Teks -- 2 Samuel 16:1-23 (NET)

David Receives Gifts from Ziba

16:1 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, and a container of wine. 16:2 The king asked Ziba, “Why did you bring these things?” Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.” 16:3 The king asked, “Where is your master’s grandson?” Ziba replied to the king, “He remains in Jerusalem, for he said, ‘Today the house of Israel will give back to me my grandfather’s kingdom.’” 16:4 The king said to Ziba, “Everything that was Mephibosheth’s now belongs to you.” Ziba replied, “I bow before you. May I find favor in your sight, my lord the king.”

Shimei Curses David and His Men

16:5 Then King David reached Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! 16:8 The Lord has punished you for all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!” 16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction and this day grant me good in place of his curse.” 16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. 16:14 The king and all the people who were with him arrived exhausted at their destination, where David refreshed himself.

The Advice of Ahithophel

16:15 Now when Absalom and all the men of Israel arrived in Jerusalem, Ahithophel was with him. 16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, “Long live the king! Long live the king!” 16:17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?” 16:18 Hushai replied to Absalom, “No, I will be loyal to the one whom the Lord, these people, and all the men of Israel have chosen. 16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 16:20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 16:21 Ahithophel replied to Absalom, “Have sex with your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.” 16:22 So they pitched a tent for Absalom on the roof, and Absalom had sex with his father’s concubines in the sight of all Israel. 16:23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation. Both David and Absalom highly regarded the advice of Ahithophel.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Sa 16:1 - Bottle

A large bottle, or vessel proportionable to the other provisions.

Wesley: 2Sa 16:4 - Behold

A rash sentence, and unrighteous to condemn a man unheard, upon the single testimony of his accuser, and servant.

Wesley: 2Sa 16:4 - Find grace

Thy favour is more to me, than this gift; which, as a token of thy favour, I accept with all thankfulness.

Wesley: 2Sa 16:8 - Of Saul

Either, The blood of Abner and Ishbosheth; which he imputes to David, as if they had been killed by David's contrivance: or, the death of Saul's seven sons, 2Sa 21:8, which, though related after this, seems to have been done before.

Wesley: 2Sa 16:8 - Art taken

The same mischief thou didst bring upon others, is now returned upon thy own head.

Wesley: 2Sa 16:10

What have I, &e.

Wesley: 2Sa 16:10

In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it.

Wesley: 2Sa 16:10 - The Lord

God did not put any wickedness into Shimei's heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1Ki 17:4, and to send forth his word to senseless creatures, Psa 147:15, Psa 147:18. Who shall reproach God's providence for permitting this? Or, who shall restrain him from executing his just judgment against me?

Wesley: 2Sa 16:11 - My life

Which is a greater mischief, than to reproach me with words.

Wesley: 2Sa 16:11 - Benjamites

Of that tribe and family from which God hast taken away the kingdom, and given it to me.

Wesley: 2Sa 16:11 - Let him

Do not now hinder him violently from it, nor punish him for it. It is meet I should bear the indignation of the Lord, and submit to his pleasure.

Wesley: 2Sa 16:14 - Came

To the city of Bahurim.

Wesley: 2Sa 16:17 - Is this

Doth this action answer that profession of friendship which thou hast hitherto made to him? He speaks thus only to try him. And he saith, thy friend, by way of reflection upon David; as one who was a friend to Hushai, and to strangers but not to his own son, whom, by his severity he provoked to this course; and therefore he doth not vouchsafe to call him his father.

Wesley: 2Sa 16:21 - Go

This counsel he gave, partly to revenge the injury done to Bathsheba, the daughter of Eliam, 2Sa 11:3, who was the son of Ahithophel, 2Sa 23:34, and principally for his own, and the people's safety, that the breach between David and Absalom might be irreparable. For this would provoke David in the highest degree and cut of all hope of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender - hearted father. But in that case his followers, and especially Ahithophel, had been left to David's mercy, and therefore obliged to prosecute the war with all vigour, and to abandon all thoughts of peace: as knowing that his father, though be might dissemble, yet would never forgive so foul a crime.

Wesley: 2Sa 16:21 - Be strong

They will fight with greater courage and resolution, when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint, and hands slack in thy cause. But by this we may see the character of Absalom's party, and how abominably wicked they were, whom such a scandalous action tied the faster to him. And we may farther learn, how corrupt the body of the people was, how ripe for that judgment which is now hastening to them.

Wesley: 2Sa 16:22 - The top

Of the king's palace, the very place from whence David had gazed upon Bathsheba, 2Sa 11:2, so that his sin was legible in the very place of his punishment.

Wesley: 2Sa 16:22 - Went in

To one, or some of them. And by so doing did farther make claim to the kingdom; and, as it were, take possession of it. It being usual in the eastern countries to account the wives and concubines of the late king, to belong of right to the successor.

Wesley: 2Sa 16:22 - Israel

Who saw him go into the tent; and thence concluded, that he lay with them, as he had designed to do. God had threatened by Nathan, that for his defiling Bathsheba, David's own wives should be defiled in the face of the sun. This is now fulfilled: the Lord is righteous; and no word of his shall fall to the ground.

Wesley: 2Sa 16:23 - The counsel, &c.

_It was received by the people with equal veneration, and was usually attended with as certain success. Which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation.

JFB: 2Sa 16:1 - Ziba the servant of Mephibosheth met him

This crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for his future advancement on the restoration of the king.

JFB: 2Sa 16:1 - a bottle of wine

A large goatskin vessel. Its size made the supply of wine proportioned to the rest of his present.

JFB: 2Sa 16:2 - The asses be for the king's household to ride on

The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence.

JFB: 2Sa 16:3 - To-day shall the house of Israel restore me the kingdom of my father

Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.

JFB: 2Sa 16:5-12 - when king David came to Bahurim

A city of Benjamin (2Sa 3:16; 2Sa 19:16). It is, however, only the confines of the district that are here meant.

JFB: 2Sa 16:5-12 - Shimei, . . . a man of the family of Saul

The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities; and he, therefore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation--the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power.

JFB: 2Sa 16:13 - went along on the hill's side over against him

As he descended the rough road on the eastern side of the Mount of Olives, "went along on the hill's side"--literally, "the rib of the hill."

JFB: 2Sa 16:13 - threw stones at him

As a mark of contempt and insult.

JFB: 2Sa 16:13 - cast dust

As if to add insult to injury, clouds of dust were thrown by this disloyal subject in the path of his unfortunate sovereign.

JFB: 2Sa 16:14 - refreshed themselves there

That is, in the city of Bahurim.

JFB: 2Sa 16:15-19 - Hushai said unto Absalom, God save the king

Hushai's devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councillors of the new king.

JFB: 2Sa 16:20 - Give counsel among you what we shall do

This is the first cabinet council on record, although the deference paid to Ahithophel gave him the entire direction of the proceedings.

JFB: 2Sa 16:21 - Ahithophel said unto Absalom

This councillor saw that now the die was cast; half measures would be inexpedient. To cut off all possibility of reconciliation between the king and his rebellious son, he gave this atrocious advice regarding the treatment of the royal women who had been left in charge of the palace. Women, being held sacred, are generally left inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom.|| 08451||1||11||0||@@AHITHOPHEL'S COUNSEL OVERTHROWN BY HUSHAI.==== (2Sa 17:1-14)

JFB: 2Sa 16:21 - Moreover Ahithophel said unto Absalom

The recommendation to take prompt and decisive measures before the royalist forces could be collected and arranged, evinced the deep political sagacity of this councillor. The adoption of his advice would have extinguished the cause of David; and it affords a dreadful proof of the extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, that the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to which it would expose the king and the royal cause. He dwelt upon the warlike character and military experience of the old king--represented him and his adherents as mighty men, who would fight with desperation; and who, most probably, secure in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might be fatal to the success of the conspiracy. But his dexterity was chiefly displayed in that part of his counsel which recommended a general levy throughout the country; and that Absalom should take command of it in person--thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince.

Clarke: 2Sa 16:1 - Two hundred loaves of bread

Two hundred loaves of bread - The word loaf gives us a false idea of the ancient Jewish bread; it was thin cakes, not yeasted and raised like ours

Clarke: 2Sa 16:1 - Bunches of raisins

Bunches of raisins - See on 1Sa 25:18 (note)

Clarke: 2Sa 16:1 - Summer fruits

Summer fruits - These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travelers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account

Clarke: 2Sa 16:1 - A bottle of wine

A bottle of wine - A goat’ s skin full of wine; this I have already shown was the general bottle in the Eastern countries; see on 1Sa 25:18 (note).

Clarke: 2Sa 16:2 - The asses be for the king’ s household

The asses be for the king’ s household - This is the Eastern method of speaking when any thing is presented to a great man: "This and this is for the slaves of the servants of your majesty,"when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high Eastern compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves.

Clarke: 2Sa 16:3 - To-day shall the house of Israel

To-day shall the house of Israel - What a base wretch was Ziba! and how unfounded was this accusation against the peaceable, loyal and innocent Mephibosheth!

Clarke: 2Sa 16:4 - Thine are all

Thine are all - This conduct of David was very rash; he spoiled an honorable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad. Nothing should be done rashly; he who is in the habit of obeying the first impulse of his passions or feelings, will seldom do a right action, and never keep a clear conscience.

Clarke: 2Sa 16:5 - David came to Bahurim

David came to Bahurim - This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, Jos 21:18; and Alemeth, 1Ch 6:60. Bahurim signifies youths, and Almuth youth; so the names are of the same import

Clarke: 2Sa 16:5 - Cursed still as he came

Cursed still as he came - Used imprecations and execrations.

Clarke: 2Sa 16:10 - Because the Lord hath said

Because the Lord hath said - The particle וכי vechi should be translated for if, not because. For If the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!

Clarke: 2Sa 16:11 - Let him curse; for the Lord hath bidden him

Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets: -

"Pure from the blood of Saul in vain

He dares not to the charge reply

Uriah’ s doth the charge maintain

Uriah’ s doth against him cry

Let Shimei curse: the rod he bear

For sins which mercy had forgiven

And in the wrongs of man revere

The awful righteousness of heaven

Lord, I adore thy righteous will

Through every instrument of il

My Father’ s goodness see

Accept the complicated wron

Of Shimei’ s hand and Shimei’ s tongu

As kind rebukes from Thee.

Clarke: 2Sa 16:15 - The men of Israel

The men of Israel - These words are wanting in the Chaldee, Septuagint, Syriac, Vulgate, and Arabic, and in two of Kennicott’ s and De Rossi’ s MSS.

Clarke: 2Sa 16:18 - Whom the Lord and this people - choose

Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.

Clarke: 2Sa 16:21 - Go in unto thy father’ s concubines

Go in unto thy father’ s concubines - It may be remembered that David left ten of them behind to take care of the house, see 2Sa 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, 2Sa 12:11. And this was probably transacted in the very same place where David’ s eye took the adulterous view of Bath-sheba; see 2Sa 11:2

The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the death of Cambyses, espoused all the wives of his predecessor, lib. iii., c. 68. But for a son to take his father’ s wives was the sum of abomination, and was death by the law of God, Lev 20:11. This was a sin rarely found, even among the Gentiles

Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and, in fine, reprobate to every good word and work. We still however recollect that David had grievously sinned, and we should also recollect that he suffered grievously for it; and that his humiliation, repentance, and amendment, were most decisive and exemplary. Reader, God is as just as he is merciful.

Defender: 2Sa 16:22 - unto his father's concubines

This event both fulfilled Nathan's judgmental prophecy against David because of his sin (2Sa 12:11, 2Sa 12:12) and also signaled to all Jerusalem that he was taking over all the prerogatives of the king (2Sa 3:6-11)."

