death of Absalom. So he says, 
what have I to do with you, sons of Zariah, that you should be 
adversaries to me today? You know what the word is, literally? 
That you should be Satan to me today. Makes one consider the 
Lord Jesus Christ. When Peter says, or tries to 
forbid Jesus from going to Jerusalem, and Jesus says, get behind me, 
Satan. You're not mindful of the things 
of God, but you're mindful of the things of man. And I think 
that David is suggesting at least something typically like this. 
He says that you should be adversaries. He's not telling them specifically 
that they're Satan, but the word Satan in Hebrew means adversary. We have an adversary, that is 
Satan himself, an accuser of the brethren. He says, shall 
any man be put to death today in Israel? This is a time for 
reunification. This is a time for solidarity. 
This is not the time to settle political scores. David is being 
the bigger man here. Now, I need to remind you all 
that this promise that he makes to Shimi is not an eternal promise. Because on his deathbed, by way 
of exhortation to Solomon, he tells Solomon, do to Shimei as 
he has coming to him. 1 Kings 2, verses 8 and 9. David is acting politically here. Now, don't say, well, it's wrong 
to be political. Not if you're a king. You've 
got to orchestrate the affairs of the kingdom with savvy and 
wisdom. If David runs into Jerusalem 
without getting the support of the people of Israel and Judah, 
it's going to be difficult for him to function as God's Messiah. If David just starts executing 
every single person that got caught up in this usurpation, 
it's going to be hard for him to function as God's Messiah 
to the nation of Israel in this kingdom. You see, David is acting 
with political savvy and wisdom. Not perfectly, there's some things 
that he does, especially with Mephibosheth, that I don't think 
are too cool, but we have to understand that he is trying 
to rule a kingdom, brethren. He's not just trying to make 
sure that your little two children each get a cookie. There are 
big, huge things going on that David has to successfully and 
effectively manage. And if he uses some political 
savvy along the way, we ought not to fault him. And we ought 
not to say, well, that just doesn't seem right. No, David knows that 
Shimei deserves to be punished, but he will stay this or he will 
put this on hold until another time. Right now, it's imperative 
that Shimei be shown some clemency. And no doubt, probably due to 
the fact as well, that he's got a thousand Benjamites with him, 
that he's got Ziba with him, he's got a lot of numbers with 
him. If David has Abishai take off 
Shimei's head, then that's going to adversely affect these numbers 
that are supporting Shimei, you see what David is doing? He is 
seeking, by the grace of God, to orchestrate his return to 
Jerusalem so that he can return to the throne and do it effectively. Now, what can we say about Shimei? Notice at verse 23, it says, 
Therefore the king said to Shimei, You shall not die. And the king 
swore to him. Again, this was not an eternal 
swear. It was not a forever promise. 
This was just a temporary thing. He didn't say this to Shimei, 
obviously. I'm going to let you live until Solomon, my son, takes 
the throne, and then I'm going to have you executed." No, but 
1 Kings 2, 8 and 9 shows us that Shimei is a menace to the crown. Remember what's going on in 1 
Kings 1 and 2. Solomon is occupying the throne. Solomon has to protect 
his throne. And the way to protect your throne 
is to eliminate your enemies. And if Shimei is an enemy to 
the throne of Israel, then as David says, you need to take 
care of him. But what do we learn about Shimei? 
He doesn't acknowledge his sin out of love for David, does he? 
He doesn't come and say, I have sinned against you. I was wrong. It was horrible. No, he says, 
don't impute iniquity to me. Let bygones be bygones. I don't want it to be the case. 
He does say, I have sinned. But the idea seems to be more 
of a political expediency, more of a pragmatism, more of a doing 
what I need to do in order to make sure I don't die. Pragmatism, 
doing what works for the sake of our advantage. He wasn't concerned 
with genuine repentance and loyalty, but with prospering under whatever 
king found himself on the throne. That's probably what marks this 
particular man, Shimmy. Davis makes this observation. He says, there is no reason to 
hold that Shimmy had undergone any massive change of heart. 
