9 15. Negotiations for David’s Restoration. His return<\/p>\n
10<\/strong>. whom we anointed<\/em> ] The anointing of Absalom is not elsewhere mentioned.<\/p>\n At the end of the verse the Sept. adds, “And the word of all Israel came to the king,” that is, either he heard of the movement for his restoration, or he actually received overtures from Israel. The clause is necessary to introduce 2Sa 19:11<\/em><\/span>.<\/p>\n 2Sa 19:10<\/span><\/p>\n Now therefore why speak ye not a word of bringing the king back?<\/em><\/p>\n <\/em><\/p>\n Bringing the king back<\/strong><\/p>\n 1. <\/strong>Perhaps, you reply, We speak not a word of this because we are afraid that the king may have forgotten us. Oh, cruel thought concerning so kind a friend! Hear ye his own words, I am God; I change not; therefore ye sons of Jacob are not consumed.<\/p>\n 2. <\/strong>But you say, How shall I return to him? I feel ashamed to come <\/strong>to him yet again. Recollect that, bad as you are, you are not now worse than when you first came to him. Why speak ye not a word of bringing the King back?<\/p>\n 3. <\/strong>I hope the answer to that question is not that you have forgotten Him. Forgotten the man of Gethsemane, crimsoned with his own blood for you? Forgotten Him whose hands were pierced for you, who bore the crown of thorns, and bowed his head, and gave up the ghost for you? Forgotten that faithful lover who ever since he ascended above the stars has never ceased to intercede for you, and such as you? Oh, shame indeed!<\/p>\n David, a king and saviour in Israel<\/strong><\/p>\n Joabs timely advice, followed by the suffering father. (Pro 14:28<\/span>; Pro 16:15<\/span>.)<\/p>\n 1. <\/strong>Restoration of the kings presence must be sought by rebel subjects.<\/p>\n 2. <\/strong>Because he would be king of their hearts, not of the land and city merely. So Christs sovereignty now must be voluntary. One day it will be obligatory, as was Solomons. (Php 2:10<\/span>; Rev 2:27<\/span>.) Christ will only rule over willing hearts in His kingdom of grace. Many Christians have their own way. Christ does not coerce; but they are slaves to self instead of being Christs freedmen. Observe the nature of Christs kingdom in the heart. (Rom 14:17; 1Jn 3:9<\/span>, with Gal 3:16<\/span>; Gal 4:19<\/span>; Col 1:27<\/span> (Mat 2:3<\/span> –born king); 1Co 15:45-50; 1Co 15:24<\/span>.) Christ waits to be invited as David did. He will not reign at Mahanaim, only at Jerusalem; but He sends messages. Davids message to rebellious Judah is really a pardon, and as such moved the hearts of the people. (verse 14.)<\/p>\n Whom we anointed, <\/B>i.e. caused to be anointed by Zadok or Abiathar, or some other of the priests, whom they persuaded or constrained to do this office: for this being a sacred ceremony, of a great reputation, and a likely means to gain the more authority and veneration from the people to Absalom, as one whom God by his vicegerent had constituted and set up; and this rite being usual upon all translations of the government from one person to another in an extraordinary way, as this confessedly was; it is not likely that they would now omit it; though otherwise anointing is frequently put for designing or constituting. <\/P> Is dead in battle; <\/B>and therefore we have no obligation to him, and no hope of any thing from him. <\/P> Why speak ye not a word?<\/B> the people of Israel speak thus to the elders of Israel, as appears by comparing this verse with the next. Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and reestablish him. <\/P> <\/p>\n And Absalom, whom we anointed over us<\/strong>,…. To be king; which either was really done by Absalom’s party, or in effect by proclaiming and appointing him king:<\/p>\n is dead in battle<\/strong>; which shows the thing was not of God, and by which means they were released from their oath of allegiance to him:<\/p>\n now therefore why speak ye not a word of bringing the king back<\/strong>? nobody speaks of it, gives the least hint of it, or shows any concern about it; but the greatest coldness and indifference, as if it was a matter of no importance.<\/p>\n (10) We anointed over us.<\/strong>There is no other mention of the anointing of Absalom, and it certainly would not have been performed by the high-priests. It may have been done by some prophet, or this may be a mere form of expression taken from the custom of anointing, and only mean whom we appointed over us.<\/p>\n Why speak ye not?<\/strong>There was evidently a hesitation and delay, arising probably from a mere want of organisation, but yet of dangerous tendency. It is under these circumstances that David shows that politic power which had so often before stood him in good stead. The LXX. very unnecessarily places at the end of this verse the clause which is found at the end of 2Sa. 19:11<\/span>.<\/p>\n 2Sa 19:10<\/span><\/em><\/strong>. <\/strong>Why speak ye not a word of bringing the king back?