TSK: 2Sa 16:1 - little past // Ziba // with a couple // summer // a bottle

little past : 2Sa 15:30, 2Sa 15:32

Ziba : 2Sa 9:2, 2Sa 9:9-12

with a couple : 2Sa 17:27-29, 2Sa 19:32; 1Sa 17:17, 1Sa 17:18, 1Sa 25:18; 1Ch 12:40; Pro 18:16, Pro 29:4, Pro 29:5

summer : These were probably pumpkins, cucumbers, or water-melons; the two latter being extensively used in the East to refresh travellers in the burning heat of the summer; and probably, as Mr. Harmer supposes, called summer fruits on this very account. Jer 40:10, Jer 40:12; Amo 8:1; Mic 7:1

a bottle : 1Sa 10:3, 1Sa 16:20

TSK: 2Sa 16:2 - What meanest // for the young // that such

What meanest : Gen 21:29, Gen 33:8; Eze 37:18; The asses. This is the eastern mode of speaking when presenting anything to a great man: ""This is for the slaves of the servants of your majesty;""when at the same time the presents are intended for the sovereign himself, and it is so understood. 2Sa 15:1, 2Sa 19:26; Jdg 5:10, Jdg 10:4

for the young : 1Sa 25:27

that such : 2Sa 15:23, 2Sa 17:29; Jdg 8:4, Jdg 8:5; 1Sa 14:28; Pro 31:6, Pro 31:7

TSK: 2Sa 16:3 - where is // day

where is : 2Sa 9:9, 2Sa 9:10; Psa 88:18; Mic 7:5

day : 2Sa 19:24-30; Exo 20:16; Deu 19:18, Deu 19:19; Psa 15:3, Psa 101:5; Pro 1:19, Pro 21:28; 1Ti 6:9, 1Ti 6:10; Jud 1:11

TSK: 2Sa 16:4 - Behold // I humbly beseech thee

Behold : 2Sa 14:10, 2Sa 14:11; Exo 23:8; Deu 19:15; Pro 18:13, Pro 18:17, Pro 19:2

I humbly beseech thee : Heb. I do obeisance, 2Sa 14:4, 2Sa 14:22

TSK: 2Sa 16:5 - Bahurim // whose name // he came // cursed

Bahurim : This place is supposed to be the same as Almon (Jos 21:18), and Almeth (1Ch 6:60), a city of Benjamin, north of Jerusalem, and apparently not far from Olivet. 2Sa 16:14, 2Sa 3:16, 2Sa 17:18

whose name : 2Sa 19:16-18; 1Ki 2:8, 1Ki 2:9, 1Ki 2:36-44, 1Ki 2:45, 1Ki 2:46

he came : etc. or, he still came forth and cursed

cursed : Exo 22:28; 1Sa 17:43; Psa 69:26, Psa 109:16-19, Psa 109:28; Pro 26:2; Ecc 10:20; Isa 8:21; Mat 5:11, Mat 5:12

TSK: 2Sa 16:7 - bloody man // man of Belial

bloody man : Heb. man of blood, 2Sa 3:37, 2Sa 11:15-17, 2Sa 12:9; Psa 5:6, Psa 51:14

man of Belial : Deu 13:13; 1Sa 2:12, 1Sa 25:17; 1Ki 21:10, 1Ki 21:13

TSK: 2Sa 16:8 - returned // the blood // thou

returned : Jdg 9:24, Jdg 9:56, Jdg 9:57; 1Ki 2:32, 1Ki 2:33; Act 28:4, Act 28:5; Rev 16:6

the blood : 2Sa 1:16, 2Sa 3:28, 2Sa 3:29, 2Sa 4:8-12; Psa 3:2, Psa 4:2

thou : etc. or, thee in thy evil

TSK: 2Sa 16:9 - Abishai // dead dog // curse // let me go

Abishai : 2Sa 3:30; 1Sa 26:6-8

dead dog : 2Sa 3:8, 2Sa 9:8; 1Sa 24:14

curse : Exo 22:28; Act 23:5; 1Pe 2:17

let me go : 1Sa 26:6-11; Job 31:30, Job 31:31; Jer 40:13-16

TSK: 2Sa 16:10 - What have // so let him // Who shall

What have : 2Sa 3:39, 2Sa 19:22; 1Ki 2:5; Mat 16:23; Luk 9:54-56; 1Pe 2:23

so let him : Gen 50:20; 1Ki 22:21-23; 2Ki 18:25; Lam 3:38, Lam 3:39; Joh 18:11

Who shall : Job 9:12; Ecc 8:4; Dan 4:35; Rom 9:20

TSK: 2Sa 16:11 - Behold // came forth // seeketh // the Lord

Behold : 2Sa 12:11, 2Sa 12:12

came forth : 2Sa 7:2; Gen 15:4

seeketh : 2Sa 17:1-4; 2Ki 19:37; 2Ch 32:21; Mat 10:21

the Lord : Isa 10:5-7; Eze 14:9, Eze 20:25

TSK: 2Sa 16:12 - the Lord // affliction // requite

the Lord : Gen 29:32, Gen 29:33; Exo 2:24, Exo 2:25, Exo 3:7, Exo 3:8; 1Sa 1:11; Psa 25:18

affliction : or, tears, Heb. eye

requite : Deu 23:5; Isa 27:7; Mat 5:11, Mat 5:12; Rom 8:28; 2Co 4:17; 2Th 1:7; Heb 12:10; 1Pe 4:12-19

TSK: 2Sa 16:13 - cursed // cast dust

cursed : 2Sa 16:5, 2Sa 16:6

cast dust : Heb. dusted him with dust, Act 23:23; It was an ancient custom, in those warm and arid countries, to lay the dust before a person of distinction, by sprinkling the ground with water. Dr. Pococke and the consul were treated with this respect when they entered Cairo. The same custom is alluded to in the well-known fable of Phedrus, in which a slave is represented going before Augustus and officiously laying the dust. To throw dust in the air while a person was passing was therefore an act of great disrespect; to do so before a sovereign prince, an indecent outrage. But it is probable that Shimei meant more than disrespect and outrage to this afflicted king. Sir John Chardin informs us, that in the East, in general, those who demand justice against a criminal throw dust upon him, signifying that he ought to be put in the grave, and hence the common imprecation among the Turks and Persians, ""Be covered with earth,""or, ""Earth be upon thy head.""

TSK: 2Sa 16:14 - there

there : 2Sa 16:5

TSK: 2Sa 16:15 - Absalom

Absalom : 2Sa 15:37

TSK: 2Sa 16:16 - God save the king

God save the king : Heb. let the king live, 1Sa 10:24; 1Ki 1:25, 1Ki 1:34; 2Ki 11:12; Dan 2:4, Dan 5:10, Dan 6:6, Dan 6:21; Mat 21:9

TSK: 2Sa 16:17 - Is this thy // why wentest

Is this thy : Deu 32:6

why wentest : 2Sa 15:32-37, 2Sa 19:25; Pro 17:17, Pro 18:24

TSK: 2Sa 16:18

2Sa 5:1-3; 1Sa 16:13

TSK: 2Sa 16:19 - should I not serve

should I not serve : 2Sa 15:34; 1Sa 28:2, 1Sa 29:8; Psa 55:21; Gal 2:13

TSK: 2Sa 16:20 - Give counsel

Give counsel : Exo 1:10; Psa 2:2, Psa 37:12, Psa 37:13; Pro 21:30; Isa 8:10, Isa 29:15; Mat 27:1; Act 4:23-28

TSK: 2Sa 16:21 - Go in // unto thy // abhorred // thy father // then shall // the hands

Go in : Gen 6:4, Gen 38:16

unto thy : 2Sa 12:11, 2Sa 15:16, 2Sa 20:3; Gen 35:22; Lev 18:8, Lev 20:11; 1Ki 2:17, 1Ki 2:22; 1Co 5:1

abhorred : Gen 34:30; 1Sa 13:4

thy father : Gen 49:3, Gen 49:4

then shall : 1Sa 27:12

the hands : 2Sa 2:7; Zec 8:13

TSK: 2Sa 16:22 - the top // went in

the top : 2Sa 11:2

went in : 2Sa 12:11, 2Sa 12:12, 2Sa 15:16, 2Sa 20:3; Num 25:6; Isa 3:9; Jer 3:3, Jer 8:12; Eze 24:7; Phi 3:19

TSK: 2Sa 16:23 - as if // oracle of God // so was // all the counsel // both

as if : Num 27:21; 1Sa 30:8; Psa 28:2; 1Pe 4:11

oracle of God : Heb. word of God, Psa 19:7

so was : The first counsel of this sagacious but wicked man to Absalom was more like an oracle of Satan, both for subtlety and atrocity. He advised the shameless measure just detailed, in order to establish Absalom, and to preclude the possibility of a reconciliation with David. The wives of a conquered king were always the property of the conqueror; and in possessing these he appeared to possess the right to the kingdom.

all the counsel : 2Sa 17:14, 2Sa 17:23; Job 5:12, Job 28:28; Jer 4:22, Jer 8:9; Mat 11:25; Luk 16:8; Rom 1:22; 1Co 3:19, 1Co 3:20; Jam 3:13-18

both : 2Sa 15:12; Ecc 10:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Sa 16:1 - Ziba

Ziba a crafty man, who, being persuaded that God would in due time appear for the righteous cause of so good a king, and scatter the cloud which was now upon him, takes this occasion to make way for his future advancement. A bottle a large bottle or vessel proportionable to the other provisions.

Poole: 2Sa 16:2 - For the king’ s household to ride on

For the king’ s household to ride on for the king and his wives and children were all on foot; not that he had not or could not procure asses for them at Jerusalem, but because he chose it as best becoming that state of penitence and humiliation in which they were.

Poole: 2Sa 16:3

Which though it might seem a very unlikely thing, yet such vain expectations do often get into the minds of men; nor was it impossible, that when David’ s family was thus divided, and one part engaged against another, they might destroy themselves by mutual wounds; and the people being tired out with civil wars, might restore the kingdom to the family of Saul their old master, whereof this was the top branch. And this was a time of general defection of many whom the king had greatly obliged, witness Ahithophel. And Mephibosheth’ s absence made the calumny more probable.

Poole: 2Sa 16:4 - Thine are all that pertained unto Mephibosheth // I humbly beseech thee that I may find grace in thy sight

Thine are all that pertained unto Mephibosheth a rash sentence, and unrighteous, to condemn a man unheard, upon the single testimony of his accuser and servant. But David’ s mind was both clouded by the deep sense of his calamity, and biassed by Ziba’ s great and seasonable kindness, And he might think that Ziba would not dare to accuse his master of so great a crime, which, if false, might so easily be disproved.

I humbly beseech thee that I may find grace in thy sight: thy favour is more to me than this gift; which, as a token of thy favour, I accept with all thankfulness.

Poole: 2Sa 16:5 - Bahurim

Bahurim a city in Benjamin, 2Sa 3:16 19:16 ; i.e. to the territory of it, for to the city he came not till 2Sa 16:14 .

Poole: 2Sa 16:6 - He cast stones // All the people were on his right hand and on his left

He cast stones not so much to hurt them, as to show his contempt of them.

All the people were on his right hand and on his left which is noted to show the prodigious madness of the man; though rage (which is truly said to be a short madness) and the height of malice hath oft transported men to the most hazardous and desperate speeches and actions.

Poole: 2Sa 16:7

Or rather, go out , as the word properly signifies. Be gone out of thy kingdom, as thou deservest.

Poole: 2Sa 16:8 - All the blood of the house of Saul // In thy mischief

All the blood of the house of Saul either,

1. The blood of Abner and Ish-bosheth; which he maliciously imputes to David, as if they had been killed by David’ s contrivance; especially the former, because David did only give Joab hard words, as in policy he was obliged to do; but instead of punishing him, did reward and prefer him. Or,

2. The death of Saul’ s seven sons, 2Sa 21:8 , which, though related after this, seems to have been done before; of which See Poole on "2Sa 15:7" .

In thy mischief: the same mischief thou didst bring upon others, is now returned upon thy own head. Or, thy sin hath found thee out, and thou art now receiving the just punishment of it.

Poole: 2Sa 16:10 - What have I to do with you? // Because the Lord hath said unto him // Who shall then say?

What have I to do with you? to wit, in this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit.

Because the Lord hath said unto him not that God commanded it by his word, for that severely forbids it, Exo 22:28 ; or moved him to it by his Spirit, for neither was that necessary nor possible, because God tempteth no man , Jam 1:13 ; but that the secret providence of God did order and overrule him in it. God did not put any wickedness into Shimei’ s heart, for he had of himself a heart full of malignity and venom against David; but only left him to his own wickedness; took away that common prudence which would have kept him from so foolish and dangerous an action; directed his malice that it should be exercised against David, rather than another man, as when God gives up one traveller into the hands of a robber rather than another; inclined him to be at home, and then to come out of his doors at that time when David passed by him; and brought David into so distressed a condition, that he might seem a proper object of his scorn and contempt. And this is ground enough for this expression, the Lord said , not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1Ki 17:4 , and to send forth his word and commandment to senseless creatures, Psa 147:15,18 .

Who shall then say? not unto Shimei, for it was justly said so to him afterwards, 1Ki 2:9 , but unto the Lord; who shall reproach God’ s providence for permitting this? Or, who shall by words or actions restrain him from executing God’ s just judgment against me?

Poole: 2Sa 16:11

Ver. 11 .

Poole: 2Sa 16:12 - It may be // The Lord will look on mine affliction

It may be he speaks doubtfully, because he was conscious that by his sins he had forfeited all his claim to God’ s promises.

The Lord will look on mine affliction with an eye of commiseration.

Poole: 2Sa 16:13

Not that he could reach him or hurt him with it; but only as an expression of contempt. And the like is to be thought concerning the stones, wherewith he could not think to reach David, when he was encamped with his men on every side.

Poole: 2Sa 16:14 - Came

Came to the city of Bahurim, 2Sa 16:5 .

Poole: 2Sa 16:16

To wit, Absalom, whom he pretends to own for his king and liege lord.

Poole: 2Sa 16:17 - Is this thy kindness to thy friend?

