And David returned, and came to the Jordan (the eastern bank; while Judah came to Gilgal, joined by Shimei and Ziba; and a ferry boat was passing to and fro to carry over the king's household, ver. 18); crossed over (to the western bank, conducted by Judah and half the people of Israel, vers. 39, 40); came to Gilgal (where all the men of Israel met him, and a new contention arose, ver. 41; 2 Samuel 21:1); and finally (conducted by the men of Judah) to Jerusalem (2 Samuel 21:3). The return of David, like his flight, is described minutely and graphically. As he had been called to the throne by the voice of the people (2 Samuel 5:1-3), so he desired to return to it, not by force, but by their free consent; and would take no active measures for his restoration until he should receive some intimation thereof. "Our Lord Jesus will rule only in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing.in the day of his power, then rules in the midst of his enemies (Psalm 110:2, 3)" (Matthew Henry). David's restoration was distinguished by:

1. The returning allegiance of the rebellious. (Vers. 9,10.) "All the tribes of Israel" (except Judah). Popular revolutions are usually followed by speedy reactions. Convinced of their error, ingratitude, and injustice by their defeat, remembering the great services which David had rendered on their behalf, and considering the present condition of affairs, "all the people" manifest a disposition to "bring the king back;" and this gratifying intelligence is reported to him while waiting at Mahanaim.

2. The decisive action of the dilatory. (Vers. 11-15.) "The men of Judah," who, since the rebellion arose in their territory, feared the king's displeasure, or proudly held aloof in continued disaffection under Amasa. But whoa assured of his regard, reminded of their kinship, and urged to activity, they are at once "drawn" unto him "as one man;" send the message, "Return," etc.; and come to conduct him across the Jordan. Judah is again to the front. David's appeal was conciliatory, and seems wise and just (though some think otherwise), however disastrous its ultimate effect.

3. The humble submission of the guilty. (Vers. 16-23.) Shimei, with a thousand men of Benjamin, and Ziba,' etc. "They went eagerly [prosperously, Hebrew, tzalach] over the Jordan in the presence of the king" (ver. 17); and "Shimei fell down before the king in his crossing over (abar) the Jordan" (while the transit was going on). "With a self-control rare in Western no less than Eastern history, every step in his progress was marked by forgiveness" (Maclear).

4. The joyful welcome of the suspected. (Vers. 24-30.) The innocent Mephibosheth, the grandson of Saul, now vindicated and restored to "all that he most cared for - the king's favour, his old place at the king's table, and the formal recognition of his ownership" of the inheritance.

5. The friendly greeting of the faithful. (Vers. 31-39). Barzillai, an aged and "very great man," representative of the trans-Jordanic inhabitants; testifying his devotion to the king in prosperity, whom he had aided in adversity, and receiving his grateful benediction. How different is it with David now from what it had been at his former crossing (2 Samuel 17:22) 1 "This passage of the Jordan was the most memorable one since the days of Joshua."

6. The zealous emulation of the tribes. (Vers. 40-43.) Their strife for pre-eminence; "Ephraim envying Judah, and Judah vexing Ephraim' (Isaiah 11:13), leading to a fresh revolt, which, however, is speedily overcome. David's troubles, so incessant, so varied, so great, "from his youth" (ver. 7), are not yet ended; but they are all ordered by the hand of God for his good. "Sanctified affliction is spiritual promotion."

7. The complete establishment of the kingdom. (2 Samuel 20:3, 22-26.) He sees again the habitation of the Lord (2 Samuel 15:25), and rules over a peaceful and united nation. His return is like the commencement of a new reign (ver. 22). "The remainder of David's life - a period probably of about ten years - flowed on, so far as we can gather, in a bright calm, and an undisturbed course of improvements" (Ewald). - D.

I. MANY HAVE LOST THE COMFORTABLE PRESENCE OF THE LORD JESUS CHRIST. Some have long dwelt in the cold shade of 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?"

1. 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."

2. But you say, "How shall I return to him? I feel ashamed to come 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?"

3. 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!

II. MANY PROFESSORS DO VERY LITTLE TO BRING CHRIST BACK TO HIS KINGDOM IN THE WORLD.

III. A LARGE CLASS ARE REBELLIOUS SUBJECTS OF THIS KING. "The ox knoweth its owner, and the ass its master's 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.)