<\/em><\/strong><\/strong> David, now victorious over a rebel army, had it in his power to take ample revenge of all those whose treachery and infidelity well deserved to be severely chastised; and it is evident, that if he had had any thing revengeful and sanguinary in his nature, he could now want no pretext either of justice or of policy to indulge it to the full: but he was governed by very different principles, and saw the whole affair of his son’s rebellion and his own conquest in another light. He knew the first to be the effect of his guilt, and the last the fruit of his penitence and humiliation before God; and therefore made no other change in his conduct, than from prayer and penitence, to gratitude and thanksgiving, and a patient humble expectation of His providential disposal of the event. Nor did he fail of his reward; for now it seemed good to the Great Governor of the world, who at his pleasure stilleth the raging of the sea, and the madness of the people, <\/em>to turn the hearts of David’s subjects, as it were, in one instant in his favour; insomuch that they now returned to their duty with as much and as eager zeal, as they had but a few days before rushed into rebellion against him. <\/p>\n 2Sa 19:10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?<\/p>\n Ver. 10. And Absalom is dead.] By “the wrath of God revealed from heaven” against both him and us for so mad an attempt: and should we not now return to our right minds?<\/p>\n the king. Note the Figure of speech Anadiplosis (App-6), “bringing back the king. And the king”. <\/p>\n whom: 2Sa 15:12, 2Sa 15:13, Hos 8:4 <\/p>\n is dead: 2Sa 18:14 <\/p>\n speak ye not a word: Heb. are ye silent, Jdg 18:9 <\/p>\n Reciprocal: 2Sa 15:10 – reigneth 1Ki 22:3 – still<\/p>\n BACK TO THE THRONE<\/p>\n Now therefore why speak ye not a word of bringing the king back?<\/p>\n 2Sa 19:10<\/p>\n The rebells had not hesitated to bring what they thought would be the good tidings to the king. Yet a plaintive cry went up from him when he realised the fullness of the news. Little could the people realise the joy of victory or what it meant, and they sent messengers to him one after another, and they held consultations between themselves; and then we come to these words: Why therefore speak ye not a word of bringing the king back? There is a spiritual truth in these words which appeals very continuously to some of us.<\/p>\n I. Rebellion against the King.Realising that Jesus Christ Himself is our lawful King, our Sovereign, and Saviour, may we ask ourselves what our position is in respect to Him? Many of these men had been rebels against the king; they had ranged themselves on the side of Absalom, and were willing to cast in their lot with his. But, rebels as they were, there now came the opportunity of owning their allegiance to the true king. Is it not possible for us to be rebels against our Lord Jesus Christ Himself? We may set something or somebody else up in our hearts to the exclusion of Himself; we may not own Him to be our Lord. If that be the caseif any of us are conscience-stricken and feel that we have been rebels against our Lord and against His kingdomshall we speak the word to bring Him back to us? The word must be (a) a word of penitence, (b) a word of prayer, (c) a word of faith.<\/p>\n II. Separation from the King.Or there may be many of us who have not, at any rate consciously, been rebels against our Lord Jesus Christ, but who nevertheless feel that there has been something which has separated us from Him. We know that no longer are we enjoying communion with Him. It seems as though He were a long way from us. We realise not His presence with all the joy, and hope, and light which that presence brought us in the days gone by. It seems that everything is miserable that once was joy.<\/p>\n III. To bring the King back.Why therefore speak ye not a word of bringing the King back? Do you think He will come back? Yes; speak the word to bring the King back, for He is wanted now. If we have forgotten Him, He has not forgotten us. If we have been weak in our own love, if we have been an easy prey to our spiritual foes, speak the word to bring Him back. Send a message through prayer to the King to ask Him to come back to the heart from which He has been expelled. Ask Him to return with all the light and joy and sunshine which ever come from His presence with us.<\/p>\n Prebendary Pennefather.