Is this thy kindness to thy friend? doth this action answer that profession of greatest friendship which thou hast hitherto made to him? Dost thou thus requite his favour and true friendship to thee? He speaks thus only to try him. And he saith, thy friend , by way of refection on David; as one who was a friend to Hushai, and to strangers, but not to his own sown, whom, by his severity and design to give away his right to Solomon, he provoked to this course; and therefore he doth not vouchsafe to call him his father .

Poole: 2Sa 16:18

Though as a private person I owed and paid friendship to David whilst he was king; yet I must make all my obligations give place to the authority of God, who putteth down and setteth up kings at this pleasure; and to the common sense and decree of the whole body of the nation. But Hushai expresseth himself very cautiously; for though he would be thought to understand Absalom, yet in truth this character did not agree to him, whom neither God nor all the people had chosen, bout only a part, and that the worst part of them.

Poole: 2Sa 16:19

Thou art his son, and heir, and successor, and now in his place and stead; whereby my friendship which was due to him is devolved upon thee by right of inheritance; and I reckon that my friendship is not wholly alienated from him, when it is transferred upon one that came out of his bowels.

Poole: 2Sa 16:21 - the son of Ahithophel // Israel shall hear that thou art abhorred of thy father // Then shall the hands of all that are with thee be strong

This counsel he gave, partly to revenge the injury done to Bath-sheba, who was the daughter of Eliam, 2Sa 11:3 who was

the son of Ahithophel 2Sa 23:34 ; and principally for his own and the people’ s safety, that the breach between David and Absalom might be made wide and irreparable by so vile an action which must needs provoke David in the highest degree, both for the sin and shame of it; as the like action had done Jacob, Gen 49:3,4 ; and cut off all hopes of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender-hearted father; in which case his followers, and especially Ahithophel himself, had been left to David’ s mercy.

Israel shall hear that thou art abhorred of thy father and therefore obliged by thy own interest to prosecute the war with all possible rigour, and to abandon all thoughts of peace; as knowing that his father, though he might dissemble, yet would never forgive so foul and scandalous a crime.

Then shall the hands of all that are with thee be strong they will fight with greater courage and resolution when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint and hands slack in thy cause. But by this we may see the character of Absalom’ s party, and how abominably wicked they were, whom such a loathsome and scandalous action tied the faster to him, whom for that very reason they should have deserted and abhorred. And we may further learn how corrupt and filthy the body of the people was, and how ripe for that severe judgment which is now hastening to them.

Poole: 2Sa 16:22 - Upon the top of the house // Unto his father’ s concubines // In the sight of all Israel

Upon the top of the house to wit, of the king’ s palace, the very place from whence David had spied and gazed upon Bath-sheba, 2Sa 11:2 . So that his sin was legible in the very place of his punishment.

Unto his father’ s concubines i.e. to one or some of them; and by so doing did further make claim to the kingdom as his own; and, as it were, take possession of it; it being usual in the eastern countries to account the wives and concubines of the late king to belong of right to the successor: See Poole on 2Sa 12:8.

In the sight of all Israel who saw him go into the tent, and thence concluded that he lay with them, as he had designed to do.

Poole: 2Sa 16:23 - Was as if a man had inquired at the oracle of God // With David

Was as if a man had inquired at the oracle of God it was received by the people with equal authority and veneration, and was usually attended with as certain success; which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation.

With David to whose pious disposition he accommodated himself, as policy obliged him; but being weary of it, he takes this first occasion to discover himself, and execute that wickedness which before lay in his heart.

Haydock: 2Sa 16:1 - Siba // Raisins // Figs

Siba was a mean character, but of sufficient discernment to judge that David would gain the day. He came to calumniate his master; and David paid too much attention to him, though his testimony would not have been received in a court of judicature. (Calmet) ---

We must reflect that the mind of David was full of trouble, and devoid of suspicion. (Haydock) ---

But he did wrong (Worthington) in condemning Miphiboseth unheard. ---

Raisins. See 1 Kings xxv. 18. (Calmet) ---

Figs; ( palatharum ) which are often called caricarum. (Menochius) ---

Hebrew mea kayits, "a hundred of summer" fruits, like fresh grapes, (Numbers xiii. 21.) and other fruits, gathered after harvest time, Micheas vii. 1.

Haydock: 2Sa 16:2 - Loaves

Loaves. Hebrew, "and to fight." But the Septuagint and the Masorets reject the letter l, which causes the difference. (Calmet)

Haydock: 2Sa 16:3 - Father

Father: a very improbable story, as the son of Jonathan was lame, and all Israel had declared for Absalom. (Menochius)

Haydock: 2Sa 16:4 - All // Kings

All. In the East, crimes are generally punished with the loss of goods. (Calmet) ---

Kings. He intimates that he had not spoken against his master, with a design to obtain his effects. (Menochius)

Haydock: 2Sa 16:5 - Bahurim

Bahurim, a fortress of Benjamin, about an hour's walk east of Bethania. (Adrichomius xxviii.) ---

It signifies, "chosen youths;" and it is called Almut, or Almon, "youth," 1 Paralipomenon vi. 60, &c. Hither Phaltiel conducted Michol, chap. iii. 16. (Calmet)

Haydock: 2Sa 16:7 - Belial

Belial; contemner of the laws, and murderer. (Menochius)

Haydock: 2Sa 16:9 - Dog

Dog. David's nephew was moved with indignation. He could easily have punished the insolence of Semei. (Haydock)

Haydock: 2Sa 16:10 - Hath bid him curse

Hath bid him curse. Not that the Lord was the author of Semei's sin, which proceeded purely from his own malice, and the abuse of his free-will; but that knowing and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins. (Challoner) ---

He adored the justice of God; who is often said to do what he does not hinder, or what he only permits. (Estius) ---

David is here a noble figure of Jesus Christ, excusing his executioners, (Haydock) and receiving the insults of the Jews, without complaining. (Calmet) ---

If Semei had not been guilty of sin, but acted according to God's will, he could not have been justly punished, 3 Kings ii. (Worthington)

Haydock: 2Sa 16:12 - Affliction

Affliction, of which he makes a sort of sacrifice, being convinced that God will not reject the contrite and humble heart, Psalm l. 19. (Calmet)

Haydock: 2Sa 16:13 - Earth

Earth, like a man in fury, Acts xxii. 23.

Haydock: 2Sa 16:14 - There

There, on the hill side, (Haydock) at Bahurim, ver. 5. (Menochius)

Haydock: 2Sa 16:16 - Arachite // Friend // King

Arachite; perhaps descended from the ancient Aracites, who dwelt near Arad and Tripoli, where the pretended Sabbatic river is said to flow; (Josephus, Jewish Wars xii. 13.) or rather, as the names are written in a different manner, this person might be a native of Arachi, in Benjamin, west of Bethel, Josue xvi. 2. (Calmet) ---

See chap. xv. 32. ---

Friend. This was his peculiar title of office, 1 Paralipomenon xxvii. 33. (Calmet) ---

King. ( Salve. ) Literally, "Hail, O King," in both places. The salutation is repeated for greater emphasis. (Haydock)

Haydock: 2Sa 16:17 - Friend

Friend. He rather accuses him of treachery. (Haydock) ---

But he does not mention the name of king, or of father, lest it should too plainly speak his own condemnation, as an ungrateful rebel. (Salien)

Haydock: 2Sa 16:18 - Chosen

Chosen. ( Vox populi, vox Dei ) Private people are not commonly able, or allowed, to judge of the right, which the prince has to the throne. But here Absalom was manifestly an usurper; and many still adhered to David. (Calmet) ---

Chusai assumes the character of a courtier, and flatters the prince; (Salien) who ought to have been on his guard. See chap. xv. 34. (Calmet)

Haydock: 2Sa 16:21 - Their hands may be strengthened

Their hands may be strengthened, &c. The people might apprehend lest Absalom should be reconciled to his father; and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed, as seemed to make a reconciliation impossible. (Challoner) ---

This was the most heinous outrage that a son could offer to his father. Jacob resented it to the last, Genesis xlix. 4. Amyntor devoted his son Phœnix to all the furies, for a similar offence. (Homer, Iliad ix.) Armais treated the wives of his brother Sesostris in this manner, when he had resolved to rebel. (Josephus, contra Apion i.)

Haydock: 2Sa 16:22 - Israel

Israel, who saw him enter the tents, (Calmet) on the flat roof, chap. xi. 2., and xii. 11. (Haydock) ---

The wives of the conquered king were reserved for the victor. Smerdis married all the wives of his predecessor, Cambyses. (Herodotus iii. 68, 83.) (Calmet)

Haydock: 2Sa 16:23 - Absalom

Absalom. It tended to promote the end which was desired, (Haydock) whether good or bad. His prudence is hyperbolically compared with the divine oracles; (Menochius) and his authority must have had great weight, since David began to take precautions, only after he had heard that Achitophel had joined the rebels; and Absalom was persuaded (Calmet) to perpetrate so foul and unnatural a crime publicly, no one daring to make any opposition. Chusai was silent; as he was aware that, if he began to contradict this counsellor at first, he would only incur suspicion. (Haydock) ---

The unjust commonly endeavour by all means to attach people to themselves: but God, in the end, turns their counsels against themselves. (Worthington)

Gill: 2Sa 16:1 - And when David was a little past the top of the hill // behold, Ziba, the servant of Mephibosheth, met him // with a couple of asses saddled // and upon them two hundred loaves of bread // and an hundred bunches of raisins // and an hundred of summer fruits // and a bottle of wine

And when David was a little past the top of the hill,.... Of the mount of Olives, the ascent of which he is said to go up by, and to come to the top of it, 2Sa 15:30,

behold, Ziba, the servant of Mephibosheth, met him; of whom see 2Sa 9:2;

with a couple of asses saddled: and so fit to ride on, but for the present he used them to another purpose:

and upon them two hundred loaves of bread; an hundred on each ass very probably:

and an hundred bunches of raisins; or dried grapes, as the Targum:

and an hundred of summer fruits: not in number, but in weight, as apples, pears, plums, apricots, &c. so the Targum, an hundred pounds of figs:

and a bottle of wine: a cask or flagon of wine; for a bottle, such as is in use with us, would have signified nothing in such a company.

Gill: 2Sa 16:2 - And the king said unto Ziba, what meanest thou by these // and Ziba said, the asses be for the king's household to ride on // and the bread and summer fruits for the young men to eat // and the wine, that such as be faint in the wilderness may drink

And the king said unto Ziba, what meanest thou by these?.... Are they to be said, or are they presents?

and Ziba said, the asses be for the king's household to ride on; for himself, his wives, and children, his courtiers, and the principal officers of his house; it being usual in those times and countries for great personages to ride on asses, see Jdg 5:10,

and the bread and summer fruits for the young men to eat; the king's menial servants, his guards and his soldiers:

and the wine, that such as be faint in the wilderness may drink; where no water was to be had, that their fainting spirits might be revived, and they be able whether to fight or march.

Gill: 2Sa 16:3 - And the king said, and where is thy master's son // and Ziba said unto the king, behold, he abideth at Jerusalem // for he said, today shall the house of Israel restore unto me the kingdom of my father

And the king said, and where is thy master's son?.... The son of Saul, who was Ziba's master, meaning Mephibosheth:

and Ziba said unto the king, behold, he abideth at Jerusalem; as there was reason for it, since he was lame of both his feet, 2Sa 9:13, though he could have rode upon an ass, and followed the king, as he proposed to do; but his servant deceived him, and carried off the asses to serve a purpose for himself, see 2Sa 19:26,

for he said, today shall the house of Israel restore unto me the kingdom of my father; his father Saul; which was far from his thoughts; and a most wicked suggestion of his servant to blacken his character, and get his estate from him; nor was there the least probability of the kingdom coming to him, but all the reverse; for let it go how it would with David, Absalom, and not Mephibosheth, stood fair for the kingdom.

Gill: 2Sa 16:4 - Then said the king to Ziba, behold, thine are all that pertaineth to Mephibosheth // and Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king

Then said the king to Ziba, behold, thine are all that pertaineth to Mephibosheth,.... Being forfeited to the king by an overt act of treason as they had been before by the rebellion of Ishbosheth, but had been graciously restored to Mephibosheth; and had it been true what Ziba suggested, it would have been a righteous thing to have taken them from him; though it seems to be too hasty a step in David to take and give them away without further inquiry:

and Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king; he had found favour already, but seems not to be sufficiently thankful for it, and satisfied with it, but craved more and other favours, when opportunity should serve.

Gill: 2Sa 16:5 - And when King David came to Bahurim // behold, thence came out a man of the family of Saul // whose name was Shimei, the son of Gera // he came forth, and cursed still as he came

And when King David came to Bahurim,.... The Targum is, Alemath, perhaps the same that is said to be a city of the Levites, given unto them out of the tribe of Benjamin, 1Ch 6:60 for the man next described, who was of this place, was a Benjaminite, 2Sa 19:16; See Gill on 2Sa 3:16; David was not yet come to the city itself, but into the neighbourhood of it, the fields adjacent to it: and

behold, thence came out a man of the family of Saul; a descendant of a branch of his family, who had entertained a private grudge and secret enmity against David, to whom he imputed the fall of the family of Saul:

whose name was Shimei, the son of Gera: which might be a name common in the tribe of Benjamin, one of Benjamin's sons being named Gera, Gen 46:21. Some say ^s he was the same with Nebat, the father of Jeroboam; but he was of the tribe of Ephraim, this of Benjamin:

he came forth, and cursed still as he came; he came out of Bahurim, of which place he was, and all the way he came continued cursing David, until he came near unto him.

