CRITICAL AND EXPOSITORY NOTES.—
2 Samuel 20:3. “Living in widowhood.” Lit. In widowhood of life. Probably meaning so long as their lifetime, or it may mean during the lifetime of David. “They were not divorced, for they were guiltless; but they were no longer publicly recognised as David’s wives; nor was their confinement to a sequestered life a very heavy doom in a region where women have never been accustomed to go much abroad.” (Jamieson).
2 Samuel 20:4. “Said to Amasa.” Thus appointing him to the position which he has promised him in 2 Samuel 19:13.
2 Samuel 20:5. “He tarried.” “Either because he met with distrust and opposition among the people, and could not so soon execute his commission; or, because he did not wish to make haste, and nourished in his breast traitorous designs.” (Erdmann).
2 Samuel 20:6. “Abishai.” “Joab’s was still David’s official commander-in-chief, but David speaks to Abishai rather than to him, because he wished to have nothing to do with the latter on account of his crabbedness, and further knew that be would take Amasa’s appointment ill.’ (Erdmann). “Servants, soldiers.” “The standing army in distinction from the levy of the people for which Amasa was sent.” (Erdmann). “Escape us.” The verb means “to take away,” and the phrase has been variously rendered, escape, turn away, and tear out, our eye. This latter rendering (adopted by Keil, Thenius and others) is taken to be equivalent to “severely injure us.” But it seems more probable that one of the other readings is more correct, and that the expression means to elude the sight—to escape.
2 Samuel 20:7. “Joab’s men.” Some have thought it strange that those who went out with Abishai should be so designated, and have, therefore, without sufficient reason, substituted Joab’s name for that of his brother in 2 Samuel 20:6. But from what follows, Joab appears to have marched with his brother to the field. “Cherethites.” etc. (see on 2 Samuel 8:18). “The mighty men.” Gibborim. “The six hundred heroes mentioned in 2 Samuel 15:18.” (Erdmann.)
2 Samuel 20:8. “The great stone,” etc. Doubtless an isolated rock of considerable size. Gibeon lay north-west of Jerusalem, in the mountains of Ephraim, whither Sheba (2 Samuel 20:2), had gone.” (Erdmann). “Went before,” rather came towards. “Joab’s garment.” “The minute description of Joab’s military dress and arms is intended to make it clear how he could suddenly kill Amasa without anyone’s noticing his purpose.” (Erdmann). “His loins.” “This statement receives ample illustration from the Assyrian sculptures on which warriors are depicted, their swords not upon the thigh, but on the loin or side.” (Jamieson.) “Fell out.” Josephus explains that Joab purposely allowed it to drop out so that stooping to raise it at the moment when he saluted Amasa, he might hold it naked in his hand ready for action, without exciting suspicion.
2 Samuel 20:9. “By the beard.” A mode of salutation in the East. Kissing the beard is also a token of great respect and goodwill. “My brother.” “He was his first cousin.” (Biblical Commentary).
2 Samuel 20:10. “Fifth rib.” “Rather the abdomen.” (Keil). “Joab and Abishai.” “The connection of the two favour the view that Joab had gone out at the head of the body of troops under Abishai.” (Erdmann).
2 Samuel 20:11. “By him,” i.e., Amasa, no doubt by Joab’s command. “He that favoureth.” etc. This was said to the men whom Amasa had gathered, and who came on ignorant at first of their leader’s fall, and then of the cause of his death. This plan of Joab identifies his cause with that of David.
MAIN HOMILETICS OF THE PARAGRAPH.— 2 Samuel 20:3-13
DAVID’S RETURN TO JERUSALEM AND THE MURDER OF AMASA
I. The consequences of violating God’s laws are not in this life confined to him who violate them. David had no sooner returned to his city and his palace than he found himself confronted with a difficulty arising out of a double transgression. As we have before had occasion to remark (see on 1 Samuel 1:2, etc.), polygamy was a violation of God’s intention with regard to marriage, which brought great sorrow upon David and upon others. The practice of concubinage seems a much farther remove from the Divine ideal, and a nearer approach to the customs of the heathen nations, and must in any case have often been felt to be a hardship by the woman. But David’s great transgression entailed upon the women of his harem a heavier penalty than was common to such a position. It it true they were Eastern women, and therefore less alive to their humiliation by Absalom than women of this age and nation would be in similar circumstances, but they were women, and we have no reason to suppose they were entirely destitute of the instincts and desires proper to their sex. Upon them the consequences of David’s transgression fell very heavily, and endured to the end of life. The certainty that in this sense, as in many others, no man liveth to himself, ought to be a strong motive to keep us from forbidden paths.
II. The consciousness of even pardoned guilt makes one in power weak and cowardly towards similar offenders. One of the most bitter elements in David’s cup of affliction after his fall must have been to see his own evil deeds so faithfully imitated by those around him, and to feel unable to deal out the punishment they deserved. Amnon closely copied his adultery and Absalom his act of murder, without his being able to deal with either as he could have done if he had himself been innocent. And now when he probably hoped he had reaped the last of the harvest from that fatal sowing of sin, he sees his deed reproduced by Joab with startling similarity. The master had not scrupled to remove by violent means one who stood in his way, and it could not be expected that his less scrupulous servant would falter on the same line of action. Truly Joab had known the way before (2 Samuel 3:27), but he could be bolder now that David had gone the same road. David had been able to declare himself guiltless before the Lord from the blood of Abner, but he is silent concerning the death of Amasa, remembering without doubt how he had once commanded Joab to commit as cowardly a crime. It must have surely been this sense of blood-guiltiness which sealed his lips at this time, and almost compelled him henceforth to accept in silence whatever measures Joab thought fit to adopt, and to leave to his son the odious task of reckoning with him.