<\/p>\n Illustration<\/p>\n We remember, for instance, the time when we could kneel down and pray; or we remember the time when we used to delight to read Gods Word; or we remember when we could realise His presence in our daily life; or we remember when our communions were seasons of joy and spiritual refreshment; or we look back and recollect how we believed that He was not only in the world somewhere, but we believed that He was with us, we felt more joy in doing some work for Him, no matter how feeble it might be. Those were the bright, happy days of our spiritual life. But somehow or other there has been a change. We have lost the happiness which once we had, and things are not so clear and easy as they once seemed to be. We find ourselves walking in the darkness, groping our way and stumbling. We find all sorts of difficulties staring us in the face. We do not believe in prayer now, or, if we do, we do not pray; and we do not read Gods Holy Word, and we have given up our communions, or, if we still attend, it is merely a matter of form. How is it? Many of us, I think, find it very difficult to hold on. We find it so easy to go back. It is so difficult always to realise the presence of the King with us, and there are so many distractions in this world, there are so many influences brought to bear upon us.<\/p>\n And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back? 9 15. Negotiations for David’s Restoration. His return 10. whom we anointed ] The anointing of Absalom is not elsewhere mentioned. At the end of the verse the Sept. adds, “And … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 19:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8533","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8533","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8533"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8533\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8533"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8533"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8533"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>Many have lost the comfortable presence of the Lord Jesus Christ. Some have long dwelt in the cold shade of <\/strong>suspended fellowship, and must be anxiously pining after its restoration. Now to such as these, who see no longer the bright and morning star, we say, Why speak ye not a word of bringing the king back? If your soul has been nipped with the frosts of a long and dreary winter, if the Sun of Righteousness do but cross the line and manifest his meridian splendour, your summer will return at once. Let the king come, and all his court will follow–all the graces display themselves where the Lord of grace is revealed. Always beware of any instruction or direction which would withdraw you from the cross as the sole and simple ground of your comfort. While your bark is tossed about at sea, it is very likely that she wants a new copper bottom, or the deck requires holy-stoning, or the rigging is out of repair, or the sails want overhauling, or fifty other things may be necessary; but if the wind is blowing great guns, and the vessel is drifting towards those white-crested breakers, the first business of the mariner is to make for the haven at once, to avoid the hurricane. When he is all snug in port, he can attend to hull and rigging: and all the odds and ends besides. So with you, child of God, one thing you must do, and I beseech you do it. Do not be looking to this, or to that, or to the other out of a thousand things that may be amiss, but steer straight for the cross of Christ, which is the haven for distressed spirits. Why speak ye not a word of bringing the king back?<\/p>\n
II. <\/strong>Many professors do very little to bring Christ back to his kingdom in the world.<\/p>\n
III. <\/strong>A large class are rebellious subjects of this King. The ox knoweth its owner, and the ass its masters crib, but you do not know, and you have lived all these years without considering. Is it not unjust? Does not conscience tell you that you do wrong to rebel against the God that made you? Christ is your lawful King, and you are a rebel against Him. (C. H. Spurgeon<\/em>.)<\/p>\n<\/p>\n
I. <\/strong>Why did he not immediately go back?<\/p>\n
II. <\/strong>Pardon of shimei. Abishai was legally right (Exo 22:28<\/span>; 1Sa 26:9<\/span>), but was reminding David of that incident in his past life, and thus helping him to remain true to his own generous instincts. (1Sa 24:5<\/span>.) The grand answer. I am King, because I can be a Saviour. (1Sa 11:12-13<\/span>.) Christ might have been King in right of His election (Psa 2:6-8<\/span>), and will be some day; but He willed to reign by right of His cross. (Psa 72:1-2<\/span>; Psa 72:14<\/span>.)<\/p>\n
III. <\/strong>Mephibosheth, type of the true children of the bride-chamber. (Mar 2:19-20<\/span>; Joh 16:20-22<\/span>.)<\/p>\n
IV. <\/strong>Barzillai, type of the truly weaned soul, content to do without temporal blessings and sensible comforts; satisfied with the certainty of the kings favour. Fruitful also, leaving those whom he has led to Christ to carry on his service. Chimham apparently received Davids own inheritance. (Jer 41:17<\/span>; Joh 17:24<\/span>; Rev 3:21<\/span>; Rev 22:16<\/span>; Rev 2:28<\/span>. (R. E. Faulkner<\/em>.)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"