Gill: 2Sa 16:6 - And he cast stones at David, and at all the servants of King David // and all the people, and all the mighty men were on his right hand // and on his left

And he cast stones at David, and at all the servants of King David,.... Not that he was within the reach of them, or could hurt them, by casting them at them; but this he did to show his contempt of them, and to intimate that they deserved to be stoned, and especially David, at whose adultery he might point by it:

and all the people, and all the mighty men were on his right hand,

and on his left; that is, of David; which is observed, not so much to indicate the safety of David's person, as the impudence and madness of Shimei, to cast stones at David when so guarded.

Gill: 2Sa 16:7 - And thus said Shimei, when he cursed, come out, come out // thou bloody man, and thou man of Belial

And thus said Shimei, when he cursed, come out, come out,.... Or rather, "go out, go out" ^t; that is, out of the nation, where he deserved not to live, as he judged, and out of the kingdom, which he had usurped, as he supposed; and the repeating the words not only denotes his vehement desire to have him gone, but the haste he should make to get out, or he was liable to be overtaken by Absalom and his forces; upbraiding him also with the hurry he was in, and the speedy flight he was making:

thou bloody man, and thou man of Belial; or wicked man; perhaps referring by these characters in the one to the murder of Uriah, and in the other to his adultery with Bathsheba; and these crimes coming fresh into David's mind hereby, might make him more mild and humble under his reproaches.

Gill: 2Sa 16:8 - The Lord hath returned upon thee all the blood of the house of Saul // in whose stead thou hast reigned // and the Lord hath delivered the kingdom into the hand of Absalom thy son // and behold, thou art taken in thy mischief // because thou art a bloody man

The Lord hath returned upon thee all the blood of the house of Saul,.... Which he would suggest was shed by David, or, however, that he was the cause of its being shed; as if he had stirred up the Philistines to that battle in which Saul and his sons were slain, and had an hand secretly in the deaths of Ishbosheth and Abner, all which were false insinuations; and it may be the seven sons of Saul before this time, though after related, were delivered into the hands of the Gibeonites to be hanged, to which respect may be had:

in whose stead thou hast reigned; not by right, but by usurpation he suggests:

and the Lord hath delivered the kingdom into the hand of Absalom thy son; in this he seems to contradict himself; for if David had got the kingdom by usurpation, it would rather have, been delivered by the Lord into the hand of one of Saul's family, and not of David's:

and behold, thou art taken in thy mischief; punished for his sins; the mischief he had brought on others was retaliated to him:

because thou art a bloody man; guilty of slaying, as the Targum of shedding innocent blood, and so worthy of death.

Gill: 2Sa 16:9 - Then said Abishai the son of Zeruiah unto the king // why should this dead dog curse my lord the king // let me go over, I pray thee, and take off his head

Then said Abishai the son of Zeruiah unto the king,.... A sister's son of his, and a general in the army, who could not bear to hear the king abused in this manner:

why should this dead dog curse my lord the king? be suffered to do it with impunity; a "dog" he calls him, because of his vileness and baseness, and because of his impudence, and on account of his reproachful and abusive language, aptly signified by the snarling and barking of a dog; and a "dead" dog, as being useless, detestable, and abominable:

let me go over, I pray thee, and take off his head; go over the plain where David and his men were, to the hill on which Shimei was, and strike off his head with his sword; which he could easily do, and soon put an end to his cursing.

Gill: 2Sa 16:10 - And the king said, what have I to do with you, ye sons of Zeruiah // so let him curse // because the Lord hath said unto him, curse David // who shall then say, wherefore hast thou done so

And the king said, what have I to do with you, ye sons of Zeruiah?.... It seems as if Joab, the brother of Abishai, joined with him in this request to have leave to take off the head of Shimei; and though David had to do with them as his relations, his sister's sons, and as they were generals in his army; yet in this case he would have nothing to do with them, would not take their advice, nor suffer them to take revenge on this man for his cursing him: or "what is it to me, or to you" ^u? what signifies his cursing? it will neither hurt me nor you:

so let him curse; go on cursing after this manner; do not restrain him from it, or attempt to stop his mouth: or, "for he will curse" ^w; so is the textual reading; you will not be able to restrain him, for the following reason:

because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exo 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; which action was attended with the predetermined concourse of divine Providence, so far as it was an action; though, as a sinful action, it was of Shimei, sprung from his own heart, instigated by Satan; but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it:

who shall then say, wherefore hast thou done so? for though Shimei might justly be blamed, and reproved for it, yet the thing itself was not to be hindered or restrained, it being according to the will and providence of God, to answer some good end with respect to David.

Gill: 2Sa 16:11 - And David said to Abishai, and all his servants // behold, my son, which came forth of my bowels, seeketh my life // how much more now may this Benjamite do it // let him alone, and let him curse // for the Lord hath bidden him

And David said to Abishai, and all his servants,.... In order to make them easy, and reconcile them to this usage of him:

behold, my son, which came forth of my bowels, seeketh my life; meaning Absalom:

how much more now may this Benjamite do it? who was not only of the same tribe that Saul was, but of the same family, and so bore an ill will to David because of his succession in the throne:

let him alone, and let him curse; do nothing to restrain him, not even by words, and much less by any violent actions, and still less by taking away his life:

for the Lord hath bidden him; in the sense explained in 2Sa 16:10.

Gill: 2Sa 16:12 - It may be that the Lord will look on mine affliction // and that the Lord will requite me good for his cursing this day

It may be that the Lord will look on mine affliction,.... Through the rebellion of his son, and now aggravated by the cursing of Shimei; that is, with an eye of pity and commiseration, and deliver him out of it: or "look upon my eye" ^x; for there is a various reading; the tear of mine eye, as the Targum; so Jarchi and R. Isaiah; the tears in it, which fell plentifully from it, on account of his troubles, and particularly the curses and reproaches of Shimei:

and that the Lord will requite me good for his cursing this day; he does not speak with assurance, yet with hope; he knew his sins deserved such treatment, but also that God was gracious and merciful, and pitied his children, and resented all ill usage of them; and therefore hoped he would favour him with such intimations of his love as would support him, comfort, refresh him, and do him good, see Rom 8:28.

Gill: 2Sa 16:13 - And as David and his men went by the way // Shimei went along on the hill side over against him // and cursed as he went // and threw stones at him, and cast dust

And as David and his men went by the way,.... In the high road that led to Bahurim, taking no notice of the cursing of Shimei, which made him bolder and more impudent; here is a large pause in the Hebrew text, in the midst of this verse:

Shimei went along on the hill side over against him; as David and his men walked in the plain, he went on a range of hills that ran along right against them:

and cursed as he went; continued his curses and imprecations, to which he was the more emboldened by the behaviour of David and his men:

and threw stones at him, and cast dust; in a way of contempt, though the stones recoiled on his own head, and the dust flew in his own face, as the consequence of things showed; and now David composed and penned the seventh psalm, Psa 7:1.

Gill: 2Sa 16:14 - And the king, and all the people that were with him, came weary // and refreshed themselves there

And the king, and all the people that were with him, came weary,.... With their journey, and through grief and trouble at what they met with:

and refreshed themselves there: that is, at Bahurim, with food and rest; which revived their spirits, and put as it were new life and soul into them, as the word used signifies. Josephus ^y says, when David came to Jordan, he refreshed his weary men.

Gill: 2Sa 16:15 - And Absalom, and all the people, the men of Israel, came to Jerusalem // and Ahithophel with him

And Absalom, and all the people, the men of Israel, came to Jerusalem,.... At the same time that David and his people came to Bahurim; which, as Josephus ^z says, was a place near to Jerusalem; and, according to Bunting ^a, was little more than a mile from it; though elsewhere ^b he makes it three miles; so that had not David made the hasty flight he did, he had fallen into the hands of Absalom:

and Ahithophel with him: a famous counsellor, and who had been of David's privy council, and chief in it, see 2Sa 15:12 and whom David refers to in Psa 55:12.

Gill: 2Sa 16:16 - And it came to pass that when Hushai the Archite, David's friend, was come unto Absalom // that Hushai said unto Absalom, God save the king, God save the king

And it came to pass that when Hushai the Archite, David's friend, was come unto Absalom,.... Who came into Jerusalem at the same time that Absalom did, and who, no doubt, took the first opportunity to make his court to him, 2Sa 15:37,

that Hushai said unto Absalom, God save the king, God save the king; or "may the king live" ^c, live long, and his kingdom be permanent; these words are very ambiguous, he might mean David, who was true and lawful king, though he would have them understood of Absalom, who was king by usurpation, in which he used great deceit and flattery; and that he might not be suspected of it, but be thought to be sincere and truly loyal to Absalom, he repeats the wish.

Gill: 2Sa 16:17 - And Absalom said to Hushai, is this thy kindness to thy friend // why wentest thou not with thy friend

And Absalom said to Hushai, is this thy kindness to thy friend?.... Meaning to David; though he would not mention his name, nor his title, nor even the relation of a father he stood in to him, only speaks of him as Hushai's friend: Hushai had professed great friendship to David, and David had been a friend to Hushai, had raised him to great honour in making him a counsellor, and had bestowed many favours and benefits on him, as Absalom knew full well; and therefore, to try his integrity, he puts this question, not as displeased with him, but overjoyed that such a trusty friend of David, and a wise counsellor of his, had deserted him, and come over to him and his party; nor does he mean to charge him with ingratitude, which he could not do without reproaching himself; on whom it might be justly retorted, is this thy kindness to thy father that begot thee, and has always expressed such a strong affection for thee, as to rebel against him?

why wentest thou not with thy friend? with David, when he went out of Jerusalem; for Absalom knew not that Hushai had been with David, but thought he stayed behind at Jerusalem, when David fled, which made him less suspicious of him.

Gill: 2Sa 16:18 - And Hushai said to Absalom // nay, but whom the Lord, and his people, and all the men of Israel choose // his will I be, and with him will I abide

And Hushai said to Absalom,.... In answer to his questions:

nay, but whom the Lord, and his people, and all the men of Israel choose: here again he speaks very ambiguously; for this circumlocution, or descriptive character of the king of Israel, better agrees with David, whom he might bear in mind, than with Absalom; for the Lord had chosen David, and he was anointed by his order, and all the people of Israel had chosen and anointed him likewise; but as for Absalom, it was only a part of them that had declared for him, nor was there any evidence of the Lord's choosing him; though Hushai undoubtedly would be under stood of him, and as interpreting the voice of the people to be the voice of God:

his will I be, and with him will I abide; though he designed no such thing, which was a great piece of dissimulation and hypocrisy; and if he meant David, it was a piece of deceit and equivocation: there is a various reading in the first clause; we follow the marginal reading, לו, "to him" or "his", but the textual reading is לא, "not": and both may be taken in by rendering the words by an interrogation, "shall I, or should I not be his" ^d? I will; that is, be his servant, faithfully obey his commands, be closely attached to him, and continue with him as a loyal subject.

Gill: 2Sa 16:19 - And again, whom should I serve // should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence

And again, whom should I serve?.... Or "secondly" ^e, a second reason is here given for serving Absalom: the first was the choice of God and the people, the second follows:

should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence: he signifies, that as the kingdom was not translated into another family, but continued in succession in David's house, the alteration made was of no great consequence; it was indifferent to him whom he served, the father or the son; and he could as freely, and would as faithfully serve the son as the father; nor did he think it any breach of friendship to David, nor would David resent it, that he should serve his son, and do the best offices, and give him the best counsel he could; and he seems to bespeak the office of a counsellor, in which he had been to David, that he might be admitted into the presence of Absalom, and be of his privy council, and have the opportunity of giving his best advice.

Gill: 2Sa 16:20 - Then said Absalom to Ahithophel // give counsel among you what we shall do

Then said Absalom to Ahithophel,.... Having two such able counsellors as he and Hushai, he directs his speech to Ahithophel, as being his first and chief counsellor:

give counsel among you what we shall do; he orders them to form a counsel, consult among themselves what was proper to be now done at Jerusalem, whether it was right to stay here or pursue after David and his men. Absalom did not send to the high priest to ask counsel of God, by Urim and Thummim before the ark, but wholly confided in his privy council.

