2 Samuel 19:41-2
Israel React Against What They See As The Favouritism Shown To Judah, and Judah's Unwise Reply Results In A Further Rebellion (19:41-20:2).
The failure of David to treat Judah and Israel equally exacerbated the problems within his kingdom, and the consequence was that when the elders of Judah replied to the elders of Israel with harsh words, it resulted in open rebellion. But we cannot hide from the fact that this revealed the underlying currents that were at work in a ‘nation' which had on the surface appeared to be so united. It revealed that it had simply been held together by the fear of the surrounding nations and its need for a strong king, but that once those nations had been subdued and had become vassals, and the strong king had become complacent and somewhat negligent, its unity had come under strain. It would have constantly required great wisdom and understanding to hold it together, and that was something that David in his backslidden had not displayed.
In order to understand something of this strain we must look back at history. The previous circumstances of history had unquestionably resulted in a definite division between ‘Judah' to the south and ‘northern' Israel, partly because Judah and Ephraim as the two largest and most powerful tribes were fierce rivals, partly as a result of geographical division, and partly as a result of the events of history. This situation had built up initially from the earliest days of the conquest when, after coming over the Jordan, Judah had gone southwards, absorbing much of Simeon within it (Judges 1:3; compare Joshua 15:20; Joshua 19:1), and had become lords of the south, while the remaining tribes had settled in the central highlands and the north, with the two major tribes of Ephraim and Manasseh holding large swathes of the central ground and influencing all the smaller tribes to the north. Dan had meanwhile been fragmented by Philistine pressure, and almost obliterated as far as their allotted land was concerned, resulting in a large proportion of the Danites moving northwards to Laish (Judges 18), and leaving the remainder crushed by the Philistines, while little Benjamin, still gradually recovering from its near obliteration (Judges 20-21), was simply caught in the middle. The situation had also become further complicated in that from all appearances a large number of Simeonites who had not wanted to become absorbed by Judah, and had become unhappy with Judah's influence and domination over them, had migrated northwards, thus becoming an identifiable part of the ‘ten tribes' (2 Samuel 19:43; 1 Kings 11:31; 1 Chronicles 4:41; 1 Chronicles 12:24), although with some inevitably remaining in the south (2 Chronicles 15:9).
The inevitable consequence of all this was that a distinct separation into two parts had developed between the northern tribes under the name of Israel, and the southern part that was identified as ‘Judah', but which included smaller tribal groups, such as the Kenites, within it (Judges 1:16; compare 1 Samuel 27:10). This separation had no doubt been further exacerbated by the fact that Judah were for a long period wholly occupied with the task of defending themselves against the Philistines (as well as against periodic invaders from the south like the Amalekites) with the result that later they could not contribute to the call to arms which was sent out when some northern tribes were in trouble (see for example the tribes included in the defeat of Moab in Judges 3:27, and then in the song of Deborah in Judges 5:14, and in all that followed). It had not, of course, been true to begin with because it was Judah under Othniel who had led the tribes in the defeat of Cushan-Rishathaim, king of Aram Naharaim (Mesoptamia) in Judges 3:8, and they were also involved in the early dispute that decimated the tribe of Benjamin (Juges 20-21). But it was undoubtedly so later. So while the ‘twelve tribes' certainly remained loosely bound by the covenant treaty, and acknowledged that they were ‘brothers', there had grown up an undoubted north-south divide, a division which was made even worse when David became king over Judah as a separate kingdom, with the northern and Transjordanian tribes choosing Ish-bosheth, the son of Saul as their king, a point at which they had become two nations. The consequence was that once they became united under David after the death of Ish-bosheth in order to counter the menace of the widely expanding Philistine empire, it was very much as a nation divided up into two parts by custom and tradition, but meanwhile acting together in partnership.
That they still felt themselves as united by an invisible bond (the covenant of YHWH) comes out in the time that it would take before they finally reluctantly separated, (they sought to compromise to the last). But as hot-headed people living in a hot climate and with strong feelings about their ‘rights' they were always likely to come to blows. It would have required a deeper tact than David showed to hold them together when Judah, instead of being judicious, reacted to Israel's complaint of favouritism with harsh words.