He had committed a tactical error called treason, and now he must 
save his skin if he can. He does not submit to David out 
of love, but out of policy. In other words, he's just calculating 
what's going to be the best move, not for the kingdom, not for 
the king, not for the glory of Yahweh, but for shimmy. See, 
before we get too hard on shimmy, I think there's a bit of shimmy 
in all of us. There's certainly some shimmy 
in Jimmy. This political expediency, this 
pragmatism, this desire to save one's bacon at all costs. Davis goes on. He recognizes 
the realities of power and adapts himself accordingly. You see, 
that's not service to God or to his king. Just to recognize 
the political situation and to accommodate oneself to it is 
not loyalty. Here, Shimei is an utter contrast 
to Mephibosheth, the next character that we'll meet in David's return 
to Jerusalem. Mephibosheth is the real deal. Mephibosheth was a loyal servant 
of God and therefore of David. And I think you'll see and appreciate 
that as we move through this passage. But Davis comes to apply 
the Shimei ethic to the Church of Christ. He says, one can bump 
into a shimmy in the church, someone who aligns himself or 
herself with Christ's people out of self-interest. Why are 
we here? Is it for ourselves or is it 
for the glory of God, the exaltation of Jesus? Now obviously we're 
here because we made a decision to get in our cars and drive 
here at 7.15 or whatever the case may be. We're here on Sunday 
because we wake up in the morning, we make the conscious decision. 
So there's a sense where there's a bit of self-interest, but that's 
not what Davis is talking about. He says there is some advantage 
to be gained. There's a proverb that says, 
you know, the sacrifice of the wicked is an abomination to the 
Lord. How much more when he brings 
it with evil intent? The sacrifice of the wicked is 
an abomination to the Lord. How much more when he brings 
it with evil intent? I remember being a young Christian 
in the church that we were in. This was before even the Reformed 
Baptist days, and there was a guy in that church, and it always 
seemed like he was selling insurance. It just seemed to be the case 
that in the back of the church, or on the side of the church, 
or before the church, or after the church, he was putting a 
card in your hand, selling insurance. And I remember, as a very young 
Christian, reading that passage, and I couldn't help it, but my 
mind went to that man. It seemed to me, now if he wasn't 
doing this, then God will deal with me for my sin and evil and 
whatnot, but it seemed to me he was at church because there 
was a group of people that could hear his spiel about insurance. So here he comes to so-called 
sacrifice to the Lord, but he's doing it with the evil intent. He's there to win converts, not 
to Christ, but to this particular insurance policy. You see, shimmy 
isn't far from every one of us, and we need to watch our hearts 
that we're not about self-interest. But there are those shimmies 
that are not converted that are here only for what they think 
they get. He says, there is some advantage 
to be gained. Perhaps it mollifies aging parents 
or pacifies a spouse. It is a token submission to Christ, 
not a matter of conviction, but simply a policy. The same way 
Shimmy does it. It's not conviction. He doesn't 
think David's the best man for the job. David's just the man 
with the power. And so for Shimmy to live and 
thrive and flourish, he's got to make peace with the man in 
power. It's not love, it's not loyalty, it's not devotion, it's 
not concern for Yahweh and His kingdom, it's a concern for Shemi. We need to guard our hearts against 
that particular tendency, that love of self that drives everything 
that we do. Now notice, secondly, we find 
the vindication of Mephibosheth. The vindication of Mephibosheth. 
Turn to 16 for just a moment. Chapter 16 in 2 Samuel. just to review our minds or refresh 
our memory concerning the background for our Mephibosheth passage 
here. Notice in 16.1, when David was 
a little past the top of the mountain, there was Ziba, the 
servant of Mephibosheth, who met him with a couple of saddled 
donkeys. Now, Ziba fares in chapter 19, 
but he really is incidental. He's just an accessory to Shimei. Shimei brings the Benjamites 
and he brings Ziba. There's no mention of Ziba in 
terms of any consolidated focus in chapter 19. The emphasis is 
on Mephibosheth, the other side of the Ziba story from 16.1-4. Notice, verse 1. When David was 
a little past the top of the mountain, there was Ziba, the 
servant of Mephibosheth, who met him with a couple of saddled 
donkeys, and on them 200 loaves of bread, 100 clusters of raisins, 
100 summer fruits, and a skin of wine. And the king said to 
Ziba, what do you mean to do with these? So Ziba said, the 
donkeys are for the king's household to ride on, the bread and the 
summer fruit for the young men to eat, and the wine for those 
who are faint in the wilderness to drink. Then the king said, 
and where is your master's son? This is Mephibosheth. And Ziba 
said to the king, indeed he is staying in Jerusalem, for he 
said, today the house of Israel will restore the kingdom of my 
father to me. Remember that Mephibosheth was 
a descendant of Saul. And so what Ziba is suggesting 
to David is that Mephibosheth is rejoicing over what's happening 
in terms of the tumult of the kingdom. And what he proposes 
is that Mephibosheth is rejoicing at the thought or prospect that 
a descendant of Saul will sit on the throne of Israel again. 