Gill: 2Sa 16:21 - And Ahithophel said unto Absalom // go in unto thy father's concubines, which he hath left, to keep the house // and all Israel shall hear that thou art abhorred of thy father // then shall the hands of all that are with thee be strong

And Ahithophel said unto Absalom,.... Either immediately of himself, without consulting with others; or after a consultation had been held between them, he as the president of it, and their mouth, gave the following advice; though the former seems most correct:

go in unto thy father's concubines, which he hath left, to keep the house; and lie with them; there were ten of them, 2Sa 15:16,

and all Israel shall hear that thou art abhorred of thy father; this fact will be so abominable to him, and he will so highly resent it, as never to forgive thee, and be reconciled unto thee:

then shall the hands of all that are with thee be strong; he intimates that they were now weak, and did not act with spirit; they were fearful that David and Absalom would be reconciled, and then they should be reckoned traitors, and fall a sacrifice to David's vengeance, for their treason against him: but by Absalom's taking such a step as this, which would make him for ever the object of his father's hatred, their hands and hearts would be strengthened, and their fears removed, and they would not have the least jealousy of a reconciliation between them, and of their being left to the resentment of David. Some think this was not his only reason for giving this counsel, but also to revenge David's abuse of Bathsheba, his son's daughter, as she is supposed to be; see Gill on 2Sa 15:12; however, it was so ordered in Providence, that this advice should be given and taken, to fulfil the prophecy of the Lord to Nathan, 2Sa 12:11.

Gill: 2Sa 16:22 - So they spread Absalom a tent on the top of the house // and Absalom went in unto his father's concubines in the sight of all Israel

So they spread Absalom a tent on the top of the house,.... On the top of his father's palace; this, as houses in Jerusalem and Judea were, was built flat, Deu 22:8; and it was on the very spot from whence David had a sight of Bathsheba, and conceived an impure lust after her. The Targum renders it, a canopy; which Kimchi describes as consisting of four pillars, upon and round about which curtains were hung:

and Absalom went in unto his father's concubines in the sight of all Israel; they saw the tent or canopy erected, and saw him go into it, and might reasonably conclude he lay with his father's concubines, or half wives, in it; and this being done in so public a manner fulfilled the prophecy, which said it should be done in the sight of the sun, and of all Israel, 2Sa 12:11; this shows how corrupt the people of Israel were at this time, at least those that were with Absalom, that there should be none to object to the counsel Ahithophel gave, nor any to remonstrate against the execution of it, but all seemed to look upon it with pleasure; nor even did Hushai, David's friend, oppose it; perhaps he saw it was to no purpose.

Gill: 2Sa 16:23 - And the counsel of Ahithophel, which he had counselled in those days // was as if a man had inquired of the oracle of God // so was all the counsel of Ahithophel, both with David and with Absalom

And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion:

was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel, and is observed as a reason why it was so readily taken, though so bad in the preceding instance:

so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests: to David he gave good counsel, what was acceptable with him, and to Absalom bad counsel, which was pleasing to him.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Sa 16:1

¹ tn Heb “a hundred summer fruit.”

NET Notes: 2Sa 16:2

¹ tn Heb “What are these to you?”

² tc The translation follows the Qere and many medieval Hebrew mss in reading וְהַלֶּחֶם (vÿhallekhem, “and the bread”) rather than וּלְהַלֶּחֶם (ulÿhallekhem, “and to the bread”) of the Kethib. The syntax of the MT is confused here by the needless repetition of the preposition, probably taken from the preceding word.

³ tn The Hebrew text adds “to drink.”

NET Notes: 2Sa 16:3

¹ tn Heb “son.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “my father’s.”

NET Notes: 2Sa 16:5

¹ tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.

² tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”

NET Notes: 2Sa 16:7

¹ tn Heb “man of worthlessness.”

NET Notes: 2Sa 16:8

¹ tn Heb “has brought back upon you.”

NET Notes: 2Sa 16:10

¹ tn Heb “What to me and to you?”

NET Notes: 2Sa 16:11

¹ tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.

NET Notes: 2Sa 16:12

¹ tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”

² tn Heb “and the Lord will restore to me good in place of his curse this day.”

NET Notes: 2Sa 16:13

¹ tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.

NET Notes: 2Sa 16:14

¹ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

NET Notes: 2Sa 16:15

¹ tn Heb “and all the people, the men of Israel.”

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 16:16

¹ tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.

NET Notes: 2Sa 16:18

¹ tn Heb “No for with the one whom the Lord has chosen, and this people, and all the men of Israel, I will be and with him I will stay.” The translation follows the Qere and several medieval Hebrew mss in reading לוֹ (lo, “[I will be] to him”) rather than the MT לֹא (lo’, “[I will] not be”), which makes very little sense here.

NET Notes: 2Sa 16:19

¹ tn Heb “Just as I served before your father, so I will be before you.”

NET Notes: 2Sa 16:21

¹ tn Heb “go to”; NAB “have (+ sexual NCV) relations with”; TEV “have intercourse with”; NLT “Go and sleep with.”

² tn Heb “and the hands of all who are with you will be strengthened.”

NET Notes: 2Sa 16:22

¹ sn That is, on top of the flat roof of the palace, so it would be visible to the public.

² tn Heb “went to”; NAB “he visited his father’s concubines”; NIV “lay with his father’s concubines”; TEV “went in and had intercourse with.”

NET Notes: 2Sa 16:23

¹ tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”

² tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”

Geneva Bible: 2Sa 16:1

And when David was a little past the ^{( a )} top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

^{( a )} Which was the hill of olives, (2Sa 15:30).

Geneva Bible: 2Sa 16:2

And the king said unto Ziba, What meanest thou by these? And Ziba said, The ^{( b )} asses [be] for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.

^{( b )} Commonly there are no viler traitors than they, who under the pretence of friendship accuse others.

Geneva Bible: 2Sa 16:5

And when king David came to ^{( c )} Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came.

^{( c )} Which was a city in the tribe of Benjamin.

Geneva Bible: 2Sa 16:6

And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men [were] on his ^{( d )} right hand and on his left.

^{( d )} That is, round about him.

Geneva Bible: 2Sa 16:8

The LORD hath returned upon thee all the ^{( e )} blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou [art taken] in thy mischief, because thou [art] a bloody man.

^{( e )} Reproaching him, as though by his means Ishbosheth and Abner were slain.

Geneva Bible: 2Sa 16:10

And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath ^{( f )} said unto him, Curse David. Who shall then say, Wherefore hast thou done so?

^{( f )} David felt that this was the judgment of God for his sin, and therefore humbles himself to his rod.

Geneva Bible: 2Sa 16:12

It may be that the LORD will look on mine affliction, and that the LORD will ^{( g )} requite me good for his cursing this day.

^{( g )} Meaning, that the Lord will send comfort to his, when they are oppressed.

Geneva Bible: 2Sa 16:14

And the king, and all the people that [were] with him, came weary, and refreshed themselves ^{( h )} there.

^{( h )} That is, at Bahurim.

Geneva Bible: 2Sa 16:17

And Absalom said to Hushai, [Is] this thy kindness to thy ^{( i )} friend? why wentest thou not with thy friend?

^{( i )} Meaning, David.

Geneva Bible: 2Sa 16:21

And ^{( k )} Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.

^{( k )} Suspecting the change of the kingdom, and so his own overthrow, he gives such counsel as might most hinder his father's reconciliation: and also declare to the people that Absalom was in highest authority.

Geneva Bible: 2Sa 16:23

And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had ^{( l )} enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom.

^{( l )} It was so esteemed for the success of it.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 2Sa 16:1-4

Ziba belied Mephibosheth. Great men ought always to be jealous of flatterers, and to be careful that they hear both sides.

MHCC: 2Sa 16:5-14

David bore Shimei's curses much better than Ziba's flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself: the world's smiles are more dangerous than its frowns. Once and again David spared Saul's life, while Saul sought his. But innocence is no defence against malice and falsehood; nor are we to think it strange, if we are charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He whose judgment is according to truth. See how patient David was under this abuse. Let this remind us of Christ, who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs, and get good from them, instead of being provoked by them. David the hand of God in it, and comforts himself that God would bring good out of his affliction. We may depend upon God to repay, not only our services, but our sufferings.

MHCC: 2Sa 16:15-23

The wisest counsellors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counsellors were they both. Hushai would never counsel him to do wisely. Ahithophel counselled him to do wickedly; and so did as effectually betray him, as he did, who was designedly false to him: for they that advise men to sin, certainly advise them to their hurt. After all, honesty is the best policy, and will be found so in the long run. Ahithophel gave wicked counsel to Absalom; to render himself so hateful to his father, that he would never be reconciled to him; this cursed policy was of the devil. How desperately wicked is the human heart!

Matthew Henry: 2Sa 16:1-4

We read before how kind David was to Mephibosheth the son of Jonathan, how he prudently entrusted his servant Ziba with the management of his estate, while he generously entertained him at his own table, 2Sa 9:10. This matter was well settled; but, it seems, Ziba is not content to be manager, he longs to be master, of Mephibosheth's estate. Now, he thinks, is his time to make himself so; if he can procure a grant of it from the crown, whether David or Absalom get the better it is all one to him, he hopes he shall secure his prey, which he promises himself by fishing in troubled waters. In order hereunto, 1. He made David a handsome present of provisions, which was the more welcome because it came seasonably (2Sa 16:1), and with this he designed to incline him to himself; for a man's gift maketh room for him, and bringeth him before great men, Pro 18:16. Nay, Whithersoever it turneth, it prospereth, Pro 17:8. David inferred from this that Ziba was a very discreet and generous man, and well affected to him, when, in all, he designed nothing but to make his own market and to get Mephibosheth's estate settled upon himself. Shall the prospect of advantage in this world make men generous to the rich? and shall not the belief of an abundant recompence in the resurrection of the just make us charitable to the poor? Luk 14:14. Ziba was very considerate in the present he brought to David; it was what would do him some good in his present distress, 2Sa 16:2. Observe, The wine was intended for those that were faint, not for the king's own drinking, or the courtiers; it seems, they did not commonly use it, but it was for cordials for those that were ready to perish, Pro 31:6. Blessed art thou, O land! when thy princes use wine for strength, as David did, and not for drunkenness, as Absalom did, ch. 13:28. See Ecc 10:17. Whatever Ziba intended in this present, God's providence sent it to David for his support very graciously. God makes use of bad men for good purposes to his people, and sends them meat by ravens. Having by his present insinuated himself into David's affection, and gained credit with him, the next thing he has to do for the compassing of his end is to incense him against Mephibosheth, which he does by a false accusation, representing him as ungratefully designing to raise himself by the present broils, and to recover the crown to his own head, now that David and his son were contending for it. David enquires for him as one of his family, which gives Ziba occasion to tell this false story of him, 2Sa 16:3. What immense damages do masters often sustain by the lying tongues of their servants! David knew Mephibosheth not to be an ambitious man, but easy in his place, and well-affected to him and his government; nor could he be so weak as to expect with his lame legs to climb the ladder of preferment; yet David gives credit to the calumny, and, without further enquiry or consideration, convicts Mephibosheth of treason, seizes his lands as forfeited, and grants them to Ziba: Behold, thine are all that pertained to Mephibosheth (2Sa 16:4), a rash judgment, and which afterwards he was ashamed of, when the truth came to light, 2Sa 19:29. Princes cannot help it, but they will be sometimes (as our law speaks) deceived in their grants; but they ought to use all means possible to discover the truth and to guard against malicious designing men, who would impose upon them, as Ziba did upon David. Having by his wiles gained his point, Ziba secretly laughed at the king's credulity, congratulated himself on his success, and departed, with a great compliment upon the king, that he valued his favour more than Mephibosheth's estate: "Let me find grace in thy sight, O king! and I have enough."Great men ought always to be jealous of flatterers, and remember that nature has given them two ears, that they may hear both sides.

Matthew Henry: 2Sa 16:5-14

We here find how David bore Shimei's curses much better than he had borne Ziba's flatteries. By the latter he was brought to pass a wrong judgment on another, by the former to pass a right judgment on himself. The world's smiles are more dangerous than its frowns. Observe here,

I. How insolent and furious Shimei was, and how his malice took occasion from David's present distress to be so much the more outrageous. David, in his flight, had come to Bahurim, a city of Benjamin in or near which this Shimei lived, who, being of the house of Saul (with the fall of which all his hopes of preferment fell), had an implacable enmity to David, unjustly looking upon him as the ruin of Saul and his family only because, by the divine appointment, he succeeded Saul. While David was in prosperity and power, Shimei hated him as much as he did now, but he durst not then say anything against him. God knows what is in the hearts of those that are disaffected to him and his government, but earthly princes do not. Now he came forth, and cursed David with all the bad words and wishes he could invent, 2Sa 16:5. Observe,

1. Why he took this opportunity to give vent to his malice. (1.) Because now he thought he might do it safely; yet, if David had thought proper to resent the provocation, it would have cost Shimei his life. (2.) Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of those as most barbarous who talk to the grief of those whom God has wounded, Psa 69:26. So Shimei did, loading him with curses whom no generous eye could look upon without compassion. (3.) Because now he thought that Providence justified his reproaches, and that David's present afflictions proved him to be as bad a man as he was willing to represent him. Job's friends condemned him upon this false principle. Those that are under the rebukes of a gracious God must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Psa 71:11. But it is the character of a base spirit thus to trample upon those that are down, and insult over them.