Analysis.
a And, behold, all the men of Israel came to the king, and said to the king, “Why have our brothers the men of Judah stolen you away, and brought the king, and his household, over the Jordan, and all David's men with him?” And all the men of Judah answered the men of Israel, “Because the king is near of kin to us. Why then are you angry over this matter? Have we eaten at all at the king's cost? Or has he given us any gift?” (2 Samuel 19:41).
b And the men of Israel answered the men of Judah, and said, “We have ten parts in the king, and we have also more right in David than you, why then did you despise us, that our advice should not be first had in bringing back our king?” (2 Samuel 19:43 a).
c And the words of the men of Judah were fiercer than the words of the men of Israel (2 Samuel 19:43 b).
b And there happened to be there a base fellow, whose name was Sheba, the son of Bichri, a Benjaminite, and he blew the ram's horn, and said, “We have no portion in David, neither have we inheritance in the son of Jesse. Every man to his tents, O Israel” (2 Samuel 20:1).
a So all the men of Israel went up from following David, and followed Sheba the son of Bichri, but the men of Judah clung firmly to their king, from the Jordan even to Jerusalem (2 Samuel 20:2).
Note that in ‘a' there was a dispute between Israel and Judah, while in the parallel this resulted in Israel and Judah rallying under two leaders. In ‘b' we have the grounds of Israel's complaint, and in the parallel the consequence of Judah's reply to that complaint. Centrally in ‘c' it is emphasised that Judah's reply had been totally unconciliatory, indeed brutal.
‘ And, behold, all the men of Israel came to the king, and said to the king, “Why have our brothers the men of Judah stolen you away, and brought the king, and his household, over the Jordan, and all David's men with him?” '
David having been ceremonially transported over the Jordan and brought to Gilgal, with Israel only partly involved in the celebrations, the part of Israel not so involved reacted strongly. They felt that the honour of their tribes had been slighted in that while they had been the first to invite David back they had been snubbed as regards his actual return by not being invited to participate in the ceremonial return. In their eyes all the honour had gone to Judah who had been the last to respond to David. Thus they came to the king in a solemn assembly of the tribes, probably held at Gilgal, in order for the matter to be looked into and for their wrong to be righted. At this stage they appear to have been open to being reconciled. It was thus a time for conciliation and cool heads.
Given tribal pride Israel undoubtedly had a cause of grievance. For while we can certainly understand why David wanted to be sure that Judah, who had been the original cause of the rebellion, had been brought on side, there is no doubt that he had not sufficiently taken into account the sensitivities and feelings of Israel. He had failed to recognise the strong tribal rivalry that existed between the two sides which, once he had become king of the joint nations, had initially been hidden by the parlous situation in which they were, threatened on every side. It only manifested itself, as such things will, once the whole country had become secure and they began to have time to think about their own rights and privileges. And the tribal system meant that the nation, divided into tribes which were ruled by their own elders, was, in comparison with other nations, almost ‘democratic', as it operated through its appointed elders. But as a result of continual mutual assistance the northern tribes on the West of the Jordan had formed a united bond which did not take in Judah. Thus it was not wise for their sensitivities to be ignored. They had still not become reconciled to the idea that the king was sovereign in all final decisions and could override the tribal leaders. In their eyes that was not the way in which their traditions presented kingship. They rather saw the king as being the servant of YHWH, and they believed that YHWH always listened to His people (Deuteronomy 17:17).
It is in fact interesting that this viewpoint was tacitly supported by this coming together of ‘the assembly of Israel', for the whole point of the assembly was in order to iron out difficulties between themselves and Judah, and be fair to all parties. It was here then that they had brought their grievance, ostensibly to David, but in fact to the whole assembly. It is noteworthy that David appears to have kept out of the argument.
‘ And all the men of Judah answered the men of Israel, “Because the king is near of kin to us. Why then are you angry over this matter? Have we eaten at all at the king's cost? Or has he given us any gift?”'
Initially Judah's response in the assembly was fairly tactful. They pointed out that while it was true that they had been prominent in the crossing of the river celebration (along with Benjamin and the Gileadites), it was because the king was near kin to them. And they stressed that they had not gained any material benefit from what had happened. They were unable therefore to understand why Israel were so concerned and angry. Indeed it appeared strange to them because in their view it had been a family affair and they had gained nothing out of it. Thus as far as they saw it, Israel had nothing to grumble about. In which case what was it that was eating at their hearts? (They did not stop and think how they would have felt if Judah had been left out of the celebrations, nor considered the fact that Israel had in fact been proud of its king, and had seen him as partly ‘theirs').