That's what Ziba has concocted for David here. So the king said 
to Ziba, here, all that belongs to Mephibosheth is yours. And 
Ziba said, I humbly bow before you that I may find favor in 
your sight, my lord, O king. Now go back to 19. Brings us 
to verse 24. Let's look first at verse 25 
because David asks him a question. So it was when he had come to, 
probably as I said, from. David's not in Jerusalem yet 
and Mephibosheth lives in Jerusalem. So it was when Mephibosheth had 
come from Jerusalem to meet the king that the king said to him, 
why did you not go with me, Mephibosheth? You can see why this would haunt 
David, right? Because what even precedes the 
event in chapter 16 was chapter 9. In fact, go back there. Just 
so we can get a good feel for Mephibosheth and understand what's 
going on in this section. David wants to show kindness 
to the house of Saul in 2 Samuel 9. He finds out that there is 
a descendant and his name is Mephibosheth. And Mephibosheth 
is lame in his feet. You can read about that in 2 
Samuel 3 and 4. I think it was 3. 3 or 4, probably 
3. I could turn there, but I don't 
want to lose the flow here. It's in 3 or 4. But notice, he 
is told that there is this descendant, the son of Jonathan, the son 
of Saul, and he had come to David. He fell on his face and prostrated 
himself. Then David said, Mephibosheth. 
So David had a real love for Jonathan, and as a result, he 
wanted to show kindness to a descendant of Saul. And so Mephibosheth 
was the man. And David essentially gives him 
all that Saul owned, and then David invites Mephibosheth to 
be one of his own sons. Essentially, he says, you will 
eat with me at my table. So he has let Mephibosheth in. 
to one of the most intimate circles of love and relationship known 
in that particular era. So when we do come to 1925, we 
understand why David is asking, why didn't you support me? Why weren't you there for me? 
I fed you at my table. I looked after you as one of 
my sons. I made sure I extended the chesed 
of God to you. That's the impetus behind verse 
25. Why did you not go with me, Mephibosheth? Now, Mephibosheth shows his allegiance 
in two ways. First, there is a visible sign, 
and secondly, there is the word of explanation. Note verse 24. Now Mephibosheth, the son of 
Saul, came down to meet the king, and he had not cared for his 
feet, nor trimmed his mustache, nor washed his clothes from the 
day the king departed until the day he returned in peace. Now, 
this isn't simply a description of the unhygienic practices of 
the lame man Mephibosheth. It's not simply a statement concerning 
his lack of ability with toenail clippers, or his lack of ability 
with a razor, or his lack of attention to the bodily odors 
that emanate when one doesn't wash themselves. Note the particular 
end of verse 24. From the day the king departed 
until the day he returned in peace. All of these things were 
signs of mourning. By his visible appearance, there 
was an indicator of his allegiance to the king. I may not have been 
physically present with you, David, but I was in exile in 
spirit. I was in mourning right alongside 
of you, and this hair, and this smell, and these nails all evidence 
that they are signs and tokens of my mourning because of your 
exile. But then note, he goes on to 
explain very specifically in verses 26 to 28. My Lord, O King, 
my servant deceived me. This is Ziba, what we just read 
in 16, 1 to 4. Mephibosheth says that Ziba deceived 
me. For your servant said, I will 
saddle a donkey for myself, that I may ride on it and go to the 
king, because your servant is lame. Mephibosheth has a legitimate 
disability. He is dependent upon people. If Ziba takes off without bringing 
Mephibosheth, there's not a lot Mephibosheth can do about it. 
