What is the context?
The quarrel at the end of chapter 19 becomes an opening for another revolt. Sheba, a Benjamite, sounds the ram’s horn and calls Israel away from David. Israel follows him, while Judah remains with the king on the journey to Jerusalem.
The Hebrew word behind the description of Sheba as worthless is beliyyaal, pronounced beh-lee-YAH-al. Brown–Driver–Briggs includes this verse among its examples of a base or wicked person. The description concerns his character and conduct.
Back in Jerusalem, David places the ten concubines under guard and provides for them, but no longer sleeps with them. Their confinement lasts for the rest of their lives. The consequences of Absalom’s actions in chapter 16 continue after his death.
David orders Amasa to gather Judah’s men within three days. When he takes longer, David sends Abishai and the troops already available. He fears Sheba will reach fortified cities and become an even greater danger than Absalom.
How is this passage commonly understood?
Henry connects the revolt with the pride and angry exchanges that came before it. A dispute among the king’s supporters creates an opportunity for someone who wants to reject the king altogether.
Wesley understands the statement about all Israel as referring to the general body of Israelites present. The scene describes the division at David’s return, rather than giving a separate account of every individual in every tribe.
Gill leaves the reason for Amasa’s delay uncertain: he considers Amasa’s own slowness, reluctance among the people and insufficient time. The text reports the delay without explaining its cause.
The women’s situation also deserves attention. They receive material support, but lose their freedom and their former life. The account records what David does; it does not record their consent to Absalom’s actions or tell us what each woman thought.
What is our position?
We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.