2. How his malice was expressed. See, (1.) What this wretched man did: He cast stones at David (2Sa 16:6), as if his king had been a dog, or the worst of criminals, whom all Israel must stone with stones till he die. Perhaps he kept at such a distance that the stones he threw could not reach David, nor any of his attendants, yet he showed what he would have done if it had been in his power. He cast dust (2Sa 16:13), which, probably, would blow into his own eyes, like the curses he threw, which, being causeless, would return upon his own head. Thus, while his malice made him odious, the impotency of it made him ridiculous and contemptible. Those that fight against God cannot hurt him, though they hate him. If thou sinnest, what doest thou against him? Job 35:6. It was an aggravation of his wickedness that David was attended with his mighty men on his right hand and on his left, so that he was not in so forlorn a condition as he thought ( persecuted but not forsaken ), and that he continued to do it, and did it the more passionately, for David's bearing it patiently. (2.) What he said. With the stones he shot his arrows, even bitter words (2Sa 16:7, 2Sa 16:8), in contempt of that law, Thou shalt not curse the gods, Exo 22:28. David was a man of honour and conscience, and in great reputation for every thing that was just and good; what could this foul mouth say against him? Why, truly, what was done long since to the house of Saul was the only thing which he could recollect, and with this he upbraided David because it was the thing that he himself was a loser by. See how apt we are to judge of men and their character by what they are to us, and to conclude that those are certainly evil men that have ever so justly been, or that we ever so unjustly think have been, instruments of evil to us. So partial are we to ourselves that no rule can be more fallacious than this. No man could be more innocent of the blood of the house of Saul than David was. Once and again he spared Saul's life, while Saul sought his. When Saul and his sons were slain by the Philistines, David and his men were many miles off; and, when they heard it, they lamented it. From the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and yet all the blood of the house of Saul must be laid at his door. Innocency is no fence against malice and falsehood; nor are we to think it strange if we be charged with that from which we have been most careful to keep ourselves. It is well for us that men are not to be our judges, but he whose judgment is according to truth. The blood of the house of Saul is here most unjustly charged upon David, [1.] As that which gave him his character, and denominated him a bloody man and a man of Belial, 2Sa 16:7. And, if a man of blood, no doubt a man of Belial, that is, a child of the devil, who is called Belial (2Co 6:15), and who was a murderer from the beginning. Bloody men are the worst of men. [2.] As that which brought the present trouble upon him: "Now that thou art dethroned, and driven out to the wilderness, the Lord has returned upon thee the blood of the house of Saul. "See how forward malicious men are to press God's judgments into the service of their own passion and revenge. If any who have, as they think, wronged them, should come into trouble, the injury done to them must be made the cause of the trouble. But we must take heed lest we wrong God by making his providence thus to patronise our foolish and unjust resentments. As the wrath of man works not the righteousness of God, so the righteousness of God serves not the wrath of man. [3.] As that which would now be his utter ruin; for he endeavours to make him despair of ever recovering his throne again. Now they said, There is no help for him in God (Psa 3:2), the Lord hath delivered the kingdom into the hand of Absalom (not Mephibosheth - the house of Saul never dreamed of making him king, as Ziba suggested), and thou art taken in thy mischief, that is, "the mischief that will be thy destruction, and all because thou art a bloody man."Thus Shimei cursed.

II. See how patient and submissive David was under this abuse. The sons of Zeruiah, Abishai particularly, were forward to maintain David's honour with their swords; they resented the affront keenly, as well they might: Why should this dead dog be suffered to curse the king? 2Sa 16:9. If David will but give them leave, they will put these lying cursing lips to silence, and take off his head; for his throwing stones at the king was an overt act, which abundantly proved that he compassed and imagined his death. But the king would by no means suffer it: What have I to do with you? So let him curse. Thus Christ rebuked the disciples, who, in zeal for his honour, would have commanded fire from heaven on the town that affronted him, Luk 9:55. Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. This is not mentioned indeed; for a man may truly repent, and yet needs not, upon all occasions, proclaim his penitent reflections. Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. "The reproach is too true"(thinks David), "though false as he means it."Note, A humble tender spirit will turn reproaches into reproofs, and so get good by them, instead of being provoked by them. 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (2Sa 16:10), and again, So let him curse, for the Lord hath bidden him, 2Sa 16:11. As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, any more than it did the sin of those who put Christ to death, Act 2:23, Act 4:28. But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. David looked above the instrument of his trouble to the supreme director, as Job, when the plunderers had stripped him, acknowledged, The Lord hath taken away. Nothing more proper to quiet a gracious soul under affliction than an eye to the hand of God in it. I opened not my mouth, because thou didst it. The scourge of the tongue is God's rod. 3. He quiets himself under the less affliction with the consideration of the greater (2Sa 16:11): My son seeks my life, much more may this Benjamite. Note, Tribulation works patience in those that are sanctified. The more we bear the better able we should be to bear still more; what tries our patience should improve it. The more we are inured to trouble the less we should be surprised at it, and not think it strange. Marvel not that enemies are injurious, when even friends are unkind; nor that friends are unkind, when even children are undutiful. 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction, would balance the trouble itself, and recompense his patience under it: " The Lord will requite me good for his cursing. If God bid Shimei grieve me, it is that he himself may the more sensibly comfort me; surely he has mercy in store for me, which he is preparing me for by this trial."We may depend upon God as our pay-master, not only for our services, but for our sufferings. Let them curse, but bless thou. David, at length, is housed at Bahurim (2Sa 16:14), where he meets with refreshment, and is hidden from this strife of tongues.

Matthew Henry: 2Sa 16:15-23

Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (2Sa 16:15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (2Sa 16:15), the other meets him there (2Sa 16:16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for,

I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, 2Sa 16:16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David's intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (2Sa 16:17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Oba 1:3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, 2Sa 16:18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (2Sa 16:19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of.

II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand.

1. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, 2Sa 16:23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But,

2. His policy in this case defeated its own aim. Observe,

(1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (2Sa 16:21), a very wicked thing. The divine law had made it a capital crime, Lev 20:11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, 1Co 5:1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel's cursed policy, which bespoke him rather an oracle of devil than of God.

(2.) Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, 2Sa 16:22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (2Sa 12:11, 2Sa 12:12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (2Sa 11:3), who was the son of Ahithophel, 2Sa 23:34. Job speaks of this as the just punishment of adultery ( Let my wife grind to another, Job 31:9, Job 31:10), and the prophet, Hos 4:13, Hos 4:14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground.

Keil-Delitzsch: 2Sa 16:1-4

Ziba's faithless conduct towards Mephibosheth. - 2Sa 16:1. When David had gone a little over the height (of the Mount of Olives: הראשׁ points back to 2Sa 15:32), Mephibosheth's servant Ziba came to meet him, with a couple of asses saddled, and laden with two hundred loaves, a hundred raisin-cakes, a hundred date or fig-cakes, and a skin of wine. The word קיץ corresponds to the Greek ὀπώρα , as the lxx have rendered it in Jer 40:10, Jer 40:12, and is used to signify summer fruits, both here and in Amo 8:1 (Symm.). The early translators rendered it lumps of figs in the present passage ( παλάθαι ; cf. Ges . Thes . p. 1209). The Septuagint only has ἑκατὸν φοίνικες . The latter is certainly the more correct, as the dried lumps of figs or fig-cakes were called דּבלים (1Sa 25:18); and even at the present day ripe dates, pressed together in lumps like cakes, are used in journeys through the desert, as a satisfying and refreshing food (vid., Winer, bibl. Realwörterbuch , i. 253).

2Sa 16:2

When the king asked him, "What are these for thee?" i.e., what art thou going to do with them? Ziba replied, "The asses are for the king's family to ride upon (to ride upon in turn), the bread and summer fruits for the young men (the king's servants) to eat, and the wine for those that are faint in the desert to drink"(see at 2Sa 15:23). The Chethib ולהלחם is evidently a copyist's error for והלּחם .

2Sa 16:3

To the further question put by the king, "Where is thy lord (Mephibosheth)? Ziba replied, "Behold, he sits (is staying) in Jerusalem; for he said, To-day will the house of Israel restore the kingship (government) of my father."The "kingship of my father," inasmuch as the throne would have passed to Jonathan if he had outlived Saul. It is obvious enough, apart altogether from 2Sa 19:25., the Ziba was calumniating his master Mephibosheth, in the hope of getting possession of the lands that he was farming for him. A cripple like Mephibosheth, lame in both feet, who had never put in any claim to the throne before, could not possibly have got the idea now that the people of Israel, who had just chosen Absalom as king, would give the throne of Saul to such a cripple as he was. It is true that Ziba's calumny was very improbable; nevertheless, in the general confusion of affairs, it was not altogether an inconceivable thing that the oppressed party of Saul might avail themselves of this opportunity to make an attempt to restore the power of that house, which many greatly preferred to that of David, under the name of Mephibosheth.

2Sa 16:4

And in the excited state in which David then was, he was weak enough to give credence to Ziba's words, and to commit the injustice of promising the calumniator all that belonged to Mephibosheth, - a promise for which he most politely thanked him. השׁתּחויתי , "I bow myself," equivalent to, I lay myself at thy feet. "May I find favour in the eyes of my lord the king!" i.e., may the king grant me his favour (vid., 1Sa 1:18).

Keil-Delitzsch: 2Sa 16:5-6

Shimei's cursing. - 2Sa 16:5, 2Sa 16:6. When the king had come to Bahurim , on the other side of the Mount of Olives, but not far off (see at 2Sa 3:16), there came out of that place a man of the family of the house of Saul, i.e., a distant relation of Saul, cursing him; and he pelted David and all his servants with stones, although all the people and all the heroes (the household troops and body-guard: 2Sa 15:17-18) were (marking) on the right and left of the king. The words "all the people,"etc., are a circumstantial clause.

Keil-Delitzsch: 2Sa 16:7-8

Shimei cursed thus: " Out, out (away, away), thou man of blood, and worthless man! Jehovah hath repaid thee (now) for all the blood of the house of Saul, in whose stead thou hast become king, and hath given the kingdom into the hand of Absalom thy son. Behold, now thou art in thy misfortune, for thou art a man of blood." דּמים אישׁ , a man of drops of blood, i.e., one who has shed blood or committed murder. What Shimei meant by "all the blood of the house of Saul," which David had shed, and because of which he was a man of blood, it is impossible to determine with certainty. He may possibly have attributed to David the murder of Ishbosheth and Abner, notwithstanding the fact that David was innocent of the death of both (see 2Sa 3:27., and 2Sa 4:6.). By "in whose stead thou hast reigned," he meant whose throne thou hast forcibly usurped; and by בּרעתך הנּך , "it is for this that punishment hat overtaken thee now."

Keil-Delitzsch: 2Sa 16:9-10

Abishai wanted to put an end to this cursing (on the expression "dead dog,"see 2Sa 9:8). "Let me go,"said he to David, "and take away his head,"i.e., chop off his head. But David replied, "What have I to do with you, ye sons of Zeruiah?"Joab probably joined with Abishai. The formula "what to me and you?"signifies that a person did not wish to have anything in common with the feelings and views of another (cf. 1Ki 17:18; Jos 22:24; and τὶ ἐμοὶ καὶ σοί , Joh 2:4. For the thing itself, comp. Luk 9:52-56). "If he curses, and if Jehovah hath said to him, Curse David, who shall then say, Wherefore hast thou done so?"For יה וכי יקלּל כּי ( Chethib ), the Masoretes give us the Keri , יה כּי יקלּל כּה , "so let him curse, for Jehovah,"etc. This thought lies at the foundation of the rendering adopted by the lxx, who have inserted, by way of explanation, καὶ ἄφετε αὐτὸν καὶ : so let him go, and so may he curse. The Vulgate is just the same: dimittite eum ut maledicat . This interpolation is taken from 2Sa 16:11, and, like the Keri , is nothing more than a conjecture, which was adopted simply because כּי was taken as a causal particle, and then offence was taken at וכי . But כּי signifies if, quando , in this passage, and the ו before the following וּמי introduces the apodosis.

Keil-Delitzsch: 2Sa 16:11-12

David said still further to Abishai and all his servants: "Behold, my own son seeketh after my life; how much more then the Benjaminite! (who belongs to a hostile race.) Let him curse, for Jehovah hath bidden him. Perhaps Jehovah will look upon my guilt, and Jehovah will requite me good for the curse which befals me this day." בּעוני ( Chethib ) has been altered by the Masoretes into בּעיני o , "upon mine eye,"probably in the sense of "upon my tears;"and קללתי into קללתו , - from pure misapprehension. בּעוני does not mean "upon my misery,"for עון never has this meaning, but upon the guilt which really belongs to me, in contrast with that with which Shimei charges me; and קללתי is the curse that has come upon me. Although David had committed no murder upon the house of Saul, and therefore Shimei's cursing was nothing but malicious blasphemy, he felt that it came upon him because of his sins, though not for the sin imputed to him. He therefore forbade their putting the blasphemer to death, and said Jehovah had commanded him to curse; regarding the cursing as the consequence of the wrath of God that was bringing him low (comp. the remarks on 1Sa 26:19). But this consciousness of guilt also excited the assurance that the Lord would look upon his sin. When God looks upon the guilt of a humble sinner, He will also, as a just and merciful God, avert the evil, and change the suffering into a blessing. David founded upon this the hope, that the Lord would repay him with good for the curse with which Shimei was pursuing him now.