He is physically handicapped and unable to do these things. Notice in verse 27, And he has 
slandered your servant to my lord the king, but my lord the 
king is like the angel of God. Therefore, do what is good in 
your eyes. For all my father's house were 
but dead men before my lord the king. Yet you set your servant 
among those who eat at your own table. Therefore, what right 
have I still to cry out any more to the king?" This is not a man 
who slighted the king. This is a man who says, I got 
to participate in that table communion. How in the world could 
I ever complain about your rule? In other words, David, I am fully 
in allegiance with you. I am a supporter. I am loyal 
to you and to the crown and to the God of heaven and earth. 
Mephibosheth is a champ in this particular section. Make no doubt 
about it. Now notice what David says in 
verse 29. Why do you speak any more of 
your matters? I have said, you and Ziba divide 
the land. This is unfortunate, because 
this was not the original deal. In 9, Mephibosheth was the recipient. In 16, David believes Ziba's 
deception, and so David gives everything of Mephibosheth to 
Ziba. And now here in 19, when he learns 
the truth, he says, you are to divide it. And I think that what 
Mephibosheth responds with underscores again his allegiance and his 
loyalty to the king. Notice in verse 30, Then Mephibosheth 
said to the king, Rather let him take it all, inasmuch as 
my lord the king has come back in peace to his own house. In 
other words, Mephibosheth said, it ain't the stuff, it's the 
reality that you're back. It isn't the goods or possessions, 
it's the knowledge that King David has returned to Jerusalem. 
Mephibosheth is a loyal man. He's a man of integrity. He's 
a man of God. Davis again says that Mephibosheth 
was lame and limited, but loyal. And his loyalty was not driven 
by survival, like Shimei, or greed, like Ziba. He could not 
sustain David with abundant provisions like the wealthy farmer Barzillai. 
Oddly enough, toenails and facial hair and dirty clothes were the 
sacraments of his faithfulness. I think that's a fitting description, 
and he likens, or he reminds us in that commentary on 2 Samuel 
of the woman who took that oil and broke it over the head of 
the Lord Jesus, and the disciples complain and whine, and in Mark's 
Gospel, Jesus says, leave her alone. She did what she could. Isn't that beautiful? Sometimes 
you think you make very insignificant contributions to the kingdom. 
You think that just breaking a little bit of oil over the 
head of Jesus, this small tiny thing will go unnoticed. He says 
to his disciples, leave her alone. She did what she could. Praise 
God that he accepts us when we do what we can. Mephibosheth 
did what he could. He couldn't saddle his own donkey 
and trot over and support David, but he could let his hair grow, 
he could let his toenails grow, he could let his body odors offend 
people around him, because these were the legitimate signs of 
mourning. And when a person said, why are 
you such a mess? I'm a mess because my king is 
in exile, and I will not rest content, and I will not clean 
myself until my king is back on his throne." He did what he 
could. This is what God is about. He doesn't say, well, Spurgeon 
and Edwards and Calvin and Luther, they've done a lot, so I'm pleased 
with them. Brethren, when you do what you 
can, the Lord God is pleased with it. When you do even small 
and insignificant things, by the world's survey, the Lord 
God Most High sees it and He approves of it. This is a blessed 
encouragement for the people of God. Now notice thirdly, the 
gratitude for Barzillai. This man had served David, notice 
in 17. 17, 27 to 29. Now, it happened 
when David had come to Mahanaim that Shobi, the son of Nahash 
from Rabba of the people of Ammon, Makir, the son of Amiel from 
Lod-de-Bar, and Barzilai the Gileadite from Rogolim brought 
beds and basins, earthen vessels and wheat, barley and flour, 
parched grain and beans, lentils and parched seeds, honey and 
curds, sheep and cheese of the herd, for David and the people 
who were with him to eat. For they said, the people are 
hungry and weary and thirsty in the wilderness." You see a 
bit of refreshment for David on his journey out of the city. And so Barzillai now approaches 
David. He comes down from Rogoling, 
he went across the Jordan with the king to escort him across 
the Jordan. Notice in verse 32 of chapter 
19. Now Barzillai was a very aged man, 80 years old. He was 
an octogenarian, an 80-year-old man, and he had provided the 
king with supplies while he stayed at Mahanaim, for he was a very 
rich man. And the king said to Barzillai, 
come across with me and I will provide for you while you are 
with me in Jerusalem. Now essentially what Barzillai 
says is I'm an old man, I don't know how much longer I've got, 
my senses don't work like they once did, I don't see too well, 
I don't hear too well, and I'm not going to enjoy all the benefits 
of being in Jerusalem anyway. And what Davis says, and I think 
he's on the right path or trajectory, is that Barzillai is a content 
man. He's content as an old man because 
he has done what he could for David. He's content as an old 
man because he has served God by serving God's king. He only asks that David take 
this man, Kimham, could have been, probably was, the son of 
Barzillai. Take Kimham, take him along with 
you, everything you were going to confer on me by way of benefit, 
please do that to this man, Kimham. We look in 1 Kings chapter 2, 
7, David does this. Jeremiah 41, 17, there's a place 
called Kimham. So David made good on his promise 
to Barzillai in this particular instance. But it is intriguing. 