‘And the men of Israel answered the men of Judah, and said, “We have ten parts in the king, and we have also more right in David than you, why then did you despise us, that our advice should not be first had in bringing back our king?”
The bristling men of Israel soon told them. They were larger and more numerous than Judah and therefore considered that they had greater rights in the king who, in their view, ruled equally over the twelve tribes. They thus saw him as ten twelfths belonging to them. And furthermore they pointed out that they had been the first to invite David back as their king. Thus their not having been called to take part in the ceremonial of crossing the Jordan, or even be consulted about it, had been an almost unforgivable insult (even though at this stage they were probably open to being pacified). They considered that they should have been consulted about the crossing and that it should have awaited their coming so that they could play a full part in it.
We note here Israel's view that they had ‘ten parts' in the king. They thus saw themselves as representing ten tribes, as would become even more clear when the final split occurred (1 Kings 11:31). This was as much traditional as actual, for there had undoubtedly been considerable variations in the identity and make-up of the occupants of different parts of the land, and the areas contained many of other nationalities with whom they had inter-married and many of whom would have been adopted into the covenant and into the tribes. Furthermore there had undoubtedly been movements of sub-tribes (compare the movements of parts of Simeon and Dan mentioned earlier), as well as movements of individuals, due to various internal and external pressures, while many from all of these tribes would actually have moved to live in and around Jerusalem, both in order to be near the court and because it had become the centre of their worship of YHWH where the Ark of YHWH was to be found.
We should note here, for example, that Benjamin was considered as one of the ‘ten', for Bishri, who led the revolt of the ten, was a Benjaminite. In 1 Kings 12:21, however, Benjamin was one of the ‘two'. This emphasises the fluidity of the situation.
‘And the words of the men of Judah were fiercer than the words of the men of Israel.'
Sadly the men of Judah did not consider what was said and reply with conciliatory words. They were fiercely proud of their relationship with David. So instead of answering tactfully they returned fierce and contemptuous answers which simply riled the men of Israel, and resulted in their leaving the assembly in fury. (The histories of the church and of other nations are full of similar examples. How important it is for Christians to seek to see all viewpoints which arise among themselves, and then to be conciliatory, and to treat one another with fairness and with love, only demanding adherence to what are the most basic and central truths. Thereby much division could have been, and would be, avoided).
‘ And there happened to be there a base fellow, whose name was Sheba, the son of Bichri, a Benjaminite, and he blew the ram's horn, and said, “We have no portion in David, neither have we inheritance in the son of Jesse. Every man to his tents, O Israel.” '
The final consequence of the bitter arguments that had taken place in the assembly was that the men of Israel eventually walked away from the assembly in an aggrieved state, with the result that when a ‘base fellow' named Bichri, who was a Benjaminite, blew the ram's horn to summon the northern tribes to desert David and return home in order to prepare to exert their independence, there was an immediate response. If David wanted Judah then he could have them, and Judah could have him. In their view he had demonstrated by what had happened that he did not see Israel as having a part in him. Well, all right, if that was so Israel was done with him. (That is, a part of Israel. Certainly not the tribes in Transjordan). Judah had thus not done David any favours by their arrogant behaviour, and he himself seems to have been unconscious of what was happening, no doubt assuming that it would all blow over. Indeed, what follows appears to have caught him by surprise. Bichri's call to Israel unfortunately turned out to be only too successful, at least as far as the going home was concerned. Once again the hot-heads had won, as they often do when passions are roused and people do not stop to think.
‘ So all the men of Israel went up from following David, and followed Sheba the son of Bichri; but the men of Judah clung firmly to their king, from the Jordan even to Jerusalem.'
The result was that the men of Israel, so recently returned to David, seceded from the kingdom and ceased to follow him. Previously it had been the men of Judah who had been the source of rebellion. Now it was Israel. But it was certainly an indication of how little united the kingdom really was. On the other hand, in contrast to their previous attitude, the previously rebellious men of Judah stood firmly by their king and accompanied him to Jerusalem.
We must actually differentiate between the passive resistance of a large part of the northern tribes, and the active resistance aroused by Bichri in certain parts of the tribal lands. The former had responded to his call to go home, seeing themselves as no longer responsible to David. The latter actually took up arms with a view to armed secession.