Keil-Delitzsch: 2Sa 16:13

"So David went with his men on the way, whilst Shimei went on the slope of the hill opposite to him, cursing continually, and pelted with stones over against him, and with earth." לעמּתו means over against him in both instances. It is not expressly stated that Shimei threw stones and earth at David, but this is implied in the context.

Keil-Delitzsch: 2Sa 16:14

The king came with his train, pursued in this manner, to Ayephim, and refreshed himself there. The context requires that Ayephim should be taken as the name of a place. If it were an appellative, signifying weary, there would be no information as to the place to which David came, and to which the word שׁם (there) distinctly refers. Bahurim cannot be the place alluded to, for the simple reason that, according to 2Sa 17:18, the place where David rested was a considerable distance beyond Bahurim, towards the Jordan, as we may see from the fact that it is stated there that the priests' sons, who were sent to carry information to David of what was occurring in Jerusalem, hid themselves in a well at Bahurim from the officers who were following them, and consequently had to go still further in order to convey the news to David; so that it is out of the question to supply this name from 2Sa 16:5. It is true that we never meet with the name Ayephim again; but this applies to many other places whose existence is not called in question.

(Note: The meaning of the word, wearied or weariness, does not warrant any conjectures, even though they should be more felicitous than that of Böttcher, who proposes to alter Ayephim into Ephraim , and assumes that there was a place of this name near Mahanaim, though without reflecting that the place where David rested was on this side of the Jordan, and somewhere near to Gilgal or Jericho (2Sa 17:16. and 2Sa 17:22).)

Keil-Delitzsch: 2Sa 16:15-16

When Absalom and "all the people, the men of Israel,"i.e., the people who had joined him out of all the tribes of Israel (2Sa 15:10), came to Jerusalem, and Ahithophel with him, Hushai the Archite also came and greeted him warmly as king, by exclaiming again and again, "Long live the king!"

Keil-Delitzsch: 2Sa 16:17-19

Absalom, apparently astonished at this, said to him, "Is this thy love to thy friend (David)? why wentest thou not with thy friend?"But Hushai replied, "No; but whom Jehovah hath chosen, and this people (i.e., the people who had entered Jerusalem with Absalom), and all the men of Israel (i.e., the whole nation), to him ( לא for לו , Keri ) will I belong, and will remain with him. And again, whom should I serve? Is it not before his son? As I have served thy father, so will I be before thee"(i.e., serve thee). With great craftiness, Hushai declared at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him.

Keil-Delitzsch: 2Sa 16:20

After taking possession of the capital of the kingdom, the next thing to do was to form the resolution to take and keep the throne. Absalom therefore turned to Ahithophel, and said, "Give ye counsel what we are to do."The plural הבוּ (give ye) may be explained on the supposition that the other persons present were addressed as well as Ahithophel, as being capable of giving advice.

Keil-Delitzsch: 2Sa 16:21

Ahithophel gave the following counsel: "Go to thy father's concubines, whom he hath left behind to keep the house (i.e., lie with them: for אל בּוא , compare 2Sa 3:7, etc.); so will all Israel hear that thou hast made thyself stinking with thy father, and the hands of all those who are with thee will strengthen themselves."This advice was sagacious enough. Lying with the king's concubines was an appropriation of the royal harem, and, as such, a complete usurpation of the throne (see at 2Sa 3:7), which would render any reconciliation between Absalom and his father utterly impossible, and therefore would of necessity instigate the followers of Absalom to maintain his cause with all the greater firmness. This was what Ahithophel hoped to attain through his advice. For unless the breach was too great to be healed, with the affection of David towards his sons, which might in reality be called weakness, it was always a possible thing that he should forgive Absalom; and in that case Ahithophel would be the one to suffer. But under the superintendence of God this advice of Ahithophel was to effect the fulfilment, without any such intention on his part, of the threat held over David in 2Sa 12:8.

Keil-Delitzsch: 2Sa 16:22-23

Absalom had a tent put up on the roof of the king's palace, that his going in to the concubines might be done publicly in the sight of all Israel. For (as the historian adds in 2Sa 16:23 by way of explanation) the counsel of Ahithophel, which he counselled in those days, was like a divine oracle both with David and with Absalom. The words from ועצת to ההם are placed at the commencement absolutely: "and (as for) the counsel of Ahithophel, ... as if one inquired the word of God, so was every counsel of Ahithophel."The Masoretes have supplied אישׁ as the Keri to ישׁאל . This is correct so far as the sense is concerned, but it is quite unnecessary, as ישׁאל may be taken impersonally. האלהים בּדבר שׁאל is to be explained from the formula בּעלהים שׁאל (see at Jdg 1:1).

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 16:1-4

The kindness of Ziba 16:1-4

"David now encounters Ziba (vv. 1-4), the first of two men with links to the house of Saul (the other is Shimei [vv. 5-14]). Although Ziba attempts to ingratiate himself to him and Shimei curses him, David treats each with courtesy. The brief account of the king's kindness to Ziba (vv. 1-4) has obvious connections with the narrative of his kindness to Mephibosheth (ch. 9) . . ."²⁴⁴

Ziba's report of Mephibosheth's reaction to the news that Absalom had rebelled seems to have been untrue (cf. 19:24-28). Perhaps he believed Absalom would kill his master and then David would reward him. David accepted Ziba's report too quickly without getting all the facts perhaps because Ziba showed himself to be a friend of David by sustaining him in his flight. We sometimes accept a friend's analysis of the motives of another person too quickly if we do not bother to get all the facts. Here David slipped because he too willingly accepted the complimentary words of a friend.

Constable: 2Sa 16:5-14

Shimei's curse 16:5-14

This second descendant of Saul demonstrated a reaction to David that was the opposite of Ziba's. Ziba had been ingratiating and submissive, but Shimei, a "reptile of the royal house of Saul,"²⁴⁵ was insulting and defiant (cf. Gen. 12:3).²⁴⁶ The focus of the chiasm in this section is Abishai's desire for Shimei's execution (v. 9; cf. 1 Sam. 17:46; 2 Sam. 4:7).

Bahurim evidently stood on the east side of Mt. Olivet but not far away (cf. 3:16; 17:18). Shimei's charge that David was a man of bloodshed (v. 8) was true. David had murdered Uriah. However, Shimei meant David was responsible for the murders of Abner and Ish-bosheth, which was not true. David appears to have felt his present distress might be God's punishment for that sin (vv. 10-11). He hoped that by showing Shimei mercy God might be merciful to him (v. 12; cf. 22:26). David's attitude was entirely different from Abishai's (v. 9; cf. 1 Sam. 26:8) and Abishai's brother Joab's who often seized the initiative from God. "Sons of Zeruiah" was probably a disparaging form of address (cf. 1 Sam. 10:11; 20:27).

"This is an interesting theological view, that coming from the hate-filled rantings of an apparent madman might be the voice of God to David. The willingness to listen to one's critics and even to one's enemies may be the only way to discover the truth of God. The natural tendency is to surround ourselves with friends who are often reluctant to tell us the things we need to know. This opens the possibility that we may do well at times to listen to people who wish us harm but tell us the truth. Here again we see David's willingness to expose himself to God's word for his life and to God's judgment upon his life."²⁴⁷

Here, in contrast to the previous pericope, David succeeded. He did not let the criticism of a critic elicit an improper response from him. Rather he listened for the voice of God in Shimei's words (vv. 10-11). Sometimes the complementary words of a friend (vv. 1-4) are more difficult to handle than the curses of an enemy. David showed some growth here; previously he had reacted violently to the disdain of an enemy, namely, Nabal (cf. 1 Sam. 25:26, 32-34). For David to control his temper was a greater victory than his slaying Goliath (Prov. 16:32). Times of stress bring out the best and the worst in people. This was true of David's flight from Absalom as it had been true during his flight from Saul.

Constable: 2Sa 16:15--18:1

The counsel of Ahithophel and Hushai 16:15-17:29

This is the central unit of chapters 5-20, and its central focus is the judgment that Hushai's advice was better than Ahithophel's (17:14). This advice is the pivot on which the fortunes of David swung in his dealings with Absalom.

Hushai was loyal to David primarily because David was the Lord's anointed (v. 18). His words to Absalom implied that he was supporting the revolution, but everything that Hushai said could have been taken as supporting David, which he did. They are masterful double entendre. He was really serving David in the presence of his son Absalom (v. 19).

"Hushai has kept his integrity, Absalom has been blinded by his own egoism, and the reader is permitted to see one example of the outworking of God's providence."²⁴⁸

In the ancient East people regarded the public appropriation of a king's concubines as an act that signaled the transfer of power to his successor.²⁴⁹ Here Absalom broke the Mosaic Law (Lev. 18:7-8) to gain power. By following Ahithophel's advice Absalom brought about one of the judgments God had predicted would come on David for his sin (12:11-12). This act was also a great insult to David, and it jeopardized Absalom's inheritance rights (cf. Reuben's similar sin, Gen. 35:22; 49:3-4). The king was reaping what he had sown (Gal. 6:7). Absalom's immorality may have taken place on the very roof where David had committed adultery (cf. 11:2).

"David had illicitly slept with a woman who was not his wife (cf. 11:4), and now his son is counseled to follow in his father's footsteps."²⁵⁰

In 17:9 Hushai warned that if only a small group of Absalom's men pursued David and David defeated them, the news would spread that Absalom had lost the battle. The people would then side with David. He proposed the ultimate flattery, namely, that Absalom himself should lead his troops into battle (v. 11). Yahweh sought to bring calamity on Absalom (v. 14) because Absalom sought to overthrow the Lord's anointed.

Enrogel (v. 17) was just south of Zion near where the Hinnom and Kidron Valleys join.²⁵¹ Ahithophel may have believed that Hushai's advice would result in Absalom's defeat and David's ultimate return to Jerusalem,²⁵² or he may have committed suicide out of humiliation (v. 23).

"All the utterly real issues between people and people and between God and people that swirl throughout II Samuel 9-20, I Kings 1-2 also swirl about Jesus as he moves toward the cross. One must think that the Gospel writers were acutely aware of this when they depicted Jesus' Maundy Thursday walk to the Mount of Olives in ways so graphically reminiscent of the passion' of the first Meshiach in II Samuel 15:13-37. Even the detail of Judas' betrayal of Jesus, and his subsequent suicide, have no remote parallel anywhere in Scripture, with the remarkable exception of Ahithophel, who betrayed the Lord's anointed and thus opened the door to suicidal despair (II Samuel 17:23)."²⁵³

Mahanaim on the Jabbok in Transjordan had been Ish-bosheth's capital (2:8). Probably David went there because the inhabitants favored him for his goodness to Mephibosheth, Saul's grandson. Amasa was the son of Jithra (or Jether) an Ishmaelite (not Israelite; cf. 1 Chron. 2:17) and the son of Joab's cousin Abigail. Absalom's army also camped in Transjordan in the Gilead hills probably south of Mahanaim.

Those who helped David included Shobi (v. 27), the son of Nahash, who had been king of Ammon, and who was probably the brother of Hanun, the present Ammonite king who had humiliated David's well-wishers (ch. 10). Ammon was presently subservient to Israel. David and Joab had subdued Ammon about 14 years earlier (12:26-31). Machir had been the host of Mephibosheth before David assumed his support and moved him to Jerusalem from Lo-debar (9:1-5). Barzillai was a wealthy supporter of David from Rogelim, a town farther to the north in Gilead. Shobi, Machir, and Barzillai demonstrate other characteristics of true friends: they initiated help for David and supplied him abundantly with his needs and wants.

If all Christians are God's anointed (and we are, 1 John 2:27), even though former friends disappoint, forsake, and betray us, the Lord will preserve and protect us (cf. Heb. 13:5-6). He will even raise us from the dead to keep His promises to us (cf. Heb. 11:19). Our responsibility is simply to follow the Lord faithfully in spite of opposition, as we see David doing in this story.

Guzik: 2Sa 16:1-23 - David Flees as Absalom Asserts His Reign

2 Samuel 16 - David Flees as Absalom Asserts His Reign

A. Ziba's deception.

1. (1-2) Ziba meets David with supplies.

When David was a little past the top of the mountain, there was Ziba the servant of Mephibosheth, who met him with a couple of saddled donkeys, and on them two hundred loaves of bread, one hundred clusters of raisins, one hundred summer fruits, and a skin of wine. And the king said to Ziba, "What do you mean to do with these?" So Ziba said, "The donkeys are for the king's household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who are faint in the wilderness to drink."

a. Ziba the servant of Mephibosheth: This Ziba is the servant of Mephibosheth, the son of Jonathan to whom David showed great kindness to (2 Samuel 9).

b. Who met him with a couple of saddled donkeys: At a time of great need, Ziba met David with essential supplies. This was a generous and helpful gift from Ziba.