Notice. Verse 36, your servant will go 
a little way across the Jordan with the king, and why should 
the king repay me with such a reward? Please let your servant turn 
back again that I may die in my own city near the grave of 
my father and mother. In other words, I've done my 
thing. I don't need any more benefit. I don't need any more blessing. 
I don't need to come to Jerusalem and have you convey these things 
upon me. In other words, David, I'm content. I'm happy. The Lord 
God has blessed me. The Lord God has prospered me. I'm ready to rest, to die in 
peace near my own city. near the grave of my father and 
mother. Davis said, Barzillai had been 
faithful to Yahweh's covenant king. Besides that, what else 
matters? This is a good lesson. What else 
matters? I mean, we have served well, 
we have the knowledge, the contentedness that God the Lord is pleased 
with us. We don't need all the dainties and all the food and 
all the blessings. that Jerusalem holds for us. 
He says, whatever could one want beyond that? A man like that 
is free, content to go back to his hometown and finish out his 
days. So those are three subjects of 
David's kingdom that he meets with on the way back. Now notice 
finally the quarrel over the king, verses 40 to 43. It really 
does sound like two little children arguing, doesn't it? I think 
probably the author writes it that way, so we'll think two 
little kids are arguing. No, that was my cookie, and you 
took it from me. No, no, I had that cookie first. That's kind of how it sounds 
here. Now notice in verse 40, now, the king went on to Gilgal, 
and Kimham went on with him. And all the people of Judah escorted 
the king, and also half the people of Israel. Just then all the 
men of Israel came to the king and said to the king, why have 
our brethren, the men of Judah, stolen you away and brought the 
king, his household, and all David's men with him across the 
Jordan? Why? Did they steal you away? We should have got this privilege. 
Isn't this typical? We always think we should be 
the ones for prestige. The spotlight should be ours. 
We made the first decision. We were the first ones receptive. 
Therefore, we should have got to escort David across the river. And it's really reading the motives 
of your brethren in the worst possible light. They don't say 
that Judah escorted, they stole David away. This is an affront 
to us. They are making a mockery of 
this. Now note the response of Judah in verse 42. So all the 
men of Judah answered the men of Israel, because the king is 
a close relative of ours, why then are you angry over this 
matter? Have we ever eaten at the king's expense or has he 
given us any gift? In other words, it's not favoritism 
as Israel seems to imply. But we are close. He's our own 
tribe. But just because He's of our 
own tribe, it's not that He's ever, you know, given us free 
food. We don't eat at His table. He 
doesn't give us, you know, at the end of verse 42, or has He 
given us any gift? One translates this as He's never 
exempted us from taxes. You know, we are of the tribe. 
We are bone of His bone and flesh of His flesh. But we're not getting 
free food. We're not benefiting over and 
above Israel. It's a quarrel over who gets 
to be first and who gets to be closest to David. And it's probably 
not out of loyalty to God and to David himself, but it's a 
position. It's a desire for stuff. It's a desire to be in the limelight 
is what's going on in a nation that is in covenant with the 
living God. Brethren, when we see troubles 
in the church, should we be surprised? I mean, really, it still hurts, 
it's still hard, it's still difficult to wrap one's mind around, but 
there is nothing new under the sun. I mean, these guys are arguing 
over who gets to escort David across the river. Why not argue 
about who can be the most loyal subject and do what they're supposed 
to do? The issue isn't leading David 
across the river. The issue is submitting to the 
rule of God's Messiah. It's like I tell the young people 
that are getting married. The issue isn't the wedding. 
It's the marriage. Don't spend, you know, millions 
of dollars and millions of man hours preparing for a 45-minute 
ceremony. Spend the time and effort and 
energy in prayer. preparing for the marriage where 
the long battle is fought and won. It's not a battle in that 
regard where, hopefully, it's not a battle like that. Do you 
know what I mean? They're arguing over who gets 
to take David across the river. Really? Come on, brethren, you're 
the covenant community. Submit to God's King. Do what 
God's King says. Don't get upset because Judah 
escorts him over. And unfortunately, this little 
argument over a cookie would lead to further rebellion. Sheba 
rises up and guess who follows? Israel. You see, people get bent 
out of shape and they're open to Satan's devices. We gotta 
guard our hearts, man, that we don't jockey for and crave that 
position or that prestige or that spotlight or we were here 
first. No, we need to work on submitting 
to and glorifying God the Lord. Because once we put ourselves 
in that compromised position, we're willing to follow the Shebas. We're willing to follow the uprising. We are willing to follow Absalom 
in rebellion against the sitting king in Israel. Verse 43, the 
men of Israel answered the men of Judah and said, we have ten 
shares in the king. Remember I said, the division, 
10 northern tribes, two southern tribes. What's the logic of Israel? We have 10 shares in him. He's more ours than he is yours. Three quarters of that cookie 
is mine, so give it up. That's what they're doing here. 
Therefore, we have more right to David than you. No, you don't. David is the king over Israel. Instead of breaching the kingdom, 
instead of divisiveness, instead of disunity, praise God, He's 
given you such a king, and submit to His rule with your brethren, 
even the Judahites. Therefore, we also have more 
right to David than you. Why then do you despise us?" 
Really? It was a despising of Israel 
to escort David across the river? You see, brethren, when you get 
into this frame, you're open to the temptations of the devil 
to do horrible things and to think horrible things about people 
you should actually love. You shouldn't impugn evil motives 
to people that you're supposed to love. Why then do you despise 
us? Were we not the first to advise 
bringing back our gang? We have that going for us. We 
deserve more. You guys ought to be inferior 
to us. Yet the words of the men of Judah 
were fiercer, Yet the words of the men of Judah were fiercer 
than the words of the men of Israel." This means that the 
argument escalated. The argument probably came to 
blows. Sheba rises up, and Israel, the 
northern tribes, follow him in rebellion. So you see, we need 
to guard our hearts. We need to dare to be a Mephibosheth 
and guard our hearts against whining northern kingdom Israelites 
that just want position and prestige. Well, in conclusion, I think 
we appreciate, or we should appreciate, the savvy of David. His outreach 
to Judah was very wise. When he comes back, it was wise 
for him to reach out to Judah. The clemency toward Shimei It 
was politically expedient at that particular time. His pragmatism 
toward Mephibosheth seems an unfortunate thing to me. I think 
Mephibosheth should have got everything back without any questions 
whatsoever, but I'm not David, David's not me. And then the 
gratitude toward Barzillai. You see something about David 
there though. Again, when, you know, praise God our lives aren't 
contained in, you know, 20 chapters of scripture, right? When it's 
like that, you see everything, don't you? Not everybody sees 
what happens in your life that's inconsistent. It's all written 
down by inspiration of the Holy Spirit. So it's easy for us to 
Monday morning quarterback, David, you should've did this. David 
was a godly man. He wasn't a perfect man, but 
he was a godly man. Barzillai did him a solid. What 
does he say to Barzillai? Come on, you're coming with me 
to Jerusalem, and I'm going to bless you beyond measure. David 
remembers when people do good things. David remembered when 
people did bad things. Shimei ends up getting it through 
Solomon. Now it's not that David's vindictive 
and he holds, you know, he's got this list and Shimei made 
the list and Mephibosheth was on the list. No, but David remembers 
and David deals with men fairly, righteously, with equity. As 
well, we ought to appreciate the defining characteristics 
of the subjects listed. I would suggest you read Davis 
on this section. He draws out these lessons in 
more detail that are very helpful. The pragmatism of Shimei, he 
actually calls it the policy of Shimei. His life was about 
policy. Policy was everything for Shimei. Anything that would be advantageous 
to him, that is what he pursued. The loyalty of Mephibosheth and 
then the contentedness of Barzillai due to his service to God. As 
well, we ought to appreciate, and we've had cause to reflect 
on this many times in our studies in 1 and 2 Samuel, the providence 
of God. You cannot miss that. God's not 
mentioned a lot in this section. I don't know if he's... Yeah, 
he's mentioned a couple times in here, but not conspicuously. 