2. (3-4) Ziba speaks against Mephibosheth.

Then the king said, "And where is your master's son?" And Ziba said to the king, "Indeed he is staying in Jerusalem, for he said, 'Today the house of Israel will restore the kingdom of my father to me.'" So the king said to Ziba, "Here, all that belongs to Mephibosheth is yours." And Ziba said, "I humbly bow before you, that I may find favor in your sight, my lord, O king!"

a. He is in Jerusalem: Ziba told David that Mephibosheth was in Jerusalem, waiting to come to power after David and Absalom ruin each other. Ziba told David that Mephibosheth longed to restore the family of Saul to power (Today the house of Israel will restore the kingdom of my father to me).

i. Ziba lied to David and this will be revealed in 2 Samuel 19:24-30. In fact, Ziba left Mephibosheth behind to make it look like Mephibosheth did not support David.

ii. This report from Ziba hurt David, because at a time of crisis like this the last thing you need to hear is that another one has turned against you. Ziba "was utterly despicable, and the more so because at the moment the sorrow he brought to the heart of David was his feeling that his kindness toward Mephibosheth was ill requited." (Morgan)

iii. "A shameless and senseless slander, uttered by a false and faithless sycophant." (Trapp)

b. All that belongs to Mephibosheth is yours: David - acting on the only information at hand - assumed that Ziba told the truth. Therefore he rewarded Ziba's loyalty and he punished Mephibosheth's reported disloyalty.

i. This was exactly the response Ziba wanted. Ziba is an example of someone who wickedly used a crisis for his own benefit.

B. Shimei curses David.

1. (5-8) Shimei curses a deposed king.

Now when King David came to Bahurim, there was a man from the family of the house of Saul, whose name was Shimei the son of Gera, coming from there. He came out, cursing continuously as he came. And he threw stones at David and at all the servants of King David. And all the people and all the mighty men were on his right hand and on his left. Also Shimei said thus when he cursed: "Come out! Come out! You bloodthirsty man, you rogue! The LORD has brought upon you all the blood of the house of Saul, in whose place you have reigned; and the LORD has delivered the kingdom into the hand of Absalom your son. So now you are caught in your own evil, because you are a bloodthirsty man!"

a. A man from the family of the house of Saul: Shimei was a distant relative of the former King Saul, and he still resented David for replacing the dynasty of Saul.

b. Cursing continuously . . . threw stones . . . "You bloodthirsty man, you rogue!" Shimei was about as offensive as a person could be. He wanted to destroy and shred of dignity or confidence that David had left.

i. There are always people ready to rejoice when a leader falls. Shimei had this heart against David for a long time, but he could only show it when David was down and out.

ii. "It is very hard to bear a cowardly attack. One is very apt to reply and use hard words to one who takes advantage of your position and deals you the coward's blow. Only the coward strikes a man when he is down." (Spurgeon)

c. The LORD has brought upon you all the blood of the house of Saul . . . you are caught in your own evil: A quick look at the outward appearance of things seemed to confirm Shimei's analysis; but Shimei was wrong. None of this came upon David because of what he did to Saul or Saul's family.

i. Shimei was wrong because David actually treated Saul and his family with great love and graciousness.

ii. Shimei was wrong because David was not a bloodthirsty man. It is true that he was a man of war, but not a bloodthirsty man.

iii. Shimei was wrong because David did not bring Saul and his family to ruin - Saul himself brought the family to ruin.

iv. Shimei was right that the LORD had brought this upon David, but not for any of the reasons Shimei thought.

2. (9-14) David receives adversity in humility.

Then Abishai the son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Please, let me go over and take off his head!" But the king said, "What have I to do with you, you sons of Zeruiah? So let him curse, because the LORD has said to him, 'Curse David.' Who then shall say, 'Why have you done so?'" And David said to Abishai and all his servants, "See how my son who came from my own body seeks my life. How much more now may this Benjamite? Let him alone, and let him curse; for so the LORD has ordered him. It may be that the LORD will look on my affliction, and that the LORD will repay me with good for his cursing this day." And as David and his men went along the road, Shimei went along the hillside opposite him and cursed as he went, threw stones at him and kicked up dust. Now the king and all the people who were with him became weary; so they refreshed themselves there.

a. Let me go over and take off his head: Abishai didn't want to listen to Shimei curse or dodge his stones any more. The mighty men surrounding David were more than ready to kill Shimei in an instant.

b. So let him curse: David didn't try to shut up Shimei. He didn't close his ears to unpleasant or critical words. David was willing to hear what God might say to him through a cursing critic.

i. David let Shimei speak because he was not a bloodthirsty man (what have I to do with you). Ironically, if David was the kind of man Shimei said he was, Shimei would be dead.

ii. David let Shimei speak because he saw the hand of God in every circumstance (the LORD has said to him). He knew that God was more than able to shut Shimei up; David didn't need to give the order.

iii. David let Shimei speak because he put the "Shimei problem" in perspective (See how my son who came from my own body seeks my life. How much more now may this Benjamite?). David knew that his real problem was Absalom, not Shimei and he did not lost this perspective.

iv. David let Shimei speak because he knew that God's hand was on the future as well as the present (It may be that the LORD will look on my affliction, and that the LORD will repay me with good for his cursing this day). David knew that if he did what was right in the present moment, God would take care of the future.

c. Let him alone, and let him curse: "David could take this fellow's head off and that in a moment, and yet he said, "Let him alone. Let him curse." And this makes a splendid example. If you can revenge yourself, DON'T. If you could do it as easily as open your hand, keep it shut. If one bitter word could end the argument, ask for grace to spare that bitter word." (Spurgeon)

d. So they refreshed themselves there: David was not without hope or comfort. God allowed comfort to find him, even if it was in the small things. David was able to receive the comfort because he was at peace, knowing God was in control of Israel.

i. In refusing to cling to the throne David was like Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6-8). "As we thus follow David through these days of humiliation and shame . . . we nevertheless understand more perfectly that he was indeed a man after God's own heart." (Morgan)

ii. In his book A Tale of Three Kings, Gene Edwards put these words into the mouth of David: "The throne is not mine. Not to have, not to take, not to protect, and not to keep. The throne is the LORD'S." It was that kind of heart that kept David on-track through such a difficult time and enabled him to even be refreshed.

iii. "This is radiant illustration of the deep and inward peace given to any man who is living in fellowship with God in motive and desire." (Morgan)

C. Absalom's counselors.

1. (15-19) Absalom receives Hushai as an advisor.

Meanwhile Absalom and all the people, the men of Israel, came to Jerusalem; and Ahithophel was with him. And so it was, when Hushai the Archite, David's friend, came to Absalom, that Hushai said to Absalom, "Long live the king! Long live the king!" So Absalom said to Hushai, "Is this your loyalty to your friend? Why did you not go with your friend?" And Hushai said to Absalom, "No, but whom the LORD and this people and all the men of Israel choose, his I will be, and with him I will remain. "Furthermore, whom should I serve? Should I not serve in the presence of his son? As I have served in your father's presence, so will I be in your presence."

a. When Hushai the Archite, David's friend, came to Absalom: Hushai wanted to leave with David and support him (2 Samuel 15:32-34). David thought it was better to send Hushai back to Absalom, to both spy on Absalom and to give him bad advice.

i. The bad advice from Hushai was thought necessary because Ahithophel was with Absalom. Ahithophel was famous for his wise counsel, and David wanted someone on the inside of Absalom's leadership who might frustrate Ahithophel's counsel.

b. As I have served in your father's presence, so will I be in your presence: Hushai lied to Absalom, concealing his motives - like any good spy hides his true intentions.

2. (20-23) Absalom follows Ahithophel's advice.

Then Absalom said to Ahithophel, "Give counsel as to what we should do." And Ahithophel said to Absalom, "Go in to your father's concubines, whom he has left to keep the house; and all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong." So they pitched a tent for Absalom on the top of the house, and Absalom went in to his father's concubines in the sight of all Israel. Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God. So was all the advice of Ahithophel both with David and with Absalom.

a. Ahithophel said to Absalom, "Go into your father's concibines": Ahithophel told Absalom to do something so offensive that it would eliminate any possibility of reconciliation with David. Ahithophel felt this strong statement would give courage to Absalom's followers.

i. In the ancient world, taking the king's concubines was not only an act of immorality. It was also an act of treason. This was a way for Absalom to not only replace David but to completely repudiate his father.

ii. Why did Ahithophel give such radical advice? Because it made sense from his own self-interest. Ahithophel had the most to lose if Absalom failed to keep the throne or if David and Absalom reconciled. He would be revealed and rejected as a traitor.

iii. The Puritan commentator John Trapp says this of Ahithophel's tongue, which gave this wicked advice: "O tongue worthy to have been cut out, shred in gobbets and driven down the throat of him that thus misused him, to the engaging of Absalom in such an unpardonable villainy, beside hazard of his immortal soul!"

b. So they pitched a tent for Absalom on the top of the house, and Absalom went in to his father's concubines: This disgraceful act says a lot about Absalom, who actually did it. It also says a lot about Ahithophel, who must have had a strange sense satisfaction in seeing David's women violated the in a similar way to how his granddaughter Bathsheba was violated.

i. 2 Samuel 11:3 tells us that Bathsheba's father was Eliam, one of David's Mighty Men (2 Samuel 23:34). This also means that her grandfather was Ahithophel (2 Samuel 23:34, 2 Samuel 15:12).

ii. This shows the power of bitterness. Ahithophel was willing to see these women abused, Absalom grievously sin, and the kingdom of Israel suffer greatly simply to satisfy his longing for bitter revenge.

iii. This disgraceful incident also shows that God kept His promise to David: I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of the sun. For you did it secretly, but I will do this thing before all Israel, before the sun (2 Samuel 12:11-12).

iv. "Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and in fine, reprobate to every good word and work." (Clarke)

c. Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God: Ahithophel had a well-deserved reputation for giving counsel almost as good as God. But in this case his counsel was foolish and destructive.

i. It was foolish and destructive because it was motivated by bitterness. Bitterness has the power to turn our best qualities sour.

ii. It was foolish and destructive because God answered David's prayer (2 Samuel 15:31) by prompting Ahithophel to give (and Absalom to take) this foolish counsel.

iii. Strangely, Absalom thought he could establish his kingdom directly through immorality. He was a clever and skilled politician, but ignorant about the ways of God.

© 2002 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Garis Besar)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 16 (Pendahuluan Pasal)

Overview

2Sa 16:1, Ziba, by presents and false suggestions, obtains his master’s inheritance; 2Sa 16:5, At Bahurim Shimei curse David; 2Sa 16:9, David with patience abstains, and restrains others, from revenge; 2Sa 16:15, Hushai insinuates himself into Absalom’s counsel; 2Sa 16:20, Ahithophel’s counsel.

Poole: 2 Samuel 16 (Pendahuluan Pasal)

SAMUEL CHAPTER 16

Ziba, by presents and false suggestions, obtaineth of David his master’ s inheritance, 2Sa 16:1-4 . Shimei revileth and curseth David, who restraineth Abishai from revenging it, 2Sa 16:5-14 . Absalom cometh with Ahithophel to Jerusalem; lieth with his father’ s concubines in the sight of all Israel, according to the counsel of Ahithophel, who was esteemed as an oracle, 15— 23.

MHCC: 2 Samuel (Pendahuluan Kitab)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 16 (Pendahuluan Pasal)

(2Sa 16:1-4) Ziba's falsehood.

(2Sa 16:5-14) David cursed by Shimei.

(2Sa 16:15-23) Ahithophel's counsel.

Matthew Henry: 2 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 16 (Pendahuluan Pasal)

In the close of the foregoing chapter we left David flying from Jerusalem, and Absalom entering into it; in this chapter, I. We are to follow David in his melancholy flight; and there we find him, 1. Cheated by Ziba (2Sa 16:1-4). 2. Cursed by Shimei, which he bears with wonderful patience (2Sa 16:5-14). II. We are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated by Hushai (2Sa 16:15-19). 2. Counselled by Ahithophel to go in unto his father's concubines (2Sa 16:20-23).

Constable: 2 Samuel (Pendahuluan Kitab)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Garis Besar)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Pendahuluan Kitab)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 16 (Pendahuluan Pasal)

INTRODUCTION TO SECOND SAMUEL 16

In this chapter is an account of Ziba, the servant of Mephibosheth, getting his inheritance by misrepresentation of him, and by presents to David, 2Sa 16:1; and of Shimei's cursing David as he passed along, which David bore patiently, and would not suffer others to avenge it on him, 2Sa 16:5; and of Hushai's offer of his service to Absalom, who admitted him to be of his privy council, 2Sa 16:15; and of the counsel which Ahithophel gave, 2Sa 15:20.