It's not one of the more theologically rich chapters in Scripture, but 
when we have those occasions in the books of Samuel that there's 
not a lot of reference to God, Those chapters are oftentimes 
the most glaring references to God, or the most powerful, because 
they're demonstrations of his providence. Vannoy says, the 
providential guidance of the historical process is hidden 
behind the maneuverings and machinations of political scheming and counter-scheming. Nevertheless, it moves inexorably 
forward in accordance with God's purposes for David's life and 
dynasty. Everything that transpires, transpires 
according to the will and plan of God in the specific purpose 
for David's life. And it happens through some very 
interesting things. It happens through guys like 
Shimei, and Mephibosheth, and Ziba, and Barzillai. It happens 
through usurpation. It happens through rebellion. And nevertheless, God is working 
out His plan to bless David, who ultimately is a blessing 
to his people. And then, with reference to the 
kingdom of God, the chapter begins and ends with references to division 
over David's kingship. Now, let that sink in for about 
a second. David's kingship. If I were to 
do a word association with you and said great king, who would 
you say? David, I hope. One of the best kings ever, David. An excellent king, David. And 
yet, in David's kingdom, there's all this tumult, and turmoil, 
and challenge, and problem, and chaos. Davis again says, the 
fiasco was not the fault of David's politics, but of the reaction 
to the manner of his return, and of Judah's reaction to Israel's 
reaction. It was reaction to reaction to 
reaction about what happens with David. The impression is clear. Here he quotes a Jewish commentator. It seems as if political life 
is full of nothing but quarrels, either through opposition to 
the king or because of devotion to him. Now, I think we'd all 
agree with that. It seems as if political life 
is full of nothing but quarrels. We know that to be the case, 
don't we? We're living through an election 
cycle, and we know that political life is full of quarrels. Back 
to Davis. He says, the rightful king has 
returned, but there is no peace in the kingdom. The animosity 
and envy among his subjects threatens the stability of his kingdom. 
This negative situation, however, carries a positive witness. This 
kingdom must truly be the kingdom of God or it would have self-destructed 
long ago. Amen, absolutely amen. It must be the kingdom of God, 
for if it was not of God, it would have self-destructed long 
ago. Because the people certainly 
aren't helping to advance the kingdom when they're arguing 
like children at the side of the River Jordan over who gets 
to escort David across the river. Let us labor to submit to the 
Lord Jesus Christ rather than to argue with one another and 
impugn evil motives toward one another about this, that, or 
the other. May our ethic be the ethic of 
John the Baptist. Remember what he said concerning 
Christ. He must increase, but I must decrease. I've often mused, 
if everyone in the church had that mindset, it'd be a much 
happier place to be. He must increase, but I must 
decrease. Well, let us pray. Our Father, 
we thank You for Your Word, and we thank You for the life of 
David and the many lessons that it teaches us, not only about 
David, but more importantly about You, about Your faithfulness, 
about Your goodness, about Your commitment to Your covenant and 
to Your kingdom. and how we thank you that we 
live under the reign of David's greater son, even our Lord Jesus 
Christ. I pray that we would be loyal 
subjects, that we would out-Mephibosheth Mephibosheth when it comes to 
loyalty in the kingdom, that we would be faithful servants 
of Jesus Christ Most High, and that we would bring glory and 
honor and praise to you. May we as well imitate the Baptist 
who said that Christ must increase, but I must decrease. Forgive 
us for pride, forgive us for arrogance, forgive us for longing 
for position and privilege. Help us to be a faithful people, 
God. We pray that you would go with us now and watch over us 
and bring us together on the Lord's Day. And we ask in Jesus' 
name. Amen.